Kamasutra 7

7.1.1

vyākhyātaṃ ca kāma-sūtram.

7.1.2

tatroktes tu vidhibhir abhipretam artham an:adhigacchan aupaniṣadikam ācaret.

7.1.3

rūpaṃ guṇo vayas-tyāga iti subhagaṃ-karaṇam.

7.1.4

tagara-kuṣṭha-tālīsa-pattrakānulepanaṃ subhagaṃ-karaṇam.

7.1.5

etair eva su:piṣṭair vartim ālipyākṣa-tailena narakapāle sādhitam añjanaṃ ca.

7.1.6

punar navāsahadevīsārivākuraṇṭotpala-pattraiś ca siddhaṃ tailam abhyañjanam.

7.1.7

tad-yuktā eva srajaś ca.

7.1.8

padmotpala-nāgakesarāṇāṃ śoṣitānāṃ cūrṇaṃ madhu-ghṛtābhyām avalihya subhago bhavati.

7.1.9

tāny eva nagaratālīsa-tamāla-pattra-yuktāny anulipya.

7.1.10

mayūrasyākṣi tarakṣor vā suvarṇenāvalipya dakṣiṇa-hastena dhārayed
iti subhagaṃ-karaṇam((184)).

7.1.11

tathā bādara-maṇiṃ śaṅkha-maṇiṃ ca tathaiva teṣu cātharvaṇān yogān gamayet.

7.1.12

vidyā-tantrāc ca vidyā-yogāt prāpta-yauvanāṃ paricārikāṃ svāmī saṃvatsara-mātram anyato vārayet. tato vātitāṃ bālāṃ vāmatvāl lālasī:bhūteṣu gamyeṣu yo 'syai saṃgharṣeṇa bahu dadyāt tasmai visṛjed iti saubhāgya-vardhanam.

(i) When a female attendant arrives at the age of puberty, her master should keep her secluded, and when men ardently desire her on account of her seclusion, and on account of the difficulty of approaching her, he should then bestow her hand on such a person as may endow her with wealth and happiness.

This is a means of increasing the loveliness of a person in the eyes of others.

7.1.13

gaṇikā prāpta-yauvanāṃ svāṃ duhitaraṃ tasyā vijñāna-śīla-rūpānurūpyeṇa tān abhinimantrya sāreṇa yo 'syā idam idaṃ ca dadyāt sa pāṇiṃ gṛhṇīyād iti saṃbhāṣya rakṣayed iti.

In the same way, when the daughter of a courtezan arrives at the age of puberty, the mother should get together a lot of young men of the same age, disposition, and knowledge as her daughter, and tell them that she would give her in marriage to the person who would give her presents of a particular kind.

7.1.14

sā ca mātur a:viditā nāma nāgarika-putrair dhanibhir aty:arthaṃ prīyeta.

In the same way, when the daughter of a courtezan arrives at the age of puberty, the mother should get together a lot of young men of the same age, disposition, and knowledge as her daughter, and tell them that she would give her in marriage to the person who would give her presents of a particular kind.

7.1.15

teṣāṃ kalā-grahaṇe gandharva-śālāyāṃ bhīkṣukī-bhavane tatra tatra ca saṃdarśana-yogāḥ.

In the same way, when the daughter of a courtezan arrives at the age of puberty, the mother should get together a lot of young men of the same age, disposition, and knowledge as her daughter, and tell them that she would give her in marriage to the person who would give her presents of a particular kind.

7.1.16

teṣāṃ yathokta-dāyināṃ mātā pāṇiṃ grāhayet.

After this the daughter should be kept in seclusion as far as possible, and the mother should give her in marriage to the man who may be ready to give her the presents agreed upon. If the mother is unable to get so much out of the man, she should show some of her own things as having been given to the daughter by the bridegroom.

7.1.17

tāvad artham a:labhamānā tu svenāpy eka-deśena duhitra etad dattam aneneti khyāpayet.

After this the daughter should be kept in seclusion as far as possible, and the mother should give her in marriage to the man who may be ready to give her the presents agreed upon. If the mother is unable to get so much out of the man, she should show some of her own things as having been given to the daughter by the bridegroom.

7.1.18

ūḍhāyā vā kanyā-bhāvaṃ vimocayet.

7.1.19

pracchannaṃ vā taiḥ saṃyojya svayam a:jānatī bhūtvā tato viditeṣv etaṃ dharmastheṣu((185)) nivedayet.

Or, the mother may allow her daughter to be married to the man privately, as if she was ignorant of the whole affair, and then pretending that it has come to her knowledge, she may give her consent to the union.

7.1.20

sakhyaiva tu dāsyā vā mocita-kanyā-bhāvāṃ su:gṛhīta-kāma-sūtrām ābhyāsikeṣu yogeṣu pratiṣṭhitāṃ pratiṣṭhite vayasi saubhāgye ca duhitaram avasṛjanti gaṇikā iti prācyopacārāḥ.

When the daughter of a courtezan is thus given to a man, the ties of marriage should be observed for one year, and after that she may do what she likes. But even after the end of the year, when otherwise engaged, if she should be now and then invited by her first husband to come and see him, she should put aside her present gain, and go to him for the night.

7.1.21

pāṇi-grahaś ca saṃvatsaram a:vyabhicāryas tato yathā kāminī syāt.

When the daughter of a courtezan is thus given to a man, the ties of marriage should be observed for one year, and after that she may do what she likes. But even after the end of the year, when otherwise engaged, if she should be now and then invited by her first husband to come and see him, she should put aside her present gain, and go to him for the night.

7.1.22

ūrdhvam api saṃvatsarāt pariṇītena nimantryamāṇā lābham apy utsṛjya tāṃ rātriṃ tasyāgacchet.
iti veśyāyāḥ pāṇi-grahaṇa-vidhiḥ saubhāgya-vardhanaṃ ca.

When the daughter of a courtezan is thus given to a man, the ties of marriage should be observed for one year, and after that she may do what she likes. But even after the end of the year, when otherwise engaged, if she should be now and then invited by her first husband to come and see him, she should put aside her present gain, and go to him for the night.

Such is the mode of temporary marriage among courtezans, and of increasing their loveliness, and their value in the eyes of others. What has been said about them should also be understood to apply to the daughters of dancing women, whose mothers should give them only to such persons as are likely to become useful to them in various ways.

7.1.23

etena raṅgopajīvināṃ kanyā vyākhyātāḥ.

Such is the mode of temporary marriage among courtezans, and of increasing their loveliness, and their value in the eyes of others. What has been said about them should also be understood to apply to the daughters of dancing women, whose mothers should give them only to such persons as are likely to become useful to them in various ways.

7.1.24

tasmai tu tāṃ dadyur ya eṣāṃ tūrye viśiṣṭam upakuryāt.

Thus end the ways of making oneself lovely in the eyes of others.

Such is the mode of temporary marriage among courtezans, and of increasing their loveliness, and their value in the eyes of others. What has been said about them should also be understood to apply to the daughters of dancing women, whose mothers should give them only to such persons as are likely to become useful to them in various ways.

7.1.24.p1

# 59c iti su:bhagaṃ-karaṇam((186)).

Such is the mode of temporary marriage among courtezans, and of increasing their loveliness, and their value in the eyes of others. What has been said about them should also be understood to apply to the daughters of dancing women, whose mothers should give them only to such persons as are likely to become useful to them in various ways.

7.1.24.p2

section (prakaraṇa)60

Such is the mode of temporary marriage among courtezans, and of increasing their loveliness, and their value in the eyes of others. What has been said about them should also be understood to apply to the daughters of dancing women, whose mothers should give them only to such persons as are likely to become useful to them in various ways.

7.1.25

dhattūraka-marica-pippalī-cūrṇair madhu-miśrair lipta-liṅgasya samprayogo vaśī-karaṇam.

(a) If a man, after anointing his lingam with a mixture of the powders of the white thorn apple, the long pepper, and the black pepper, and honey, engages in sexual union with a woman, he makes her subject to his will.

7.1.26

vātodbhānta-pattraṃ mṛtaka-nirmālyaṃ mayūrāsthi-cūrṇāvacūrṇaṃ vaśī-karaṇam.

(b) The application of a mixture of the leaf of the plant vatodbhranta, of the flowers thrown on a human corpse when carried out to be burnt, and of the powder of the bones of the peacock, and of the jiwanjiva bird produces the same effect.

7.1.27

svayaṃ mṛtāyā maṇḍala-kārikāyāś cūrṇaṃ madhu-saṃyuktaṃ sahāmalakaiḥ snānaṃ vaśī-karaṇam.

