The Kama Sutra of Vatsyayana Part 11

16th. Having to pay the expenses of the ceremony of marriage of the son of a female friend.

17th. Having to satisfy curious wishes during her state of pregnancy.

18th. Pretending to be ill, and charging her cost of treatment.

19th. Having to remove the troubles of a friend.

20th. Selling some of her ornaments, so as to give her lover a present.

21st. Pretending to sell some of her ornaments, furniture, or cooking utensils to a trader, who has been already tutored how to behave in the matter.

22nd. Having to buy cooking utensils of greater value than those of other people, so that they might be more easily distinguished, and not changed for others of an inferior description.

23rd. Remembering the former favours of her lover, and causing them always to be spoken of by her friends and followers.

24th. Informing her lover of the great gains of other courtezans.

25th. Describing before them, and in the presence of her lover, her own great gains, and making them out to be greater even than theirs, though such may not have been really the case.

26th. Openly opposing her mother when she endeavours to persuade her to take up with men with whom she has been formerly acquainted, on account of the great gains to be got from them.

27th. Lastly, pointing out to her lover the liberality of his rivals.

Thus end the ways and means of getting money.

A woman should always know the state of the mind, of the feelings, and of the disposition of her lover towards her, from the changes of his temper, his manner, and the colour of his face.

The behaviour of a waning lover is as follows: 1st. He gives the woman either less than is wanted, or something else than that which is asked for.

2nd. He keeps her in hopes by promises.

3rd. He pretends to do one thing, and does something else.

4th. He does not fulfil her desires.

5th. He forgets his promises, or does something else than that which he has promised.

6th. He speaks with his own servants in a mysterious way.

7th. He sleeps in some other house under the pretence of having to do something for a friend.

8th. Lastly, he speaks in private with the attendants of a woman with whom he was formerly acquainted.

Now when a courtesan finds that her lover's disposition towards her is changing, she should get possession of all his best things before he becomes aware of her intentions, and allow a supposed creditor to take them away forcibly from her in satisfaction of some pretended debt. After this, if the lover is rich, and has always behaved well towards her, she should ever treat him with respect; but if he is poor and dest.i.tute, she should get rid of him as if she had never been acquainted with him in any way before.

The means of getting rid of a lover are as follows: 1st. Describing the habits and vices of the lover as disagreeable and censurable, with the sneer of the lip, and the stamp of the foot.

2nd. Speaking on a subject with which he is not acquainted.

3rd. Showing no admiration for his learning, and pa.s.sing a censure upon it.

4th. Putting down his pride.

5th. Seeking the company of men who are superior to him in learning and wisdom.

6th. Showing a disregard for him on all occasions.

7th. Censuring men possessed of the same faults as her lover.

8th. Expressing dissatisfaction at the ways and means of enjoyment used by him.

9th. Not giving him her mouth to kiss.

10th. Refusing access to her Jaghana, i.e., the part of the body between the navel and the thighs.

11th. Showing a dislike for the wounds made by his nails and teeth.

12th. Not pressing close up against him at the time when he embraces her.

13th. Keeping her limbs without movement at the time of congress.

14th. Desiring him to employ her when he is fatigued.

15th. Laughing at his attachment to her.

16th. Not responding to his embraces.

17th. Turning away from him when he begins to embrace her.

18th. Pretending to be sleepy.

19th. Going out visiting, or into company, when she perceives his desire to enjoy her during the day time.

20th. Mis-constructing his words.

21st. Laughing without any joke, or at the time of any joke made by him, laughing under some pretence.

22nd. Looking with side glances at her own attendants, and clapping her hands when he says anything.

23rd. Interrupting him in the middle of his stories, and beginning to tell other stories herself.

24th. Reciting his faults and his vices, and declaring them to be incurable.

25th. Saying words to her female attendants calculated to cut the heart of her lover to the quick.

26th. Taking care not to look at him when he comes to her.

27th. Asking him what cannot be granted.

28th. And, after all, finally dismissing him.

There are also two verses on this subject as follows: "The duty of a courtesan consists in forming connections with suitable men after due and full consideration, and attaching the person with whom she is united to herself; in obtaining wealth from the person who is attached to her, and then dismissing him after she has taken away all his possessions."

"A courtesan leading in this manner the life of a wife is not troubled with too many lovers, and yet obtains abundance of wealth."

FOOTNOTE: [Footnote 75: On the completion of a vow a festival takes place. Some trees such as the Peepul and Banyan trees, are invested with sacred threads like the Brahman's, and on the occasion of this ceremony a festival is given. In the same way when gardens are made, and tanks or temples built, then also festivals are observed.]

