SEX EDUCATION (3) काम-शिक्षा :: KAM SUTR कामसूत्र

By :: Pt. Santosh Bhardwaj 
One must observe celibacy-Chasity till the age of 25 years. 
He should discard masturbation, reading-watching any thing which stimulate, attract, indulge or divert him towards sexuality.
DIRTY POLITICS IN INDIAHe must not indulge in sensuality, sexuality and avoid passions.
After marriage he should be satisfied with his wife and must not enter into sexual relations with any one else. Its advisable to have sex with his wife only and that is too during the period of ovulation only, once in a lunar month only.
He must gather the knowledge of sex from a reliable source only.
Sole purpose of these chapters is to educate the youth. Scriptures have discussed-described sex in detail to prevent the innocent from acquiring knowledge from wrong-polluted sources.(Ancient Love Handbook-Spiritual Art of Sexual Life for Humanity)
At the time of evolution Brahma Ji created men and women and in the form of commandments in one hundred thousand chapters laid down rules for regulating their existence with regard to Dharm, Arth, and Kam. Some of these commandments, namely those which treated of Dharm, were separately written by Swayambhu Manu; those that related to Arth were compiled by Dev Guru Vrahaspati and those that referred to Kam were expounded by Nandi-incarnation of Dharm, in one thousand chapters.
NANDI-SHIV GAN-COURTIER :: Traditionally, the first transmission of Kam Shastr or Discipline of Kam is attributed to Bhagwan Nandi who is the carrier-vehicle of Bhagwan Shiv, a courtier and a Gan-guard. simultaneously. Kam Sutr (-Aphorisms on Love), written by Nandi in one thousand chapters, were reproduced by Shwet Ketu, the son of Uddvalak, in an abbreviated form in five hundred chapter and this work was again similarly reproduced in an abridged form, in one hundred and fifty chapters, by Babhravy, an inheritant of the Panchal (Present day Punjab). These one hundred and fifty chapters were then put together under seven heads or parts named severally. 
Nandi represent Dharm-religion, basically the duties associate with one as a human being towards the society, family, self, the nation and ultimately to the Almighty. Nandi who was moved to sacred utterance by overhearing the lovemaking of Bhagwan and his wife Maa Parvati and later recorded these utterances for the benefit of mankind. The text is beyond the limits of time-since Bhagwan Shiv himself is Maha Kal the supreme destroyer. The time goes back to millions of years, to infinity.
The text emphasizes what was known as the Purusharth-endeavors-goals-targets or the four main goals of life. The first is Dharm, or the act of living with virtue. The second, Arth deals with material prosperity-acquisition of wealth, money, property, finances, economy both micro and macro. Kam relates to erotic and aesthetic pleasures. Moksh-Salvation is liberation through (-being released) from the cycle of life and death. The first three goals can be achieved in every day life and are ordered according to importance (-yes, sex is essential though, least important). 
The Kam Sutr is not Tantric text as it does not discuss the sacred rites that are meant to accompany those acts. The approach to sex in the Kam Sutr is from a secular (non-religious, non-spiritual) perspective, whereas Tantr is definitely spiritual. Vatsyayan did not include deeper Tantric sexual practices in his most famous work, because he knew that sexuality is only an appropriate spiritual tool for some good students of Tantr Marg. Many who follow Tantr do use the book as a guideline or starting point from which they can build their Tantric rituals. The sexuality that is included in this book is meant to correspond to the notion of Kam. Though it does have a religious nature, the Kam Sutr has been translated into virtually every language on earth and is the most known Evangelion-Gospel Book of the world. The Kam Sutr is extremely popular, more than Biblie and sought after by the passionate to satisfy his sensuality-sexuality, who want to add more excitement to their love lives. 
The Kam Sutr is a manual for developing the erotic sensibilities, knowledge and skill, including specific instruction on sexual techniques, as well as many other sensual and cultural expressions, referred to as the 64 arts. The Kam Sutr does not in any way deny the value of spiritual practice, it is just not presenting that perspective. Tantr is all about awakening to full enlightenment, while the Kam Sutr is about great, satisfying, fulfilling sex, primarily between heterosexual couples. In the Kam Sutr sex was considered an essential aspect of everyone’s education. Sexual knowledge and skill were considered to be evidence of achievement, refinement, intelligence, psychological maturity and part of the good life, the book was actually directed toward the upper class, educated, economically affluent portion of the population. 
MALLANG VATSYAYAN :: He was a very holy man (-Sadhu), a seer and a sage (-Rishi) and in all of the spiritual senses of the word, a Tantric, i.e., one associated with spirituality. Mallang worshiped the Divine as both feminine and masculine (-Shiv-Shakti) and lived primarily a religious life. He wrote the Kam Sutr for the ruling class  (-nobles rulers, lords, princes, rich businessmen-affluent and kings, the Kshatriy-Warrior-Marshal castes), to educate them so they could balance and enjoy their sensual appetites with their social and spiritual obligations as rulers. It is simultaneously a manual of matchmaking, flirting, sensuality in life and in sex, romantic love, human nature, attracting a man, turning on a woman, how to seduce a man, how to captivate a woman, how to get a man or woman to marry, arranged marriages, affairs, gold-digging, the economics of love, affairs with courtesans, keeping the affections of a lover or spouse, love potions, charms and everything in between. And he as a seer not to pass on secrets he knew would be lost on many of these students. 
(1). GOALS-AMBITIONS :: One has to under go 4 Ashrams-stages-divisions of life for attaining 4 goals (Dharm, Arth, Kam & Moksh) of incarnation as a human being, on the basis of longevity. It involves wisdom, logic, religiosity. One who's the longevity varies up to 105 years in Kali Yug should practice Dharm, Arth and Kam at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood (-शैशवास्था, बाल्यावस्था, किशोरावस्था), in his youth and middle age he should attend to Arth and Kam (-युवावस्था और प्रौढ़ावस्था) and in his old age (-वृद्धावस्था) he should perform Dharm and thus seek to gain Moksh, i.e., release from further transmigration. On account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student (-chastity, बृह्मचर्य)  until he finishes his education.
DHARM :: It is obedience to the command of the scriptures-Shastr or Holy Writ to do certain things, such as the performance of sacrifices, which are not generally done, because they do not belong to this world and produce no visible effect and not to do other things, such as eating meat, which is often done because it belongs to this world and has visible effects. It should be learnt from the Shruti (-orally heard, grasped & practiced, propagated through one generation to the next) and from those conversant with it.
Major goals of the life of a human being :: Fulfillment of one's duties-obligations towards self, family, society and the nation. Following of virtuous, pious. righteous. honest path. One has to follow the teaching of Ved, Purans, Upnishad, Geeta, Ramayan, Maha Bharat and various other scriptures, epics, history, tradition, rituals etc. It involves pilgrimage, sacrifices, bathing in holy rivers, ponds, Yagy, Hawan, Agnihotr etc. Codex (-पोथी, पांडुलिपि, संहिता) of Behavior, Shruti-holy writ, Dharm Shastr-scriptures, written by Manu.
ARTH :: It is the acquisition of arts, land, wealth, equipages, land-property, wealth vehicles, gold, cattle, protection of what is acquired and the increase of what is protected. It should be learnt from the king's officers, and from merchants who may be versed in the ways of commerce.
One should be able to earn his and his families livelihood. He should know how to manage the finances and economies. Arth Shastr, written by Kautily-Achary Chanky, deals with the management of funds by the ruler. 
KAM :: Basically it deals with sex, desires, passions, love and all its associated pleasures of the senses, Kam Sutr, written by Vatsyayan. Achary Chanky too has written valuable notes on sexual behavior.
Kam is sensuous love, emotional feeling of attachment. It is recognized as the stimulus of action and personified as the demigod of erotic love. This is the enjoyment of  appropriate objects by the five senses of hearing, feeling, seeing, tasting and  smelling, assisted by the mind together with the soul. The ingredient in this is a peculiar contact between the organ of sense and its object and the consciousness of pleasure which arises from  that contact is called Kam. Kam is to be learnt from the Kam Sutr (aphorisms on love) and from the practice of citizens. When all the  three come together, the former is better  than the one which follows it, i.e. Dharm is better than Arth, and Arth is better than Kam. 
There is absence of feeling, sentiments, love in mating which is just like animal sex. (यह मात्र कामोत्तेजना, पशुवृत्ति है) Millions of people are engaged in sex industry. Internet is the biggest handle-means-tool to propagate animal sex. 
Please refer to :: HEAVEN-HELL स्वर्ग-नरक 
24. मित्र की  पत्नी जो उस पर पूर्ण विश्वास करती थी, के साथ बलात्कार करने वाला पहले लोह शंकु नरक में दस हजार साल तक पकाया जाता है, फिर सूअर की योनि में जाता है और अन्त में मनुष्य योनि में नपुंसक के रूप में जन्मलेता है। 
25. पराई स्त्री के साथ आलिंगन करने वालों को सौ वर्ष तक नरक में पकाया जाता है। 
26. अगम्या स्त्री के साथ पत्नी के समान सम्बन्ध बनाने वाला, उसी स्त्री की तपायी गई लोहे की मूर्ति के साथ आलिंगन करता है। 
27. जो द्विज शुद्र की स्त्री को अपनी पत्नी बना कर गृहस्थी चलाता है वह पूयोद नरक में पड़कर बहुत दुःख भोगता है।
28. सगोत्री स्त्री का भोग करने वाला वीर्य की नहर में डाला जाता है और वीर्य पान करता है।  
29. पराया धन, संतान या स्त्री को भोग के लिए जो जबरदस्ती छीन लेता है उसे 1,000 वर्ष तक तामिस्र नामक नरक में प्रताड़ित किया जाता है। तब जाके उसे सूअर की योनि में जन्म मिलता है जिससे छूटने पर ही उसे मानव योनि मिलती है और यहाँ भी उसे भयानक कष्ट और बीमारी का सामना करना पड़ता है।
Sex is the biggest equalizer, since it sees no boundary of caste, age, relation, region, country, race, and even the species. One can find humans having sex with birds and animals.
Even the demigods and deities are not spared by this bug-vice. One may become sex blind and loose power to think, analyse, rationality. After effects-repercussions of it are torturous-painful. Morality, virtues takes back seat. Prostitutes, concubines, women with loose character are celebrities these days and even become ministers in the government. Kam being the occupation of public women-prostitutes, call girls, concubines, they might prefer it to the other two and these are exceptions to the general rule.
Sex is probably the most important in human lives. Angel or demigod-deity of love and sex is Kam Dev. Spiritual practice with Kam Dev help for love. Both Kam Dev and Chandr Dev are incarnations of Brahma Ji for helping the humanity to perpetuate. The basic purpose is to educate one towards controlled behavior, to have descent-virtuous progeny. Here sexuality, sensuality, passions take the back seat. The Kam Sutr of Vatsyayan, might be called a treatise on men and women, their mutual relationship and connection with each other. This work is not intended to be used merely as an instrument for satisfying human desires-lust but it is ancient manual of deep and spiritual erotic life. A good person, acquainted with the true principles of this science and who preserves his Dharm-duty, Arth-finance and Kam-reproduction scientifically and has regard for the practices of the people, is sure to obtain the mastery over his senses. Kam  Sutr is a part of traditional 64-fold Tantr culture. One who climbs this third ladder successfully may be granted the fourth automatically, the Salvation-Moksh.
Love is divine and connects one with the Ultimate.
Sex and love are two things. They may exist independently, as well. They may coexist. Sexual advancements-overtures, infatuations, flirtations, rape, lust constitute animal instinct not love.  
For more information please log on to :: SEX EDUCATION काम-शिक्षा 
Kam Dev the angel of love, is referred to as the demigod-deity of desire-longing-vitality. However lust invariably creep into it, when referred to sex manics. Rati is his wife-the daughter of Daksh Prajapti of one the 59 sons of Brahma Ji, who appeared from the toe of his right leg.  Preeti is the second wife of Kam Dev.
In India sex is sacred and advocated to be performed only during the period of ovulation and during night only for the sake of progeny not for excitement, that is too with own wife. Sex with the wretched women, prostitutes, concubines is taboo. One is not allowed to live with the opposite sex without marriage. One is not supposed to involve sensuality, sexuality, passion with it. It involves virtues. One needs progeny especially son to get rid of the debt of the ancestors-forefathers-Pitr Gan. Its essential to donate the daughter to a virtuous groom since it is considered to be a great donation to achieve bliss after the present life. 
Related chapter :: KOK SHASTR :: RATI RAHASY-रतिरहस्य   
KAM DEV (-कामदेव) :: He is the deity of Sex & Love termed as Cupid or angel. He is represented as a young and handsome winged demigod who wields a bow and arrows. His bow is made of sugarcane with a string of honeybees and his arrows are decorated with five kinds of fragrant flowers. The five flowers are: Ashok tree flowers, white and blue lotus flowers, Mallika tree and Mango tree flowers. A terracotta Murti-idol-statue of Kam Dev of great antiquity is housed in the Mathura Museum, UP, India. 
His other names include: (1). Rag Vrant (-stalk of session), (2). Anang (-incorporeal), (3). Kandarp (-inflamer even of a demigod), (4). Man Math (-churner of hearts), (5). Manosij (he who is born of mind, a contraction of the Sanskrat phrase Sah Manasah Jat), (6). Madan (-intoxicating),  (6). Rati Kant (-husband of Rati, lord of the seasons), (7). Pushp Van, (8). Pushp Dhanva (-one with bow of flowers), and (9). Kam (-longing).
BIRTH OF KAM DEV :: Initially Kam Dev arose from the mind of the creator, Brahm Ji in divine form. As a demigod-deity he is the son of Shri Devi. Kam Dev was willing to do anything for the protection of humanity-mankind ordered by Dev Raj Indr. Kam Dev is assisted by his wife-consort Rati and Vasant Ritu-Season in his endeavors.
Kam Dev and Chandr Dev are the incarnations of Brahma Ji. He is son of goddess Shri-Maa Laxmi and he merged with Pradyumn Ji son of Bhagwan Shri Krashn and Rukmani Ji to regain embodiment when he was burnt to ashes by Bhagwan Shiv. According to the Shiv Puran, Kam Dev is a creation of Brahma Ji in divine form. Skand Puran, cites Kam Dev is a brother of Prasuti; they are both the children of Shat Rupa a creation of Brahma Ji. Later interpolations consider him as son of Vishnu. 
Maa Lakshmi, is the goddess of wealth, good fortune and beauty. She arose from the milky foam of the waves at the Churning of the Ocean. Lakshmi is the consort of Vishnu, and is his wife during each of his incarnations and also known as Shri. Kam is called Kam Anang-the body less as well. 
Kam means wish, desire or longing, especially as in sensual love or sexuality. Kam is also a name used for Agni. The name is also used in Rig Ved (Rig. Ved 9,113.11).
KAMESHWAR TEMPLE-ARAGALUR :: The Sthal Puran indicates that Kam Dev woke up Bhagwan Shiv at this place. The temple has eight Bhairav statues. Kam Dev is this who tried distract Bhagwan Shiv from deep meditation with his passionate influence and feminine associates. He is distinguished from spiritual Kam Dev in Vaeshnav cult. 
The deity of Kam Dev along with his consort Rati (-Sex) & Preeti (-Love) is included in the pantheon of Vedic-Brahmanical deities such as Shiv and Parvati. In Hindu traditions for the marriage ceremony itself, the bride's feet are often painted with pictures of Shuk (-शुक), the parrot Vahan (-वाहन) of Kam Dev. One should not misunderstand or associate worship of Kam Dev, as being sexually oriented, as the religious rituals addressed to him offer a means of purification and reentry into the community. Devotion to Kam Dev  keeps desire within the framework of the religious tradition. Kam Dev also appears in other stories and becomes the object of certain devotional rituals for those seeking health, physical beauty, husbands, wives, and sons. In one story Kam Dev  himself succumbs to desire and must then worship his lover in order to be released from this passion and its curse. His companions are a cuckoo, a parrot, humming bees, the season of spring and the gentle breeze. All of these are symbols of spring season. Kam Dev is mentioned in the verses of  Rig Ved and Atharv Ved in addition to Purans. 
Astrologically-Jyotish ::  In astrology, the 6th house is the house of enemies, both internally and externally. The Shastr-scriptures speaks of 6 internal enemies, which is known as Shad (-शड, 6, six) Ripu (-enemy, शत्रु) , which create hurdles in the spiritual upliftment of the individual. They are Kam– Attraction Krodh-Anger Lobh–Greed or Desire Moh–Delusion which occurs due to Maya (-illusion, cast, spell of the Almighty) Mad–Arrogance Matsary–Jealousy Kam means attraction between the male and the female. The demigod of Love is known as Kam Dev and represents the  sexual attraction between the opposite sex. However, Kam is not always bad because this attraction cause the Entire Creation to continue and without which, there is no progeny and continuation of lineage. But at negative level, the same attraction takes the form of lust. It is good to know that the pattern, number of words and letters in a Mantr has a high importance. They have been written with careful consideration. 
KAM GAYATRI MANTR:: It is composed of 24 (16+8) syllables and Om is for prefix-beginning.
ॐ काम देवाय विधमहे पुष्पबाणाय धीमहि तन्नो अनंग प्रचोदयात॥ 
Om kaam devaay vidmahe Pushpabaanaay dheemahi  Tanno ananga prachodayat.
BEEJ MANTR  बीज मन्त्र :: 
ll क्लीम ll  ll KLEEM ll
KAM DEV MANTR (काम देव मन्त्र) :: 
ऊँ कामदेवाय विद्महे, रति प्रियायै धीमहि, तन्नो अनंग प्रचोदयात‍्। 
KAM DEV VASHI KARAN MANTR (काम  वशी करण मन्त्र)  ::
ॐ नमः काम देवाय सहकल सहद्रश सहमसह लिए
वन्हे धुनन जनममदर्शनं उत्कण्ठितं कुरु कुरु दक्ष दक्षु
धर कुसुम वाणेन हन हन स्वाहा॥ 
Om namah : kaam devaay Sahakal sahadraksh sahamsaha Liye
Vanhe dhunan janmamdarshan Uthkanthit kuru kuru daksh daksh
Dhar Kusum banen han han swaha ll
KAM DEV GAYATRI MANTR  (काम देव गायत्री मन्त्र) :: 
ॐ काम देवाय विधमहे पुष्पबाणाय धीमहि तन्नो अनंग प्रचोदयात॥ 
RATI DEVI :: Rati (-रति) is the goddess or famine angel (Angeline) of sexual desire, erotic love.passion and lust. She is the daughter of Daksh Prajapti & was married Kam Dev.
MOKSH-SALVATION-LIBERATION :: Spirituality, Liberation, Enlightenment, Salvation, detachment, relinquishment, equanimity, chastity, asceticism, Yog etc. It is assimilation in the God-Almighty & is freedom from the repeated cycles of reincarnation i.e., birth and death. A Hindu prefers Moksh to remaining 3. As a house hold he preforms the first 3 and prepares for the 4th, i.e., Moksh. For better understanding please refer to :KAM YOG-काम योग   
The Kam Sutr written by Vatsyayan consisted of mystical seven sections further divided into mystical number thirty-six chapters. We will discuss each of these sections to glean the details of what Vatsyayan was trying to convey in the Kam Sutr and the importance he placed on specific subjects. Mallang Vatsyayan's Kam Sutr has 36 chapters, organized into 7 parts. 
Satisfaction and enjoyment comes for a man with possession of a beautiful woman. Men marry because of the peaceful gathering, love, and comfort and they often get nice and attractive women. But the men do not give the women full satisfaction The sexual desires of a woman is 8 times that of a man's desire. The reason is due to the ignorance of the writings of the Kam Shastr and the disdain of the different types of women. These men view women only from the perspective of an animal. They are foolish and spiritless. A woman is enough for a man. The book provides instructions in how a husband can promote the love for his wife through sexual pleasure. The husband can so greatly enjoy living with his wife, that it is as if he had lived with 32 different women. The increasingly varied sexual pleasures are able to produce harmony, thus preventing the married couple from getting tired of one another.
(i). Preface,
(ii). Observations on the three worldly attainments of Virtue, Wealth and Love,
(iii). On the study of the Sixty-four Arts,
(iv). On the Arrangements of a House, and Household Furniture; and about the Daily Life of a Citizen, his Companions, Amusements, etc.
(v). About classes of Women fit and unfit for Congress with the Citizen, and of Friends, and Messengers
(2). SEXUAL UNION (-Samprayogik, संप्रयोगिक, embraces, etc.) :: The second section of the Kam Sutr consists of ten chapters on the stimulation of desire, various forms of embraces, caressing and kisses, marking a partner with the use of the finger nails, biting and marking a partner using the teeth, on positions of copulation, explanations of sexual practices such as slapping with the hand and moaning that accompanied the practice, evidence of virile behavior in women, superior coitus and oral sex practices, along with preludes and conclusions to the game of love. There are 64 types of sexual acts described in this section which has become the part of it. 
(i). Kinds of Union according to Dimensions, Force of Desire and Time and on the different kinds of Love
(ii). Of the Embrace
(iii). On Kissing
(iv). On Pressing or Marking with the Nails
(v). On Biting, and the ways of Love to be employed with regard to Women of different countries
(vi). On the various ways of Lying down, and the different kinds of Congress
(vii). On the various ways of Striking, and of the Sounds appropriate to them
(viii). About females acting the part of Males
(ix). On holding the Pennis, (Lingam, लिंग, पुरुष कामेन्द्री) in the Mouth
(x). How to begin and how to end the Congress. Different kinds of Congress and Love Quarrels
(3). ACQUISITION OF A WIFE-MARRIAGE (-Kanya Sampra-yuk-tak, सम्प्रयुक्तक, union of males and females) :: It consists of 5 chapters on the forms of marriage, how to relax and obtain the girl, how to manage alone when a suitable wife cannot be found and the union by marriage.   
(i). Observations on Betrothal and Marriage
(ii). About creating Confidence in the Girl
(iii). Courtship, and the manifestation of the feelings by outward signs and deeds
(iv). On things to be done only by the Man, and the acquisition of the Girl thereby. Also what is to be done by a Girl to gain over a Man and subject him to her
(v). On the different Forms of Marriage.
