WEBVTT

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Part five, chapters three and four
of the Kamisutra. This LibriVox recording is

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in the public domain and is read
by Mark Smith of Simpsonville, South Carolina.

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The Kamisutra by vates Yayana, Part
five, Chapter three, Examination of

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the state of a Woman's mind.
When a man is trying to gain over

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a woman, he should examine the
state of her mind and act as follows.

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If she listens to him but does
not manifest to him in any way

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her own intentions, he should then
try to gain her over by means of

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a go between. If she meets
him once and again, comes to meet

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him better dressed than before, or
comes to him in some lonely place,

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he should be certain that she is
capable of being enjoyed by the use of

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a little force. A woman who
lets a man make up to her but

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does not give herself up even after
a life long time, should be considered

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as a trifler in love. But
owing to the fickleness of the human mind,

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even such a woman can be conquered
by always keeping up a close acquaintance

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with her. When a woman avoids
the attentions of a man, and on

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account of respect for him and pride
in herself will not meet him or approach

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him. She can be gained over
with difficulty, either by endeavoring to keep

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on familiar terms with her, or
else by an exceedingly clever go between.

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When a man makes up to a
woman and she reproaches him with harsh words,

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she should be abandoned at once.
When a woman reproaches a man,

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but at the same time acts affectionately
towards him, she should be made love

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to in every way. A woman
who meets a man in lonely places and

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puts up with a touch of his
foot, but pretends, on account of

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the indecision of her mind not to
be aware of it, should be conquered

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by patience and by continued efforts,
as follows. If she happens to go

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to sleep in his vicinity, he
should put his left arm round her,

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and see when she awakes whether she
repulses him in reality or only repulses him

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in such a way as if she
were desirous of the same thing being done

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to her again. And what is
done by the arm can also be done

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by the foot. If the man
succeeds in this point, he should embrace

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her more closely and If she will
not stand the embrace and gets up,

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but behaves with him as usual the
next day, he should consider then that

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she is not unwilling to be enjoyed
by him. If, however, she

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does not appear again, the man
should try to get over her by means

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of a go between. And if
after having disappeared for some time, she

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again appears and behaves with him as
usual, the man should then consider that

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she would not object to be united
with him. When a woman gives aim

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man an opportunity and makes her own
love manifest to him, he should proceed

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to enjoy her. And the signs
of a woman manifesting her love are these.

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One she calls out to a man
without being addressed by him in the

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first instance. Two she shows herself
to him in secret places. Three she

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speaks to him tremblingly and inarticulately.
Four she has the fingers of her hand

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and the toes of her feet moistened
with perspiration, and her face blooming with

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delight. Five she occupies herself with
shampooing his body and pressing his head.

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Six. When shampooing him, she
works with one hand only, and with

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the other she touches and embraces parts
of his body. Seven she remains with

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both hands placed on his body,
motionless, as if she had been surprised

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by something or was overcome by fatigue. Eight She sometimes bends down her face

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upon his thighs, and when asked
to shampoo them, does not manifest any

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unwillingness to do so. Nine she
places one of her hands quite motionless on

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his body, and even though the
man should press it between two members of

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his body, she does not remove
it for a long time. Ten.

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Lastly, when she has resisted all
the efforts of the man to gain her

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over, she returns to him next
day to shampoo his body. As before.

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When a woman neither gives encouragement to
a man nor avoids him, but

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hides herself and remains in some lonely
place, she must be got at by

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means of the female servant who may
be near her. If when called by

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the man, she acts in the
same way, then she should be gained

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over by means of a skillful go
between. But if she will have nothing

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to say to the man, he
should consider well about her before or he

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begins any further attempts to gain her
over. Thus ends the examination of the

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state of a woman's mind. A
man should first get himself introduced to a

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woman, and then carry on a
conversation with her. He should give her

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hints of his love for her,
and if he finds from her replies that

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she receives these hints favorably, he
should then set to work to gain her

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over without any fear. A woman
who shows her love by outward signs to

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the man at his first interview should
be gained over very easily. In the

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same way, a lascivious woman,
who, when addressed in loving words,