CHAPTER IV.

ABOUT RE-UNION WITH A FORMER LOVER.

When a courtesan abandons her present lover after all his wealth is exhausted, she may then consider about her re-union with a former lover. But she should return to him only if he has acquired fresh wealth, or is still wealthy, and if he is still attached to her. And if this man be living at the time with some other women she should consider well before she acts.

Now such a man can only be in one of the six following conditions, viz.: 1st. He may have left the first woman of his own accord, and may even have left another woman since then.

2nd. He may have been driven away from both women.

3rd. He may have left the one woman of his own accord, and be living with another woman.

5th. He may have been driven away from the one woman, and left the other of his own accord.

6th. He may have been driven away by the one woman, and may be living with another.

(1). Now if the man has left both women of his own accord, he should not be resorted to, on account of the fickleness of his mind, and his indifference to the excellencies of both of them.

(2). As regards the man who may have been driven away from both women, if he has been driven away from the last one because the woman could get more money from some other man, then he should be resorted to, for if attached to the first woman he would give her more money, through vanity and emulation to spite the other woman. But if he has been driven away by the woman on account of his poverty, or stinginess, he should not then be resorted to.

(3). In the case of the man who may have left the one woman of his own accord, and been driven away by the other, if he agrees to return to the former and give her plenty of money beforehand, then he should be resorted to.

(4). In the case of the man who may have left the one woman of his own accord, and be living with another woman, the former (wis.h.i.+ng to take up with him again) should first ascertain if he left her in the first instance in the hope of finding some particular excellence in the other woman, and that not having found any such excellence, he was willing to come back to her, and to give her much money on account of his conduct, and on account of his affection still existing for her.

Or, whether, having discovered many faults in the other woman, he would now see even more excellences in herself than actually exist, and would be prepared to give her much money for these qualities.

Or, lastly, to consider whether he was a weak man, or a man fond of enjoying many women, or one who liked a poor woman, or one who never did anything for the woman that he was with. After maturely considering all these things, she should resort to him or not, according to circ.u.mstances.

(5). As regards the man who may have been driven away from the one woman, and left the other of his own accord, the former woman (wis.h.i.+ng to re-unite with him) should first ascertain whether he still has any affection for her, and would consequently spend much money upon her; or whether, being attached to her excellent qualities, he did not take delight in any other women; or whether, being driven away from her formerly before completely satisfying his s.e.xual desires, he wished to get back to her, so as to be revenged for the injury done to him; or whether he wished to create confidence in her mind, and then take back from her the wealth which she formerly took from him, and finally destroy her; or, lastly, whether he wished first to separate her from her present lover, and then to break away from her himself. If, after considering all these things, she is of opinion that his intentions are really pure and honest, she can re-unite herself with him. But if his mind be at all tainted with evil intentions, he should be avoided.

(6). In the case of the man who may have been driven away by one woman, and be living with another, if the man makes overtures in return to the first one, the courtesan should consider well before she acts, and while the other woman is engaged in attracting him to herself, she should try in her turn (through keeping herself behind the scenes) to gain him over, on the grounds of any of the following considerations, viz.: 1st. That he was driven away unjustly and for no proper reason, and now that he has gone to another woman, every effort must be used to bring him back to myself.

2nd. That if he were once to converse with me again, he would break away from the other woman.

3rd. That the pride of my present lover would be put down by means of the former one.

4th. That he has become wealthy, has secured a higher position, and holds a place of authority under the King.

5th. That he is separate from his wife.

6th. That he is now independent.

7th. That he lives apart from his father, or brother.

8th. That by making peace with him I shall be able to get hold of a very rich man, who is now prevented from coming to me by my present lover.

9th. That as he is not respected by his wife, I shall now be able to separate him from her.

10th. That the friend of this man loves my rival, who hates me cordially; I shall, therefore, by this means separate the friend from his mistress.

11th. And lastly, I shall bring discredit upon him by bringing him back to me, thus showing the fickleness of his mind.

When a courtesan is resolved to take up again with a former lover, her Pithamurda and other servants should tell him that his former expulsion from the woman's house was caused by the wickedness of her mother; that the woman loved him just as much as ever at that time, but could not help the occurrence on account of her deference to her mother's will; that she hated the union of her present lover, and disliked him excessively. In addition to this, they should create confidence in his mind by speaking to him of her former love for him, and should allude to the mark of that love that she has ever remembered. This mark of her love should be connected with some kind of pleasure that may have been practised by him, such as his way of kissing her, or manner of having connection with her.