Please consult :: HINDU MARRIAGE  हिन्दु विवाह पद्धति   
(4). CONDUCT OF WIFE (-Bharya-dhikarik, भार्याधिकारिक, on one's own wife) :: Chapters on conduct of the only wife and conduct of the Head wife and other wives (2 chapters). Section 4 consist of counsel to the various types of wives a gentleman may have had. This section of the Kam Sutr also explained the conduct of the main wife and other wives in a household with multiple wives and concubines. 
(i). On the manner of living of a virtuous Woman and of her behavior during the absence of her Husband. The section of the Kam Sutr yields advice to the solitary wife in how she should conduct herself. 
(ii). On the conduct of the eldest Wife towards the other Wives of her Husband and of the younger Wife towards the elder ones. Also on the conduct of a Virgin Widow remarried; of a Wife disliked by her Husband; of the Women in the King's Harem and of a Husband who has more than one Wife. 
(5). EXTRA MARITAL RELATIONS  (-Paradik, पर दिक्, on the wives of other people) :: It consisted of six chapters on behavior of women and men & included advice on the methods of seducing another man's wife, including encounters for getting acquainted, examination of sentiments, the tasks and advantages of go-between. The king’s pleasures such as his harem and ways the brave could circumvent security measures and enjoy those pleasures themselves, as well as the proper behavior of a gentleman in the gynoecium (-प्रसब-सौर ग्रह, labor room) or women's apartments. 
(i). On the Characteristics of Men and Women and the reason why Women reject the Addresses of Men. About Men who have Success with Women, and about Women who are easily gained over.
(ii). About making Acquaintance with the Woman and of the efforts to gain her over.
(iii). Examination of the State of a Woman's mind.
(iv). The Business of a Go-Between.
(v). On the Love of Persons in authority with the Wives of other People.
(vi). About the Women of the Royal Harem, and of the keeping of one's own Wife.
(6). COURTESANS  (-Vaesik वसिक, on courtesans) :: It consisted of six chapters on making the best use of the advice of the assistants on choosing lovers, the search for a steady lover, the courtesans skill set and ways of making money, how best to renew friendship with a former lover, creating occasional profits and dealing with profits and losses associated with being a courtesan. 
(i). Of the Causes of a Courtesan resorting to Men; of the means of Attaching to herself the Man desired, and the kind of Man that it is desirable to be acquainted with
(ii). Of a Courtesan living with a Man as his Wife
(iii). Of the Means of getting Money; of the Signs of a Lover who is beginning to be Weary, and of the way to get rid of him
(iv). About a Reunion with a former Lover
(v). Of different kinds of Gain
(vi). Of Gains and Losses, attendant Gains and Losses, and Doubts; and lastly, the different kinds of Courtesans
(7).  ATTRACTING OTHERS TO ONE'S SELF :: This is devoted to the arts of seduction, tonic medicines, etc. It deals with the ideas on improving physical attractiveness to others and arousing a weakened or failing sexual power.
(i). On Personal Adornment, subjugating the hearts of others and of tonic medicines.
(ii). Of the means of exciting Desire and of the ways of enlarging the Lingam. Miscellaneous Experiments and Receipts. 
SPIRITUAL SEX POSTURES :: Vatsyayan's work on Sex Education the extract of the scriptures on this subject. It explains each and every aspect of sexual behavior of humans. An in depth study of the text may guide one to Salvation as well when one restricts himself to his wife and perform all duties, responsibilities as a household religiously. He makes a balance with Varnashram Dharm. It is a guide to lead better life and establish better relationships with the people around him. 
Sex postures constitute a fragment of the divine text. Basically 5 postures are there which are further sub divided into 64. It appears that the western world has given too much stress over the distorted sexual component.
(1). Man on his back, woman on top;
(2). Woman on her back, man on top;
(3). Woman and man on their sides, facing each other;
(4). Woman with her back to the man;
(5). Seated positions, normally face-to-face.
Sexual satisfactions brings harmony in the relations of the couple. The Kam Sutr emphasizes the necessity for people to learn the art of lovemaking at an early age, preparing them for the life commitment of marriage. The basic knowledge of sex and the skills involved keeps both happy. Their relationship is passionate and full of vigor. Neutrality towards sexual relations in family life brings discomfort and uneasiness.
(1.1). :: Vatsyayan, therefore, composed his work in a small volume as an abstract of the whole of the works of various authors.
Vatsyayan is of opinion that women already know the practice of Kam Sutr and that practice is derived from the Kam Shastr or the science of Kam itself. One find that some women, such as daughters of princes and their ministers and public women, are actually versed in the Kam Shastr.
A female, therefore, should learn the Kam Shastr or at least a part of it, by studying its practice from some confidential friend. She should study alone in private the sixty-four practices that form a part of the Kam Shastr. Her teacher should either be the daughter of a nurse brought up with her and already married or a female friend who could be trusted in everything or the sister of her mother (i.e. her aunt) or an old female servant or a female beggar who may have formerly lived in the family or her own sister who could always be trusted.
As a matter of fact this subject is neither taught nor learnt by any one in today's world. So, every one is getting superfluous knowledge over this subject. Chances of exploitation are open. There was a time in India during Mughal era, when the Muslim Nababs-rulers of small units, used to send their boys to the prostitutes to learn manners. What they learnt side by side is not a mystery!
The girls were supposed to learn the following arts together with the Kam Sutr to become a suitable house wife:
(1). Singing, (2). Playing on musical instruments, (3). Dancing, (4). Union of dancing, singing, and playing instrumental music, (5). Writing, (6). drawing, (7). Tattooing, (8). Arraying and adorning an idol with rice and flowers, (9). Spreading and arranging beds or couches of flowers or flowers upon the ground, (10). Coloring the teeth, garments, hair, nails and bodies, i.e. staining, dyeing, coloring and painting the same, (11). Fixing stained glass into a floor, (12). The art of making beds, and spreading out carpets and cushions for reclining, (13). Playing on musical glasses filled with water, (14). Storing and accumulating water in aqueducts, cisterns and reservoirs, (15). Picture making, (15.i). trimming and (15.ii). decorating, (16). Stringing of rosaries, necklaces, garlands and wreaths, (17). Binding of turbans and chaplets and making crests and top-knots of flowers, (18). Scenic representations, stage playing Art of making ear ornaments Art of preparing perfumes and odors, (19). Proper disposition of jewels and decorations and adornment in dress, (20). Magic or sorcery, (21). Quickness of hand or manual skill, (22). Culinary art, i.e. cooking and cookery, (23). Making lemonades, sherbets, acidulated (-अम्लयुक्त पेय) drinks and spirituous extracts with proper flavor and color, (24).  Tailor's work and sewing, (25). Making parrots, flowers, tufts, tassels, bunches, bosses, knobs, etc., out of yarn or thread, (26). Solution of riddles, enigmas, covert speeches, verbal puzzles and enigmatical (-रहस्यपूर्ण, गूढ़, अज्ञेय, पेचीदा, अस्पष्ट, गूढ) subtle, Enigmatic, Inexplicable, Mysterious, Mystic questions, (27). A game, which consisted in repeating verses and as one person finished, another person had to commence at once, repeating another verse, beginning with the same letter with which the last speaker's verse ended, whoever failed to repeat was considered to have lost, and to be subject to pay a forfeit or stake of some kind (-अंताक्षरी), (28). The art of mimicry or imitation, (29). Reading, including chanting and intoning, (30). Study of sentences difficult to pronounce. It is played as a game chiefly by women and children and consists of a difficult sentence being given and when repeated quickly, the words are often transposed or badly pronounced, (31). Practice with sword, single stick, quarter staff and bow and arrow, (32). Drawing inferences, reasoning or inferring, Carpentry or the work of a carpenter, (33). Architecture or the art of building, (34). Knowledge about gold and silver coins and jewels and gems, (35). Chemistry and mineralogy, (36). Coloring jewels, gems and beads, (37). Knowledge of mines and quarries, (38). Gardening; knowledge of treating the diseases of trees and plants, of nourishing them, and determining their ages, (39). Art of cock fighting, quail fighting and ram fighting, (40). Art of teaching parrots and starlings to speak, (41). Art of applying perfumed ointments to the body, and of dressing the hair with unguents and perfumes and braiding it, (42). The art of understanding writing in cipher and the writing of words in a peculiar way, (43). The art of speaking by changing the forms of words. It is of various kinds. Some speak by changing the beginning and end of words, others by adding unnecessary letters between every syllable of a word, and so on, (44). Knowledge of language and of the vernacular dialects, (45). Art of making flower carriages, (46). Art of framing mystical diagrams, of addressing spells and charms, and binding armlets, (47). Mental exercises, such as completing stanzas or verses on receiving a part of them or supplying one, two or three lines when the remaining lines are given indiscriminately from different verses, so as to make the whole an entire verse with regard to its meaning; or arranging the words of a verse written irregularly by separating the vowels from the consonants, or leaving them out altogether; or putting into verse or prose sentences represented by signs or symbols. There are many other such exercises, (48). Composing poems, (49). Knowledge of dictionaries and vocabularies, (50). Knowledge of ways of changing and disguising the appearance of persons, (51). Knowledge of the art of changing the appearance of things, such as making cotton to appear as silk, coarse and common things to appear as fine and good, (52). Various ways of gambling, (53). Art of obtaining possession of the property of others by means of Mantrs or incantations, (54). Skill in youthful sports, (55). Knowledge of the rules of society and of how to pay respect and compliments to others, (56). Knowledge of the art of war, of arms, of armies, etc., (57). Knowledge of gymnastics, (58). Art of knowing the character of a man from his features, (59). Knowledge of scanning or constructing verses, (60). Arithmetical recreations, (61). Making artificial flowers, (62). Making figures and images in clay
A public woman, endowed with a good disposition, beauty and other winning qualities and also versed in the above arts, obtains the name of a Ganika (-गणिका, वैश्या, कोठेवाली, नगरवधु)  or public woman of high quality and receives a seat of honor in an assemblage of men. She is, moreover, always respected by the king and praised by learned men, and her favor being sought for by all, she becomes an object of universal regard. The daughter of a king too as well as the daughter of a minister, being learned in the above arts, can make their husbands favorable to them, even though these may have thousands of other wives besides themselves. And in the same manner, if a wife becomes separated from her husband and falls into distress, she can support herself easily, even in a foreign country, by means of her knowledge of these arts. Even the bare knowledge of them gives attractiveness to a woman, though the practice of them may be only possible or otherwise according to the circumstances of each case. A man who is versed in these arts, who is loquacious (-बातूनी, मुखर, वाचाल) and acquainted with the arts of gallantry, gains very soon the hearts of women, even though he is only acquainted with them for a short time.
PART I: CHAPTER IV :: One should have a proper dwelling unit as a household. Preferably women should have separate place to live so that they are not in direct contact with the visitors, which is not possible for a common man in the present world. She is not supposed to mix with the undesirable elements-unwanted people. The couple should attend to rituals, festivals, ceremonies together along with children and the elders. They may plan outings, pilgrimage, social gatherings-functions, picnics, visit to cinema, fair (-मेला, उत्सव) exhibition etc. too. They should donate money to the poor and adopt charity and social welfare measures as far as possible if feasible.
WHEN Kam is practiced by men of the four castes according to the rules of the Holy Writ -Manu Sanhita, (i.e. by lawful marriage) with virgins of their own caste, it then becomes a means of acquiring lawful progeny and good fame and it is not also opposed to the customs of the world. The practice of Kam with women of the higher castes and with those previously enjoyed by others, even though they be of the same caste, is prohibited. But the practice of Kam with women of the lower castes, with women excommunicated from their own caste, with public women-Prostitutes and with women twice married, is neither enjoined nor prohibited. The object of practicing Kam with such women is pleasure only.
Nayika-Actress-Heroin-Ganika ::  They are of three kinds, viz. maids, women twice married and public women and the woman who is resorted to on some special occasion even though she be previously married to another. 
These special occasions are when a man thinks thus: 
(1). The woman is self-willed and has been previously enjoyed by many others besides one himself. He may, therefore, safely resort to her as to a public woman though she belongs to a higher caste than one and, in so doing, one shall not be violating the ordinances of Dharm.
(2). She is a married twice and has been enjoyed by others before one; there is, therefore, no objection to his resorting to her.
(3). The woman has gained the heart of her great and powerful husband and exercises a mastery over him, who is a friend of one's enemy; if, therefore, she becomes united with one she will cause her husband to abandon his enemy.
(4). The woman will turn the mind of her husband, who is very powerful, in one's favor, he being at present disaffected towards him and intent on doing him some harm.
(5). By making such woman one's friend he shall gain the object of his friend or shall be able to effect the ruin of some enemy or shall accomplish some other difficult purpose.
(6). By being united with such a woman, one shall kill her husband and so obtain his vast riches which one covet.
(7). The union of this woman with one is not attended with any danger and will bring wealth to one, of which, on account of his poverty and inability to support himself, of which one is very much in need. He shall therefore obtain her vast riches in this way without any difficulty.
(8). This woman loves one ardently and knows all his weak points; if therefore, he unwilling to be united with her, she will make his faults public (-black mail) and thus tarnish his character and reputation-defamation. Or she will bring some gross accusation against him, of which it may be hard to clear oneself and one shall be ruined. Or perhaps she will detach from him for her husband who is powerful and yet under her control and will unite him to become his enemy or will herself join the later.
(9). The husband of this woman has violated the chastity of one's wives. He shall therefore return that injury by seducing his wives.
(10). By the help of this woman one shall kill an enemy of the king, who has taken shelter with her and whom one is ordered by the king to destroy.
(11). The woman whom one loves is under the control of this woman. One shall, through the influence of the latter, be able to get at the former.
(12). This woman will bring to one a maid, who possesses wealth and beauty, but who is hard to get at and under the control-influence of another.
(14). A woman who is kept by a minister or who repairs to him occasionally or a widow who accomplishes the purpose of a man with the person to whom she resorts.
(15). A woman who passes the life of an ascetic and in the condition of a widow.
(16). The daughter of a public woman and a female servant, who are still virgins.
(17).  Any woman born of good family, after she has come of age and is bold, sexy, independent. Or lastly thus: 
(18). One's enemy is a friend of this woman's husband, one shall therefore cause her to join him and will thus create an enmity between her husband and him.
For these and similar other reasons the wives of other men may be seduced-resorted to, but it must be distinctly understood that is only allowed for special reasons and not for mere carnal desire. This is a part of politics, diplomacy, spying or even nefarious activities. Normally the police, intelligence agencies uses such women. Achary Chanky used Vish Kanyas (-विष कन्या, poison girls, who were not allowed to eat salt through out their lives) for spying and eliminating the enemies of the state. The fact remains that the women are more sexy than the man by almost 8 times. To satisfy their sexual urge-lust, they may degrade them selves to any level never to recover from the vice. One should not marry or have sex with the following categories of the women:
(1). A leper, (2). A lunatic, (3). A woman turned out of caste, (4). A woman who reveals secrets, (5). A woman who publicly expresses desire for sexual intercourse, (6). A woman who is extremely white, (7). A woman who is extremely black-dark skinned, (8). A bad-foul smelling woman, (9). A woman who is a near relation, (10). A woman who is a female friend, (11). A woman who leads the life of an ascetic, (12). And, lastly the wife of a relation, of a friend, of a learned Brahman and of the king.
FRIENDSHIP :: Its really difficult to find a true friend these days. Yet companions at one or the stage in life may be treated as friends, if they are faithfully and one can confide in them. They may be : (1). One who has played with you in the dust, i.e. in childhood, (2). One who is bound by an obligation, (3). One who is of the same disposition and fond of the same things, (4). One who is a fellow student, (5). One who is acquainted with your secrets and faults, and whose faults and secrets are also known to you, (6). One who is a child of your nurse or (7). One who is brought up with you one who is an hereditary friend.
A friends should possess the following qualities:
(1). He should tell the truth, (2). He should not be changed by time, (3). He should be favorable to your designs, (4). He should be firm, (5). He should be free from covetousness, (6). He should not be capable of being gained over by others and (7). He should not reveal your secrets
People form friendship with washer men, barbers, cowherds, florists, druggists, betel-leaf sellers, tavern keepers, beggars, Vidushak (-विदूषक), as also with the wives of all these people.
QUALITIES OF A MESSENGER :: He should be (1). Skillful, (2). Bold, (3). aware of the intention of men by their outward signs, (4). free from confusion, i.e. no shyness, (5). well versed with the exact meaning of what others do or say, (7).  good mannered-natured, (8). aware of appropriate times and places for doing different things, (9). having ingenuity in business, (10). quick to comprehend and (11). quick to application of remedies, i.e. quick and ready resources.
'The man who is ingenious and wise, who is accompanied by a friend and who knows the intentions of others, as also the proper time and place for doing everything, can gain over, very easily, even a woman who is very hard to be obtained.'
Men have been divided into three classes, viz., the hare man, the bull man and the horse man, according to the size of his Lingam-Pennies.
Woman also, according to the depth of her Yoni, is either a female deer, a mare or a female elephant. 
There are thus three equal unions between persons of corresponding dimensions and there are six unequal unions, when the dimensions do not correspond or nine in all, as the following table shows:
EQUAL :: MEN Vs WOMEN; Hare-Deer, Bull-Mare, Horse-Elephant.
UNEQUAL :: MEN Vs WOMEN; Hare -Mare-Pony, Hare-Elephant, Bull-Deer, Bull-Elephant, Horse-Deer, Horse-Mare. These combinations are notional. One can replace them with small, normal and large sized Pennies. Similarly, the vagina may be small, normal and deep. Small Pennies and deep vagina are mismatch. Large Pennies and small vagina too are mismatch. In both the cases trouble-tension may arise between the spouses.
In these unequal unions, when the male exceeds the female in point of size, his union with a woman who is immediately next to him in size is called high union and is of two kinds; while his union with the woman most remote from his size is called the highest union and is of one kind only. On the other hand, when the female exceeds the male in point of size, her union with a man immediately next to her in size is called low union and is of two kinds; while her union with a man most remote from her in size is called the lowest union and is of one kind only.
In other words, the horse and mare, the bull and deer, form the high union, while the horse and deer form the highest union. On the female side, the elephant and bull, the mare and hare, form low unions, while the elephant has and the hare make the lowest unions. There are, then, nine kinds of union according to dimensions. Amongest all these, equal unions are the best, those of a superlative degree, i.e. the highest and the lowest, are the worst and the rest are middling and with them the higher one are better than the lower.
There are also nine kinds of union according to the force of passion or carnal desire, as follows:
MEN Vs WOMEN :: Low-Low, Moderate (-Normal)-Moderate and Intense- Intense. 
MEN Vs WOMEN :: Low-Moderate, Low-intense, Moderate-Low, Moderate-Intense, Intense-Low and Intense - Moderate.
A man is called a man of low passion-sensuality-sexuality whose desire at the time of sexual union is not great, whose semen is scanty and who cannot bear the warm embraces of the female. There are people who do not sexual desire at all.
Those who differ from this temperament are called men of Moderate passion, while those of intense passion are full of desire.
In the same way, women are supposed to have the three degrees of feeling as specified above.
Lastly, according to time there are three kinds of men and women, the short-timed, the moderate-timed and the long-timed; and of these, as in the previous statements, there are nine kinds of union.
'Females do not emit orgasm (-the climax of sexual excitement, characterized by intensely pleasurable feelings centered in the genitals and in men, experienced as an accompaniment to ejaculation), as males do; but at the time of intense intercourse, a peak may also be felt in the vagina of the woman which start contracting and giving a feeling of pressure over the Pennies of the male. The males simply remove their desire, while the females, from their consciousness of desire, feel a certain kind of pleasure, which gives them satisfaction, but it is impossible for them to tell you what kind of pleasure they feel. The fact from which this becomes evident is that males, when engaged in coition (-coitus: संभोग, मैथुन, संभोग, रति, intercourse, copulation,  sexual union, consumption, enjoyment) cease of themselves after emission and are satisfied, but it is not so with females.' The fact remains that the women do attain orgasm.
'Men and women, being of the same nature, feel the same kind of pleasure and therefore a man should marry such a woman as will love him ever afterwards.'
The embrace, kissing, scratching with the nails or fingers, biting, lying down, making various sounds, playing the part of a man or mouth congress. Each of these subjects being of eight kinds and eight multiplied by eight being sixty-four, this part is therefore named 'sixty-four'. 
The embrace which indicates the mutual love of a man and woman who have come together is of four kinds: Touching-feeling-sensing, Rubbing-message, Penetrating-Piercing, & Pressing.
The action in each case is denoted by the meaning of the word which stands for it.
When a man under some pretext or other goes in front or alongside of a woman and touches her body with his own, it is called the 'touching embrace'.
When a woman in a lonely place bends down, as if to pick up something and pierces, as it were, a man sitting or standing, with her breasts and the man in return takes hold of them, it is called a 'piercing embrace'.
The above two kinds of embrace take place only between persons who do not speak freely with each other, as yet.
When two lovers are walking slowly together, either in the dark or in a place of public resort, or in a lonely place and rub their bodies against each other, it is called a 'rubbing embrace'.
When on the above occasion one of them presses the other's body forcibly against a wall or pillar, it is called a 'pressing embrace'.
These two last embraces are peculiar to those who know the intentions of each other.
When a woman, clinging to a man as a creeper twines round a tree, bends his head down to hers with the desire of kissing him and slightly makes the sound of sut-sut, embraces him, and looks lovingly towards him, it is called an embrace like the 'twining of a creeper'.
When a woman, having placed one of her feet on the foot of her lover and the other on one of his thighs, passes one of her arms round his back and the other on his shoulders, makes slightly the sounds of singing and cooing and wishes, as it were, to climb up him in order to have a kiss, it is called an embrace like the 'climbing of a tree'.
These two kinds of embrace take place when the lover is standing.
When lovers lie on a bed and embrace each other so closely that the arms and thighs of the one are encircled by the arms and thighs of the other and are, as it were, rubbing up against them, this is called an embrace like 'the mixture of sesame seed with rice'-uneven commodities.
When a man and a woman are very much in love with each other and not thinking of any pain or hurt, embrace each other as if they were entering into each other's bodies either while the woman is sitting on the lap of the man or in front of him or on a bed, then it is called an embrace like a 'mixture of milk and water'-identical commodities.
These two kinds of embrace take place at the time of sexual union.
Some other forms of embrace are as follows: (1). Thighs,  (2). The part of the body from the navel downwards to the thighs, (3). The breasts, (4). The forehead.
MAN should study the Kam Sutr and the arts and sciences subordinate thereto, in addition to the study of the arts and sciences contained in Dharm and Arth. Even young maids should study this Kam Sutr along with its arts and sciences before marriage and after it they should continue to do so with the consent of their husbands.