(c) The remains of a kite which has died a natural death, ground into powder, and mixed with cowach and honey, has also the same effect.

(d) Anointing oneself with an ointment made of the plant emblica myrabolans has the power of subjecting women to one's will.

7.1.28

vajra-snuhī-gaṇḍakāni khaṇḍaśaḥ kṛtāni manaḥśilā-gandha-pāṣāṇa-cūrṇenābhyajya saptakṛtvaḥ śoṣitāni cūrṇayitvā madhunā lipta-liṅgasya saṃprayogo vaśī-karaṇam.

(e) If a man cuts into small pieces the sprouts of the vajnasunhi plant, and dips them into a mixture of red arsenic and sulphur, and then dries them seven times, and applies this powder mixed with honey to his lingam, he can subjugate a woman to his will directly that he has had sexual union with her, or, if, by burning these very sprouts at night and looking at the smoke, he sees a golden moon behind, he will then be successful with any woman; or if he throws some of the powder of these same sprouts mixed with the excrement of a monkey upon a maiden, she will not be given in marriage to any body else.

7.1.29

etenaiva rātrau dhūmaṃ kṛtvā tad-dhūma-tiras:kṛtaṃ sauvarṇaṃ candramasaṃ darśayati.

(e) If a man cuts into small pieces the sprouts of the vajnasunhi plant, and dips them into a mixture of red arsenic and sulphur, and then dries them seven times, and applies this powder mixed with honey to his lingam, he can subjugate a woman to his will directly that he has had sexual union with her, or, if, by burning these very sprouts at night and looking at the smoke, he sees a golden moon behind, he will then be successful with any woman; or if he throws some of the powder of these same sprouts mixed with the excrement of a monkey upon a maiden, she will not be given in marriage to any body else.

7.1.30

etair eva cūrṇitair vānara-purīṣa-miśritair yāṃ kanyām avakiret śānyasmai na dīyate.

(e) If a man cuts into small pieces the sprouts of the vajnasunhi plant, and dips them into a mixture of red arsenic and sulphur, and then dries them seven times, and applies this powder mixed with honey to his lingam, he can subjugate a woman to his will directly that he has had sexual union with her, or, if, by burning these very sprouts at night and looking at the smoke, he sees a golden moon behind, he will then be successful with any woman; or if he throws some of the powder of these same sprouts mixed with the excrement of a monkey upon a maiden, she will not be given in marriage to any body else.

7.1.31

vacāgaṇḍakāni sahakāra-taila-liptāni śiśapā-vṛkṣa-skandham utkīrya ṣaṇ-māsaṃ nidadhyāt tataḥ ṣaḍbhir māsair apanītāni devakāntam anulepanaṃ vaśī-karaṇaṃ cety ācakṣate.

(f) If pieces of the arris root are dressed with the oil of the mango, and placed for six months in a hole made in the trunk of the sisu tree, and are then taken out and made up into an ointment, and applied to the lingam, this is said to serve as the means of subjugating women.

7.1.32

tathā khadira-sāra-jāni śakalāni tanūni yaṃ vṛkṣam utkīrya ṣaṇ-māsaṃ nidadhyāt tat puṣpa-gandhāni bhavanti gandharva-kāntam anulepanaṃ vaśī-karaṇaṃ cety ācakṣate.

(f) If pieces of the arris root are dressed with the oil of the mango, and placed for six months in a hole made in the trunk of the sisu tree, and are then taken out and made up into an ointment, and applied to the lingam, this is said to serve as the means of subjugating women.

7.1.33

priyaṅgavas tagara-miśrāḥ sahakāra-taila-digdhā nāga-vṛkṣam utkīrya ṣaṇ-māsaṃ nihitā nāga-kāntam anu-lepanaṃ vaśī-karaṇam ity ācakṣate..7.1.34 uṣṭrāsthi bhṛgarāja-rasena bhāvitaṃ dagdham añjanaṃ nalikāyāṃ nihitam uṣṭrāsthi-śalākayaiva snāto 'ñjana-sahitaṃ puṇyaṃ cakṣuṣyaṃ vaśī-karaṇaṃ cety ācakṣate.

(f) If pieces of the arris root are dressed with the oil of the mango, and placed for six months in a hole made in the trunk of the sisu tree, and are then taken out and made up into an ointment, and applied to the lingam, this is said to serve as the means of subjugating women.

7.1.35

etena śyena-bhāsa-mayūrāsthi-mayāny añjanāni vyākhyātāni((187)).

Thus end the ways of subjugating others to one's own will.

(g) If the bone of a camel is dipped into the juice of the plant eclipta prostata, and then burnt, and the black pigment produced from its ashes is placed in a box also made of the bone of a camel, and applied together with antimony to the eye lashes with a pencil also made of the bone of a camel, then that pigment is said to be very pure, and wholesome for the eyes, and serves as a means of subjugating others to the person who uses it. The same effect can be produced by black pigment made of the bones of hawks, vultures, and peacocks.

7.1.35.p1

section (prakaraṇa)61

(g) If the bone of a camel is dipped into the juice of the plant eclipta prostata, and then burnt, and the black pigment produced from its ashes is placed in a box also made of the bone of a camel, and applied together with antimony to the eye lashes with a pencil also made of the bone of a camel, then that pigment is said to be very pure, and wholesome for the eyes, and serves as a means of subjugating others to the person who uses it. The same effect can be produced by black pigment made of the bones of hawks, vultures, and peacocks.

7.1.36

uccaṭā-kandaś cavyā yaṣṭhī-madhukaṃ ca sa:śarkareṇa payasā pītvā vṛṣī-bhavati.

(a) A man obtains sexual vigor by drinking milk mixed with sugar, the root of the uchchata plant, the piper chaba, and liquorice.

7.1.37

meṣa-vasta-muṣka-siddhasya payasaḥ sa:sśarkarasya pānaṃ vṛṣatva-yogaḥ.

(b) Drinking milk mixed with sugar, and having the testicle of a ram or a goat boiled in it, is also productive of vigor.

7.1.38

tathā vidāryāḥ kṣīrikāyāḥ svayaṃ-guptāyāś ca kṣīreṇa pānam.

(c) The drinking of the juice of the hedysarum gangeticum, the kuili, and the kshirika plant mixed with milk, produces the same effect.

7.1.39

tathā priyāla-bījānāṃ moraṭā-vidāryoś ca kṣīreṇaiva.

(d) The seed of the long pepper along with the seeds of the sanseviera roxburghiana, and the hedysarum gangeticum plant, all pounded together, and mixed with milk, is productive of a similar result.

7.1.40

śṛṅgāṭaka-kaserukā-madhūlikāni kṣīrakākolyā saha piṣṭāni saśarkareṇa payasā ghṛtena mandāgninotkarikāṃ paktvā yāvad arthaṃ bhakṣitavān an:antāḥ striyo gacchatīty ācāryāḥ pracakṣate.

(e) According to ancient authors, if a man pounds the seeds or roots of the trapa bispinosa, the kasurika, the tuscan jasmine, and liquorice, together with the kshirakapoli (a kind of onion), and puts the powder into milk mixed with sugar and ghee, and having boiled the whole mixture on a moderate fire, drinks the paste so formed, he will be able to enjoy innumerable women.

7.1.41

māṣakamalinīṃ payasā dhautām uṣṇena ghṛtena mṛdu-kṛtyoddhṛtāṃ vṛddha-vatsāyāḥ goḥ payaḥ-siddhaṃ pāyasaṃ madhu-sarpirbhyām aśitvān:antāḥ striyo gacchatīty ācāryāḥ pracakṣate.

(e) According to ancient authors, if a man pounds the seeds or roots of the trapa bispinosa, the kasurika, the tuscan jasmine, and liquorice, together with the kshirakapoli (a kind of onion), and puts the powder into milk mixed with sugar and ghee, and having boiled the whole mixture on a moderate fire, drinks the paste so formed, he will be able to enjoy innumerable women.

7.1.42

vidārī svayaṃ-guptā śarkarā madhu-sarpirbhyāṃ godhūma-cūrṇena polikāṃ kṛtvā yāvad arthaṃ bhakṣitavān an:antāḥ striyo gacchatīty ācāryāḥ pracakṣate.

(e) According to ancient authors, if a man pounds the seeds or roots of the trapa bispinosa, the kasurika, the tuscan jasmine, and liquorice, together with the kshirakapoli (a kind of onion), and puts the powder into milk mixed with sugar and ghee, and having boiled the whole mixture on a moderate fire, drinks the paste so formed, he will be able to enjoy innumerable women.

