CHAPTER 1 - On Personal Adornment; on
Subjugating the Hearts of Others; and on Tonic Medicines
CHAPTER 2 - Of the Ways of Exciting Desires; and
Miscellaneous Experiments, and Recipes
CHAPTER 1
On Personal Adornment; on Subjugating the Hearts of Others; and
On Tonic Medicines
When a person fails to obtain the object of his desires by any
of the ways previously related, he should then have recourse to
other ways of attracting others to himself. Now good looks, good
qualities, youth, and liberality are the chief and most natural
means of making a person agreeable in the eyes of others. But
in the absence of these a man or a woman must have resort to artificial
means, or to art, and the following are some recipes that may
be found useful. 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 vitrol, 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
hogweed, the echites putescens, the sarina plant, the yellow amaranth,
and the leaf of the nymphae, 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 Atharvana Veda, 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. This is a means of
increasing the loveliness of a person in the eyes of others.
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 (1)
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.
Thus end the ways of making oneself lovely in the eyes of others.
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. 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. 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. Anointing
oneself with an ointment made of the plant emblica myrabolans
has the power of subjecting women to one's will.
If a man cuts into small pieces the sprouts of the vajnasunhi
plant, and dips them into a mixture of red arsenic and sulphur,
and then dries them seven times, and applies this powder mixed
with honey to his lingam, he can subjugate a woman to his will
directly that he has had sexual union with her, or if, by burning
these very sprouts at night and looking at the smoke, he sees
a golden moon behind, he will then be successful with any woman;
or if he throws some of the powder of these same sprouts mixed
with the excrement of a monkey upon a maiden, she will not be
given in marriage to anybody else.
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.
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.
Thus end the ways of subjugating others to one's own will.
Now the means of increasing sexual vigour are as follows:
A man obtains sexual vigour 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 vigour.
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.
According to ancient authors, if a man pounds the seeds or roots
of the trapa bispinosa, the kasurika, the tuscan jasmine, and
liquorice, together with the kshirakapoli (a kind of onion), and
puts the powder into milk mixed with sugar and ghee, and having
boiled the whole mixture on a moderate fire, drinks the paste
so formed, he will be able to enjoy innumerable women.
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 vigour,
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.
There are also verses on the subject as follows:
`The means (2) of producing love and sexual vigour should be learnt
from the science of medicine, from the Vedas, from those who are
learned in the arts of magic, and from confidential relatives.
No means should be tried which are doubtful in their effects,
which are likely to cause injury to the body, which involve the
death of animals, and which bring us in contact with impure things.
Such means should only be used as are holy, acknowledged to be
good, and approved of by Brahmans, and friends.'
Footnotes
1 It is a custom of the courtesans of Oriental
countries to give their daughters temporarily in marriage when
they come of age, and after they have received a education in
the Kama Sutra ad other arts. Full details are given of this in
Early Ideas, a group of Hindoo stories, collected and collated
by Anarya, W. H. Allen and Co., London, 1881.
2 `From the earliest times Oriental authors have
occupied themselves about aphrodisiacs. The following note on
the subject is taken from a translation of the Hindoo Art of Love,
otherwise the Anunga Runga, alluded to in the preface of this
work, Part I, pages 87 and 88. `Most Eastern treatises divide
aphrodisiacs into two different kinds; 1. the mechanical or natural,
such as scarification, flagellation, etc; and 2. the medicinal
or artifIcial. To the former belong the application of insects,
as is practised by some savage races; and all orientalists will
remember the tale of the old Brahman, whose young wife insisted
upon his being again stung by a wasp.'
CHAPTER 2
Of the Ways of Exciting Desire, and Miscellaneous Experiments,
and Recipes
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 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 Apadravyas, 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. In the opinion of Babhravya, these
Apadravyas 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 vigour, and well fitted to
serve the intended purpose. Vatsyayana, however, says that they
may be made according to the natural liking of each individual.
The following are the different kinds of Apadravyas:
`The armlet' (Valaya) should be of the same size as the lingam,
and should have its outer surface made rough with globules.
`The couple' (Sanghati) is formed of two armlets.
`The bracelet' (Chudaka) 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 Kantuka or Jalaka 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 above are the things that can be used in connection with or
in the place of the lingam.
The people of the southern countries 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. Now, 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 vigour, 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.
In the hole made in the lingam a man may put Apadravyas 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
Apadravyas should be rough on the outside according to their requirements.
The ways of enlarging the lingam must be now related.
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
`Suka', and is often brought about among the people of the Dravida
country, lasts for life.
If the lingam is rubbed with the following things, 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.
In addition to the above, other means may be learnt from experienced
and confidential persons.
The miscellaneous experiments and recipes are as follows:
If a man mixes the powder of the milk hedge plant, and the kantaka
plant with the excrement of a monkey and the powdered root of
the lanjalika 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
soma 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 Mrigi
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 soma 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 colour 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 (dathura) it
causes ntoxication.
If water be mixed with oil and the ashes of any kind of grass
except the kusha grass, it becomes the colour of milk.
If yellow myrabolans, the hog plum, the shrawana 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 shrawana 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 Brahmans, well propitiated, have the
same effect.
There are also some verses in conclusion:
`Thus have I written in a few words the "Science of love",
after reading the texts of ancient authors, and following the
ways of enjoyment mentioned in them.'
`He who is acquainted with the true principles of this science
pays regard to Dharma, Artha, Kama, 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. As for the errors in the science
of love which I have mentioned in this work, on my own authority
as an author, I have, immediately after mentioning them, carefully
censured and prohibited them.'
`An act is never looked upon with indulgence for the simple reason
that it is authorised by the science, because it ought to be remembered
that it is the intention of the science, that the rules which
it contains should only be acted upon in particular cases. After
reading and considering the works of Babhravya and other ancient
authors, and thinking over the meaning of the rules given by them,
the Kama Sutra was composed, according to the precepts of Holy
Writ, for the benefit of the world, by Vatsyayana, while leading
the life of a religious student, and wholly engaged in the contemplation
of the Deity.'
`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 Dharma, Artha,
and Kama, and has regard for the practices of the people, is sure
to obtain the mastery over his senses.'
`In short, an intelligent and prudent person, attending to Dharma
and Artha, and attending to Kama also, without becoming the slave
of his passions, obtains success in everything that he may undertake.'