When love becomes intense, pressing with the nails or scratching the body with them is practiced and it is done on the following occasions: (1). On the first visit, (2). At the time of setting out on a journey, (3). On the return from a journey, (4). At the time when an angry lover is reconciled and lastly (5).  When the woman is intoxicated.
But pressing with the nails is not a usual thing except with those who are intensely passionate, i.e. full of passion. It is employed, together with biting, by those to whom the practice is agreeable.
The places that are to be pressed with the nails are as follows: the arm pit, the throat, the breasts, the lips, the Thighs-Jangh (-जाँघ) or middle parts of the body.  need not be considered.
The qualities of good nails are that they should be bright, well set, clean, entire, convex, soft, and glossy in appearance. Nails are of three kinds according to their size: Small, Middling, Large.
When a person presses the chin, the breasts, the lower lip, or the Jangh of another so softly that no scratch or mark is left, but only the hair on the body becomes erect from the touch of the nails and the nails themselves make a sound, it is called a 'sounding or pressing with the nails'.
This pressing is used in the case of a young girl when her lover shampoos her, scratches her head and wants to trouble or frighten her.
The curved mark with the nails, which is impressed on the neck and the breasts, is called the 'half moon'.
When the half moons are impressed opposite to each other, it is called a 'circle'. This mark with the nails is generally made on the navel, the small cavities about the buttocks and on the joints of the thigh.
Variety is necessary in love, so love is to be Produced by means of variety. It is on this account that courtesans, who are well acquainted with various ways and means, become so desirable, for if variety is sought in all the arts and amusements, such as archery and others, how much more should it be sought after in the present case.
ALL the places that can be kissed are also the places that can be bitten, except the upper lip, the interior of the mouth and the eyes.
The qualities of good teeth are as follows: They should be equal, possessed of a pleasing brightness, capable of being colored, of proper proportions, unbroken, and with sharp ends.
The defects of teeth on the other hand are that they are blunt, protruding from the gums, rough, soft, large, and loosely set.
BITING :: No physical harm should be there, including marks over the skin.
The biting, which is shown only by the excessive redness of the skin that is bitten, is called the 'hidden bite'.
When the skin is pressed down on both sides, it is called the 'swollen bite'.
When a small portion of the skin is bitten with two teeth only, it is called the 'point'.
When such small portions of the skin are bitten with all the teeth, it is called the 'line of points'.
The biting, which is done by bringing together the teeth and the lips, is called the 'coral and the jewel'. The lip is the coral, and the teeth the jewel.
When biting is done with all the teeth, it is called the 'line of jewels'.
The biting, which consists of unequal risings in a circle, and which comes from the space between the teeth, is called the 'broken cloud'. This is impressed on the breasts.
The biting, which consists of many broad rows of marks near to one another, and with red intervals, is called the 'biting of a boar'. This is impressed on the breasts and the shoulders; and these two last modes of biting are peculiar to persons of intense passion.
The lower lip is the place on which the 'hidden bite', the swollen bite', and the 'point' are made; again the 'swollen bite' and the 'coral and the jewel' bite are done on the cheek. Kissing, pressing with the nails, and biting are the ornaments of the left cheek, and when the word cheek is used it is to be understood as the left cheek.
Both the 'line of points' and the 'line of jewels' are to be impressed on the throat, the arm pit, and the joints of the thighs; but the 'line of points' alone is to be impressed on the forehead and the thighs.
The marking with the nails and the biting of the following things - an ornament of the forehead, an ear ornament, a bunch of flowers, a betel leaf, or a tamala leaf, which are worn by or belong to the woman that is beloved - are signs of the desire of enjoyment.
REGIONAL APPROACH :: In the affairs of love a man should do such things as are agreeable to the women of different regions-places-countries.
The women of the central countries (i.e. between the Ganga and the Yamuna) are noble in their character, not accustomed to disgraceful practices and dislike pressing the nails and biting.
The women of the Balhik (-बहीक, बाल्हीक प्रदेश) country are gained over by striking.
The women of Avantika (अवन्तिका) are fond of foul pleasures, and have not good manners.
The women of the Maharashtra are fond of practicing the sixty-four arts, they utter low and harsh words, and like to be spoken to in the same way, and have an impetuous desire of enjoyment.
The women of Patli Putr (-पाटलिपुत्र, पटना,  Patna) are of the same nature as the women of the Maharashtra, but show their liking only in secret.
The women of the Dravid (-South) country, though they are rubbed and pressed about at the time of sexual enjoyment, have a slow fall of semen, that is they are very slow in the act of coition.
The women of Varanasi (-बनारस, वाराणसी, काशी) are moderately passionate, they go through every kind of enjoyment, cover their bodies, and abuse those who utter low, mean and harsh words.
The women of Avanti hate kissing, marking with the nails, and biting, but they have a fondness for various kinds of sexual union.
The women of Malwa like embracing and kissing, but not wounding, and they are gained over by striking.
The women of Abhir and those of the country about the Indus and five rivers (i.e. the Punjab) are gained over by the mouth congress.
The women of Aparatik are full of passion and make slowly the sound 'Sit'.
The women of the Lat country have even more impetuous desire, and also make the sound 'Sit'.
The women of the Stri Rajy (-स्त्री राज्य) and of Kaushal-Awadh (-कौशल, अवध), are full of impetuous desire, their semen falls in large quantities and they are fond of taking medicine to make it do so.
The women of the Andhra country have tender bodies, they are fond of enjoyment and have a liking for voluptuous pleasures.
The women of Gand have tender bodies, and speak sweetly.
Among the things mentioned above, viz. embracing, kissing, etc., those which increase passion or orgasm, should be done first and those which are only for amusement or variety should be done afterwards.
The Deer-woman has the following three ways of lying down: On the occasion of a 'high congress' the Mragi (-मृगी, Deer) woman should lie down in such a way as to widen her Yoni,
(1). The widely opened position : When she lowers her head and raises her middle parts, it is called the 'widely opened position'. At such a time the man should apply some unguent-ointment-lubricant, so as to make the entrance easy.
(2). The yawning position : When she raises her thighs and keeps them wide apart and engages in congress, it is called the 'yawning position' and 
(3). The position of the wife of Indr-Indrani Shuchi : When she places her thighs with her legs doubled on them upon her sides and thus engages in congress, it is called the position of Indrani and this is learnt only by practice. The position is also useful in the case of the 'highest congress'.
CLASPING POSITION : Low congress' the Hastini (-Elephant) woman should lie down so as to contract hers. The 'clasping position' is used in 'low congress' and in the 'lowest congress', together with the 'pressing position', the 'twining position' and the 'mare's position'.
When the legs of both the male and the female are stretched straight out over each other, it is called the 'clasping position'. It is of two kinds, the side position and the supine position, according to the way in which they lie down. In the side position the male should invariably lie on his left side and cause the woman to lie on her right side and this rule is to be observed in lying down with all kinds of women.
In an 'equal congress' they should lie down in the natural position. What is said above concerning the Mragi and the Hastini applies also to the Vadaw (Mare) woman. In a 'low congress the woman should particularly make use of medicine, to cause her desires to be satisfied quickly.
When, after congress has begun in the clasping position, the woman presses her lover with her thighs, it is called the 'pressing position'.
When the woman places one of her thighs across the thigh of her lover it is called the 'twining position'.
When a woman forcibly holds in her Yoni the Lingam after it is in, it is called the 'mare's position'. This is learnt by practice only, and is chiefly found among the women of the Andhra country.
When the female raises both of her thighs straight up, it is called the 'rising position'.
When she raises both of her legs, and places them on her lover's shoulders, it is called the 'yawning position'.
When the legs are contracted, and thus held by the lover before his bosom, it is called the 'pressed position'.
When only one of her legs is stretched out, it is called the 'half pressed position'.
When the woman places one of her legs on her lover's shoulder and stretches the other out, and then places the latter on his shoulder and stretches out the other and continues to do so alternately, it is called the 'splitting of a bamboo'.
When one of her legs is placed on the head and the other is stretched out, it is called the 'fixing of a nail'. This is learnt by practice only.
When both the legs of the woman are contracted, and placed on her stomach, it is called the 'crab's position'.
When the thighs are raised and placed one upon the other, it is called the 'packed position'.
When the shanks are placed one upon the other, it is called the 'lotus-like position'.
When a man, during congress, turns round, and enjoys the woman without leaving her, while she embraces him round the back all the time, it is called the 'turning position', and is learnt only by practice.
Sex in water is strictly prohibited by the scriptures and is a taboo, as well.
When a man and a woman support themselves on each other's bodies, or on a wall, or pillar, and thus while standing engage in congress, it is called the 'supported congress'.
When a man supports himself against a wall, and the woman, sitting on his hands joined together and held underneath her, throws her arms round his neck, and putting her thighs alongside his waist, moves herself by her feet, which are touching the wall against which the man is leaning, it is called the 'suspended congress'.
When a woman stands on her hands and feet like a quadruped, and her lover mounts her like a bull, it is called the 'congress of a cow'. At this time everything that is ordinarily done on the bosom should be done on the back.
In the same way can be carried on the congress of a dog, the congress of a goat, the congress of a deer, the forcible mounting of an ass, the congress of a cat, the jump of a tiger, the pressing of an elephant, the rubbing of a boar, and the mounting of a horse. And in all these cases the characteristics of these different animals should be manifested by acting like them.
When a man enjoys two women at the same time, both of whom love him equally, it is called the 'united congress'.
GROUP SEX : Many young men enjoy a woman that may be married to one of them, either one after the other, or at the same time. Thus one of them holds her, another enjoys her, a third uses her mouth, a fourth holds her middle part and in this way they go on enjoying her several parts alternately.
The same things can be done when several men are sitting in company with one courtesan, or when one courtesan is alone with many men. In the same way this can be done by the women of the king's harem when they accidentally get hold of a man.
The people in the Southern countries have also a congress in the anus, that is called the 'lower congress'.
SEXUAL intercourse can be compared to a quarrel, on account of the contrarieties (-opposition or inconsistency between two things.of love and its tendency to dispute. The place of striking with passion is the body and on the body the special places are: The shoulders, The head, The space between the breasts, The back, The Jaghn-middle part of the body, The sides.
Striking is of four kinds: Striking with the back of the hand, Striking with the fingers a little contracted, Striking with the fist, Striking with the open palm of the hand.
SOUNDS PRODUCED DURING SEX : There are also words having a meaning, such as 'mother' and those that are expressive of prohibition, sufficiency, desire of liberation, pain or praise and to which may be added sounds like those of the dove, the cuckoo, the green pigeon, the parrot, the bee, the sparrow, the flamingo, the duck, and the quail, which are all occasionally made use of.
Blows with the fist should be given on the back of the woman while she is sitting on the lap of the man and she should give blows in return, abusing the man as if she were angry and making the cooing and the weeping sounds. While the woman is engaged in congress the space between the breasts should be struck with the back of the hand, slowly at first and then proportionately to the increasing excitement, until the end.
'The characteristics of manhood are said to consist of roughness and impetuosity, while weakness, tenderness, sensibility and an inclination to turn away from unpleasant things are the distinguishing marks of womanhood. The excitement of passion and peculiarities of habit may sometimes cause contrary results to appear, but these do not last long and in the end the natural state is resumed.'
The wedge on the bosom, the scissors on the head, the piercing instrument on the cheeks, and the pinches on the breasts and sides, may also be taken into consideration with the other four modes of striking, and thus give eight ways altogether. But these four ways of striking with instruments are peculiar to the people of the southern countries and the marks caused by them are seen on the breasts of their women. The practice of them is painful, barbarous, base and quite unworthy of imitation.
When a woman sees that her lover is fatigued by constant congress, without having his desire satisfied, she should, with his permission, lay him down upon his back and give him assistance by acting his part. She may also do this to satisfy the curiosity of her lover or her own desire of novelty.
There are two ways of doing this, the first is when during congress she turns round and gets on the top of her lover, in such a manner as to continue the congress, without obstructing the pleasure of it and the other is when she acts the man's part from the beginning. At such a time, with flowers in her hair hanging loose and her smiles broken by hard breath, she should press upon her lover's bosom with her own breasts and lowering her head frequently, should do in return the same actions which he used to do before, returning his blows and chaffing him, should say, 'I was laid down by you and fatigued with hard congress, I shall now therefore lay you down in return.' She should then again manifest her own bashfulness, her fatigue and her desire of stopping the congress. In this way she should do the work of a man.
Whatever is done by a man for giving pleasure to a woman is called the work of a man and is as follows:
While the woman is lying on his bed and is as it were abstracted by his conversation, he should loosen the knot of her undergarments and when she begins to dispute with him, he should overwhelm her with kisses. Then when his Lingam is erect he should touch her with his hands in various places and gently manipulate various parts of the body. If the woman is bashful and if it is the first time that they have come together, the man should place his hands between her thighs, which she would probably keep close together and if she is a very young girl, he should first get his hands upon her breasts, which she would probably cover with her own hands and under her armpits and on her neck. If however she is a seasoned woman, he should do whatever is agreeable either to him or to her and whatever is fitting for the occasion. After this he should take hold of her hair and hold her chin in his fingers for the purpose of kissing her. On this, if she is a young girl, she will become bashful and close her eyes. Anyhow he should gather from the action of the woman what things would be pleasing to her during congress.
While a man is doing to the woman what he likes best during congress, he should always make a point of pressing those parts of her body on which she turns her eyes.
The signs of the enjoyment and satisfaction of the woman are as follows: her body relaxes, she closes her eyes, she puts aside all bashfulness and shows increased willingness to unite the two organs as closely together as possible. On the other hand, the signs of her want of enjoyment and of failing to be satisfied are as follows: she shakes her hands, she does not let the man get up, feels dejected, bites the man, kicks him and continues to go on moving after the man has finished. In such cases the man should rub the Yoni of the woman with his hand and fingers (as the elephant rubs anything with his trunk) before engaging in congress, until it is softened and after that is done he should proceed to put his Lingam into her.
MANLY BEHAVIOR :: When the organs are brought together properly and directly it is called 'moving the organ forward'.
When the Lingam is held with the hand and turned all round in the Yoni, it is called 'churning'.
When the Yoni is lowered and the upper part of it is struck with the Lingam, it is called 'piercing'.
When the same thing is done on the lower part of the Yoni, it is called 'rubbing'.
When the Yoni is pressed by the Lingam for a long time, it is called 'pressing'.
When the Lingam is removed to some distance from the Yoni, and then forcibly strikes it, it is called 'giving a blow'.
When only one part of the Yoni is rubbed with the Lingam, it is called the 'blow of a boar'.
When both sides of the Yoni are rubbed in this way, it is called the 'blow of a bull'.
When the Lingam is in the Yoni and moved up and down frequently and without being taken out, it is called the 'sporting of a sparrow'. This takes place at the end of congress.
When a woman acts the part of a man, she has the following things to do in addition to the nine given above:
When the woman holds the Lingam in her Yoni, draws it in, presses it and keeps it thus in her for a long time, it is called the 'pair of tongs'.
When, while engaged in congress, she turns round like a wheel, it is called the 'top'. This is learnt by practice only.
When, on such an occasion, the man lifts up the middle part of his body and the woman turns round her middle part, it is called the 'swing'.
When the woman is tired, she should place her forehead on that of her lover and should thus take rest without disturbing the union of the organs and when the woman has rested herself the man should turn round and begin the congress again.
There are also some verses on the subject as follows:
There are two kinds of eunuchs, those that are disguised as males and those that are disguised as females. Eunuchs disguised as females imitate their dress, speech, gestures, tenderness, timidity, simplicity, softness and bashfulness. The acts that are done on the Jaghn or middle parts of women, are done in the mouths of these eunuchs. These eunuchs derive their imaginable pleasure and their livelihood from this kind of congress and they lead the life of courtesans. So much concerning eunuchs disguised as females.
Eunuchs disguised as males keep their desires secret and when they wish to do anything they lead the life of shampooers. Under the pretense of shampooing, a eunuch of this kind embraces and draws towards himself the thighs of the man whom he is shampooing, and after this he touches the joints of his thighs and his Jaghn or central portions of his body. Then, if he finds the Lingam of the man erect, he presses it with his hands and chaffs him for getting into that state. If after this and after knowing his intention, the man does not tell the eunuch to proceed, then the latter does it of his own accord and begins the congress. If however he is ordered by the man to do it, then he disputes with him and only consents at last with difficulty.
ACTIONS OF EUNUCHS: At the end of each of these, the eunuch expresses his wish to stop, but when one of them is finished, the man desires him to do another and after that is done, then the one that follows it and so on.
When, holding the man's Lingam with his hand, and placing it between his lips, the eunuch moves about his mouth, it is called the 'nominal congress'.
When, covering the end of the Lingam with his fingers collected together like the bud of a plant or flower, the eunuch presses the sides of it with his lips, using his teeth also, it is called 'biting the sides'.
When, being desired to proceed, the eunuch presses the end of the Lingam with his lips closed together and kisses it as if he were drawing it out, it is called the 'outside pressing'.
When, being asked to go on, he puts the Lingam further into his mouth and presses it with his lips and then takes it out, it is called the 'inside pressing'.
When, holding the Lingam in his hand, the eunuch kisses it as if he were kissing the lower lip, it is called 'kissing'.
When, after kissing it, he touches it with his tongue everywhere and passes the tongue over the end of it, it is called 'rubbing'.
When, in the same way, he puts the half of it into his mouth and forcibly kisses and sucks it, this is called 'sucking a mango fruit'.
And lastly, when, with the consent of the man, the eunuch puts the whole Lingam into his mouth and presses it to the very end, as if he were going to swallow it up, it is called 'swallowing up'.
Striking, scratching and other things may also be done during this kind of congress.
The mouth congress is practiced also by unchaste and wanton women, female attendants and serving maids, i.e., those who are not married to anybody, but who live by shampooing.
The Guru-Pundits-scholars of this subject-Achary (i.e., ancient and venerable authors) are of opinion that this mouth congress is the work of a dog and not of a man, because it is a low practice and opposed to the orders of the Holy Writ and because the man himself suffers by bringing his Lingam into contact with the mouths of eunuchs and women. This practice should be prohibited by law, since this is sin.
The people of Eastern India do not resort to women who practice the mouth congress.
The people of Ahi Chhatr resort to such women, but do nothing with them, so far as the mouth is concerned.
The people of Saket do with these women every kind of mouth congress, while the people of Nagar do not practice this, but do every other thing.
The people of the Shur Sena country, on the southern bank of the Yamuna, do everything without any hesitation, for they say that women being naturally unclean, no one can be certain about their character, their purity, their conduct, their practices, their confidences, or their speech. They are not however on this account to be abandoned, because religious law, on the authority of which they are reckoned pure, lays down that the udder of a cow is clean at the time of milking, though the mouth of a cow and also the mouth of her calf, are considered unclean. Again a dog is clean when he seizes a deer in hunting, though food touched by a dog is otherwise considered very unclean. A bird is clean when it causes a fruit to fall from a tree by pecking at it, though things eaten by crows and other birds are considered unclean. And the mouth of a woman is clean for kissing and such like things at the time of sexual intercourse. In all these things connected with love, everybody acts according to the knowledge he has, whether right or wrong, vice or pious. However sucking of Pennies or the licking of the Vagina must be avoided since it is highly infectious and leads to diseases like VD, STD, AIDS etc. etc. The mouth congress, should never be done by a learned Brahmn, wise, learned, scholar.
IN the pleasure-room, decorated with flowers and fragrant with perfumes, attended by his friends and servants, the citizen should receive the woman, who will come bathed and dressed, and will invite her to take refreshment and to drink freely. He should then seat her on his left side, and holding her hair, and touching also the end and knot of her garment, he should gently embrace her with his right arm. They should then carry on an amusing conversation on various subjects, and may also talk suggestively of things which would be considered as coarse, or not to be mentioned generally in society. They may then sing, either with or without gesticulations, and play on musical instruments, talk about the arts, and persuade each other to drink. At last when the woman is overcome with love and desire, the citizen should dismiss the people that may be with him, giving them flowers, ointments, and betel leaves, and then when the two are left alone, they should proceed as has been already described in the previous chapters.
Such is the beginning of sexual union. At the end of the congress, the lovers with modesty, and not looking at each other, should go separately to the washing-room. After this, sitting in their own places, they should eat some betel leaves, and the citizen should apply with his own hand to the body of the woman some pure sandal wood ointment, or ointment of some other kind. He should then embrace her with his left arm, and with agreeable words should cause her to drink from a cup held in his own hand, or he may give her water to drink. They can then eat sweetmeats, or anything else, according to their liking and may drink fresh juice, 1 soup, gruel, extracts of meat, sherbet, the juice of mango fruits, the extract of the juice of the citron tree mixed with sugar, or anything that may be liked in different countries, and known to be sweet, soft, and pure. The lovers may also sit on the terrace of the palace or house, and enjoy the moonlight, and carry on an agreeable conversation. At this time, too, while the woman lies in his lap, with her face towards the moon, the citizen should show her the different planets, the morning star, the polar star, and the seven Rishis, or Great Bear.
When a man and a woman, who have been in love with each other for some time, come together with great difficulty or when one of the two returns from a journey or is reconciled after having been separated on account of a quarrel, then congress is called the 'loving congress'. It is carried on according to the liking of the lovers and as long as they choose.
When two persons come together, while their love for each other is still in its infancy, their congress is called the 'congress of subsequent love'.
When a man carries on the congress by exciting himself by means of the sixty-four ways, such as kissing, etc., etc., or when a man and a woman come together, though in reality they are both attached to different persons, their congress is then called 'congress of artificial love'. At this time all the ways and means mentioned in the Kam Shastr may be used.
When a man, from the beginning to the end of the congress, though having connection with the woman, thinks all the time that he is enjoying another one whom he loves, it is called the 'congress of transferred love'.
Congress between a man and a female water carrier, or a female servant of a caste lower than his own, lasting only until the desire is satisfied, is called 'congress like that of eunuchs'. Here external touches, kisses and manipulation are not to be employed.
The congress between a courtesan and a rustic and that between citizens and the women of villages and bordering countries, is called 'deceitful congress'.
The congress that takes place between two persons who are attached to one another and which is done according to their own liking is called 'spontaneous congress'.