7.1.43

caṭakāṇḍa-rasa-bhāvitais taṇḍulaiḥ pāyasaṃ siddhaṃ madhu-sarpirbhyāṃ plāvitaṃ yāvad artham iti samānaṃ pūrveṇa.

(f) In the same way, if a man mixes rice with the eggs of the sparrow, and having boiled this in milk, adds to it ghee and honey, and drinks as much of it as is necessary, this will produce the same effect.

7.1.44

cāṭakāṇḍa-rasa-bhāvitān apagata-tvacas tilāñ śṛgāṭaka-kaseruka-svayaṃguptā-phalāni godhūma-māṣa-cūrṇaiḥ sa:śarkareṇa payasā sarpiṣā ca pakvaṃ saṃyāvaṃ yāvad arthaṃ prāśitavān iti samānaṃ pūrveṇa.

(g) If a man takes the outer covering of sesamum seeds, and soaks them with the eggs of sparrows, and then, having boiled them in milk, mixed with sugar and ghee, along with the fruits of the trapa bispinosa and the kasurika plant, and adding to it the flour of wheat and beans, and then drinks this composition, he is said to be able to enjoy many women.

7.1.45

sarpiṣo madhunaḥ śarkarāyā madhukasya ca dve dve pale madhu-rasāyāḥ karṣaḥ prasthaṃ payasa iti ṣaḍaṅgam a:mṛtaṃ medhyaṃ vṛṣyam āyuṣyaṃ yukta-rasam ity ācāryāḥ pracakṣate.

(h) If ghee, honey, sugar and liquorice in equal quantities, the juice of the fennel plant, and milk are mixed together, this nectar-like composition is said to be holy, and provocative of sexual vigor, a preservative of life, and sweet to the taste.

7.1.46

śatāvarī-śvadaṃṣṭrā-guḍa-kaṣāye pippalī-madhukalke go-kṣīra-cchāga-ghṛte pakve tasya puṣyārambheṇānv:ahaṃ prāśanaṃ medhyaṃ vṛṣyam āyuṣyaṃ yukta-rasam ity ācāryāḥ pracakṣate.

(i) The drinking of a paste composed of the asparagus racemosus, the shvadaushtra plant, the guduchi plant, the long pepper, and liquorice, boiled in milk, honey, and ghee, in the spring, is said to have the same effect as the above.

7.1.47

śatāvaryāḥ śvadaṃṣṭrāyāḥ śrīparṇī-phalānāṃ ca kṣuṇṇānāṃ catur-guṇita-jalena pāka ā prakṛty-avasthānāt tasya puṣyārambheṇa prātaḥ prāśanaṃ medhyaṃ vṛṣyam āyuṣyaṃ yukta-rasam ity ācāryāḥ pracakṣate.

(j) Boiling the asparagus racemosus, and the shvadaushtra plant, along with the pounded fruits of the premna spinosa in water, and drinking the same, is said to act in the same way.

(k) Drinking boiled ghee, or clarified butter, in the morning during the spring season, is said to be beneficial to health and strength, and agreeable to the taste.

7.1.48

śvadaṃṣtrā-cūrṇa-samanvitaṃ tat-samam eva yava-cūrṇaṃ prātar utthāya dvi-palakam anu:dinaṃ prāśnīyān medhyaṃ vṛṣyaṃ yukta-rasam ity ācāryāḥ pracakṣate.

(l) If the powder of the seed of the shvadaushtra plant and the flower of barley are mixed together in equal parts, and a portion of it i.e., two palas in weight, is eaten every morning on getting up, it has the same effect as the preceding recipe.

7.1.49

āyur-vedāc ca vedāc ca vidyāt tantrebhya eva ca. āptebhyaś cāvaboddhavyā yogā ye prīti-kārakāḥ..

"The means of producing love and sexual vigor should be learnt from the science of medicine, from the Vedas, from those who are learned in the arts of magic, and from confidential relatives. No means should be tried which are doubtful in their effects, which are likely to cause injury to the body, which involve the death of animals, and which bring us in contact with impure things. Such means should only be used as are holy, acknowledged to be good, and approved of by Brahmans and friends."

7.1.50

na prayuñjīta saṃdigdhān na śarīrātyayāvahān. na jīva-ghāta-saṃbaddhān nā:śuci-dravya-saṃyutān..

"The means of producing love and sexual vigor should be learnt from the science of medicine, from the Vedas, from those who are learned in the arts of magic, and from confidential relatives. No means should be tried which are doubtful in their effects, which are likely to cause injury to the body, which involve the death of animals, and which bring us in contact with impure things. Such means should only be used as are holy, acknowledged to be good, and approved of by Brahmans and friends."

7.1.51

tapo-yuktaḥ prayuñjīta śiṣṭair anugatān vidhīn. brāhmaṇaiś ca suhṛdbhiś ca maṅgalair abhinanditān((188))..

"The means of producing love and sexual vigor should be learnt from the science of medicine, from the Vedas, from those who are learned in the arts of magic, and from confidential relatives. No means should be tried which are doubtful in their effects, which are likely to cause injury to the body, which involve the death of animals, and which bring us in contact with impure things. Such means should only be used as are holy, acknowledged to be good, and approved of by Brahmans and friends."

7.1_2

iti śrīvātsyāyanīye kāmasūtre aupaniṣadike saptame 'dhikaraṇe subhagaṃ-karaṇaṃ vaśī-karaṇaṃ vṛṣya-yogāḥ prathamo 'dhyāyaḥ.

7.1.p1

leçon 2 dvitīyo 'dhyāyaḥ.
section (prakaraṇa)62 [naṣṭa-rāga-pratyānayana-prakaraṇam]

7.1.1_2

caṇḍa-vegāṃ rañjayitum a:śaknuvan yogān ācaret.

7.1.2_2

rāgasyopakrame saṃbādhasya kareṇopamardanaṃ tasyā rasa-prāpti-kāle ca rata-yojanam iti rāga-pratyānayanam.

7.1.3_2

aupariṣṭakaṃ manda-vegasya gata-vayaso vyāyatasya rata-śrāntasya ca rāga-pratyānayanam.

7.1.4_2

apadravyāṇi vā yojayet.

7.1.5_2

tāni suvarṇa-rajata-tāmra-kālāyasa-gajadanta-gavala-dravya-mayāṇi.

7.1.6_2

trāpuṣāṇi saisakāni ca mṛdūni śīta-vīryāṇi karmaṇi ca dhṛṣṇūni bhavantīti bābhravīyā yogāḥ.

7.1.7_2

dāru-mayāni sāmyataś ceti vātsyāyanaḥ.

7.1.8_2

liṅga-pramāṇāntaraṃ bindubhiḥ karkaśa-paryantaṃ bahulaṃ syāt.

7.1.9_2

ete eva dve saṃghāṭī.

7.1.10_2

tri-prabhṛti yāvat pramāṇaṃ vā cūḍakaḥ.

7.1.11_2

ekām eva latikāṃ pramāṇa-vaśena veṣṭayed ity eka-cūḍakaḥ.

7.1.12_2

ubhayato:mukha-cchidraḥ sthūla-karkaśa-vṛṣaṇa-guṭikāyuktaḥ pramāṇa-vaśa-yogī kaṭyāṃ baddhaḥ kañcuko jālakaṃ vā.

7.1.13_2

tad-a:bhāve 'lābūnālakaṃ veṇuś ca taila-kaṣāyaiḥ su:bhāvitaḥ sūtreṇa kaṭyāṃ baddhaḥ ślakṣṇā kāṣṭha-mālā vā grathitā bahubhir āmalakāsthibhiḥ saṃyuktety apaviddha-yogāḥ..7.1.14 na tv a:viddhasya kasya cid vyavahṛtir astīti.

7.1.15_2

dākṣiṇātyānāṃ liṅgasya karṇayor iva vyadhanaṃ bālasya.

7.1.16_2

yuvā tu śastreṇa chedayitvā yāvad rudhirasyāgamanaṃ tāvad udake tiṣṭhet.

7.1.17_2

vaiśadyārthaṃ ca tasyāṃ rātrau nirbandhād vyavāyaḥ.

7.1.18_2

tataḥ kaṣāyair eka-dināntaritaṃ śodhanam.

7.1.19_2

vetasa-kuṭaja-śaṅkubhiḥ krameṇa vardhamānasya vardhanair bandhanam.