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replies openly in words expressive of her
love, should be considered to have been

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gained over at that very moment.
With regard to all women, whether they

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be wise, simple, or confiding, this rule is laid down that those

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who make an open manifestation of their
love are easily gained over. Chapter four

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about the business of a go between. If a woman has manifested her love

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or desire, either by signs or
by motions of her body, and is

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afterwards rarely or never seen anywhere,
or if a woman is met for the

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first time, the man should get
a go between to approach her. Now

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the go between having wheedled herself into
the confidence of the woman, by acting

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according to her disposition, should try
to make her hate or despise her husband,

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by holding artful conversations with her,
by telling her about medicines for getting

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children, by talking to her about
other people, by tales of various kinds,

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by stories about the wives of other
men, and by praising her beauty,

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wisdom, generosity, and good nature, and then saying to her,

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it is indeed a pity that you, who are so excellent a woman in

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every way, should be possessed of
a husband of this kind, beautiful lady,

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he is not fit even to serve
you. The go between should further

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talk to the woman about the weakness
of the passion of her husband, his

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jealousy, his roguery, his ingratitude, his aversion to enjoyments, his dulness,

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his meanness, and all the other
faults that he may have and with

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which she may be acquainted. She
should particularly harp upon that fault or that

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failing by which the wife may appear
to be the most affected. If the

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wife be a dear woman and the
husband a hair man, then there would

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be no fault in that direction.
But in the event of his being a

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hair man, and she a mere
woman or elephant woman, then this fault

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should be pointed out to her.
Goni Caputra is of opinion that when it

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is the first affair of the woman, or when her love has only been

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very secretly shown, the man should
then secure and send to her a go

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between with whom she may be already
acquainted and in whom she confides. But

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to return to our subject, the
go between should tell the woman about the

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obedience and love of the man,
and as her confidence and affection increase,

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she should then explain to her the
thing to be accomplished in the following way.

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Hear this, o, beautiful lady, that this man, born of

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a good family, having seen you, has gone mad on your account.

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The poor young man, who is
tender by nature, has never been distressed

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in such a way before, and
it is highly probable that he will succumb

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under his present affliction and experience the
pains of death. If the woman listens

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with a favorable ear, then on
the following day, the go between,

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having observed marks of good spirits in
her face, in her eyes, and

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in her manner of conversation, should
again converse with her on the subject of

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the man, and should tell her
the stories of Valhalla and Indra, of

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Sukuntoala and Dushianti, and such others
as may be fitted for the occasion.

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Footnotes. Alhalia was the wife of
the sage Gautama. She was seduced by

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Indra, the king of the gods. Sakuntala was the heroine of one of

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the best, if not the best, of Hindu plays, and the best

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known in Sanskrit dramatic literature. It
was first brought to notice by Sir William

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Jones and has been well and poetically
translated by doctor Monier Williams under the title

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of Sakuntala or The Lost Ring,
an Indian drama translated into English prose and

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verse from the Sanskrit of Kalidasa.
End of footnotes. She should also describe

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to her the strength of the man, his talents, his skill in the

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sixty four sorts of enjoyments mentioned by
Bob Prava, his good looks, and

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his liaison with some praiseworthy woman,
no matter whether this last ever took place

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or not. In addition to this, the go between should carefully note the

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behavior of the woman, which,
if favorable, would be as follows.

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She would address her with a smiling
look, would seat herself close beside her,

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and ask her, where have you
been, What have you been doing?

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Where did you dine? Where did
you sleep? Where have you been

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sitting? Moreover, the woman would
meet the go between in lonely places and

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tell her stories. There, would
yawn contemplatively, draw long sighs, give

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her presents, remember her on occasions
of festivals, dismiss her with a wish

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to see her again, and say
to her jestingly, oh, well speaking

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woman, why do you speak these
bad words to me? Would discourse on

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the sin of her union with the
man, would not tell her about any

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previous visits or conversations that she may
have had with him, but wish to

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be asked about these, And last
would laugh at the man's desire, but

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would not reproach him in any way. Thus ends the behavior of the woman

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with the go between. When the
woman manifests her love in the manner above

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described, the go between should increase
it by bringing to her love tokens from

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the man. But if the woman
be not acquainted with the man personally,

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the go between should win her over
by extolling and praising his good qualities and

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by telling stories about his love for
her. Here, Audulaka says that when

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a man or woman are not personally
acquainted with each other and have not shown

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each other any signs of affection,
the employment of a go between is useless.