A woman who is very much in love with a man cannot bear to hear the name of her rival mentioned or to have any conversation regarding her or to be addressed by her name through mistake. If such takes place, a great quarrel arises and the woman cries, becomes angry, tosses her hair about, strikes her lover, falls from her bed or seat, and, casting aside her garlands and ornaments, throws herself down on the ground.
At this time, the lover should attempt to reconcile her with conciliatory words and should take her up carefully and place her on her bed. But she, not replying to his questions and with increased anger, should bend down his head by pulling his hair, and having kicked him once, twice, or thrice on his arms, head, bosom or back, should then proceed to the door of the room. She may then sit angrily near the door and shed tears, but should not go out, because she would be found fault with for going away. After a time, when she thinks that the conciliatory words and actions of her lover have reached their utmost, she should then embrace him, talking to him with harsh and reproachful words, but at the same time showing a loving desire for congress.

When the woman is in her own house and has quarreled with her lover, she should go to him and show how angry she is and leave him. Still she should respond to the requests of the lover favorably and accompany him back to the house and spend the night with her lover.
When a girl of the same caste and a virgin, is married in accordance with the precepts of Holy Writ-scriptures, the results of such a union are the acquisition of Dharm and Arth, offspring, affinity, increase of friends and untarnished love. For this reason a man should fix his affections upon a girl who is of good family, whose parents are alive and who is three years or more younger than himself. She should be born of a highly respectable family, possessed of wealth, well connected and with many relations and friends. She should also be beautiful, of a good disposition, with lucky marks on her body and with good hair, nails, teeth, ears, eyes and breasts, neither more nor less than they ought to be and no one of them entirely wanting and not troubled with a sickly body. Marriage in the same caste, religion and family of equal status is good. The man should, of course, also possess these qualities himself. Any girl who has been already joined with others (i.e. no longer a virgin-maiden) should never be loved, for it would be reproachable to do such a thing.
To accomplish the marriage with such a girl, the parents and relations of the man should exert themselves, as also such friends on both sides as may be desired to assist in the matter. These friends should bring to the notice of the girl's parents, the faults, both present and future, of all the other men that may wish to marry her and should at the same time extol even to exaggeration all the excellencies, ancestral and paternal, of their friend, so as to endear him to them and particularly to those that may be liked by the girl's mother. One of the friends should also disguise himself as an astrologer and declare the future good fortune and wealth of his friend by showing the existence of all the lucky omens and signs, the good influence of planets, the auspicious entrance of the sun into a sign of the Zodiac, propitious stars and fortunate marks on his body. Others again should rouse the jealousy of the girl's mother by telling her that their friend has a chance of getting from some other quarter even a better girl than hers.
A girl should be accepted as a wife, as also given in marriage, when fortune, signs, omens and the words of others are favorable, with the consent of the parents of both the girl and the boy. A man should not marry at any time he likes, since suspicious occasion is essential. A girl who is asleep, crying or gone out of the house when sought in marriage or who is betrothed to another, should not be married. 
One should avoid marrying a girls with these characteristics ::
(1). One who is kept concealed, (2). One who has an ill-sounding name, (3). One who has her nose depressed, (4). One who has her nostril turned up, (5). One who is formed like a male, (6). One who is bent down, (7). One who has crooked thighs, (8). One who has a projecting forehead, (9). One who has a bald head, (10). One who does not like purity, (11). One who has been polluted by another, (12). One who is affected with the Gulm, (13). One who is disfigured in any way, (14). One who has fully arrived at puberty, (14). One who is a friend, (15). One who is a younger sister and/or (16). One who is a Varshakari.
In the same way a girl who is called by the name of one of the twenty seven stars-constellations (-नक्षत्र), or by the name of a tree or of a river, is considered worthless-inauspicious, as also a girl whose name ends in 'r' or 'l'.
When a girl becomes marriageable her parents should dress her smartly and should place her where she can be easily seen by all. Every afternoon, having dressed her and decorated her in a becoming manner, they should send her with her female companions to sports, sacrifices and marriage ceremonies and thus show her to advantage in society, because she is a kind of merchandise. They should also receive with kind words and signs of friendliness those of an auspicious appearance who may come accompanied by their friends and relations for the purpose of marrying their daughter and under some pretext or other having first dressed her becomingly, should then present her to them. After this they should await the pleasure of fortune and with this object should appoint a future day on which a determination could be come to with regard to their daughter's marriage. On this occasion when the persons have come, the parents of the girl should ask them to bathe and dine and should say that everything will take place at the proper-auspicious time and should not then comply with the request, but should settle the matter later.
When a girl is thus acquired, either according to the custom of the country or according to his own desire, the man should marry her in accordance with the precepts of the Holy Writ-scriptures Dharm Shastr, according to one of the four kinds of marriage.
A man should contract neither a high connection by which he is obliged to bow down afterwards to his kinsmen, nor a low connection, which is universally reprehended by all.
For the first three days after marriage, the girl and her husband should sleep on the floor, abstain from sexual pleasures and eat their food without seasoning it either with alkali or salt. For the next seven days they should bathe amidst tire sounds of auspicious musical instruments, should decorate themselves, dine together and pay attention to their relations as well as to those who may have come to witness their marriage. This is applicable to persons of all castes. On the night of the tenth day the man should begin in a lonely place with soft words and thus create confidence in the girl. The man should begin to win her over, and to create confidence in her, but should abstain at first from sexual pleasures. Women, being of a tender nature, want tender beginnings and when they are forcibly approached by men with whom they are but slightly acquainted, they sometimes suddenly become haters of sexual connection and sometimes even haters of the male sex. The man should therefore approach the girl according to her liking and should make use of those devices by which he may be able to establish himself more and more into her confidence. These devices are as follows:
He should embrace her first of all in a way she likes most, because it does not last for a long time.
He should embrace her with the upper part of his body because that is easier and simpler. If the girl is grown up or if the man has known her for some time, he may embrace her by the light of a lamp, but if he is not well acquainted with her or if she is a young girl, he should then embrace her in darkness.
When the girl accepts the embrace, the man should put a tambul or screw of betel nut and betel leaves in her mouth and if she will not take it, he should induce her to do so by conciliatory words, entreaties, oaths and kneeling at her feet, for it is a universal rule that however bashful or angry a woman may be she never disregards a man's kneeling at her feet. At the time of giving this tambul he should kiss her mouth softly and gracefully without making any sound. When she is gained over in this respect he should then make her talk and so that she may be induced to talk he should ask her questions about things of which he knows or pretends to know nothing and which can be answered in a few words. If she does not speak to him, he should not frighten her, but should ask her the same thing again and again in a conciliatory manner. If she does not then speak he should urge her to give a reply because all girls hear everything said to them by men, but do not themselves sometimes say a single word. When she is thus importuned, the girl should give replies by shakes of the head, but if she has quarreled with the man she should not even do that. When she is asked by the man whether she wishes for him and whether she likes him, she should remain silent for a long time and when at last importuned to reply, should give him a favorable answer by a nod of her head. If the man is previously acquainted with the girl he should converse with her by means of a female friend, who may be favorable to him and in the confidence of both, and carry on the conversation on both sides. On such an occasion the girl should smile with her head bent down, and if the female friend say more on her part than she was desired to do, she should chide her and dispute with her. The female friend should say in jest even what she is not desired to say by the girl and add, 'she says so', on which the girl should say indistinctly and prettily, 'O no! I did not say so', and she should then smile and throw an occasional glance towards the man.
If the girl is familiar with the man, she should place near him, without saying anything, the tambul, the ointment or the garland that he may have asked for or she may tie them up in his upper garment. While she is engaged in this, the man should touch her young breasts in the sounding way of pressing with the nails and if she prevents him doing this he should say to her, ' I will not do it again if you will embrace me' and should in this way cause her to embrace him. While he is being embraced by her he should pass his hand repeatedly over and about her body. By and by he should place her in his lap and try more and more to gain her consent and if she will not yield to him he should frighten her by saying 'I shall impress marks of my teeth and nails on your lips and breasts and then make similar marks on my own body and shall tell my friends that you did them. What will you say then?' In this and other ways, as fear and confidence are created in the minds of children, so should the man gain her over to his wishes.
On the second and third nights, after her confidence has increased still more, he should feel the whole of her body with his hands and kiss her all over; he should also place his hands upon her thighs and shampoo them and if he succeed in this he should then shampoo the joints of her thighs. If she tries to prevent him doing this he should say to her, 'What harm is there in doing it?' and should persuade her to let him do it. After gaining this point he should touch her private parts, should loosen her girdle and the knot of her dress and turning up her lower garment should shampoo the joints of her naked thighs. Under various pretenses he should do all these things, but he should not at that time begin actual congress-inter course. After this he should teach her the sixty-four arts, should tell her how much he loves her and describe to her the hopes which he formerly entertained regarding her. He should also promise to be faithful to her in future and should dispel all her fears with respect to rival women and, at last, after having overcome her bashfulness, he should begin to enjoy her in a way so as not to frighten her. So much about creating confidence in the girl and there are, moreover, some verses on the subject as follows:
A poor man possessed of good qualities, a man born of a low family possessed of mediocre qualities, a neighbor possessed of wealth and one under the control of his father, mother or brothers, should not marry without endeavoring to gain over the girl from her childhood to love and esteem him. Thus a boy separated from his parents and living in the house of his uncle, should try to gain over some girl, even though she be previously betrothed to another. And this way of gaining over a girl, is unexceptional, because Dharm can be accomplished by means of it as well as by any other way of marriage.
When a boy has thus begun to woo the girl he loves, he should spend his time with her and amuse her with various games and diversions fitted for their age and acquaintanceship, such as picking and collecting flowers, making garlands of flowers, playing the parts of members of a fictitious family, cooking food, playing with dice, playing with cards, the game of odd and even, the game of finding out the middle finger, the game of six pebbles and such other games as may be prevalent in the country and agreeable to the disposition of the girl. In addition to this, he should carry on various amusing games played by several persons together, such as hide and seek, playing with seeds, hiding things in several small heaps of wheat and looking for them, blind man's buff, gymnastic exercises and other games of the same sort, in company with the girl, her friends and female attendants. The man should also show great kindness to any woman whom the girl thinks fit to be trusted and should also make new acquaintances, but above all he should attach to himself by kindness and little services the daughter of the girl's nurse, for if she be gained over, even though she comes to know of his design, she does not cause any obstruction, but is sometimes even able to effect a union between him and the girl. And though she knows the true character of the man, she always talks of his many excellent qualities to the parents and relations of the girl, even though she may not be desired to do so by him.
In this way the man should do whatever the girl takes most delight in and he should get for her whatever she may have a desire to possess. Thus he should procure for her such playthings as may be hardly known to other girls. He may also show her a ball dyed with various colors and other curiosities of the same sort and should give her dolls made of cloth, wood, buffalo-horn, wax, flour or earth; also utensils for cooking food and figures in wood, such as a man and woman standing, a pair of rams or goats or sheep; also temples made of earth, bamboo or wood, dedicated to various goddesses and cages for parrots, cuckoos, starlings, quails, cocks and partridges; water-vessels of different sorts and of elegant forms, machines for throwing water about, guitars, stands for putting images upon, stools, lac, red arsenic, yellow ointment, vermilion and collyrium, as well as sandalwood, saffron, betel nut and betel leaves. Such things should be given at different times whenever he gets a good opportunity of meeting her and some of them should be given in private and some in public, according to circumstances. In short, he should try in every way to make her look upon him as one who would do for her everything that she wanted to be done.
In the next place he should get her to meet him in some place privately and should then tell her that the reason of his giving presents to her in secret was the fear that the parents of both of them might be displeased and then he may add that the things which he had given her had been much desired by other people. When her love begins to show signs of increasing he should relate to her agreeable stories if she expresses a wish to hear such narratives. Or if she takes delight in legerdemain, he should amaze her by performing various tricks of jugglery or if she feels a great curiosity to see a performance of the various arts, he should show his own skill in them. When she is delighted with singing he should entertain her with music and on certain days and at the time of going together to moonlight fairs and festivals and at the time of her return after being absent from home, he should present her with bouquets of flowers and with chaplets for the head and with ear ornaments and rings, for these are the proper occasions on which such things should be presented.
He should also teach the daughter of the girl's nurse all the sixty-four means of pleasure practiced by men and under this pretext should also inform her of his great skill in the art of sexual enjoyment. All this time he should wear a fine dress and make as good an appearance as possible, for young women love men who live with them and who are handsome, good looking and well dressed. As for the sayings that though women may fall in love, they still make no effort themselves to gain over the object of their affections, that is only a matter of idle talk.
A girl always shows her love by outward signs and actions such as :: She never looks the man in the face and becomes abashed when she is looked at by him; under some pretext or other she shows her limbs to him; she looks secretly at him though he has gone away from her side, hangs down her head when she is asked some question by him and answers in indistinct words and unfinished sentences, delights to be in his company for a long time, speaks to her attendants in a peculiar tone with the hope of attracting his attention towards her when she is at a distance from him, does not wish to go from the place where he is, under some pretext or other she makes him look at different things, narrates to him tales and stories very slowly so that she may continue conversing with him for a long time, kisses and embraces before him a child sitting in her lap, draws ornamental marks on the foreheads of her female servants, performs sportive and graceful movements when her attendants speak jestingly to her in the presence of her lover, confides in her lover's friends, and respects and obeys them, shows kindness to his servants, converses with them and engages them to do her work as if she were their mistress and listens attentively to them when they tell stories about her lover to somebody else, enters his house when induced to do so by the daughter of her nurse and by her assistance manages to converse and play with him, avoids being seen by her lover when she is not dressed and decorated, gives him by the hand of her female friend her ear ornament, ring or garland of flowers that he may have asked to see, always wears anything that he may have presented to her, becomes dejected when any other bridegroom is mentioned by her parents and does not mix with, those who may be of his party or who may support his claims.
When the girl begins to show her love by outward signs and motions, the lover should try to gain her over entirely by various ways and means, such as:
When engaged with her in any game or sport he should intentionally hold her hand. He should practice upon her the various kinds of embraces, such as the touching embrace. He should show her a pair of human beings cut out of the leaf of a tree and such like things, at intervals. When engaged in water sports, he should dive at a distance from her and come tip close to her. He should show an increased liking for the new foliage of trees and such like things. He should describe to her the pangs he suffers on her account. He should relate to her the beautiful dream that he has had with reference to other women. At parties and assemblies of his caste he should sit near her and touch her under some pretense or other and having placed his foot upon hers, he should slowly touch each of her toes and press the ends of the nails; if successful in this, he should get hold of her foot with his hand and repeat the same thing. He should also press a finger of her hand between his toes when she happens to be washing his feet and whenever he gives anything to her or takes anything from her, he should show her by his manner and look how much he loves her.
He should sprinkle upon her the water brought for rinsing his mouth and when alone with her in a lonely place or in darkness, he should make love to her and tell her the true state of his mind without distressing her in any way.
Whenever he sits with her on the same seat or bed he should say to her, 'I have something to tell you in private' and then, when she comes to hear it in a quiet place, he should express his love to her more by manner and signs than by words. When he comes to know the state of her feelings towards him he should pretend to be ill and should make her come to his house to speak to him. There he should intentionally hold her hand and place it on his eyes and forehead and under the pretense of preparing some medicine for him he should ask her to do the work for his sake in the following words: 'This work must be done by you and by nobody else.' When she wants to go away he should let her go, with an earnest request to come and see him again. This device of illness should be continued for three days and three nights. After this, when she begins coming to see him frequently, he should carry on long conversations with her. Though a man loves a girl ever so much, he never succeeds in winning her without a great deal of talking'. At last, when the man finds the girl completely gained over, he may then begin to enjoy her. As for the saying that women grow less timid than usual during the evening and in darkness and are desirous of congress at those times and do not oppose men then and should only be enjoyed at these hours, it is a matter of talk only.
When it is impossible for the man to carry on his endeavors alone, he should, by means of the daughter of her nurse or of a female friend in whom she confides, cause the girl to be brought to him without making known to her his design and he should then proceed with her in the manner above described. Or he should in the beginning send his own female servant to live with the girl as her friend and should then gain her over by her means.
At last, when he knows the state of her feelings by her outward manner and conduct towards him at religious ceremonies, marriage ceremonies, fairs, festivals, theaters, public assemblies and such like occasions, he should begin to enjoy her when she is alone. The women, when resorted to at proper times and in proper places, do not turn away from their lovers.
When a girl, possessed of good qualities and well-bred, though born in a humble family or destitute of wealth and not therefore desired by her equals or an orphan girl or one deprived of her parents, but observing the rules of her family and caste, should wish to bring about her own marriage when she comes of age, such a girl should endeavor to gain over a strong and good looking young man or a person whom she thinks would marry her on account of the weakness of his mind and even without the consent of his parents. She should do this by such means as would endear her to the said person, as well as by frequently seeing and meeting him. Her mother also should constantly cause them to meet by means of her female friends and the daughter of her nurse. The girl herself should try to get alone with her beloved in some quiet place and at odd times should give him flowers, betel nut, betel leaves and perfumes. She should also show her skill in the practice of the arts, in shampooing, in scratching and in pressing with the nails. She should also talk to him on the subjects he likes best and discuss with him the ways and means of gaining over and winning the affections of a girl.
Although the girl loves the man ever so much, she would not offer herself or make the first overtures, for a girl who does this loses her dignity and is liable to be scorned and rejected. But when the man shows his wish to enjoy her, she should be favorable to him and should show no change in her demeanor when he embraces her and should receive all the manifestations of his love as if she were ignorant of the state of his mind. But when he tries to kiss her she should oppose him; when he begs to be allowed to have sexual intercourse with her she should let him touch her private parts only and with considerable difficulty and though importuned by him, she should not yield herself up to him as if of her own accord, but should resist his attempts to have her. It is only, moreover, when she is certain that she is truly loved, and that her over is indeed devoted to her and will not change his mind, that she should then give herself up to him, and persuade him to marry her quickly. After losing her virginity she should tell her confidential friends about it.
When a girl cannot meet her lover frequently in private, she should send the daughter of her nurse to him, it being understood that she has confidence in her and had previously gained her over to her interests. On seeing the man, the daughter of the nurse should, in the course of conversation, describe to him the noble birth, the good disposition, the beauty, talent, skill, knowledge of human nature and affection of the girl in such a way as not to let him suppose that she had been sent by the girl and should thus create affection for the girl in the heart of the man. To the girl also she should speak about the excellent qualities of the man, especially of those qualities which she knows are pleasing to the girl. She should, moreover, speak with disparagement of the other lovers of the girl and talk about the avarice and indiscretion of their parents and the fickleness of their relations. She should also quote samples of many girls of ancient times, such as Mata Sati, Savitri, Shakuntla and others, who, having united themselves with lovers of their own caste and their own choice, were ever happy afterwards in their society. And she should also tell of other girls who married into great families and being troubled by rival wives, became wretched and miserable and were finally abandoned. She should further speak of the good fortune, the continual happiness, the chastity, obedience and affection of the man and if the girl gets amorous about him, she should endeavor to allay her shame and her fear as well as her suspicions about any disaster that might result from her marriage. In a word, she should act the whole part of a female messenger by telling the girl all about the man's affection for her, the places he frequented and the endeavors he made to meet her and by frequently repeating, 'It will be all right if the man will take you away forcibly and unexpectedly.'
FORM OF MARRIAGE :: When the girl is gained over and acts openly with the man as his wife, he should cause fire to be brought from the house of a Brahman and having spread the Kush grass upon the ground and offered an oblation to the fire, he should marry her according to the precepts of the religious law. After this he should inform his parents of the fact, because it is the opinion of ancient authors that a marriage solemnly contracted in the presence of fire cannot afterwards be set aside.
After the consummation of the marriage, the relations of the man should gradually be made acquainted with the affair and the relations of the girl should also be apprised of it in such a way that they may consent to the marriage and overlook the manner in which it was brought about and when this is done they should afterwards be reconciled by affectionate presents and favorable conduct. In this manner the man should marry the girl according to the Gandharv form of marriage.
When the girl cannot make up her mind or will not express her readiness to marry, the man should obtain her in any one of the following ways:
On a fitting occasion and under some excuse, he should, by means of a female friend with whom he is well acquainted and whom he can trust and who also is well known to the girl's family, get the girl brought unexpectedly to his house and he should then bring fire from the house of a Brahmn, and proceed as before described.
When the marriage of the girl with some other person draws near, the man should disparage the future husband to the utmost in the mind of the mother of the girl and then having got the girl to come with her mother's consent to a neighboring house, he should bring fire from the house of a Brahmn, and proceed as above.
The man should become a great friend of the brother of the girl, the said brother being of the same age as himself and addicted to courtesans and to intrigues with the wives of other people and should give him assistance in such matter and also give him occasional presents. He should then tell him about his great love for his sister, as young men will sacrifice even their lives for the sake of those who may be of the same age, habits and dispositions as themselves. After this the man should get the girl brought by means of her brother to some secure place and having brought fire from the house of a Brahmn should proceed as before.
The man should on the occasion of festivals get the daughter of the nurse to give the girl some intoxicating substance and then cause her to be brought to some secure place under the pretense of some business and there having enjoyed her before she recovers from her intoxication, should bring fire from the house of a Brahmn and proceed as before.
The man should, with the connivance of the daughter of the nurse, carry off the girl from her house while she is asleep and then, having enjoyed her before she recovers from her sleep, should bring fire from the house of a Brahmn and proceed as before.
When the girl goes to a garden or to some village in the neighborhood, the man should, with his friends, fall on her guards and having killed them or frightened them away, forcibly carry her off and proceed as before.
A virtuous-pious-righteous woman, who is dedicated to her husband & has affection for him, should act in conformity with his wishes as if he were a divine being and with his consent should take upon herself the whole care of his family. She should keep the whole house well cleaned and arrange flowers of various kinds in different parts of it and make the floor smooth and polished so as to give the whole a neat and becoming appearance. She should surround the house with a garden and place ready in it all the materials required for the morning, noon and evening sacrifices. She should herself revere the sanctuary of the deities-demigods. The heart of a householder to his wife is attracted by as a careful observance of house.
Towards the parents, relations, friends, sisters and servants of her husband she should behave as they deserve in accordance of their relation in most appropriate manner. In the garden she should plant beds of green vegetables etc. She can maintain a kitchen garden by storing and sowing vegetable & flower seeds. She can keep the pool-pond clean. She has to keep her self busy to avoid deviation of the brain to wretchedness.