7.1.20_2

yaṣṭī-madhukena madhu-yuktena śodhanam.

7.1.21_2

tataḥ sīsaka-pattra-karṇikayā vardhayet.

7.1.22_2

mrakṣayed bhallātaka-taileneti vyadhana-yogāḥ.

7.1.23_2

tasminn an:ekākṛti-vikalpāny apadravyāṇi yojayet.

7.1.24_2

vṛttam ekato vṛtaam udūkhalakaṃ kusumakaṃ kaṇṭakitaṃ kaṅkāsthi gaja-karakam aṣṭa-maṇḍalakaṃ bhramarakaṃ śṛṅgāṭakam anyāni vopāyataḥ karmataś ca bahu-karma-sahatā caiṣāṃ mṛdu-karkaśatā yathā-sātmyam

7.1.24.p3

# 62c iti naṣṭa-rāga-pratyānayanam dviṣaṣṭitamaṃ prakaraṇam((189)).

Such is the mode of temporary marriage among courtezans, and of increasing their loveliness, and their value in the eyes of others. What has been said about them should also be understood to apply to the daughters of dancing women, whose mothers should give them only to such persons as are likely to become useful to them in various ways.

7.1.24.p4

section (prakaraṇa)63

Such is the mode of temporary marriage among courtezans, and of increasing their loveliness, and their value in the eyes of others. What has been said about them should also be understood to apply to the daughters of dancing women, whose mothers should give them only to such persons as are likely to become useful to them in various ways.

7.1.25_2

evaṃ vṛkṣa-jānāṃ jantūnāṃ śūkair upahitaṃ liṅgaṃ daśarātraṃ tailena mṛditaṃ punar upatṛṃhitaṃ punaḥ pramṛditam iti jāta-śophaṃ khaṭvāyām adho-mukhas tad-antare lambayet.

7.1.26_2

tatra śītaiḥ kaṣāyaiḥ kṛta-vedanā:nigrahaṃ sopakrameṇa niṣpādayet.

7.1.27_2

sa yāvaj-jīvaṃ śūkajo nāma śopho viṭānām.

7.1.28_2

aśvagandhā-śabarakanda-jalaśūka-bṛhatīphala-mahīṣa-navanīta-hastikarṇa-vajravallī-rasair ekaikena parimardanaṃ māsikaṃ vardhanam.

7.1.29_2

etair eva kaṣāyaiḥ pakvena tailena parimardanaṃ ṣāṇmāsyam.

7.1.30_2

dāḍima-trāpuṣa-bījāni bālukā bṛhatī-phala-rasaś ceti midv-agninā pakvena tailena parimardanaṃ pariṣeko vā.

7.1.31_2

tāṃs tāṃś ca yogān āptebhyo budhyeta.

7.1.31.p1

# 63c iti vardhana-yogāḥ((190)).

(f) If pieces of the arris root are dressed with the oil of the mango, and placed for six months in a hole made in the trunk of the sisu tree, and are then taken out and made up into an ointment, and applied to the lingam, this is said to serve as the means of subjugating women.

7.1.31.p2

section (prakaraṇa)64

(f) If pieces of the arris root are dressed with the oil of the mango, and placed for six months in a hole made in the trunk of the sisu tree, and are then taken out and made up into an ointment, and applied to the lingam, this is said to serve as the means of subjugating women.

7.1.32_2

atha((191)) snuhī-kaṇṭaka-cūrṇaiḥ punarnavā-vānara-puriṣa-lāṅgalikā-mūla-miśrair yām avakiret sā nānyaṃ kāmayet.

7.1.33_2

tathā somalatāvalgujā-bhṛṅga-lohopajihvikā-cūrṇair vyādhi-ghātaka-jambū-phala-rasa-niryāsena ghanī-kṛtena ca lipta-saṃbādhāṃ gacchato rāgo naśyati.

7.1.34

gopālikā-bahupādikā-jihvikā-cūrṇair māhiṣa-takra-yuktaiḥ snātāṃ gacchato rāgo naśyati.

(g) If the bone of a camel is dipped into the juice of the plant eclipta prostata, and then burnt, and the black pigment produced from its ashes is placed in a box also made of the bone of a camel, and applied together with antimony to the eye lashes with a pencil also made of the bone of a camel, then that pigment is said to be very pure, and wholesome for the eyes, and serves as a means of subjugating others to the person who uses it. The same effect can be produced by black pigment made of the bones of hawks, vultures, and peacocks.

7.1.35_2

nīpāmrātaka-jambū-kusuma-yuktam anu-lepanaṃ daurbhāgya-karaṃ srajaś ca.

7.1.36_2

kokilākṣa-pralepo hastinyāḥ saṃhatam ekarātre karoti.

7.1.37_2

padmotpala-kadamba-sarjaka-sugandha-cūrṇāni madhunā piṣṭāni lepo mṛgyā viśālī-karaṇam.

7.1.38_2

snuhī-somārka-kṣārair avalgujā-phalair bhāvitāny āmalakāni keśānāṃ śvetī-karaṇam.

7.1.39_2

madayantikā-kuṭaja-kāñjanikā-girikarṇikā-ślakṣṇaparṇī-mūlaiḥ snānaṃ keṣānāṃ pratyānayanam.

7.1.40_2

etair eva su:pakvena tailenābhyaṅgāt kṛṣṇī-karaṇāt krameṇāsya pratyānayanam.

7.1.41_2

śvetāśvasya muṣka-svedaiḥ sapta-kṛtvo bhāvitenālaktakena rakto 'dharaḥ śveto bhavati.

7.1.42_2

madayantikādīny eva pratyānayanam.

7.1.43_2

bahupādikā-kuṣṭha-tagara-tālīsa-devadāru-vajrakandakair upaliptaṃ vaṃśaṃ vādayato yā śabdaṃ śṛṇoti sā vaśyā bhavati.

7.1.44_2

dhattūra-phala-yukto 'bhyavahāra unmādakaḥ.

7.1.45_2

guḍo jīrṇitaś ca pratyānayanam.

7.1.46_2

haritāla-manaḥśilā-bhakṣiṇo mayūrasya purīṣeṇa lipta-hasto yad dravyaṃ spṛśati tan na dṛśyate.

7.1.47_2

aṅgāra-tṛṇa-bhasmanā tailena vimiśram udakaṃ kṣīra-varṇaṃ bhavati.

7.1.48_2

harītakāmrātakayoḥ śravaṇa-priyaṅgukābhiś ca piṣṭābhir liptāni loha-bhāṇḍāni tāmrī:bhavanti.

7.1.49_2

śravaṇa-priyaṅgukā-tailena dukūla-sarpanirmokeṇa varttyā dīpaṃ prajvālya pārśve dīrghī-kṛtāni kāṣṭhāni sarpavad dṛśyante.

7.1.50_2

śvetāyāḥ śveta-vatsāyā goḥ kṣīrasya pānaṃ yaśasyam āyuṣyam.

7.1.51_2

brāhmaṇānāṃ praśāstānām āśiṣaḥ((192)).

7.1.52

pūrva-śāstrāṇi saṃdṛśya prayogān anusṛtya ca. kāma-sūtram idaṃ yatnāt saṃkṣepeṇa niveditam..

7.1.53

dharmam arthaṃ ca kāmaṃ ca pratyayaṃ lokam eva ca. paśyaty etasya tattva-jño na ca rāgāt pravartate..

7.1.54

adhikāra-vaśād uktā ye citrā rāga-vardhanāḥ. tad-an:antaram atraiva te yatnād vinivāritāḥ...7.1.55v na śāstram astīty etena prayogo hi samīkṣyate. śāstrārthān vyāpino vidyāt prayogāṃs tv eka-deśikān.

7.1.56

bābhravīyāṃś ca sūtrārthān āgamayya vimṛśya ca. vātsyāyanaś cakāredaṃ kāma-sūtraṃ yathā-vidhi..

7.1.57

tad etad brahmacaryeṇa pareṇa ca samādhinā. vihitaṃ loka-yātrārthaṃ na rāgārtho 'sya saṃvidhiḥ..

7.1.58

rakṣan dharmārtha-kāmānāṃ sthitiṃ svāṃ loka-vartinīm. asya śāstrasya tattva-jño bhavaty eva jitendriyaḥ..

7.1.59

tad etat kuśalo vidvān dharmārthāv avalokayan. nāti:rāgātmakaḥ kāmī prayuñjānaḥ prasidhyati((193))...

