This is the end of sexual union.
Congress is of the following kinds:
Loving congress. Congress of subsequent love. Congress of artificial love. Congress of transferred love. Congress like that of eunuchs. Deceitful congress. Congress of spontaneous love.
(1) 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.
(2) 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.”
(3) 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 Kama Shastra should be used.
(4) When a man, from the beginning to the end of the congress, though having connection with the women, thinks all the time that he is enjoying another one whom he loves, it is called the “congress of transferred love.”
(5) 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 manipulations are not to be employed.
(6) The congress between a courtesan and a rustic, and that between citizens and the women of villages, and bordering countries, is called, “deceitful congress.”
(7) 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.”
Thus ends the kinds of congress.
We shall now speak of love quarrels.
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. Dattaka says that she should 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 quarrelled with her lover, she should go to him and show how angry she is, and leave him. Afterwards the citizen having sent the Vita, the Vidushaka or the Pithamurda 39 to pacify her, she should accompany them back to the house, and spend the night with her lover.
Thus end the love quarrels.
In conclusion.
A man, employing the sixty-four means mentioned by Babhravya, obtains his object, and enjoys the woman of the first quality. Though he may speak well on other subjects, if he does not know the sixty-four divisions, no great respect is paid to him in the assembly of the learned. A man, devoid of other knowledge, but well acquainted with the sixty-four divisions, becomes a leader in any society of men and women. What man will not respect the sixty-four parts, 40 considering they are respected by the learned, by the cunning, and by the courtesans. As the sixty-four parts are respected, are charming, and add to the talent of women, they are called by the Acharyas dear to women. A man skilled in the sixty-four parts is looked upon with love by his own wife, by the wives of others, and by courtesans.
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38 The fresh juice of the cocoa nut tree, the date tree, and other kinds of palm trees are drunk in India. It will not keep fresh very long, but ferments rapidly, and is then distilled into liquor.
39 The characteristics of these three individuals have been given in Part I
40 A definition of the sixty-four parts, or divisions, is given in Chapter II
Part III—About the Acquisition of a Wife
Chapter I—On Marriage
When a girl of the same caste, and a virgin, is married in accordance with the precepts of Holy Writ, the results of such a union are: the acquisition of Dharma and Artha, 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. The man should, of course, also possess these qualities himself. But at all events, says Ghotakamukha, a girl who has been already joined with others (i.e., no longer a maiden) should never be loved, for it would be reproachable to do such a thing.
Now in order to bring about a marriage with such a girl as described above, 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 41 and signs, 42 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 taken as a wife, as also given in marriage, when fortune, signs, omens, and the words 43 of others are favourable, for, says Ghotakamukha, a man should not marry at any time he likes. 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. The following also should be avoided:
One who is kept concealed. One who has an ill-sounding name. One who has her nose depressed. One who has her nostril turned up. One who is formed like a male. One who is bent down. One who has crooked thighs. One who has a projecting forehead. One who has a bald head. One who does not like purity. One who has been polluted by another. One who is afflicted with the Gulma. 44 One who is disfigured in any way. One who has fully arrived at puberty. One who is a friend. One who is a younger sister. One who is a Varshakari. 45
In the same way a girl who is called by the name of one of the twenty-seven stars, or by the name of a tree, or of a river, is considered worthless, as also a girl whose name ends in “r” or “l.” But some authors say that prosperity is gained only by marrying that girl to whom one becomes attached, and that therefore no other girl but the one who is loved should be married by anyone.
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, “Everything will take place at the proper 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, according to one of the four kinds of marriage.
Thus ends marriage.
There are also some verses on the subject as follows:—
Amusement in society, such as completing verses begun by others, marriages, and auspicious ceremonies should be carried on neither with superiors, nor inferiors, but with our equals. That should be known as a high connection when a man, after marrying a girl, has to serve her and her relations afterwards like a servant, and such a connection is censured by the good. On the other hand, that reproachable connection, where a man, together with his relations, lords it over his wife, is called a low connection by the wise. But when both the man and the woman afford mutual pleasure to each other, and when the relatives on both sides pay respect to one another, such is called a connection in the proper sense of the word. Therefore 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.
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41 The flight of a blue jay on a person’s left side is considered a lucky omen when one starts on any business; the appearance of a cat before anyone at such a time is looked on as a bad omen. There are many omens of the same kind.
42 Such as the throbbing of the right eye of men and the left eye of women, etc.
43 Before anything is begun it is a custom to go early in the morning to a neighbour’s house, and overhear the first words that may be spoken in his family, and according as the words heard are of good or bad import, so draw an inference as to the success or failure of the undertaking.
44 A disease consisting of any glandular enlargement in any part of the body.
45 A woman, the palms of whose hands and the soles of whose feet are always perspiring.
Chapter II—Of Creating Confidence in the Girl
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 the 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. Some authors say that for the purpose of winning her over he should not speak to her for three days, but the followers of Babhravya are of opinion that if the man does not speak with her for three days, the girl may be discouraged by seeing him spiritless like a pillar, and, becoming dejected, she may begin to despise him as an eunuch. Vatsyayana says that 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 “tambula” 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 an universal rule that however bashful or angry a woman may be, she never disregards a man kneeling at her feet. At the time of giving this “tambula” 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 as Ghotakamukha says, “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 quarrelled 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 favourable answer by a nod of the head. If the man is previously acquainted with the girl he should converse with her by means of a female friend, who may be favourable 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 tambula, 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 massage them, and if he succeed in this he should then massage 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 s
hould 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 massage the joints of her naked thighs. Under various pretences he should do all these things, but he should not at that time begin actual congress. 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 man acting according to the inclinations of a girl should try and gain her over so that she may love him and place her confidence in him. A man does not succeed either by implicitly following the inclination of a girl, or by wholly opposing her, and he should therefore adopt a middle course. He who knows how to make himself beloved by women, as well as to increase their honour and create confidence in them, this man becomes an object of their love. But he, who neglects a girl thinking she is too bashful, is despised by her as a beast ignorant of the working of the female mind. Moreover, a girl forcibly enjoyed by one who does not understand the hearts of girls becomes nervous, uneasy, and dejected, and suddenly begins to hate the man who has taken advantage of her; and then, when her love is not understood or returned, she sinks into despondency, and becomes either a hater of mankind altogether, or, hating her own man, she has recourse to other men. 46
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46 These last few lines have been exemplified in many ways in many novels of this century.
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