The wife should always avoid the company of beggars & monks both male & female; mendicants, unchaste and roguish women, fortune tellers and witches. As regards meals she should always consider what her husband likes and dislikes and what things are good for him and what are injurious to him. When she hears the sounds of his footsteps coming home she should at once get up and be ready to do whatever he may command her and either order her female servant to wash his feet or wash them herself. When going anywhere with her husband, she should put on her ornaments and without his consent she should not either give or accept invitations or attend marriages and sacrifices or sit in the company of female friends or visit the temples of the Gods. And if she wants to engage in any kind of games or sports, she should not do it against his will. In the same way she should always sit down after him and get up before him and should never awaken him when he is asleep. The kitchen should be situated in a quiet and retired place, so as not to be accessible to strangers and should always look clean.
In the event of any misconduct on the part of her husband, she should not blame him excessively, though she be a little displeased. She should not use abusive language towards him, but rebuke him with conciliatory words, whether he be in the company of friends or alone. She should not be a scold, for there is no cause of dislike on the part of a husband so great as this characteristic in a wife. She should avoid bad expressions, sulky looks, speaking aside, standing in the doorway and looking at passers-by, conversing in the pleasure groves, and remaining in a lonely place for a long time; and finally she should always keep her body her teeth, her hair and everything belonging to her tidy, sweet and clean.
When the wife wants to approach her husband in private her dress should consist of many ornaments, various kinds of flowers and a cloth decorated with different colors and some sweet-smelling ointments or unguents. But her everyday dress should be composed of a thin, close-textured cloth, a few ornaments and flowers and a little scent, not too much. She should also observe the fasts and vows of her husband and when he tries to prevent her doing this, she should persuade him to let her do it.
At appropriate times of the year and when they happen to be cheap, she should buy earth, bamboos, firewood, skins and iron pots, as also salt and oil. Fragrant substances (-इत्र scents, फुलेल-Scented oil), vessels made of the fruit of the plant etc., medicines and other things which are always wanted, should be obtained when required and kept in a secret place of the house. 
The wife, moreover, should not tell to strangers the amount of her wealth, nor the secrets which her husband has confided to her. She should surpass all the women of her own rank in life in her cleverness, her appearance, her knowledge of cookery, her pride and her manner of serving her husband. The expenditure of the year should be regulated by the profits. The milk that remains after the meals should be turned into ghee or clarified butter. Oil and sugar should be prepared at home; spinning and weaving should also be done there and a store of ropes and cords and barks of trees for twisting into ropes should be kept. She should also attend to the pounding and cleaning of rice, using its small grain and chaff in some way or other. She should pay the salaries of the servants, look after the tilling of the fields and keeping of the flocks and herds, superintend the making of vehicles and take care of the rams, cocks, quails, parrots, starlings, cuckoos, peacocks, monkeys, and deer and finally adjust the income and expenditure of the day. The worn-out clothes should be given to those servants who have done good work, in order to show them that their services have been appreciated, or they may be applied to some other use. The vessels in which wine is prepared, as well as those in which it is kept, should be carefully looked after and put away at the proper time. All sales and purchases should also be well attended to. The friends of her husband she should welcome by presenting them with flowers, ointment, incense, betel leaves and betel nut. Her father-in-law and mother-in-law she should treat as they deserve, always remaining dependent on their will, never contradicting them, speaking to them in few and soft-polite-affectionate words, not laughing loudly in their presence and acting with their friends and enemies as with her own. In addition to the above she should not be vain, or too much taken up with her enjoyments. She should be liberal towards her servants and reward them on holidays and festivals and not give away anything without first making it known to her husband.
During the absence of her husband on a journey the virtuous woman should wear only her auspicious ornaments and observe the fasts in honor of the Gods. While anxious to hear the news of her husband, she should still look after her household affairs. She should sleep near the elder women of the house and make herself agreeable to them. She should look after and keep in repair the things that are liked by her husband and continue the works that have been begun by him. To the abode of her relations she should not go except on occasions of joy and sorrow and then she should go in her usual travelling dress, accompanied by her husband's servants, and not remain there for a long time. The fasts and feasts should be observed with the consent of the elders of the house. The resources should be increased by making purchases and sales according to the practice of the merchants and by means of honest servants, superintended by herself. The income should be increased and the expenditure diminished as much possible. And when her husband returns from his journey, she should receive him at first in her ordinary clothes, so that he may know in what way she has lived during his absence and should bring to him some presents, as also materials for the worship of the Deity.
Please consult :: FIDELITY OF WOMAN पतिव्रता स्त्री-सतीत्व 
The causes of re-marrying during the lifetime of the wife are as follows:
(1). The folly or ill-temper of the wife, (2). Husband's dislike, (3). Inability to conceive, (4). desire fro the heir-son and (5). The incontinence-lust-sexuality-sensuality-passion-lack of satisfaction of the husband.
Since the very beginning, a wife should endeavor to attract the heart of her husband, by showing to him continually her devotion, her good temper and her wisdom. If however she bears him no children, she should herself toilette her husband to marry another woman. And when the second wife is married and brought to the house, the first wife should give her a position superior to her own and look upon her as a sister. In the morning the elder wife should forcibly make the younger one decorate herself in the presence of their husband and should not mind all the husband's favor being given to her. If the younger wife does anything to displease her husband the elder one should not neglect her, but should always be ready to give her most careful advice and should teach her to do various things in the presence of her husband. She should treat as second wife's children as her own, her attendants she should look upon with more regard, even than on her own servants, her friends she should cherish with love and kindness and her relations with great honor.
The elder wife should associate with the one who is immediately next to her in rank and age and should instigate the wife who has recently enjoyed her husband's favor to quarrel with the present favorite, when there are many other wives besides herself. After this she should sympathize with the former and having collected all the other wives together, should get them to denounce the favorite as a scheming and wicked woman, without however committing herself in any way. If the favorite wife happens to quarrel with the husband, then the elder wife should take her part and give her false encouragement and thus cause the quarrel to be increased. If there be only a little quarrel between the two, the elder wife should do all she can to work it up into a large quarrel. But if after all this she finds the husband still continues to love his favorite wife she should then change her tactics and endeavor to bring about a conciliation between them, so as to avoid her husband's displeasure.
The younger wife should regard the elder wife of her husband as her mother and should not give anything away, even to her own relations, without her knowledge. She should tell her everything about herself and not approach her husband without her permission. Whatever is told to her by the elder wife she should not reveal to others and she should take care of the children of the senior even more than of her own. When alone with her husband she should serve him well, but should not tell him of the pain she suffers from the existence of a rival wife. She may also obtain secretly from her husband some marks of his particular regard for her and may tell him that she lives only for him and for the regard that he has for her. She should never reveal her love for her husband, nor her husband's love for her to any person, either in pride or in anger, for a wife that reveals the secrets of her husband is despised by him. As for seeking to obtain the regard of her husband, it should always be done in private, for fear of the elder wife. If the elder wife be disliked by her husband, or be childless, she should sympathize with her and should ask her husband to do the same, but should surpass her in leading the life of a chaste woman.
A widow in poor circumstances or of a weak nature and who allies herself again to a man, is called a widow remarried.
A virgin widow should not marry a person whom she may be obliged to leave on account of his bad character or of his being destitute of the excellent qualities of a man, she thus being obliged to have recourse to another person. As the cause of a widow's marrying again is her desire for happiness and as happiness is secured by the possession of excellent qualities in her husband, joined to love of enjoyment, it is better therefore to secure a person endowed with such qualities in the first instance. A widow may marry any person that she likes and that she thinks win suit her.
At the time of her marriage the widow should obtain from her husband the money to pay the cost of drinking parties and picnics with her relations and of giving them and her friends kindly gifts and presents or she may do these things at her own cost if she likes. In the same way she may wear either her husband's ornaments or her own. As to the presents of affection mutually exchanged between the husband and herself there is no fixed rule about them. If she leaves her husband after marriage of her own accord, she should restore to him whatever he may have given her, with the exception of the mutual presents. If however she is driven out of the house by her husband she should not return anything to him.
After her marriage she should live in the house of her husband like one of the chief members of the family, but should treat the other ladies of the family with kindness, the servants with generosity and all the friends of the house with familiarity and good temper. She should show that she is better acquainted with the sixty-four arts than the other ladies of the house and in any quarrels with her husband she should not rebuke him severely but in private do everything that he wishes and make use of the sixty-four ways of enjoyment. She should be obliging to the other wives of her husband and to their children she should give presents, behave as their mistress and make ornaments and playthings for their use. In the friends and servants of her husband she should confide more than in his other wives and finally she should have a liking for drinking parties, going to picnics, attending fairs and festivals and for carrying out all kinds of games and amusements.
A woman who is disliked by her husband and annoyed and distressed by his other wives, should associate with the wife who is liked most by her husband and who serves him more than the others and should teach her all the arts with which she is acquainted. She should act as the nurse to her husband's children and having gained over his friends to her side, should through them make him acquainted of her devotion to him. In religious ceremonies she should be a leader, as also in vows and fasts and should not hold too good an opinion of herself. When her husband is lying on his bed she should only go near him when it is agreeable to him and should never rebuke him or show obstinacy in any way. If her husband happens to quarrel with any of his other wives, she should reconcile them to each other and if he desires to see any woman secretly, she should manage to bring about the meeting between them. She should moreover make herself acquainted with the weak points of her husband's character, but always keep them secret and on the whole behave herself in such a way as may lead him to look upon her as a good and devoted wife.
This is how all the women of the king's seraglio are to behave.
The female attendants in the harem-living quarters reserved for wives (-अन्त:पुर, स्त्रीगृह, रनिवास) called severally Kanchuki, Mahallarik and Mahallik should bring flowers, ointments and clothes from the king's wives to the king and he having received these things should give them as presents to the servants, along with the things worn by him the previous day. In the afternoon the king, having dressed and put on his ornaments, should interview the women of the harem, who should also be dressed and decorated with jewels. Then having given to each of them such a place and such respect as may suit the occasion and as they may deserve, he should carry on with them a cheerful conversation. After that he should see such of his wives as may be virgin widows remarried, and after them the concubines and dancing girls. All of these should be visited in their own private rooms.
When the king rises from his noonday sleep, the woman whose duty it is to inform the king regarding the wife who is to spend the night with him should come to him accompanied by the female attendants of that wife whose turn may have arrived in the regular course and of her who may have been accidentally passed over as her turn arrived and of her who may have been unwell at the time of her turn. These attendants should place before the king the ointments and unguents sent by each of these wives, marked with the seal of her ring and their names and their reasons for sending the ointments should be told to the king. After this the king accepts the ointment of one of them, who then is informed that her ointment has been accepted and that her day has been settled. 
At festivals, singing parties and exhibitions, all the wives of the king should be treated with respect and served with drinks.
The women of the harem should not be allowed to go out alone, neither should any women outside the harem be allowed to enter it except those whose character is well known. And lastly the work which the king's wives have to do should not be too fatiguing.
A man's conduct marrying many wives should act fairly towards them all. He should neither disregard nor pass over their faults and should not reveal to one wife the love, passion, bodily blemishes and confidential reproaches of the other. No opportunity should be given to any one of them of speaking to him about their rivals and if one of them should begin to speak ill of another, he should chide her and tell her that she has exactly the same blemishes in her character. One of them he should please by secret confidence, another by secret respect and another by secret flattery and he should please them all by going to gardens, by amusements, by presents, by honoring their relations, by telling them secrets and lastly by loving unions. A young woman who is of a good temper and who conducts herself according to the precepts of the Holy Writ, wins her husband's attachments and obtains a superiority over her rivals.
The wives of other people should be avoided to possibility of their acquisition, their fitness for cohabitation, the danger to oneself in uniting with them and the future effect of these unions, should first of all be examined. It is always dangerous to have sex with other's women. A man may resort to the wife of another, for the purpose of saving his own life, when he perceives that his love for her proceeds from one degree of intensity to another. These degrees are ten in number and are distinguished as follows:
(1). Love of the eye, (2). Attachment of the mind, (3). Constant reflection, (4). Destruction of sleep, (5). Emaciation of the body, (6). Turning away from objects of enjoyment, (7). Removal of shame, (8). Madness, (9). Fainting & (10). Death.
A man should know the disposition, truthfulness, purity and will of a young woman, as also the intensity or weakness of her passions, from the form of her body and from her characteristic marks and signs. The forms of bodies and the characteristic marks or signs might be erring tests of character and that women may be judged by their conduct, by the outward expression of their thoughts and by the movements of their bodies.
A woman falls in love with every handsome man she sees and so does every man at the sight of a beautiful woman, but frequently they do not take any further steps, owing to various considerations. The circumstances are peculiar to the woman. She loves without regard to right or wrong, and does not try to gain over a man simply for the attainment of some specific purpose. When a man first makes up to her she naturally shrinks from him, even though she may be willing to unite herself with him. But when the attempts to gain her are repeated and renewed, she at last consents. But with a man, even though he may have begun to love, he conquers his feelings from a regard for morality and wisdom and although his thoughts are often on the woman, he does not yield, even though an attempt be made to gain him over. He sometimes makes an attempt or effort to win the object of his affections and having failed, he leaves her alone for the future. When a woman is once gained, he often becomes indifferent about her. A man does not care for what is easily gained and only desires a thing which cannot be obtained without difficulty, it is only a matter of talk.
The causes of a woman rejecting the addresses of a man are as follows:
(1). Affection for her husband, (2). Desire of lawful progeny, (3). Want of opportunity, (4). Anger at being addressed by the man too familiarly, (5). Difference in rank of life, (6). Want of certainty on account of the man being devoted travelling, (7). Thinking that the man may be attached to some other person, (7). Fear of the man's not keeping his intentions secret, (8). Thinking that the man is too devoted to his friends and has too great a regard for them, (9). The apprehension that he is not in earnest, (10). Bashfulness on account of his being an illustrious man, (11). Fear on account of his being powerful or possessed of too impetuous passion, in the case of the deer woman, (12). Bashfulness on account of his being too clever, (13). The thought of having once lived with him on friendly terms only, (15). Contempt of his want of knowledge of the world, (16). Distrust of his low character, (17). Disgust at his want of perception of her love for him, (18). In the case of an elephant woman, the thought that he is a hare man or a man of weak passion, (19). Compassion lest anything should befall him on account of his passion, (20). Despair at her own imperfections, (21). Fear of discovery-exposure-revelation, (22). Disillusion at seeing his grey hair or shabby appearance, (23). Fear that he may be employed by her husband to test her chastity & (24). The thought that he has too much regard for morality
The man should endeavor to remove the defect-weakness from the very beginning. The bashfulness that may arise from one's greatness or his ability, he should remove by showing his great love and affection for the woman. The difficulty of the want of opportunity or of his inaccessibility, he should remove by showing her some easy way of access. The excessive respect entertained by the woman for him should be removed by making himself very familiar. The difficulties that arise from his being thought a low character he should remove by showing his valor and his wisdom; those that come from neglect by extra attention and those that arise from fear by giving her proper encouragement.
These men generally obtain success with women:
(1). Men well versed in the science of love, (2). Men skilled in telling stories, (3). Men acquainted with women from their childhood, (4). Men who have secured their confidence, (5). Men who send presents to them, (6). Men who talk well, (7). Men who do things that they like, (8). Men who have not loved other women previously, (9). Men who act as messengers, (10). Men who know their weak points, (11). Men who are desired by good women, (12). Men who are united with their female friends, (13). Men who are good looking, (14). Men who have been brought up with them, (15). Men who are their neighbors, (16). Men who are devoted to sexual pleasures, even though these be with their own servants, (17). The lovers of the daughters of their nurse, (18). Men who have been lately married, (19). Men who like picnics and pleasure parties, (20). Men who are liberal, (21). Men who are celebrated for being very strong (Bull men), (22). Enterprising and brave men, (23). Men who surpass their husbands in learning and good looks, in good qualities, and in liberality & (24). Men whose dress and manner of living are magnificent.
These women are easily gained over: 
(1). Women who stand at the doors of their houses, (2). Women who are always looking out on the street, (3). Women who sit conversing in their neighbor's house, (4). A woman who is always staring at you, (5). A female messenger, (6). A woman who looks sideways at you, (7). A woman whose husband has taken another wife without any just cause, (8). A woman who hates her husband or who is hated by him, (9). A woman who has nobody to look after her or keep her in check, (10). A woman who has not had any children, (11). A woman whose family or caste is not well known, (12). A woman whose children are dead, (13). A woman who is very fond of society, (14). A woman who is apparently very affectionate with her husband, (15). The wife of an actor, (16). A widow, (17). A poor woman, (18). A woman fond of enjoyments, (19). The wife of a man with many younger brothers, (20). A vain woman, (21). A woman whose husband is inferior to her in rank or abilities, (22). A woman who is proud of her skill in the arts, (23). A woman disturbed in mind by the folly of her husband, (25). A woman who has been married in her infancy to a rich man and not liking him when she grows up, desires a man possessing a disposition, talents and wisdom suitable to her own tastes, (26). A woman who is slighted by her husband without any cause, (27). A woman who is not respected by other women of the same rank or beauty as herself, (28). A woman whose husband is devoted to travelling, (29). The wife of a jeweler, (30). A jealous woman, (31). A covetous woman, (32). An immoral woman, (33). A barren woman, (34). A lazy woman, (35). A cowardly woman, (36). A humpbacked woman, (37). A dwarfish woman, (38). A deformed woman, (39). A vulgar woman, (40). An ill-smelling woman, (41). A sick woman & (42). An old woman.
The girls are not so easily seduced by employing female messengers as by the efforts of the man himself, however the wives of others are more easily got at by the aid of female messengers than by the personal efforts of the man. Whenever it is possible a man should always act himself in these matters and it is only when such is impracticable or impossible, that female messengers should be employed. As for the saying that women who act and talk boldly and freely are to be won by the personal efforts of the man and that women who do not possess those qualities are to be got at by female messengers.
The lover should arrange to be seen by the woman either on a natural or special opportunity. A natural opportunity is when one of them goes to the house of the other and a special opportunity is when they meet either at the house of a friend or a caste-fellow or a minister or a physician, as also on the occasion of marriage ceremonies, sacrifices, festivals, funerals and garden parties.
When they do meet, the man should be careful to look at her in such a way as to cause the state of his mind to be made known to her; he should pull about his mustache, make a sound with his nails, cause his own ornaments to tinkle, bite his lower lip and make various other gestures-signs of that description. When she is looking at him he should speak to his friends about her and other women and should show to her his liberality and his appreciation of enjoyments. When sitting by the side of a female friend he should yawn and twist his body, contract his eyebrows, speak very slowly as if he was weary and listen to her indifferently. A conversation having two meanings should also be carried on with a child or some other person, apparently having regard to a third person, but really having reference to the woman he loves and in this way his love should be made manifest under the pretext of referring to others rather than to herself. He should make marks that have reference to her, on the earth with his nails or with a stick and should embrace and kiss a child in her presence and give it the mixture of betel nut and betel leaves with his tongue and press its chin with his fingers in a caressing way. All these things should be done at the proper time and in proper places. These techniques may sound to be old-out dated and vague but may be relevant in some cases.
The man should fondle a child that may be sitting on her lap and give it something to play with and also take the same back again. Conversation with respect to the child may also be held with her and in this manner he should gradually become well acquainted with her and he should also make himself agreeable to her relations. Afterwards, this acquaintance should be made a pretext for visiting her house frequently, and on such occasions he should converse on the subject of love in her absence but within her hearing. As his intimacy with her increases he should place in her charge some kind of deposit or trust and take away from it a small portion at a time or he may give her some fragrant substances or betel nuts to be kept for him by her. After this he should endeavor to make her well acquainted with his own wife and get them to carry on confidential conversations and to sit together in lonely places. In order to see her frequently he should arrange so that the same goldsmith, the same jeweler, the same basket maker, the same dyer and the same washer man should be employed by the two families. And he should also pay her long visits openly under the pretense of being engaged with her on business and one business should lead to another, so as to keep up the contact-conversation-intercourse between them. Whenever she wants anything or is in need of money or wishes to acquire skill in one of the arts, he should cause her to understand that he is willing and able to do anything that she wants, to give her money or teach her one of the arts, all these things being quite within his ability and power. In the same way he should hold discussions with her in company with other people and they should talk of the doings and sayings of other persons and examine different things, like jewelry, precious stones, etc. On such occasions he should show her certain things with the values of which she may be unacquainted and if she begins to dispute with him about the things or their value, he should not contradict her, but point out that he agrees with her in every way.
Once the girl has acquainted with the man and has manifested her love to him by the various outward signs and by the motions of her body, the man should make every effort to gain her over. But as girls are not acquainted with sexual union, they should be treated with the greatest delicacy and the man should proceed with considerable caution, though in the case of other women, accustomed to sexual intercourse, this is not necessary. When the intentions of the girl are known and her bashfulness put aside, the man should begin to make use of her money and an interchange of clothes, flowers should be made. In this the man should take particular care that the things given by him are handsome and valuable. He should moreover receive from her a mixture of betel nut and betel leaves and when he is going to a party he should ask for the flower in her hair or for the flower in her hand. If he himself gives her a flower it should be a sweet smelling one and marked with marks made by his nails or teeth. With increasing assiduity he should dispel her fears and by degrees get her to go with him to some lonely place and there he should embrace and kiss her. And finally at the time of giving her some betel nut or of receiving the same from her or at the time of making an exchange of flowers, he should touch and press her private parts, thus bringing his efforts to a satisfactory conclusion.
When a man is endeavoring to seduce one woman, he should not attempt to seduce any other at the same time. But after he has succeeded with the first and enjoyed her for a considerable time, he can keep her affections by giving her presents that she likes and then commence making up to another woman. When a man sees the husband of a woman going to some place near his house, he should not enjoy the woman then, even though she may be easily gained over at that time. A wise man having a regard for his reputation should not think of seducing a woman who is apprehensive, timid, not to be trusted, well guarded or possessed of a father-in-law or mother-in-law. 
While a man is trying to gain over a woman he should examine the state of her mind and act further as follows:
If she listens to him, but does not manifest to him in any way her own intentions, he should then try to gain her over by means of a go-between.
If she meets him once and again comes to meet him better dressed than before or comes to him in some lonely place, he should be certain that she is capable of being enjoyed by the use of a little force. A woman who lets a man make up to her, but does not give herself up, even after a long time, should be considered as a trifler in love, but owing to the fickleness of the human mind, even such a woman can be conquered by always keeping up a close acquaintance with her.