7.1.59.p1.1

((1)). tgs. 211 prakṛta- " chose dont il est question, sujet ". => du fait qu'ils sont le sujet du traité.
((2)). l'anomalie 10 dans le sū., 11 dans le texte, est notée par l'éditeur n.p.23 éd. hindi jinh_ ham do prakaraṇ likh rahe ha_ sūtra-m_ in dono-kā ek hī prakaraṇa mānā hai.
((3)). si on additionne les prak. mentionnés en fin des sū.16 à 22, on obtient 5+17+9+8+10+12+6 = 67 et non 64 prak., que 64 soit un chiffre "magique" ne change rien à l'affaire. faut-il considérer que les trois premiers prak. ne font pas partie de l'ouvrage?
((4)). colophon qui marquerait l'ancienne fin de la leçon ? au moins la fin de sa première partie.
((5)). cf. as.1.1.6.5
((6)). dans le texte publié, le colophon précède le commentaire.
((7)). yaśodhara : pramāṇa-kāla-bhāvebhyo ratāvasthāpanaṃ nāma ṣaṣṭhaṃ prakaraṇam.
((8)). yaśodhara : iti prīti-viśeṣāḥ saptamaṃ prakaraṇam.
((9)). yaśodhara, après avoir noté que prītiviśeṣāḥ est le titre du septième prakaraṇa, commente semble-t-il le colophon : āditaḥ ṣaṣṭha iti prathamādhyāyāt prabhṛti ṣaśṭho 'yam ity arthaḥ. evam uttaratrāpi yojyam.

7.1.59.p1.2

((10)). kakundara- mw.241b the cavities of the loins, yāj. iii.96 nsp. p.377 mī. kakundare jaghana-kūpakau; yaśodhara : kakundarayor nitambasyopari-kūpakayor antar:nihita-pratikūpakaṃ manohāri. vaṃkṣaṇa- mw.911c (cf. 1. vakṣaṇa) the groin, the pubic and iliac region...; the thigh-joint [mw ne donne pas la réf à yāj.iii.97 mī. vaṅkṣaṇau jaghanaoru-saṃdhi.] yaśodhara : vaṃkṣaṇayor ūru-saṃdhyoḥ karṇikālaṃkāravaj jaghanasya.
((11)). au sū. 4. rekhā, ici lekhā.
((12)). cūcuka- snr.252b qui bégaie; nt. mamelle, cūcukāgra- nt. mamelle. [mamelon !].
((13)). peśala- snr.448a a. bien fait, beau, plaisant; tendre, délicat; expert, habile. yaśodhara : peśalā a:kṛtrimā [prītiḥ], affection "spontanée"?
((14)). ucchūnaka- de ud:śū- [śvayati], (morsure) tuméfiante.
((15)). yaśodhara : nāgārikā iti pāṭaliputrikāḥ.
((16)). mṛdvyaṅgyaḥ [dans les deux ed.] pour mṛdv-aṅgyaḥ [mṛdv-aṅgī-].
((17)). mw.954b vikūṇ- to contract, wrinkle (the face), vikūṇana- n. contraction... wrinkling; a side glance, leer, wink. yaśodhara : vikūṇayantīva vyartha-cumbanārthaṃ saṃkocayantīva.
((18)). yaśodhara: kutsayantīva bhrū-nayana-vikāraiś cihnaṃ vidagdham iti tarjayantīva iti paṭhāntaram.
((19)). snr.762b sakthi- (cas faibles aussi sur sakthan-) nt. (et f. au duel) fémur, cuisse. yaśodhara sakthinī ūrū.
((20)). snr.533b [1 bhuj- courber, tordre] av. bhugna-
((21)). yaśodhara : grāmanārī-viṣaya iti strīrājya-samīpa eva parato grāmanārīviṣayaḥ. la traduction h. (css.) nāgā pahāḍī deśa...

7.1.59.p1.3

((22)). snr.505a badara- m.jujubier; nt. jujube.
((23)). yaśodhara considére que le geste doit être effectué du plat de la main [puisque cette seule technique n'a pas été employée] : samataleneti pāriśeṣyāt, et signale une v.l. anye samatalakena iti paṭhanty eva.
((24)). yaśodhara y voit un surnom "celui à la mauvaise main", ayant la main mutilée à la suite d'une blessure [kuṇi- snr.197a, qui a un bras infirme ou mutilé" : kupāṇiḥ śastra-praharāt kuṇi-hastaḥ.
((25)). yaśodhara constate que, de la panoplie énumérée, les dangers de la saṃdaṃśikā n'ont pas été exposés.
((26)). se termine au sū.7, et reprend au sū.32 [voir note à cet endroit].
((27)). vrīḍā- snr.711b honte, timidité, pudeur.
((28)). *7 annonce du prakaraṇa suivant, comme le constate yaśodhara : itaḥ prabhṛti puruṣopasṛptākhyaṃ prakaraṇam iti darśayati.
((29)). snr.891a hula- m. = huḍa- sorte d'arme de guerre. [ibid. huḍu-, bélier].
((30)). précisément en 2.6.16, comme le précise yaśodhara : tac ca vyākhyātam "ṛju-prasāritāv ubhayoś caraṇau" iti.
((31)). yaśodhara constate que l'auteur revient sur le sujet du puruṣāyita après en avoir terminé avec le prakaraṇa consacré aux puruṣopasṛpta- [glissements (du pénis) masculin], puruṣopasṛptaṃ prakaraṇam uktvā viśeṣābhidhitsayā punaḥ puruṣāyitam āha. il faut noter l'emploi de tu au sū.32 qui sert à marquer ce retour à un sujet précédemment traité.

7.1.59.p1.4

((32)). preṅkhola- hamac [pra:īṅkh-: trembler, vibrer; caus. balancer. preṅkha- m. nt. -ā- f. balançoire.]. preṅkholati dén. se balancer, osciller.
((33)). snr.707b-708, vy-ā-yam- moy. s'efforcer, lutter...; Śyata- étendu,...; fort, robuste. yaśodhara comprend (à juste titre sans doute : c'est une chute), "pas trop corpulente" na ativyāyatām atisthūlām ṭ vyāpārayitum a:śakyatvāt.
((34)). snr.248b cāpala- nt. agilité, vivacité, agitation, imprudence, frivolité, étourderie, insolence.
((35)). apavidhya abs. apa-vyadh- repousser, chasser.
((36)). snr.658b vi-dhū- [dhunoti, a.v. dhūta-/ dhuta-] secouer, agiter.
((37)). snr.385b ni-ṣṭhīv- cracher; émettre, projeter, rejeter; (Śṣṭhūta-), Śṣṭhyūta- craché, expectoré. yaśodhara choisit le sens de "rejeter" : niṣṭhīven nirasyet.
((38)). snr.200b kulaṭā- f. femme de mauvaises moeurs, prostituée. yaśodhara propose une explication qui la rapproche de la femme poila gayāki du code népalais [cf. nd.391a poila, s. obl. in pŚ jānu to run off with a man other than her husband [abl. of *pati-kula-...]], yāḥ svaṃ kulam anyad vā sadṛśam aṭantyo bhraṣṭa-śīlās tāḥ kulaṭāḥ.
((39)). yaśodhara : samaya-virodhād iti dharma-śāstre pratiṣiddham etat "na mukhe meheta" iti. il semble comprendre samaya-au sens de règle des dhś., la suite (a:sabhyatvāc ceti sadbhir garhitatvād a:sabhyaṃ tasmād a:sabhyatvāt), montre que la pratique est critiquée des gens de bien (i.e. contraire aux bonnes moeurs).