Thus end the ways of bringing about a re-union with a former lover.

When a woman has to choose between two lovers, one of whom was formerly united with her, while the other is a stranger, the Acharyas (sages) are of opinion that the first one is preferable, because his disposition and character being already known by previous careful observation, he can be easily pleased and satisfied; but Vatsyayana thinks that a former lover, having already spent a great deal of his wealth, is not able or willing to give much money again, and is not, therefore, to be relied upon so much as a stranger. Particular cases may, however, arise differing from this general rule on account of the different natures of men.

There are also verses on the subject as follows: "Re-union with a former lover may be desirable so as to separate some particular woman from some particular man, or some particular man from some particular woman, or to have a certain effect upon the present lover."

"When a man is excessively attached to a woman, he is afraid of her coming into contact with other men; he does not then regard or notice her faults; and he gives her much wealth through fear of her leaving him."

"A courtesan should be agreeable to the man who is attached to her, and despise the man who does not care for her. If while she is living with one man a messenger comes to her from some other man, she may either refuse to listen to any negotiations on his part, or appoint a fixed time for him to visit her, but she should not leave the man who may be living with her and who may be attached to her."

"A wise woman should only renew her connection with a former lover if she is satisfied that good fortune, gain, love, and friends.h.i.+p, are likely to be the result of such a re-union."

CHAPTER V.

OF DIFFERENT KINDS OF GAIN.

When a courtesan is able to realize much money every day, by reason of many customers, she should not confine herself to a single lover; under such circ.u.mstances, she should fix her rate for one night, after considering the place, the season, and the condition of the people, and having regard to her own good qualities and good looks, and after comparing her rates with those of other courtesans. She can inform her lovers, and friends, and acquaintances about these charges. If, however, she can obtain a great gain from a single lover, she may resort to him alone, and live with him like a wife.

Now, the Sages are of opinion that when a courtesan has the chance of an equal gain from two lovers at the same time, a preference should be given to the one who would give her the kind of thing which she wants. But Vatsyayana says that the preference should be given to the one who gives her gold, because it cannot be taken back like some other things, it can be easily received, and is also the means of procuring anything that may be wished for. Of such things as gold, silver, copper, bell metal, iron, pots, furniture, beds, upper garments, under vestments, fragrant substances, vessels made of gourds, ghee, oil, corn, cattle, and other things of a like nature, the first, viz., gold, is superior to all the others.

When the same labour is required to gain any two lovers, or when the same kind of thing is to be got from each of them, the choice should be made by the advice of a friend, or it may be made from their personal qualities, or from the signs of good or bad fortune that may be connected with them.

When there are two lovers, one of whom is attached to the courtesan, and the other is simply very generous, the Sages say that the preference should be given to the generous lover, but Vatsyayana is of opinion that the one who is really attached to the courtesan should be preferred, because he can be made to be generous, even as a miser gives money if he becomes fond of a woman, but a man who is simply generous cannot be made to love with real attachment. But among those who are attached to her, if there is one who is poor, and one who is rich, the preference is of course to be given to the latter.

When there are two lovers, one of whom is generous, and the other ready to do any service for the courtesan, some Sages say that the one who is ready to do the service should be preferred, but Vatsyayana is of opinion that a man who does a service thinks that he has gained his object when he has done something once, but a generous man does not care for what he has given before. Even here the choice should be guided by the likelihood of the future good to be derived from her union with either of them.

When one of the two lovers is grateful, and the other liberal, some Sages say that the liberal one should be preferred, but Vatsyayana is of opinion that the former should be chosen, because liberal men are generally haughty, plain spoken, and wanting in consideration towards others. Even though these liberal men have been on friendly terms for a long time, yet if they see any fault in the courtesan, or are told lies about her by some other women, they do not care for past services, but leave abruptly. On the other hand the grateful man does not at once break off from her, on account of a regard for the pains she may have taken to please him. In this case also the choice is to be guided with respect to what may happen in future.

When an occasion for complying with the request of a friend, and a chance of getting money come together, the Sages say that the chance of getting money should be preferred. But Vatsyayana thinks that the money can be obtained to-morrow as well as to-day, but if the request of a friend be not at once complied with, he may become disaffected. Even here, in making the choice, regard must be paid to future good fortune.

On such an occasion, however, the courtesan might pacify her friend by pretending to have some work to do, and telling him that his request will be complied with next day, and in this way secure the chance of getting the money that has been offered her.