When a woman avoids the attentions of a man and on account of respect for him and pride in herself, will not meet him or approach him, she can be gained over with difficulty, either by endeavoring to keep on familiar terms with her or else by an exceedingly clever go-between.
When a man makes up to a woman and she reproaches him with harsh words, she should be abandoned at once.
When a woman reproaches a man, but at the same time acts affectionately towards him, she should be made love to in every way.
A woman, who meets a man in lonely places and puts up with the touch of his foot, but pretends, on account of the indecision of her mind, not to be aware of it, should be conquered by patience and by continued efforts as follows:
If she happens to go to sleep in his vicinity he should put his left arm round her and see when she awakes whether she repulses him in reality or only repulses him in such a way as if she was desirous of the same thing being done to her again. And what is done by the arm can also be done by the foot. If the man succeeds in this point he should embrace her more closely and if she will not stand the embrace and gets up, but behaves with him as usual the next day, he should consider then that she is not unwilling to be enjoyed by him. If however she does not appear again, the man should try to get over her by means of a go-between and if, after having disappeared for some time, she again appears and behaves with him as usual, the man should then consider that she would not object to be united with him.
When a woman gives a man an opportunity and makes her own love manifest to him, he should proceed to enjoy her. And the signs of a woman manifesting her love are these:
(1). She calls out to a man without being addressed by him in the first instance, (2). She shows herself to him in secret places, (3). She speaks to him tremblingly and inarticulately, (4). She has the fingers of her hand, and the toes of her feet moistened with perspiration, and her face blooming with delight, (5). She occupies herself with shampooing his body and pressing his head, (6). When shampooing him she works with one hand only and with the other she touches and embraces parts of his body, (7). She remains with both hands placed on his body motionless as if she had been surprised by something or was overcome by fatigue, (8). She sometimes bends down her face upon his thighs and when asked to shampoo them does not manifest any unwillingness to do so, (9). She places one of her hands quite motionless on his body and even though the man should press it between two members of his body, she does not remove it for a long time & (10). Lastly, when she has resisted all the efforts of the man to gain her over, she returns to him next day to shampoo his body as before.
When a woman neither gives encouragement to a man, nor avoids him, but hides herself and remains in some lonely place, she must be got at by means of the female servant who may be near her. If when called by the man she acts in the same way, then she should be gained over by means of a skillful go-between. But if she will have nothing to say to the man, he should consider well about her before he begins any further attempts to gain her over.
A man should first get himself introduced to a woman and then carry on a conversation with her. He should give her hints of his love for her and if he finds from her replies that she receives these hints favorably, he should then set to work to gain her over without any fear. A woman who shows her love by outward signs to the man at his first interview should be gained over very easily. In the same way a lascivious woman, who when addressed in loving words replies openly in words expressive of her love, should be considered to have been gained over at that very moment. With regard to all women, whether they be wise, simple or confiding, this rule is laid down that those who make an open manifestation of their love are easily gained over.
If a woman has manifested her love or desire, either by signs or by motions of the body and is afterwards rarely or never seen anywhere or if a woman is met for the first time, the man should get a go-between to approach her.
Now the go-between, having wheedled herself into the confidence of the woman by acting according to her disposition, should try to make her hate or despise her husband by holding artful conversations with her, by telling her about medicines for getting children, by talking to her about other people, by tales of various kinds, by stories about the wives of other men and by praising her beauty, wisdom, generosity and good nature and then saying to her: It is indeed a pity that you, who are so excellent a woman in every way, should be possessed of a husband of this kind. Beautiful lady, he is not fit even to serve you. The go-between should further talk to the woman about the weakness of the passion of her husband, his jealousy, his roguery, his ingratitude, his aversion to enjoyments, his dullness, his meanness and all the other faults that he may have and with which she may be acquainted. She should particularly harp upon that fault or that failing by which the wife may appear to be the most affected. If the wife be a deer woman and the husband a hare man, then there would be no fault in that direction, but in the event of his being a hare man and she a mare woman or elephant woman, then this fault should be pointed out to her.
If it is the first affair of the woman or when her love has only been very secretly shown, the man should then secure and send to her a go-between, with whom she may be already acquainted and in whom she confides.
The go-between should tell the woman about the obedience and love of the man and as her confidence and affection increase, she should then explain to her the thing to be accomplished in the following way. Hear this, Oh beautiful lady, that this man, born of a good family, having seen you, has gone mad on your account. The poor young man, who is tender by nature, has never been distressed in such a way before and it is highly probable that he will succumb under his present affliction and experience the pains of death. If the woman listens with a favorable ear, then on the following day the go-between, having observed marks of good spirits in her face, in her eyes and in her manner of conversation, should again converse with her on the subject of the man and should tell her the stories of Ahilya and Indr & of Shakuntla and Dushyant and such others as may be fitted for the occasion. She should also describe to her the strength of the man, his talents, his skill in the sixty-four sorts of enjoyments, his good looks and his liaison with some praiseworthy woman, no matter whether this last ever took place or not.
Carefully note the behavior of the woman, which if favorable would be as follows: She would address her with a smiling look, would seat herself close beside her and ask her: Where have you been? What have you been doing? Where did you dine? Where did you sleep? Where have you been sitting? Moreover, the woman would meet the go-between in lonely places and tell her stories there, would yawn contemplatively, draw long sighs, give her presents, remember her on occasions of festivals, dismiss her with a wish to see her again and say to her jestingly, Oh, well-speaking woman, why do you speak these bad words to me? Would discourse on the sin of her union with the man, would not tell her about any previous visits or conversations that she may have had with him, but wish to be asked about these and lastly would laugh at the man's desire, but would not reproach him in any way.
When the woman manifests her love in the manner above described, the go-between should increase it by bringing to her love tokens from the man. But if the woman be not acquainted with the man personally, the go-between should win her over by extolling and praising his good qualities and by telling stories about his love for her. When a man or woman are not personally acquainted with each other and have not shown each other any signs of affection, the employment of a go-between is useless.
Even though they be personally unacquainted, but have shown each other signs of affection there is an occasion for the employment of a go-between. A go-between should be employed, provided they are acquainted with each other, even though no signs of affection may have passed between them. Even though they may not be personally acquainted with each other and may not have shown each other any signs of affection, still they are both capable of placing confidence in a go-between.
Now the go-between should show the woman the presents, such as the betel nut and betel leaves, the perfumes, the flowers and the rings which the man may have given to her for the sake of the woman and on these presents should be impressed the marks of the man's teeth and nails and other signs. On the cloth that he may send he should draw with saffron both his hands joined together as if in earnest entreaty.
The go-between should also show to the woman ornamental figures of various kinds cut in leaves, together with ear ornaments and chaplets made of flowers containing love letters expressive of the desire of the man and she should cause her to send affectionate presents to the man in return. After they have mutually accepted each other's presents, then a meeting should be arranged between them on the faith of the go-between.
This meeting should take place at the time of going to the temple of a Deity or on occasions of fairs, garden parties, theatrical performances, marriages, sacrifices, festivals and funerals, as also at the time of going to the river to bathe or at times of natural calamities, fear of robbers or hostile invasions of the country.
These meetings had better be brought about in the abodes of female friends, mendicants, astrologers and ascetics. A place is only well suited for the purpose which has proper means of ingress and egress and where arrangements have been made to prevent any accidental occurrence and when a man who has once entered the house can also leave it at the proper time without any disagreeable encounter.
Go-betweens or female messengers are of the following different kinds: (1). Who takes upon herself the whole burden of the business, (2). Who does only a limited part of the business, (3). Who is the bearer of a letter only, (4). Acting on her own account, (5). An innocent young woman, (6). A wife serving as a go-between, (7). A mute go-between & (8). A go-between who acts the part of the wind
A woman who, having observed the mutual passion of a man and woman, brings them together and arranges it by the power of her own intellect, such a one is called a go-between who takes upon herself the whole burden of the business. This kind of go-between is chiefly employed when the man and the woman are already acquainted with each other and have conversed together and in such cases she is sent not only by the man (-as is always done in all other cases) but by the woman also. The above name is also given to a go-between who, perceiving that the man and the woman are suited to each other, tries to bring about a union between them, even though they be not-acquainted with each other.
A go-between who, perceiving that some part of the affair is already done or that the advances on the part of the man are already made, completes the rest of the business, is called a go-between who performs only a limited part of the business.
A go-between who simply carries messages between a man and a woman, who love each other, but who cannot frequently meet, is called the bearer of a letter or message.
This name is also given to one who is sent by either of the lovers to acquaint either the one or the other with the time and place of their meeting.
A woman who goes herself to a man and tells him of her having enjoyed sexual union with him in a dream and expresses her anger at his wife having rebuked him for calling her by the name of her rival instead of by her own name and gives him something bearing the marks of her teeth and nails and informs him that she knew she was formerly desired by him and asks him privately whether she or his wife is the best looking, such a person is called a woman who is a go-between for herself. Now such a woman should be met and interviewed by the man in private and secretly.
The above name is also given to a woman who having made an agreement with some other woman to act as her go-between, gains over the man to herself, by the means of making him personally acquainted with herself and thus causes the other woman to fail. The same applies to a man who, acting as a go-between for another and having no previous connection with the woman, gains her over for himself and thus causes the failure of the other man.
A woman who has gained the confidence of the innocent young wife of any man and who has learned her secrets without exercising any pressure on her mind and found out from her how her husband behaves to her, if this woman then teaches her the art of securing his favor and decorates her so as to show her love and instructs her how and when to be angry or to pretend to be so and then, having herself made marks of the nails and teeth on the body of the wife, gets the latter to send for her husband to show these marks to him and thus excite him for enjoyment, such is called the go-between of an innocent young woman. In such cases the man should send replies to his wife through the same woman.
When a man gets his wife to gain the confidence of a woman whom he wants to enjoy and to call on her and talk to her about the wisdom and ability of her husband, that wife is called a wife serving as a go-between. In this case the feelings of the woman with regard to the man should also be made known through the wife.
When any man sends a girl or a female servant to any woman under some pretext or other and places a letter in her bouquet of flowers or in her ear ornaments or marks something about her with his teeth or nails, that girl or female servant is called a mute go-between. In this case the man should expect an answer from the woman through the same person.
A person, who carries a message to a woman, which has a double meaning or which relates to some past transactions or which is unintelligible to other people, is called a go-between who acts the part of the wind. In this case the reply should be asked for through the same woman.
A female astrologer, a female servant, a female beggar or a female artist are well acquainted with the business of a go-between and very soon gain the confidence of other women. Any one of them can raise enmity between any two persons if she wishes to do so or extol the loveliness of any woman that she wishes to praise or describe the arts practiced by other women in sexual union. They can also speak highly of the love of a man, of his skill in sexual enjoyment and of the desire of other women, more beautiful even than the woman they are addressing, for him and explain the restraint under which he may be at home.
Lastly a go-between can, by the artfulness of her conversation, unite a woman with a man even though he may not have been thought of by her or may have been considered beyond her aspirations. She can also bring back a man to a woman, who, owing to some cause or other, has separated himself from her.
Kings-emperors and their ministers have no access to the abodes of others and moreover their mode of living is constantly watched and observed and imitated by the people at large, just as the animal world, seeing the sun rise, get up after him and when he sits in the evening, lie down again in the same way. Persons in authority should not therefore do any thing improper in public, as such are impossible from their position and would be deserving of censure. But if they find that such an act is necessary to be done, they should make use of the proper means.
The head man of the village, the king's officer employed there and the man whose business it is to glean corn, can gain over female villagers simply by asking them. It is on this account that this class of woman are called unchaste women by voluptuaries.
The union of the above mentioned men with this class of woman takes place on the occasions of unpaid labor, of filling the granaries in their houses, of taking things in and out of the house, of cleaning the houses, of working in the fields and of purchasing cotton, wool, flax, hemp and thread and at the season of the purchase, sale and exchange of various other articles, as well as at the time of doing various other works. In the same way the superintendents of cow pens enjoy the women in the cow pens and the officers, who crave the superintendence of widows, of the women who are without supporters and of women who have left their husbands, have sexual intercourse with these women. The intelligent accomplish their object by wandering at night in the village and while villagers also unite with the wives of their sons, being much alone with them. Lastly the superintendents of markets have a great deal to do with the female villagers at the time of their making purchases in the market.
During the festival of the eighth moon, i.e., during the bright half of the month of Marg Shirsh, as also during the moonlight festival of the month of Kartik and the spring festival of Chaetr, the women of cities and towns generally visit the women of the king's harem in the royal palace. These visitors go to the several apartments of the women of the harem, as they are acquainted with them and pass the night in conversation and in proper sports and amusement and go away in the morning. On such occasions a female attendant of the king (previously acquainted with the woman whom the king desires) should loiter about and accost this woman when she sets out to go home and induce her to come and see the amusing things in the palace. Previous to these festivals even, she should have caused it to be intimated to this woman that on the occasion of this festival she would show her all the interesting things in the royal palace. Accordingly she should show her the bower of the coral creeper, the garden house with its floor inlaid with precious stones, the bower of grapes, the building on the water, the secret passages in the walls of the palace, the pictures, the sporting animals, the machines, the birds and the cages of the lions and the tigers. After this, when alone with her, she should tell her about the love of the king for her and should describe to her the good fortune which would attend upon her union with the king, giving her at the time a strict promise of secrecy. If the woman does not accept the offer, she should conciliate and please her with handsome presents befitting the position of the king and having accompanied her for some distance should dismiss her with great affection.
Or, having made the acquaintance of the husband of the woman whom the king desires, the wives of the king should get the wife to pay them a visit in the harem and on this occasion a female attendant of the king, having been sent thither, should act as above described.
Or, one of the king's wives should get acquainted with the woman that the king desires, by sending one of the female attendants to her, who should, on their becoming more intimate, induce her to come and see the royal abode. Afterwards when she has visited the harem and acquired confidence, a female confidante of the king, sent thither, should act as before described.
Or, the king's wife should invite the woman, whom the king desires, to come to the royal palace, so that she might see the practice of the art in which the king's wife may be skilled and after she has come to the harem, a female attendant of the king, sent thither, should act as before described.
Or, a female beggar, in league with the king's wife, should say to the woman desired by the king and whose husband may have lost his wealth or may have some cause of fear from the king: This wife of the king has influence over him and she is, moreover, naturally kind-hearted, we must therefore go to her in this matter. I shall arrange for your entrance into the harem and she will do away with all cause of danger and fear from the king. If the woman accepts this offer, the female beggar should take her two or three times to the harem and the king's wife there should give her a promise of protection. After this, when the woman, delighted with her reception and promise of protection, again goes to the harem, then a female attendant of the king, sent thither, should act as directed.
The wife of one who has some cause of fear from the king applies also to the wives of those who seek service under the king or who are oppressed by the king's ministers or who are poor or who are not satisfied with their position or who are desirous of gaining the king's favor or who wish to become famous among the people or who are oppressed by the members of their own caste or who want to injure their caste fellows or who are spies of the king or who have any other object to attain.
Lastly, if the woman desired by the king be living with some person who is not her husband, then the king should cause her to be arrested and having made her a slave, on account of her crime, should place her in the harem. Or the king should cause his ambassador to quarrel with the husband of the woman desired by him and should then imprison her as the wife of an enemy of the king and by this means should place her in the harem.
These ways of gaining over the wives of other men are chiefly practiced in the palaces of kings. But a king should never enter the abode of another person.
But according to the customs of some regions there are facilities for kings to make love to the wives of other men. Thus in the Andhr region  the newly married daughters of the people there of enter the king's harem with some presents on the tenth day of their marriage and having been enjoyed by the king are then dismissed. In Vats Gulm  the wives of the chief ministers approach the king at night to serve him. In Vidarbh the beautiful wives of the inhabitants pass a month in the king's harem under the pretense of affection for the king. In Apratak the people gave their beautiful wives as presents to the ministers and the kings. In Saurashtr the women of the city and the country enter the royal harem for the king's pleasure either together or separately.
The women of the royalty cannot see or meet any men on account of their being strictly guarded, neither do they have their desires satisfied, because their only husband is common to many wives. For this reason among themselves they give pleasure to each other in various ways.
Having dressed the daughters of their nurses or their female friends or their female attendants, like men, they accomplish their object by means of bulbs, roots and fruits having the form of the lingam or they lie down upon the statue of a male figure, in which the lingam is visible and erect (MASTURBATION, हस्तमैथुन).
Some kings, who are compassionate, take or apply certain medicines to enable them to enjoy many wives in one night, simply for the purpose of satisfying the desire of their women, though they perhaps have no desire of their own(use of aphrodisiacs). Others enjoy with great affection only those wives that they particularly like, while others only take them, according as the turn of each wife arrives in due course. Such are the ways of enjoyment prevalent in Eastern countries and what is said about the means of enjoyment of the female is also applicable to the male.
By means of their female attendants the ladies of the royal harem generally get men into their apartments in the disguise or dress of women. Their female attendants and the daughters of their nurses, who are acquainted with their secrets, should exert themselves to get men to come to the harem in this way by telling them of the good fortune attending it and by describing the facilities of entering and leaving the palace, the large size of the premises, the carelessness of the sentinels and the irregularities of the attendants about the persons of the royal wives. But these women should never induce a man to enter the harem by telling him falsehoods, for that would probably lead to his destruction.
As for the man himself he had better not enter a royal harem, even though it may be easily accessible, on account of the numerous disasters to which he may be exposed there. If however he wants to enter it, he should first ascertain whether there is an easy way to get out, whether it is closely surrounded by the pleasure garden, whether it has separate enclosures belonging to it, whether the sentinels are careless, whether the king has gone abroad and then, when he is called by the women of the harem, he should carefully observe the localities and enter by the way pointed out by them. If he is able to manage it, he should hang about the harem every day and under some pretext or other, make friends with the sentinels and show himself attached to the female attendants of the harem, who may have become acquainted with his design and to whom he should express his regret at not being able to obtain the object of his desire. Lastly he should cause the whole business of a go-between to be done by the woman who may have access to the harem and he should be careful to be able to recognize the emissaries of the king.
When a go-between has no access to the harem, then the man should stand in some place where the lady, whom he loves and whom he is anxious to enjoy, can be seen.
If that place is occupied by the king's sentinels, he should then disguise himself as a female attendant of the lady who comes to the place or passes by it. When she looks at him he should let her know his feelings by outward signs and gestures and should show her pictures, things with double meanings, chaplets of flowers and rings. He should carefully mark the answer she gives, whether by word or by sign or by gesture and should then try and get into the harem. If he is certain of her coming to some particular place he should conceal himself there and at the appointed time should enter along with her as one of the guards. He may also go in and out, concealed in a folded bed or bed covering or with his body made invisible, by means of external applications.
The heart of an ichneumon, the fruit of the long gourd (tumbi) and the eyes of a serpent should all be burnt without letting out the smoke. The ashes should then be ground and mixed in equal quantities with water. By putting this mixture upon the eyes a man can go about unseen. (Never try these tricks for your own sake). Other means of invisibility are prescribed by Duyan Brahmns and Jogashiras.
The man may enter the female lounge during the festival of the eighth moon in the month of Marg Shirsh and during the moonlight festivals when the female attendants of the harem are all busily occupied or in confusion.
The entrance of young men into harems and their exit from them, generally take place when things are being brought into the palace or when things are being taken out of it or when drinking festivals are going on or when the female attendants are in a hurry or when the residence of some of the royal ladies is being changed or when the king's wives go to gardens or to fairs or when they enter the palace on their return from them or lastly, when the king is absent on a long pilgrimage. The women of the royal harem know each other's secrets and having but one object to attain, they give assistance to each other. A young man, who enjoys all of them and who is common to them all, can continue enjoying his union with them so long as it is kept quiet and is not known abroad.
In Aparatak the royal ladies are not well protected and consequently many young men are passed into the harem by the women who have access to the royal palace. The wives of the king of the Ahir accomplish their objects with those sentinels in the harem who bear the name of Kshatriy-marshal castes. The royal ladies in Vats Gulm cause such men as are suitable to enter into the female apartments along with their female messengers. In Vidarbh the sons of the royal ladies enter the royal harem when they please and enjoy the women, with the exception of their own mothers. In the Stri-Rajy the wives of the king are enjoyed by his caste fellows and relations. In Gandh the royal wives are enjoyed by Brahmns, friends, servants and slaves. In Samad  servants, foster children and other persons like them enjoy the women of the harem. In  Haemavat adventurous citizens bribe the sentinels and enter the harem. In  Vany and the Kalmy, Brahmns, with the knowledge of the king, enter the harem under the pretense of giving flowers to the ladies and speak with them from behind a curtain and from such conversation union afterwards takes place. Lastly the women in the harem of the king of the Prachy conceal one young man in the harem for every batch of nine or ten of the women.
A man should guard his own wife. Old authors say that a king should select for sentinels in his harem such men as have their freedom from carnal desires well tested. But such men, though free themselves from carnal desire, by reason of their fear or avarice, may cause other persons to enter the harem and therefore the kings should place such men in the harem as may have had their freedom from carnal desires, their fears and their avarice well tested. Under the influence of Dharm people might be admitted and therefore men should be selected who are free from carnal desires, fear, avarice and Dharm.
A man should cause his wife to associate with a young woman who would tell him the secrets of other people and thus find out from her about his wife's chastity. Wicked persons are always successful with women, a man should not cause his innocent wife to be corrupted by bringing her into the company of a deceitful woman.
CAUSES FOR THE LOSS OF WOMEN'S CHASTITY :: (1). Always going into society and sitting in company, (2). Absence of restraint, (3). The loose habits of her husband, (4). Want of caution in her relations with other men, (5). Continued and long absence of her husband, (6). Living in a foreign country, (7). Destruction of her love and feelings by her husband, (8). The company of loose women & (9). The jealousy of her husband.
PART VI:   The courtesans had been  recognized as a part and portion of human society and so long as they behaved themselves with decency and propriety they were regarded with a certain respect. They have never been treated brutality and contempt. Their education had always been of a superior kind to that bestowed upon the rest of womankind in oriental world. 
The well-educated dancing girl and courtesan were far more acceptable as companions than the generality of the married or unmarried women. There had ever been a little rivalry between the chaste and the unchaste. Some women were born courtesans and followed the instincts of their nature in every class of society. Every woman had got an inkling of the profession in her nature and did her best, as a general rule, to make herself agreeable to the male sex.