7.1.59.p1.5

((40)). yaśodhara considère que la pratique n'est pas contraire au samaya- [i.e. dharma-śāstra] si la femme est une prostituée : veśyā-kāmina iti kulaṭādayo veśyā-viśeṣāḥ. tat-kāmino nāyakasya a:doṣo 'yam iti samaya-virodhād ity ayaṃ doṣo na bhavatīty arthaḥ. en ce qui concerne l'épouse, il cite un śloka de vasiṣṭha : patnyāś caupariṣṭakādau doṣaḥ "na mukhe meheta" iti. yad āha vasiṣṭhaḥ yas tu pāṇi-gṛhītāyāṃ mukhe maithunam ācaret ṭ pitaras tasya nāśnanti daśa-varṣāṇi pañca ca ṭṭ la mise en relation d'une pratique sexuelle contraire à la procréation et les piṇḍa- que ne consommeront pas les ancêtres pendant "dix et cinq années" est intéressante.
((41)). yaśodhara : sāketā āyodhyakāḥ.
((42)). snr.197ab kuṇḍala- m. nt. anneau, boucle d'oreilles, bracelet. yaśodhara : pramṛṣṭa-kuṇḍalā iti ujjvale kuṇḍale yeṣām iti nepathyopalakṣaṇam. gṛhīta-nepathyā ity arthaḥ [allusion à un travestissement? l'éd. de bombay p.521, ajoute entre parenthèses à la `traduction' en hindī veśaracanā, i.e. déguisement] la suite montre que la pratique est admise avec les ceṭa-( domestiques / esclaves) avant que ne leur pousse barbe ou moustaches : yuvānaḥ prāpta-rāgatvāt kartuṃ kuśalāś ceṭa-svarūpāḥ paricārakāḥ. nānye yathoktam ṇ a:jāta-śmaśravaś ceṭā viśvāsyā mukha-karmaṇiṭ yojyā gṛhīta-nepathyā netare śmaśru-doṣataḥṭṭ keṣāṃ cid iti ye manda-rāgā gata-vayaso 'ti:vyāyatā ye ca strīṣv a:labdha-vṛttayaḥ..

7.1.59.p1.6

((43)). kākila- non enregistré dans snr. mw.267c le donne pour un équivalent de kākala- the thyroid cartilage. yaśodhara y voit une allusion aux corbeaux (kāka-) qui prennent dans leur bec des (objets) impurs : kākilaḥ smṛta iti strī pumāṃś ca kāka iva kākaḥ. mukhenā:medhya-grahaṇāt.
((44)). acchī-kṛta- snr.8a, mw.9a a-ccha a. clair, transparent; pur. cf. sū.8 infra.
((45)). snr.247b caṣaka- m. nt. vase à boire, gobelet.
((46)). snr.593a yūṣa- m. nt. soupe, potage, eau dans laquelle des grains ont bouilli. yaśodhara en distingue 2 sortes (de viande et de riz) : yūṣaṃ dvividhaṃ māṃsa-nirvyūhaṃ vrīhi-nirvyūhaṃ ca.
((47)). snr.76b amla- acide [amla-vetasa- n. d'une oseille].[588a] yavāgū- f. gruau, bouillie de riz. yaśodhara y ajoute de la viande : yavāgūṃ māṃsa-siddhām.
((48)). bhṛṣṭa- : av. de bhṛjj- bhṛjjati, griller, rŪtir, frire.; upadaṃśa- assaisonnement.
((49)). cūta- m. manguier; une des flèches de kāma.
((50)). snr.562a mātuliṅga- mātuluṅga- m. citronnier. cukraka- [mw.399c cukra- vinegar madeby acetous fermentation (cf. nep. cuk)], n. sorrel (oseille).
((51)). snr.720b śarkarā- f. gravier, caillou; sucre candi ou sucre en poudre.

7.1.59.p1.7

((52)). mw.1293b hallīśa[ka] [-iṣa- / -isa-] m. one of the eighteen uparūpakas or minor dramatic entertainments (described as a piece in one act, consisting chiefly of singing and dancing by one male and 7, 8 or 10 female performers; perhaps a kind of ballet). yaśodhara : hallīsaka-krīḍanaṃ yeṣu gīteṣu, yathoktam maṇdalena ca yat strīṇāṃ nṛttaṃ hallīsakaṃ tu tatṭ netā tatra bhaved eko gopa-strīṇāṃ yathā hariḥṭṭ
((53)). yaśodhara : ārambhāvasānayo ratāvayavatvāt tad-grahaṇe yathā rataṃ try-avasthaṃ tathā svābhāvikādi-rāga-bhedād api viśiṣyata ity ato rata-viśeṣa ucyante.
((54)). snr.448b poṭā- f. hermaphrodite (?) [yaśodhara : ubhaya-vyañjanā potā napuṃsakam.
((55)). fin de prakaraṇa marquée par iti... au sū.26.
((56)). snr.217b kṣud- (véd. kṣodati -te) écraser, fouler aux pieds. yaśodhara : avakṣodanaṃ vidhūnanam (dhū- secouer, dénominatif vidhūnayati harceler, harasser).
((57)). coucher sur le sol (cf. la littérature de dharma) est synonyme d'interruption des relations sexuelles, yaśodhara : bhūmau śayyā na tena saha śayanam.
((58)). kaṣāya- a. astringent; parfumé, odorant [mais aussi saleté, impureté].
((59)). vi-gāh- (act. rare) ploger, baigner, être immergé dans. yaśodhara : agraṃ vigāhate agraṇīr bhavatīty arthaḥ.
((60)). yaśodhara : an:upaskṛtā ratiḥ a:kṛtrimā viśvāsātiśaya-yogāt.
((61)). adaptation / glose du texte d'āpastamba [dh.sū.2.6.13.1] sa:varṇāpūrva-śāstra-vihitāyāṃ yatha:rtu gacchataḥ putrās teṣāṃ karmabhiḥ saṃbandhaḥ.

7.1.59.p1.8

((62)). yaśodhara : śīlayet manasi samādadhyāt. śīla samādhau iti dhātu-pāṭhāt.
((63)). yaśodhara tatra ghonāṃ kapilāṃ pati-ghnīm. [couleur singe = rousse ? ce que semble impliquer la traduction en hindī bhūre bālŪ wālī.
((64)). yaśodhara : pṛṣatāṃ śukla-bindu-yutām artha-hāni-karīṃ pati-ghnīṃ ca.[snr.447a pṛṣata- m. antilope tachetée. pṛṣant-, -atī- a. tacheté, bariolé; m. antilope tachetée. ]
((65)). yaśodhara : ṛṣabhāṃ puruṣa-saṃsthānāṃ duḥ:śīlām. [virile]
((66)). yaśodhara : vikaṭām a:saṃhatorūṃ duḥkha-bhāginīm. [aux cuisses non jointives, snr.644b vikaṭa- a. démesuré, immense, d'un aspect extraordinaire cf.cdial 11620, `monstrous', perhaps a `defective' word, (cf. vikala), aryanized as vḹkṛta-`incomplete' rv.].
((67)). yaśodhara : vimuṇḍāṃ bṛhal-lalāṭāṃ pati-ghnīm. [muṇḍa- chauve]
((68)). yaśodhara : śuci-dūṣitāṃ pitur mṛtasya dattolkāṃ kriyayā na praśastām. [qui a mis le brandon (ulkā- f. météore, brandon, torche) [=allumé le bûcher funéraire] de son père décédé (et n'est pas admise pour les rites?).
((69)). yaśodhara : sāṃkarikīṃ puruṣa-dūṣitām tasyāṃ patnī-yogo na dharmaḥ.
((70)). yaśodhara : rākāṃ jāta-rajasam. rajasā kṣata-yonitvāt. [snr. rākā- f. (jour de la) pleine lune, aussi personnifiée comme fille d'aṅgiras]
((71)). yaśodhara : varaṇa-saṃvidhānaṃ trayoviṃśaṃ prakaraṇam.
((72)). yaśodhara : saṃbandha-niścayaś caturviṃśaṃ prakaraṇam.
((73)). cf.2.4.12.
((74)). snr. 569a mukula- nt. bourgeon, bouton (aussi fig.).

7.1.59.p1.9

((75)). yaśodhara : iti kanyā-visrambhaṇaṃ pañcaviṃśaṃ prakaraṇam.
((76)). snr.752b saṃvanana- qui dispose ou incline à (ifc.); nt. moyen de disposer quelqu'un en sa faveur; obtention de (ifc.).
((77)). aja+eḍaka- [boucs et béliers].
((78)). yaśodhara : bālāyām upakramāḥ ṣaḍviṃśaṃ prakaraṇam.
((79)). transition marquée à la fois par iti bālāyām upakramāḥ et ...vakṣyāmaḥ.
((80)). yaśodhara : iṅgitākāra-sūcanaṃ saptaviṃśaṃ prakaraṇam.
((81)). cf.2.2.6,8.
((82)). snr.671a virala- qui comporte des intervalles, espacé, clairsemé... yaśodhara : viralaśa iti satata-darśane hi grāmyatā saṃbhāvyate kautukaṃ cāpaiti.
((83)). snr.830a sādhvasa- nt. trouble violent, agitation, consternation, terreur, crainte (de, gén. ifc.)...
((84)). snr.707b vy-ā-pṛ- être occupé.
((85)). texte pratyujyamānā ?
((86)). yaśodhara : ity ekapuruṣābhiyogā aṣṭaviṃśaṃ prakaraṇam.
((87)). yaśodhara mandāpadeśā hinābhijanā (de médiocre naissance ?).
((88)). renvoi interne à la section bālopakramaṇam (3.3).
((89)). yaśodhara : antarāpi kāma-para-vaśāpi (même si elle est sous l'emprise du désir ?).
((90)). snr.878a svañj- svajate, embrasser, encercler...
((91)). yaśodhara : tatrāpi ślakṣṇam a:sphuṭam.[discrètement ?] (snr. ślakṣṇa- a. poli, lisse glissant; tendre, délicat; -am tendrement, doucement.)

7.1.59.p1.10

((92)). emploi de anyatra (cf. as.1.), yaśodhara : nātivivṛteti. bhāvāṅga-pratyaṅga-darśananenety arthaḥ. tatra hetuḥ ṇ a:niścayeti. le traducteur en hindī comprend qu'elle ne doit pas être trop complaisante, car elle n'a aucune certitude quant au moment oĀ il l'épousera.
((93)). yaśodhara : iti prayojyasyopāvartanam ekonatriṃśaṃ prakaraṇam.
((94)). yaśodhara : ity abhiypogataḥ kanyāyāḥ pratipattis triṃśaṃ prakaraṇam.
((95)). snr.492b prācurya- nt. multitude, abondance; -eṇa en détail..
((96)). snr.874a sma (donne au présent la valeur d'un passé narratif), peu courant dans les traités. le "bonheur" ou l'"amusement" de śakuntalā ne semblent pas évidents. s'agit-il d'un appel au romantisme ou d'une interprétation particulière de l'épopée?
((97)). yaśodhara précise que les "procédés de l'envoyée" sont étudiés dans le livre consacré aux femmes d'autrui : dūtī-kalpaṃ ca pāradārike vakṣyamāṇaṃ pratāraṇa-karaṇam.
((98)). yaśodhara daṇḍa-bhayāc ceti. evaṃ cānuṣṭhīyamānaṃ yadi rājā śṛṇuyāt tadā daṇḍaṃ pātayet tasmai eva nāyakāyaiva.
((99)). prīṇayati [caus. de prī- cf. roots p.103]
((100)). sur l'emploi de samānaṃ pūrveṇa cf. as.1. 15.1.34-35 [yukti désignée sous le nom de prasaṅga, employée en as.1.1.11.10] ; voir aussi jolly, préface à l'édition de l'as.1. vol.1 intro p.11 'medhātithi adduces two passages of a work called samānatantra, which may be traced to the a. (x.5.64 and 6.2.7)...

7.1.59.p1.11

((101)). noter l'emploi de anuśaya- [snr.41b repentir] avec son sens juridique d'annulation (rescision).
((102)). le "domicile d'une prātiveśyā" [as.1.2.27.1-2 mentionne une pratigaṇikā- qui serait "a deputy courtesan"; kangle 2 p.158]. yaśodhara : prātiveśyā-bhavane iti tasyā dravyeṇopagṛhītatvāt "au domicile d'une pŚ, du fait qu'elle peut être acquise au moyen de biens". la traduction en hindī donne paḍosin ke ghar "la maison d'une voisine" et correspond au sens donné par snr.495a prātiveśya- -ka- a. voisin; m. voisin de la maison en face, voisin (en général).
((103)). renvoi à 19 supra [mais 19 a viṣahyam avakāśam... et non sāvakāśam].
((104)). yaśodhara précise qu'en raison du caractère contraire au dharma (de ce type de "mariage"), il n'y a pas, dans ce cas, apport de feu, etc. atrāgny-āharaṇādikaṃ nāsti a:dharmatvād iti. la traduction en hindī y voit [justement] un mariage de type paiśāca.
((105)). yaśodhara cite, à titre d'exemple, le mariage de kṛṣṇa et de rukmiṇī et précise que dans ce cas encore, il n'y a pas de feu, etc.
((106)). yaśodhara : iti vivāha-yogā ekatriṃśaṃ prakaraṇam.

7.1.59.p1.12

((107)). snr.678b viśrambha- m. confiance, intimité. 232a gūḍha- (guh-) a.v. caché, secret, etc. les b.v. à premier terme gŚ+ x signifient : "qui dissimule x". yaśodhara : gūḍha-viśrambhā. itarasyāḥ kapaṭa-vyavahāraḥ. saṃbhāvitatvāt. la traduction en hindī : pativratā bhāryā vahī hai jo pati kī ekānta viśvāsa-pātra ban-kar ... l'épouse fidèle est celle qui, ayant totalement confiance en son mari...
((108)). snr.892a hṛdya- a. cher, aimé; charmant, aimable, gracieux...
((109)). yaśodhara : nāyaka-bhaginīṣu nanāndṛṣu. soeurs du mari.
((110)). pratipatti- ici, avec le sens de "conduite".
((111)). yaśodhara [complet] : paripūteṣu ceti pavitreṣu. haritaṃ dhānyākārdrakādi. śākaṃ pālaṅkyādi ca. eṣāṃ vaprān kedārān. ikṣu-stambān ikṣu-viṭapān. jīrakādīñ śatapuṣpa-paryantān kārayet. tatra ajamodo 'nenaiva nāmnā pratītaḥ. tamāla-gulmāṃs tamāla-viṭapān. snr.harita- [885ab] a. brun, fauve, etc., vert.
((112)). yaśodhara [complet] : tatra kubjakādīnāṃ gulmān. tagaraḥ piṇḍī-tagaraḥ. japā oḍra-puṣpam. bahu-puṣpā ye nirbharaṃ puṣyanti. bāla-kośīrayoḥ pātālikā kedaraḥ. sthaṇḍilāny avapadikāni.
((113)). yaśodhara sajjā sāvadhānā.[snr.768a sajja- (pour sa-jya-) a. (arc) muni d'une corde, (trait) fixé sur la corde, d'oĀ prêt, préparé... [836a] sāvadhāna- a. attentif, vigilant].
((114)). yaśodhara : niṣkuṭeṣv iti gṛha-vāṭikāyāṃ nirgatya kayā cit saha mantraṇam. [snr.384b niṣkuṭa- bosquet de plaisance]
((115)). snr.161a ulbaṇa- a. abondant, massif, gros, immense.

7.1.59.p1.13

((116)). snr.791a sam-argha- a. à bon marché.
((117)). yaśodhara : ekacāriṇī-vṛttaṃ dvātriṃśaṃ prakaraṇam.
((118)). usage de anyatra conforme aux yukti de l'as.1. : excepté ...
((119)). yaśodhara : pravāsa-caryā traya-triṃśaṃ prakaraṇam.
((120)). texte tad-vṛttam, mais yaśodhara sad iti...
((121)). yaśodhara : iti jyeṣṭhā-vṛttaṃ catustriṃśaṃ prakaraṇam.
((122)). yaśodhara : iti kaniṣṭhā-vṛttaṃ pañcatriṃśaṃ prakaraṇam.
((123)). yaśodhara : viśrāṇanam iti dānam. snr.679a viśrāṇana- nt. fait de donner, d'offrir qqch. [vi-śran- faire cadeau].
((124)). yaśodhara : ...punarbhū-vṛttaṃ ṣaṭtriṃśaṃ prakaraṇam.
((125)). yaśodhara : iti durbhāgavṛttaṃ saptatriṃśaṃ prakaraṇam.
((126)). référence interne, yaśodhara : antaḥpurāṇāṃ ceti tat-stha-strīṇām evābhidhānam. eteṣv eva prakaraṇeṣu lakṣayet tatrāpy ekacāriṇī-jyeṣṭḥādayaḥ santīti pṛthaṅ noktam.
((127)). yaśodhara : ity āntaḥpurikam aṣṭatriṃśaṃ prakaraṇam.
((128)). yaśodhara : iti puruṣasya bahvīṣu pratipattir ekonacatvāriṃśaṃ prakaraṇam.
((129)). anomalie. il faut supposer que les v.4.2.67-72 ne forment pas un prak., malgré le comm. de yaśodhara sur 4.2.72 [et le colophon de 4.2].
((130)). en 1.5
((131)). yaśodhara : iti strī-puruṣa-śīlāvasthāpanam ekonacatvāriṃśaṃ prakaraṇam [et cf. n.1 supra]
((132)). yaśodhara : tatreti strī-puruṣa-śīlāvasthāpane yāni vyāvartana-kāraṇāni tāni prakaraṇāntargatāny ucyante.