The subtlety of women, their wonderful perceptive powers, their knowledge and their intuitive appreciation of men and things were looked upon as a concentrated essence. 
PART VI: CHAPTER I :: COURTESAN RESORTING TO MEN & MEANS OF ATTACHING By having intercourse with men courtesans obtain sexual pleasure, as well as their own maintenance. Now when a courtesan takes up with a man from love, the action is natural; but when she resorts to him for the purpose of getting money, her action is artificial or forced. Even in the latter case, however, she should conduct herself as if her love were indeed natural, because men repose their confidence on those women who apparently love them. In making known her love to the man, she should show an entire freedom from avarice and for the sake of her future credit she should abstain from acquiring money from him by unlawful means.
A courtesan, well dressed and wearing her ornaments, should sit or stand at the door of her house and, without exposing herself too much, should look on the public road so as to be seen by the passers by, she being like an object on view for sale. She should form friendships with such persons as would enable her to separate men from other women and attach them to herself, to repair her own misfortunes, to acquire wealth and to protect her from being bullied or set upon by persons with whom she may have dealings of some kind or another.
These persons are: (1). The guards of the town or the police, (2). The officers of the courts of justice, (3). Astrologers, (4). Powerful men, or men with interest, (5). Learned men, (6). Teachers of the sixty-four arts, (7). Pith Mard (men) or confidants, (8). Vit or parasites, (9). Vidushak or jesters, (10). Flower sellers, (11). Perfumers, (12). Vendors of spirits, (13). Washer men, (14). Barbers, (15). Beggars and such other persons as may be found necessary for the particular object to be acquired.
The following kinds of men may be taken up with, simply for the purpose of getting their money (-exploitation) :: (1). Men of independent income, (2). Young men, (3). Men who are free from any ties, (4). Men who hold places of authority under the king, (5). Men who have secured their means of livelihood without difficulty, (6). Men possessed of unfailing sources of income, (7). Men who consider themselves handsome, (8). Men who are always praising themselves, (9). One who is a eunuch, but wishes to be considered to be a man, (10). One who hates his equals, (11).  One who is naturally liberal, (12). One who has influence with the king or his ministers, (13). One who is always fortunate, (14). One who is proud of his wealth, (15). One who disobeys the orders of his elders, (16). One upon whom the members of his caste keep an eye, (17). An only son whose father is wealthy, (18). An ascetic who is internally troubled with desire, (19). A brave man, (20). A physician of the king & (21). Previous acquaintances
Those who are possessed of excellent qualities are to be resorted to for the sake of love and fame like :: Men of high birth, learned, with a good knowledge of the world and doing the proper things at the proper times, poets, good story tellers, eloquent men, energetic men, skilled in various arts, far-seeing into the future, possessed of great minds, full of perseverance, of a firm devotion, free from anger, liberal, affectionate to their parents and with a liking for all social gatherings, skilled in completing verses begun by others and in various other sports, free from all disease, possessed of a perfect body, strong and not addicted to drinking, powerful in sexual enjoyment, sociable, showing love towards women and attracting their hearts to himself, but not entirely devoted to them, possessed of independent means of livelihood, free from envy and last of all, free from suspicion.
The woman should have the following characteristics :: She should be possessed of beauty and amiability, with auspicious body marks. She should have a liking for good qualifies in other people, as also a liking for wealth. She should take delight in sexual unions, resulting from love and should be of a firm mind and of the same class as the man with regard to sexual enjoyment.
She should always be anxious to acquire and obtain experience and knowledge, be free from avarice and always have a liking for social gatherings and for the arts.
Ordinary qualities of all women :: To be possessed of intelligence, good disposition, and good manners; to be straightforward in behavior and to be grateful; to consider well the future before doing anything; to possess activity, to be of consistent behavior and to have a knowledge of the proper times and places for doing things; to speak always without meanness, loud laughter, malignity, anger, avarice, dullness or stupidity; to have a knowledge of the Kam Sutr, and to be skilled in all the arts connected with it.
The faults of women are to be known by the absence of any of the above mentioned good qualities.
Men are unfit to be resorted to by courtesans :: One who is consumptive; one who is sickly; one whose mouth contains worms; one whose breath smells like human excrement; one whose wife is dear to him; one who speaks harshly; one who is always suspicious; one who is avaricious; one who is pitiless; one who is a thief; one who is self-conceited; one who has a liking for sorcery; one who does not care for respect or disrespect; one who can be gained over even by his enemies by means of money; and lastly, one who is extremely bashful.
The causes of a courtesan resorting to men are love, fear, money, pleasure, returning some act of enmity, curiosity, sorrow, constant intercourse, Dharm, celebrity, compassion, the desire of having a friend, shame, the likeness of the man to some beloved person, the search after good fortune, the getting rid of the love of somebody else, the being of the same class as the man with respect to sexual union, living in the same place, constancy and poverty. The desire of wealth, freedom from misfortune and love are the only causes that affect the union of courtesans with men.
A courtesan should not sacrifice money to her love, because money is the chief thing to be attended to. But in cases of fear, etc., she should pay regard to strength and other qualities. Moreover, even though she be invited by any man to join him, she should not at once consent to a union, because men are apt to despise things which are easily acquired. On such occasions she should first send the shampooers and the singers and the jesters, who may be in her service or, in their absence the Pith Mard or confidants and others, to find out the state of his feelings and the condition of his mind. By means of these persons she should ascertain whether the man is pure or impure, affected or the reverse, capable of attachment or indifferent, liberal or niggardly and if she finds him to her liking, she should then employ the Vit and others to attach his mind to her.
The Pith Mard should bring the man to her house, under the pretense of seeing the fights of quails, cocks and rams, of hearing the mania (a kind of starling) talk or of seeing some other spectacle or the practice of some art or he may take the woman to the abode of the man. After this, when the man comes to her house the woman should give him something capable of producing curiosity and love in his heart, such as an affectionate present, telling him that it was specially designed for his use. She should also amuse him for a long time by telling him such stories and doing such things as he may take most delight in. When he goes away she should frequently send to him a female attendant, skilled in carrying on a jesting conversation and also a small present at the same time. She should also sometimes go to him herself under the pretense of some business and accompanied by the Pith Mard.
A courtesan living as a wife with her lover, she should behave like a chaste woman and do everything to his satisfaction. Her duty in this respect, is, that she should give him pleasure, but should not become attached to him, though behaving as if she were really attached.
She has to conduct herself, so as to accomplish the purpose. She should have a mother dependent on her, one who should be represented as very harsh and who looked upon money as her chief object in life. In the event of there being no mother, then an old and confidential nurse should play the same role. The mother or nurse, on their part, should appear to be displeased with the lover and forcibly take her away from him. The woman herself should always show pretended anger, dejection, fear and shame on this account, but should not disobey the mother or nurse at any time.
She should make out to the mother or nurse that the man is suffering from bad health and making this a pretext for going to see him, she should go on that account. She is, moreover, to do this for the purpose of gaining the man's favor:
Sending her female attendant to bring the flowers used by him on the previous day, in order that she may use them herself as a mark of affection, also asking for the mixture of betel nut and leaves that have remained uneaten by him; expressing wonder at his knowledge of sexual intercourse and the several means of enjoyment used by him; learning from him the sixty-four kinds of pleasure, continually practicing the ways of enjoyment as taught by him and according to his liking; keeping his secrets; telling him her own desires and secrets; concealing her anger; never neglecting him on the bed when he turns his face towards her; touching any parts of his body according to his wish; kissing and embracing him when he is asleep; looking at him with apparent anxiety when he is wrapt in thought or thinking of some other subject than herself; showing neither complete shamelessness, nor excessive bashfulness when he meets her or sees her standing on the terrace of her house from the public road; hating his enemies; loving those who are dear to him; showing a liking for that which he likes; being in high or low spirits according to the state that he is in himself; expressing a curiosity to see his wives; not continuing her anger for a long time; suspecting even the marks and wounds made by herself with her nails and teeth on his body to have been made by some other woman; keeping her love for him unexpressed by words, but showing it by deeds and signs and hints; remaining silent when he is asleep, intoxicated, or sick; being very attentive when he describes his good actions and reciting them afterwards to his praise and benefit; giving witty replies to him if he be sufficiently attached to her; listening to all his stories, except those that relate to her rivals; expressing feelings of dejection and sorrow if he sighs, yawns or falls down; pronouncing the words live long when he sneezes; pretending to be ill or to have the desire of pregnancy, when she feels dejected; abstaining from praising the good qualities of anybody else and from censuring those who possess the same faults as her own man; wearing anything that may have been given to her by him; abstaining from putting on her ornaments and from taking food when he is in pain, sick, low-spirited or suffering from misfortune and condoling and lamenting with him over the same; wishing to accompany him if he happens to leave the country himself or if he be banished from it by the king; expressing a desire not to live after him; telling him that the whole object and desire of her life was to be united with him; offering previously promised sacrifices to the Deity when he acquires wealth or has some desire fulfilled or when he has recovered from some illness or disease; putting on ornaments every day; not acting too freely with him; reciting his name and the name of his family in her songs placing his hand on her loins, bosom and forehead and falling asleep after feeling the pleasure of his touch; sitting on his lap and falling asleep there; wishing to have a child by him; desiring not to live longer than he does; abstaining from revealing his secrets to others; dissuading him from vows and fasts by saying 'let the sin fall upon me'; keeping vows and fasts along with him when it is impossible to change his mind on the subject; telling him that vows and fasts are difficult to be observed, even by herself, when she has any dispute with him about them; looking on her own wealth and his without any distinction; abstaining from going to public assemblies without him and accompanying him when he desires her to do so; taking delight in using things previously used by him and in eating food that he has left uneaten; venerating his family, his disposition, his skill in the arts, his learning, his caste, his complexion, his native country, his friends, his good qualifies, his age and his sweet temper; asking him to sing and to do other such like things, if able to do them; going to him without paying any regard to fear, to cold, to heat or to rain; saying with regard to the next world that he should be her lover even there; adapting her tastes, disposition and actions to his liking; abstaining from sorcery; disputing continually with her mother on the subject of going to him and, when forcibly taken by her mother to some other place, expressing her desire to die by taking poison, by starving herself to death, by stabbing herself with some weapon or by hanging herself and lastly assuring the man of her constancy and love by means of her agents and receiving money herself, but abstaining from any dispute with her mother with regard to pecuniary matters.
When the man sets out on a journey, she should make him swear that he will return quickly and in his absence should put aside her vows of worshiping the Deity and should wear no ornaments except those that are lucky. If the time fixed for his return has passed, she should endeavor to ascertain the real time of his return from omens, from the reports of the people and from the positions of the planets, the moon and the stars. On occasions of amusement and of auspicious dreams, she should say 'Let me be soon united to him.' If, moreover, she feels melancholy or sees any inauspicious omen, she should perform some rite to appease the Deity. 
When the man does return home she should worship Kam Dev and offer oblations to other Deities and having caused a pot filled with water to be brought by her friends, she should perform the worship in honor of the crow who eats the offerings which we make to the manes of deceased relations. After the first visit is over she should ask her lover also to perform certain rites and this he will do if he is sufficiently attached to her.
Now a man is said to be sufficiently attached to a woman when his love is disinterested; when he has the same object in view as his beloved one; when he is quite free from any suspicions on her account and when he is indifferent to money with regard to her.
The manner of a courtesan living with a man like a wife should be practiced according to the custom of the people and the nature of each individual man.
Extraction of money out of the pocket of the lover can be done through natural or lawful means as well as by artifices. If a courtesan can get as much money as she wants-needs from her lover, she should not make use of artifice. Though she may get some money from him by natural means, yet when she makes use of artifice he gives her doubly more and therefore artifice may be resorted to for the purpose of extorting money from him at all events.
Artifices used for getting money from lovers: (1). Taking money from him on different occasions, for the purpose of purchasing various articles, such as ornaments, food, drink, flowers, perfumes and clothes and either not buying them or getting from him more than their cost, (2). Praising his intelligence, prudence, nature, gestures-flattering to his face, (3). Pretending to be obliged to make gifts on occasion of festivals connected with vows, trees, gardens, temples, or tanks, (4). Pretending that at the time of going to his house, her jewels have been stolen either by the king's guards, or by robbers, (5). Alleging that her property has been destroyed by fire, by the falling of her house or by the carelessness of her servants, (6). Pretending to have lost the ornaments of her lover along with her own, (7). Causing him to hear through other people of the expenses incurred by her in coming to see him, (8). Contracting debts for the sake of her lover, (9). Disputing with her mother on account of some expense incurred by her for her lover and which was not approved of by her mother, (10). Not going to parties and festivities in the houses of her friends for the want of presents to make to them, she having previously informed her lover of the valuable presents given to her by these very friends, (11). Not performing certain festive rites, austerities, rituals under the pretense that she has no money to perform them with., (12). Engaging artists to do something for her lover, (13). Entertaining physicians and ministers for the purpose of attaining some object, (14). Assisting friends and benefactors both on festive occasions and in misfortune, (15). Performing household rites, (16). Having to pay the expenses of the ceremony of marriage of the son of a female friend, (17). Having to satisfy curious wishes including her state of pregnancy, (18). Pretending to be ill and charging her cost of treatment, (19). Having to remove the troubles of a friend, (20). Selling some of her ornaments, so as to give her lover a present, (21). 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, (22). 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, (23). Remembering the former favors of her lover and causing them always to be spoken of by her friends and followers, (24). Informing her lover of the great gains of other courtesans, (25). 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, (26). Openly opposing her mother when she endeavors 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 and (27). Lastly, pointing out to her lover the liberality of his rivals.
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 color of his face.
BEHAVIOR OF WANING LOVER :: (1). He gives the woman either less than is wanted or something else than that which is asked for, (2). He keeps her in hopes by promises, (3). He pretends to do one thing and does something else, (3). He does not fulfill her desires, (4). He forgets his promises or does something else than that which he has promised, (5). He speaks with his own servants in a mysterious way, (6). He sleeps in some other house under the pretense of having to do something for a friend and  (7). 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 destitute, she should get rid of him as if she had never been acquainted with him in any way before.
MEANS OF GETTING RID OF A DISCARDED LOVER :: (1). Describing the habits and vices of the lover as disagreeable and censurable, with the sneer of the lip and the stamp of the foot, (2). Speaking on a subject with which he is not acquainted, (3). Showing no admiration for his learning and passing a censure upon it, (4). Putting down his pride. (5). Seeking the company of men who are superior to him in learning and wisdom, (6). Showing a disregard for him on all occasions, (7). Censuring men possessed of the same faults as her lover, (8). Expressing dissatisfaction at the ways and means of enjoyment used by him, (9). Not giving him her mouth to kiss, (10). Refusing access to her Jaghn-Jangh-thigh, i.e., the part of the body between the navel and the knees, (11). Showing a dislike for the wounds made by his nails and teeth, (12). Not pressing close up against him at the time when he embraces her, (13). Keeping her limbs without movement at the time of congress, (14). Desiring him to enjoy her when he is fatigued, (15). Laughing at his attachment to her, (16). Not responding to his embraces, (17). Turning away from him when be begins to embrace her, (18). Pretending to be sleepy, (19). Going out visiting or into company, when she perceives his desire to enjoy her during the daytime, (20). Misconstructing his words, (210. Laughing without any joke or at the time of any joke made by him, laughing under some pretense, (22). Looking with side glances at her own attendants and clapping her hands when he says anything, (23). Interrupting him in the middle of his stories and beginning to tell other stories herself, (24). Reciting his faults and his vices and declaring them to be incurable, (25). Saying words to her female attendants calculated to cut the heart of her lover to the quick, (26). Taking care not to look at him when he comes to her, (26). Asking him what cannot be granted and after all, finally dismissing him.
When a courtesan abandons her present lover after all his wealth is exhausted, she may then consider about her reunion 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 woman she should consider well before she acts.
CATEGORIES OF SUCH MEN :: (1). He may have left the first woman of his own accord and may even have left another woman since then, (2). He may have been driven away from both women, (3). He may have left the one woman of her own accord and been driven away by the other, (4). He may have left the one woman of his own accord and be living with another woman, (5). He may have been driven away from the one woman and left the other of his own accord and (6). He may have been driven away by the one woman and may be living with another.
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 excellence of both of them.
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.
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.
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 (wishing 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 excellence 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 circumstances.
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 (wishing to reunite 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 woman or whether, being driven away from her formerly before completely satisfying his sexual 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, sire is of opinion that his intentions are really pure and honest, she can reunite herself with him. But if his mind be at all tainted with evil intentions, he should be avoided.
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 to 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 (though keeping herself behind the scenes) to gain him over, on the grounds of any of the following considerations :: (1). 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, (2). That if he were once to converse with me again, he would break away from the other woman, (3). That the pride of my present lover would be put down by means of the former one, (4). That he has become wealthy, has secured a higher position and holds a place of authority under the king, (5). That he is separate from his wife, (6). That he is now independent, (7). That he lives apart from his father or brother, (8). 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, (9). That as he is not respected by his wife, I shall now be able to separate him from her, (10). 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 and lastly (11). 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 Pith Mard (-broker दलाल, भड़वा) 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 practiced by him, such as his way of kissing her or manner of having connection with her.
When a woman has to choose between two lovers, one of whom was formerly united with her, while the other is a stranger, the Achary-Guru-masters of the Arts & Sciences of Sex. The first one is preferable, because his disposition and character being already known by previous careful observation, he can be easily pleased and satisfied. A former lover, having already spent a great deal of his wealth, may not able or willing to waste his precious 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.
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 circumstances, 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.
If 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. 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 :: gold is superior to all the others.
When the same labor 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 preference should be given to the generous lover. Still it is advantageous if preference is given to the one who is really attached to the courtesan because he can be made to be generous, even as a miser gives money if he becomes fond of a woman, but a mail 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, the one who is ready to do the service should be preferred. If 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, the liberal one should be preferred. The former may 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 woman, 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 chance of getting money should be preferred.  The money can be obtained tomorrow as well as today, but if the request of a friend be riot 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.
When the chance of getting money and the chance of avoiding some disaster come at the same time, the chance of getting money should be preferred. The money has only a limited importance, while a disaster that is once averted may never occur again. Here, however, the choice should be guided by the greatness or smallness of the disaster.
THE GAINS OF WEALTHIEST & BEST COURTESANS :: Building temples, tanks and gardens; giving a thousand cows to different Brahmns; carrying on the worship of the demigods and the deities and celebrating festivals in their honor and lastly, performing such vows as may be within their means.
THE GAINS OF THE OTHER COURTESANS :: Having a white dress to wear every day; getting sufficient food and drink to satisfy hunger and thirst; eating daily a perfumed tambul -sweetened betel leaves (-पान के पत्ते), i.e. a mixture of betel nut and betel leaves and wearing ornaments gilt with gold. Though these represent the gains of all the middle and lower classes of courtesans, but their actual gains cannot be calculated or fixed in any way, as these depend on the influence of the place, the customs of the people, their own appearance and many other things.
When a courtesan wants to keep some particular man from some other woman or wishes to get him away from some woman to whom he may be attached or to deprive some woman of the gains realized by her from him or if she thinks that she would raise her position or enjoy some great good fortune or become desirable to all men by uniting herself with this man or if she wishes to get his assistance in averting some misfortune or is really attached to him and loves him or wishes to injure some body through his means or has regard to some former favor conferred upon her by him or wishes to be united with him merely from desire; for any of the above reasons, she should agree to take from him only a small sum of money in a friendly way.
When a courtesan intends to abandon a particular lover and take up with another one or when she has reason to believe that her lover will shortly leave her and return to his wives or that having squandered all his money and become penniless, his guardian or master or father would come and take him away or that her lover is about to lose his position or lastly, that he is of a very fickle mind, she should, under any of these circumstances, endeavor to get as much money as she can from him as soon as possible.
On the other hand, when the courtesan thinks that her lover is about to receive valuable presents or get a place of authority from the king or be near the time of inheriting a fortune or that his ship would soon arrive laden with merchandise or that he has large stocks of corn and other commodities or that if anything was done for him it would not be done in vain or that he is always true to his word; then should she have regard to her future welfare and live with the man like a wife.
In fact these women are after money. They have nothing to do with love. They are parasites and like the worms which sucks the blood of their hosts. These women lead a miserable-merciful life in their old age. One should not expect any thing like morality, virtues or love from them. They make their client a pauper-penniless after extracting the last penny like a leech (-जौंक). 
It sometimes happens that while gains are being sought for or expected to be realized, losses only are the result of the efforts. 
CAUSES OF LOSS :: (1). Weakness of intellect,  low intelligence, (2). Excessive love-un due attachment, bond-tie formation, (3). Excessive pride-Id-ego-super ego, (4). Excessive self conceit-self deception, (5). Excessive simplicity-idiocy-foolishness, (6). Excessive confidence, (7). Excessive anger-furious nature, lack of control over self, (8). Carelessness, (9).Recklessness, (10). Influence of evil genius, (11). Accidental circumstances, (12). Lack of maturity and experience etc.
CONSEQUENCES OF LOSSES :: (1). Expense incurred without any result, (2). Destruction of future good fortune, (3). Stoppage of gains about to be realized, (4). Loss of what is already obtained, (5). Acquisition of a sour temper, (6). Becoming un amiable to every body, (7). Injury to health, (8). Loss of hair and other accidents etc.
3 KINDS OF GAINS ::  Gain of wealth, gain of religious merit and gain of pleasure.
3 KINDS OF LOSSES :: Loss of wealth, loss of religious merit and loss of pleasure. 
At the time when gains are sought for, if other gains come along with them, these are called attendant gains. When gain is uncertain, the doubt of its being a gain is called a simple doubt. When there is a doubt whether either of two things will happen or not, it is called a mixed doubt. If while one thing is being done two results take place, it is called a combination of two results and if several results follow from the same action, it is called a combination of results on every side.
When by living with a great man a courtesan acquires present wealth and in addition to this becomes acquainted with other people and thus obtains a chance of future fortune and an accession of wealth and becomes desirable to all, this is called a gain of wealth attended by other gain.
When by living with a man a courtesan simply gets money, this is called a gain of wealth not attended by any other gain.
When a courtesan receives money from other people besides her lover, the results are the chance of the loss of future good from her present lover; the chance of disaffection of a man securely attached to her; the hatred of all and the chance of a union with some low person, tending to destroy her future good. This gain is called a gain of wealth attended by losses.
When a courtesan, at her own expense and without any results in the shape of gain, has connection with a great man or an avaricious minister, for the sake of diverting some misfortune or removing some cause that may be threatening the destruction of a great gain, this loss is said to be a loss of wealth attended by gains of the future good which it may bring about.
When a courtesan is kind, even at her own expense, to a man who is very stingy or to a man proud of his looks or to an ungrateful man skilled in gaining the hearts of others, without any good resulting from these connections to her in the end, this loss is called a loss of wealth not attended by any gain.
When a courtesan is kind to any such man as described above, but who in addition is a favorite of the king and moreover cruel and powerful, without any good result in the end and with a chance of her being turned away at any moment, this loss is called a loss of wealth attended by other losses.
In this way gains and losses and attendant gains and losses in religious merit and pleasures may become known and combinations of all of them may also be made.
3 KINDS OF DOUBTS :: Doubts about wealth, doubts about religious merit and doubts about pleasures. When a courtesan is not certain how much a man may give her or spend upon her, this is called a doubt about wealth.
When a courtesan feels doubtful whether she is right in entirely abandoning a lover from whom she is unable to get money, she having taken all his wealth from him in the first instance, this doubt is called a doubt about religious merit.
When a courtesan is unable to get hold of a lover to her liking and is uncertain whether she will derive any pleasure from a person surrounded by his family, or from a low person, this is called a doubt about pleasure.
When a courtesan is uncertain whether some powerful but low principled fellow would cause loss to her on account of her not being civil to him this is called a doubt about the loss of wealth.
When a courtesan feels doubtful whether she would lose religious merit by abandoning a man who is attached to her without giving him the slightest favor and thereby causing him unhappiness in this world and the next, this doubt is called a doubt about the loss of a religious merit.
When a courtesan is uncertain as to whether she might create disaffection by speaking out and revealing her love and thus not get her desire satisfied, this is called a doubt about the loss of pleasure.
OTHER DOUBTS :: The intercourse or connection with a stranger, whose disposition is unknown and who may have been introduced by a lover or by one who possessed authority, may be productive either of gain or loss and therefore this is called a mixed doubt about the gain and loss of wealth.
When a courtesan is requested by a friend or is impelled by pity to have intercourse with a learned Brahmn, a religious student, a sacrificer, a devotee or an ascetic who may have all fallen in love with her and who may be consequently at the point of death, by doing this she might either gain or lose religious merit and therefore this is called a mixed doubt about the gain and loss of religious merit.
If a courtesan relies solely upon the report of other people (i.e. hearsay) about a man and goes to him without ascertaining herself whether he possesses good qualities or not, she may either gain or lose pleasure in proportion as he may be good or bad and therefore this is called a mixed doubt about the gain and loss of pleasure.
DOUBTS ON MUTUAL BENEFITS-GAINS :: If, while living with a lover, a courtesan gets both wealth and pleasure from him, it is called a gain on both sides.
When a courtesan lives with a lover at her own expense without getting any profit out of it and the lover even takes back from her what he may have formerly given her, it is called a loss on both sides.
When a courtesan is uncertain whether a new acquaintance would become attached to her and, moreover, if he became attached to her, whether he would give her anything, it is then called a doubt on both sides about gains.
When a courtesan is uncertain whether a former enemy, if made up by her at her own expense, would do her some injury on account of his grudge against her or, if becoming attached to her, would take away angrily from her anything that he may have given to her, this is called a doubt on both sides about loss.
When a courtesan can get money from a man whom she may go to see and also money from a man whom she may not go to see, this is called a gain on both sides.
When a courtesan has to incur further expense if she goes to see a man and yet runs the risk of incurring an irremediable loss if she does not go to see him, this is called a loss on both sides.
When a courtesan is uncertain whether a particular man would give her anything on her going to see him, without incurring expense on her part or whether on her neglecting him another man would give her something, this is called a doubt on both sides about gain.
When a courtesan is uncertain whether, on going at her own expense to see an old enemy, he would take back from her what he may have given her or whether by her not going to see him he would cause some disaster to fall upon her, this is called a doubt on both sides about loss.
A courtesan, having considered all the above things and taken counsel with her friends, should act so as to acquire gain, the chances of great gain and the warding off of any great disaster. Religious merit and pleasure should also be formed into separate combinations like those of wealth and then all should be combined with each other, so as to form new combinations.
When a courtesan consorts with men she should cause each of them to give her money as well as pleasure. At particular times, such as the Spring Festivals, etc., she should make her mother announce to the various men, that on a certain day her daughter would remain with the man who would gratify such and such a desire of hers.
When young men approach her with delight, she should think of what she may accomplish through them.
The combination of gains and losses on all sides are gain on one side and loss on all others; loss on one side and gain on all others; gain on all sides, loss on all sides.
A courtesan should also consider doubts about gain and doubts about loss with reference both to wealth, religious merit, and pleasure.
TYPES OF COURTESANS :: (1). A bawd, (2). A female attendant, (3). An unchaste woman, (4). A dancing girl, (5). A female artisan, (6). A woman who has left her family, (7). A woman living on her beauty and  a regular courtesan
All the above kinds of courtesans are acquainted with various kinds of men and should consider the ways of getting money from them of pleasing them, of separating themselves from them and of reuniting with them. They should also take into consideration particular gains and losses, attendant gains and losses and doubts in accordance with their several conditions.
When a person fails to obtain the object of his desires he should have recourse to other ways of attracting others to himself.
Good looks, good qualities, youth and liberality are the chief and most natural means of making a person agreeable in the eyes of others. Handsome, smart, young rich person gains the attention of women towards them quickly. Good mannerism helps them a lot. But in the absence of these a man or a woman must have resort to artificial means or to art. 
An ointment made of the tabernamontana coronaria, the costus speciosus or arabicus and the flacourtia cataphracta, can be used as an unguent of adornment.
If a fine powder is made of the above plants and applied to the wick of a lamp, which is made to burn with the oil of blue vitriol, the black pigment or lamp black produced therefrom, when applied to the eyelashes, has the effect of making a person look lovely.
The oil of the hog weed, the echites putescens, the sarina plant, the yellow amaranth and the leaf of the nymph, if applied to the body, has the same effect.
A black pigment from the same plants produces a similar effect.
By eating the powder of the nelumbrium speciosum, the blue lotus and the mesna roxburghii, with ghee and honey, a man becomes lovely in the eyes of others.
The above things, together with the tabernamontana coronaria, and the xanthochymus pictorius, if used as an ointment, produce the same results.
If the bone of a peacock or of a hyena be covered with gold and tied on the right hand, it makes a man lovely in the eyes of other people.
In the same way, if a bead, made of the seed of the jujube or of the conch shell, be enchanted by the incantations mentioned in the Atharv Ved or by the incantations of those well skilled in the science of magic and tied on the hand, it produces the same result as described above.
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.
In the same way, when the daughter of a courtesan 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.
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.
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.
The daughter, too, should make herself attractive to the sons of wealthy citizens, unknown to her mother and make them attached to her and for this purpose should meet them at the time of learning to sing and in places where music is played and at the houses of other people and then request her mother, through a female friend or servant, to be allowed to unite herself to the man who is most agreeable to her. 
This process is described as removal of nose ring, for which he rich take part in auction-bidding and make highest possible offering to win the girl for the first night. Cunning courtesans make this process repeatedly at several places without the knowledge of the previous bidders.
When the daughter of a courtesan 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 courtesans 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.
APHRODISIACS :: (1). 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.
(2). 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 the powder of the bones of the peacock and of the jiwanjiva bird produces the same effect.
(3). The remains of a kite who has died a natural death, ground into powder and mixed with cowach and honey, has also the same effect.
(4). Anointing oneself with an ointment made of the plant emblica myrabolans has the power of subjecting women to one's will.
(5). If a man cuts into small pieces the sprouts of the vajnasunhi plant and dips them into a mixture of red arsenic and sulfur and then dries them seven times and applies this powder mixed with honey to his lingam-pennies, 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 anybody else.
(6). 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). 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.
A man obtains sexual vigor by drinking milk mixed with sugar, the root of the uchchata plant, the piper chaba and liquorice.
Drinking milk, mixed with sugar and having the testicle of a ram or a goat boiled in it, is also productive of vigor.
The drinking of the juice of the hedysarum gangeticum, the kuili, and the kshirika plant mixed with milk, produces the same effect.
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.
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.
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 necessary, this will produce the same effect.
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.
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.
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.
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.
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.
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.
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 Brahmns and faithful friends.
If a man is unable to satisfy a Hastini or Elephant woman, he should have recourse to various means to excite her passion. At the commencement he should rub her Yoni-vagina Clitoris with his hand or fingers and not begin to have intercourse with her until she becomes excited or experiences pleasure. This is one way of exciting a woman
Or he may make use of certain Apdravy (अपद्रव्य) or things which are put on or around the lingam to supplement its length or its thickness, so as to fit it to the Yoni. Apdravy should be made of gold, silver, copper, iron, ivory, buffalo's horn, various kinds of wood, tin or lead and should be soft, cool, provocative of sexual vigor and well fitted to serve the intended purpose. They may be made according to the natural liking of each individual. 
DIFFERENT KINDS OF APDRAVY:: The armlet (Valay वलय) should be of the same size as the lingam and should have its outer surface made rough with globules.
The couple-pair (Sangati, संगति) is formed of two armlets.
Scheme female reproductive system-en.svg
Vagina :: Diagram of the
 female human reproductive
 tract and ovaries
The bracelet (-Chudak) is made by joining three or more armlets, until they come up to the required length of the lingam.
The single bracelet is formed by wrapping a single wire around the lingam, according to its dimensions.
The Kantuk or Jalak is a tube open at both ends, with a hole through it, outwardly rough and studded with soft globules and made to fit the side of the Yoni and tied to the waist.
When such a thing cannot be obtained, then a tube made of the wood apple or tubular stalk of the bottle gourd or a reed made soft with oil and extracts of plants and tied to the waist with strings, may be made use of, as also a row of soft pieces of wood tied together.
The people of the southern regions in India think that true sexual pleasure cannot be obtained without perforating the lingam and they therefore cause it to be pierced like the lobes of the ears of an infant pierced for earrings.
When a young man perforates his lingam he should pierce it with a sharp instrument and then stand in water so long as the blood continues to flow. At night, he should engage in sexual intercourse, even with vigor, so as to clean the hole. After this he should continue to wash the hole with decoctions and increase the size by putting into it small pieces of cane and the wrightia antidysenterica and thus gradually enlarging the orifice. It may also be washed with liquorice mixed with honey and the size of the hole increased by the fruit stalks of the simapatra plant. The hole should also be anointed with a small quantity of oil.[Expert guidance is essential]
Vaginal opening description.jpg
Vulva with pubic hair removed and
labia separated to show the opening
of the vagina (1). Clitoral hood,
(2) Clitoris, (3).Labium minorum (synonym:
 labium minus), (4). Urethral opening,
(5). Vaginal opening, (6). Perineum

and (7). Anus
In the hole made in the lingam a man may put Apdravy of various forms, such as the round, the round on one side, the wooden mortar, the flower, the armlet, the bone of the heron, the goad of the elephant, the collection of eight balls, the lock of hair, the 'place where four roads meet, and other things named according to their forms and means of using them. All these Apdravy should be rough on the outside according to their requirements.
ENLARGEMENT OF PENNIES :: When a man wishes to enlarge his lingam, he should rub it with the bristles of certain insects that live in trees and then, after rubbing it for ten nights with oils, he should again rub it with the bristles as before. By continuing to do this a swelling will be gradually produced in the lingam and he should then lie on a cot and cause his lingam to hang down through a hole in the cot. After this he should take away all the pain from the swelling by using cool concoctions. The swelling, which is called Suk and is often brought about among the people of the Dravid-Southern regions of India lasts for life.[Expert guidance is essential]
If the lingam is rubbed with the plant physalis flexuosa, the shavara-kandaka plant, the jalasuka plant, the fruit of the egg plant, the butter of a she buffalo, the hastri-charma plant and the juice of the vajrarasa plant, a swelling lasting for one month will be produced.
By rubbing it with oil boiled in the concoctions of the above things, the same effect will be produced, but lasting for six months.
The enlargement of the lingam is also effected by rubbing it or moistening it with oil boiled on a moderate fire along with the seeds of the pomegranate and the cucumber, the juices of the valuka plant, the hastri-charma plant and the eggplant.
OTHER RECIPES  :: If a man mixes the powder of the milk hedge plant and the kantak plant with the excrement of a monkey and the powdered root of the lanjalik plant and throws this mixture on a woman, she will not love anybody else afterwards.
If a man thickens the juice of the fruits of the cassia fistula and the eugenia jambolana by mixing them with the powder of the Som plant, the vernonia anthelmintica, the eclipta prostata and the lohopa-jihirka and applies this composition to the Yoni of a woman and then has sexual intercourse with her, his love for her will be destroyed.
The same effect is produced if a man has connection with a woman who has bathed in the buttermilk of a she-buffalo mixed with the powders of the gopalika plant, the banu-padika plant and the yellow amaranth.
An ointment made of the flowers of the nauclea cadamba, the hog plum and the eugenia jambolana and used by a woman, causes her to be disliked by her husband.
Garlands made of the above flowers, when worn by the woman, produce the same effect.
An ointment made of the fruit of the asteracantha longifolia (kokilaksha) will contract the Yoni of a Hastini or Elephant woman and this contraction lasts for one night.
An ointment made by pounding the roots of the nelumbrium speciosum and of the blue lotus and the powder of the plant physalis flexuosa mixed with ghee and honey, will enlarge the Yoni of the Mragi or Deer woman.
An ointment made of the fruit of the emblica myrabolans soaked in the milky juice of the milk hedge plant, of the Som plant, the calotropis gigantea and the juice of the fruit of the vernonia anthelmintica, will make the hair white.
The juice of the roots of the madayantaka plant, the yellow amaranth, the anjanika plant, the clitoria ternateea and the shlakshnaparin plant, used as a lotion, will make the hair grow.
An ointment made by boiling the above roots in oil and rubbed in, will make the hair black and will also gradually restore hair that has fallen off.
If lac is saturated seven times in the sweat of the testicle of a white horse and applied to a red lip, the lip will become white.
The color of the lips can be regained by means of the madayantika and other plants mentioned above.
A woman who hears a man playing on a reed pipe which has been dressed with the juices of the bahupadika plant, the tabernamontana coronaria, the costus speciosus or arabicus, the pinus deodora, the euphorbia antiquorum, the vajra and the kantaka plant, becomes his slave.
If food be mixed with the fruit of the thorn apple (dhathura) it causes intoxication.
If water be mixed with oil and the ashes of any kind of grass except the kush grass, it becomes the color of milk.
If yellow myrabolans, the hog plum, the shrawan plant and the priyangu plant be all pounded together and applied to iron pots, these pots become red.
If a lamp, trimmed with oil extracted from the shrawan and priyangu plants, its wick being made of cloth and the slough of the skins of snakes, is lighted and long pieces of wood placed near it, those pieces of wood will resemble so many snakes.
Drinking the milk of a white cow who has a white calf at her foot is auspicious, produces fame and preserves life.
The blessings of venerable Brahmns, well propitiated, have the same effect.
He who is acquainted with the true principles of this science pays regard to Dharm, Arth, Kam and to his own experiences, as well as to the teachings of others and does not act simply on the dictates of his own desire. One should listen-attend to his conscience-prudence (-अंतरात्मा की आवाज, अंतःकरण, अन्तश्चेतना) and decide the future course of action. He should not be sex blind. One must learn to control lust, sexuality, passions and sensuality and desire for un due pleasure.
This work is not intended to be used merely as an instrument for satisfying our desires. A person, acquainted with the true principles of this science and who preserves his Dharm, Arth and Kam and has regard for the practices of the people, is sure to obtain the mastery over his senses.
An intelligent and prudent person, attending to Dharm, Arth and Kam also, without becoming the slave of his passions, obtains success in everything that he may undertake. 
YONI-VAGINA :: Yoni is the Sanskrat word for the vagina that is loosely translated as sacred space (-क्षेत्र) or Sacred Temple. In Tantr, the Yoni is seen from a perspective of love and respect. This is particularly important for men to learn. Before beginning the Yoni Massage it is important to create a space for the woman (the receiver) in which to relax, from which she can more easily enter a state of high arousal and experience great pleasure from her Yoni. Her partner (the giver) will experience the joy of  giving pleasure and witnessing a special moment. The Yoni Massage can also be used as a form of safe sex and is an excellent activity to build trust and intimacy. Some massage and sex therapists use it to assist women to break through sexual blocks or trauma. The goal of the Yoni massage is not solely to achieve orgasm, although orgasm is often a pleasant and welcome side effect. The goal can be as simple as to pleasure and massage the Yoni. From this perspective both receiver and giver can relax, and do not have to worry about achieving any particular goal. When orgasm does occur it is usually more expanded, more intense and more satisfying. It is also helpful for the giver to not expect anything in return, but simply allow the receiver to enjoy the massage and to relax into herself.

EROTIC MASSAGE :: Massage is one of the easiest and surest ways to disconnect from the many demands of a busy life and to connect with the lover. One can give his lover a full-body massage in under 7 minutes. This will get him both out of his heads and into the bodies-relaxation. Ecstasy in lovemaking is not essentially a mental process; rather it requires that one pay attention to sensory information (sight, taste, touch, smell and kinesthetic-क्रियात्मक शिक्षण, प्रायोगिक प्रशिक्षण) sensations, any or all of which will get into the body, fully present in the now moment. Any time one of the lovers is keen for lovemaking, but the other is too tired, try giving the partner a full body massage. This will sometimes awaken lover’s sexual energy so that he becomes aroused and able to participate in more active lovemaking. Be sure not to use this offering of massage in a manipulative way, as a strategy for getting the partner to be interested in sex just because of one. Offer the massage as an unconditional gift, with no expectation of anything in return. 
An excellent starting point for a relaxing and invigorating massage is the back.
(i). Begin at the base of his spine with the palms on his sacrum (just above his tailbone).
(ii). Inhale-deep breathing.
(iii). One should exhale & slide hands up his back on either side of his spine.
(iv). With a firm touch, follow the line of his shoulders out from his neck.
(v). Slide the hands down the outer sides of his back, coming to rest again at the base of his spine.
(vi). Do it again and again and revel in his sighs of pleasure.
(vii). Move on to his buttocks or shoulders or neck or arms-wherever the hands feel compelled to go.
(viii). Make sure to cover every part of his body-ears, toes, eyes (very softly), fingers-not just the major sections like legs and back. His whole body has skin hunger. 
Giving each other a massage as a first course of sexual play adds to entire experience. Both partners are able to relax, leave the world behind and be in the moment together. With massage, a woman’s body begins to awaken for arousal-her erotic side receives the time and attention she needs to “get in the mood”. A man whose body is relaxed so that his energy can flow more freely is able to last much longer. One can perform massages just about anywhere-bed, floor, couch-but most comfortable for the masseur is a table at about hip height. It is not likely that one has a portable massage table at home, but may have a kitchen or dining table. With firm cushions, a foam mat or even an air mattress on top covered by a sheet, they make great massage surfaces. If the kitchen or dining rooms do not afford one as much privacy as he would like, move the table into the bedroom. Massages are easy to do as well as fun to give and receive. One do not have to have any training to give his mate a thoroughly satisfying massage.
If you are unsure how to begin to give a massage there are a few simple strokes one can learn to master easily. One cannot go wrong by starting out with slow, gentle pressure in the strokes. Ask the partner to tell if she would like more intensity. The more mutual massages given to each other will intensify the pleasure. Nevertheless, whenever one is receiving a massage he should communicate his desires and sensations with loving requests and appreciative sounds—giving the masseur informative and thankful feedback. 
(i). Long, smooth, firm strokes following the line of muscle up and down his body.
(ii). Circular motions, especially at joints.
(iii). Kneading-slowly and firmly squeezing muscle between fingers and palms of the hands, then letting go and repeating—particularly in large muscle groups like shoulders, back, buttocks and thighs.
(iv). Feathering-very light fingertip strokes-primarily for erotic massage, the arousal of skin to skin contact.
(v). Rocking, with one hand on either side of the partner’s body, or a particular part of it, her buttocks for example, gently rock back and forth. 
It is a delicious treat to receive a full body massage that lasts any where from thirty minutes to a couple of hours, but one can also give the lover a boost with a massage “quickie”. He can effectively energize and loosen him up from top to toe in five to seven minutes. One should try this in various situations like (i).  Near the beginning of the sacred loving time & (ii). As a refreshing pause from strenuous sexual activity.
With erotic massage one may to start or end his day. Working a massage from the top to the bottom-starting at her head and shoulders and finishing at her feet, with most of his strokes in a downward motion-is generally relaxing, draining tension away and down. Working in the opposite direction-starting at her fee and finishing at her head with most of the strokes going up her body-can be extraordinarily enlivening as energy builds and moves upwards.
Primarily for arousal, erotic massage focuses, although not exclusively, on tantalizing skin-to-skin contact that becomes increasingly sexual as the massage continues. Using light, feathery touches begin moving inwards from the extremities of the lover’s body, for example from her toes, up her feet, to calves and thighs, stopping just short of her genitals or her fingers to palms to inner elbows to armpits and almost to her nipples. Only slowly, as her body awakens under the teasing touch moves on to actually caress her hot sexual spots. With erotic massage one may use not only his hands but also his tongue, lips, hair or other exotic aids like feathers and even ice cubes. Add more spice with a blindfold or by loosely binding the lover’s wrists and ankles to the bed corners so she is at one's tender mercy. Not all massages are equal; some are more for relaxation and energetic revival, while others can be particularly erotic building high states of passion and sexual excitement. A simple blindfold will add a note of mystery to any erotic massage. A teasing, sensual, erotic massage is a wonderful gift to each other, as exciting and satisfying for the giver as the receiver. While the lover is blindfolded, entice him with mysterious sounds, scents, and sensations. Touch him all over with feathers, ice cubes, hot oil, silk cloth and parts of self, of course. Appeal to all five senses in the tantalising play.
(1). SEX EDUCATION (1) काम-शिक्षा
(2). SEX EDUCATION (2) काम-शिक्षा :: VATSAYAYAN'S KAM SUTR वात्सायन का कामसूत्र 

(4). SEX EDUCATION (4) काम-शिक्षा :: KOK SHASTR-RATI RAHASAY  कोक शास्त्र-रति रहस्य 


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