7.1.59.p1.14

((133)). snr.740a śauṇḍa- adonné à la boisson... śauṇḍīra- -ya- = śauṭīra- -ya-. śauṭīra- a. fier, hautain, arrogant... ; -ya- nt. fierté, orgueil de (ifc.).
((134)). yaśodhara : iti vyāvartana-kāraṇāni catvāriṃśaṃ prakaraṇam.
((135)). yaśodhara : iti strīṣu siddhāḥ puruṣā ekacatvāriṃśaṃ prakaraṇam. le prak. ne compte qu'un seul sūtra (mais qui donne une liste exhaustive et ne nécesitant pas de développement particulier ?).
((136)). yaśodhara : ity a:yatna-sādhyā yoṣito dvācatvāriṃśaṃ prakaraṇam.
((137)). sur cette yukti cf. as.1. 15.1.36-37 : *36 pratilomena sādhanaṃ viparyayaḥ. *37 viparītam a:tuṣṭasya [1.16.12] iti.
((138)). yaśodhara : iti paricaya-kāraṇāni trayaścatvāriṃśaṃ prakaraṇam.
((139)). yaśodhara : ity abhiyogāś catuścatvāṛiṃśaṃ prakaraṇam. le colophon devrait figurer après celui du texte i.e. après 24 ity abhiyogāḥ, mais 25-26 n'auraient plus de statut?
((140)). etena... vyākhyātaḥ, cf. as.1.15.1.23-24 uktena sādhanam atideśaḥ. dattasyāpradānam ṛṇādānena vyākhyātam [3.16.1] iti.
((141)). yaśodhara : bhāvaparīkṣā pañcacatvāriṃśaṃ prakaraṇam.
((142)). snr.484a pravirala- a. séparé par un grand intervalle, isolé; clairsemé, rare.
((143)). snr.496a prā-bhṛta- nt. cadeau, don, offrande...
((144)). yaśodhara : iti dūtī-karmāṇi ṣaṭcatvāriṃśaṃ prakaraṇam.
((145)). yaśodhara : halotthavṛttir grāmakūṭaḥ. tasya grāmīṇaiḥ karṣaṇa-halikā dīyante. (hala+uttha+vṛtti- : dont le revenu provient de la charrue) la traduction en hindī donne paṭawārī.

7.1.59.p1.15

((146)). snr.247a carṣaṇi- a. actif, agile; f. pl. population (sédentaire); -ī- épouse de varuṇa..
((147)). snr.197a kuṭṭima- m. nt. pavé en dalles ou en mosaṇque. [483b] pravāla- m. nt. jeune pousse, bourgeon...; corail.
((148)). snr.575a mṛdvīkā- f. (grappe de) vigne. yaśodhara mṛdvīkā-maṇḍapaṃ drākṣā-maṇḍapam [mw.501c drākṣā-, f. vine grape.
((149)). s'agit-il d'un ancien prak. ?
((150)). yaśodhara : gurjarāte koṭṭaṃ nāma sthānaṃ tasya rājānam ābhīra-nāmānam para-bhavanam iti. śreṣṭhi-vasumitrasya bhāryām adhigantuṃ tad-bhavanagataṃ jaghāna.
((151)). yaśodhara : prattā vyūḍhā. aupāyanikam upāya-prayojanaṃ vastrādi upabhuktā rājñā saṃprayuktāḥ. visṛjyante tyakṣyante ity āndhrāṇāṃ pravṛttiḥ.
((152)). yaśodhara : īśvara-kāmitaṃ saptacatvāriṃśaṃ prakaraṇam.
((153)). snr. āpīna- a.v. enflé; plein, gras; nt. pis, mamelle?
((154)). l'annonce des vers est inhabituelle. kangle considère que ceux introduits par cette formule sont des interpolations dans l'as.1. [7.6.15, 7.9.37] cf. kangle vol.2 p.351 n.
((155)). yaśodhara : ity antaḥ:purikāvṛttam aṣṭacatvāriṃśaṃ prakaraṇam.
((156)). yaśodhara : kāmopadheti kāma-viṣaye yā parīkṣā tayā śuddhān. il existe une "épreuve du kāma [kāmopadhā-] dans l'as.1., décrite en 1.10.7-8, selon 1.10.13, "ceux qui ont été purifiés par cette épreuve doivent être affectés "to guardianship of (places of) recreation inside (the palace) as well as outside..." [kangle vol.2 p.20] (kāmopadhā-śuddhān bāhyābhyantara-vihāra-rakṣāsu).

7.1.59.p1.16

((157)). le parallèle avec les épreuves de as.1.1.10 est clair, selon goṇikāputra, ils doivent avoir subi avec succès trois épreuves : kāma-Ś, bhaya-Ś, artha-Ś.
((158)). il s'agit alors d'épreuves [la forme verbale upadadhyāt // upadhā- en atteste] destinées à s'assurer de la fidélité des femmes et non, comme précédemment, de leurs gardiens. ceci est peut être à mettre en rapport avec as.1.1.20.14 "in the inner appartments, he should visit the queen after she is cleared (of suspicion) by old women." (antargṛha-gataḥ sthavira-strī-pariśuddhāṃ devīṃ paśyet.).

7.1.59.p1.17

((159)). ici, vātsyāyana énonce une opinion comparable à celle de kauṭilya au sujet des épreuves [1.10.18v-19v] : "he should not effect the corruption of the uncorrupted (na dūṣaṇam a:duṣṭasya... caret) as of water by poison; for, it may well happen that a cure may not be found for one corrupted [18]. and the mind, perverted by the fourfold secret tests, may not turn back without going to the end, remaining fixed in the will of spirited persons [19]."; opinion qui se retrouve aussi en 1.17.30-32, mais au sujet du prince héritier : "this awakening of one one not awake is highly dangerous says kauṭilya [30]. for a fresh object absorbs whatever it is smeared with [31]. similarly this prince, immature in intellect, understands as the teaching of the science whatever he is told [32]." (mahā-doṣam a:buddha-bodhanam iti kauṭilyaḥ. navaṃ hi dravyaṃ yena yena yenārtha-jātenopadihyate tat tad ācūṣati. evam ayam nava-buddhir yad yad ucyate tat tac chāstropadeśam ivābhijānāti.)
((160)). yaśodhara : iti dārarakaṣitakam ekonapañcāśattamaṃ prakaraṇam.
((161)). yaśodhara : dharmādhikaraṇa-sthāḥ prāḍvivākādayaḥ.
((162)). yaśodhara : paṇḍako napuṃsakaḥ.
((163)). yaśodhara : iti sahāya-gamyāgamya-gamana-kāraṇa-cintā pañcaśattamaṃ prakaraṇām.
((164)). yaśodhara ne signale la fin du prakaraṇa qu'en commentant 33.
((165)). yaśodhara : iti gamyopāvartanam ekapañcāśattamaṃ prakaraṇam.
((166)). référence interne, renvoyant à 4.1.1-41 (32).

7.1.59.p1.18

((167)). yaśodhara : iti kāntānuvṛttaṃ dvipañcāśattamaṃ prakaraṇam.
((168)). yaśodhara : ity arthāgamopāyās tripañcāśattamaṃ prakaraṇam.
((169)). dharmastha- cf. as.1. livre 3. yaśodhara : dharmastheṣu prāḍvivākādiṣu...
((170)). yaśodhara : iti virakta-pratipattiś catuḥpaṇcāśaṃ prakaraṇam.
((171)). yaśodhara : iti niṣkāsana-kramāḥ pañcapañcāśattamaṃ prakaraṇam.
((172)). yaśodhara, malgré le colophon, considère que le prakaraṇa 56 se poursuit jusqu'à la fin de l'adhyāya...
((173)). yaśodhara : iti viśīrṇa-praisaṃdhānaṃ ṣaṭpañcāśaṃ prakaraṇam.
((174)). snr.596b rajanī- f. nuit...
((175)). yaśodhara : iti lābha-viśeṣāḥ saptapaṇcāśaṃ prakaraṇam.
((176)). le sū. se présente comme un titre correspondant au prakaraṇa.
((177)). marque d'un sous prak. (annoncé par le premier sū.) cf. infra 26c, 31c.
((178)). double articulation 26c iti... 27 atha...
((179)). ici encore une double articulation : 35c iti... 36 ...tu.
((180)). noter la qualification de yukti- (cf. as.1.15.1) des "raisonnements" proposés : anayā eva yuktyā...
((181)). yaśodhara ne mentionne pas la fin du prakaraṇa ici, mais après 53 (considérant que les veśyā-viśeṣāḥ de 50 font partie du même prak.)