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The followers of Babhavra, on the
other hand, affirm that even though

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they be personally unacquainted but have shown
each other's signs of affection, there is

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an occasion for the employment of a
go between. Gony Kaputra asserts that a

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go between should be employed divided they
are acquainted with each other, even though

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no signs of affection may have passed
between them. Batesiayana, however, lays

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it down that even though they may
not be personally acquainted with each other and

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may not have shown each other any
signs of affection, still they are both

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capable of placing confidence in a go
between. Now, the go between should

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show the woman the presence such as
the betel nut and bettel leaves, the

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perfumes, the flowers and the rings
which the man may have given to her

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for the sake of the woman,
and on these presents should be impressed the

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marks of the man's teeth and nails
and other signs on the cloth that he

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may send. He should draw with
saffron, both his hands joined together,

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as if in earnest entreaty. The
go between should also show to the woman

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ornamental figures of various kinds cut in
leaves, together with ear ornaments, and

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chaplets made of flowers containing love letters
expressive of the desire of the man.

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Footnote. It is presumed that something
like the following French verses are intended.

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Count honor genra Le's pu profond homage, vouleet vauquenfidet l' en chen de language

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vousserle captive, montesprit u, montcoeur, coujupuis d'ame vaubras serl gute lu bonneurs,

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juvoutrey, maison vain coumncoeur a de
lie, couche ou se papier,

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nousiree, voudir avexoins sousay ver lize
le' premiere, MoU vou verray cam re

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mede il foetus mesmeu or these condon
vouvois en vous, m condon vous,

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m u vou voisitan and a footnote, and she should cause her to send

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affectionate presence to the man in return. After they have mutually accepted each other's

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presence, then a meeting should be
arranged between them on the faith of the

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go between. The followers of Babhavra
say that this meeting should take place at

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the time of going to the temple
of a deity, or on occasions of

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fairs, garden parties, theatrical performances, marriages, sacrifices, festivals and funerals,

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as also at the time of going
to the river to bathe, or

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at times of natural calamities, fear
of robbers, or hostile invasions of the

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country. Footnote. It is supposed
that storms, earthquakes, famines, and

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pestilent diseases are here alluded to,
and a footnote. Goni Kaputra is of

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opinion, however, that these meetings
had better be brought about in the abodes

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of female friends, mendicants, astrologers, and ascetics. But vits Yayana decides

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that that place is only well suited
for the purpose which has proper means of

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ingress and egress, and where arrangements
have been made to prevent any accidental occurrence.

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And when a man who has once
entered the house can also leave it

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at the proper time without any disagreeable
encounter. Now, go betweens or female

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messengers are of the following different kinds. One a go between who takes upon

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herself the whole burden of the business. Two a go between who does only

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a limited part of the business.
Three a go between who is the bearer

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of a letter only. Four a
go between acting on her own account.

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Five the go between of an innocent
young woman. Six a wife serving as

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a go between, seven a mute
go between. Eight a go between who

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acts the part of the wind.
One a woman who, having observed the

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mutual passion of a man and woman, brings them together and arranges it by

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the power of her own intellect.
Such a one is called a go between

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who takes auon on herself the whole
burden of the business. This kind of

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go between is chiefly employed when the
man and the woman are already acquainted with

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each other and have conversed together,
and in such cases she is sent not

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only by the man, as is
always done in all other cases, but

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by the woman also. The above
name is also given to a go between

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who, perceiving that the man and
the woman are suited to each other,

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tries to bring about a union between
them, even though they be not acquainted

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with each other. Two. A
go between who, perceiving that some part

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of the affair is already done,
or that the advances on the part of

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the man are already made, completes
the rest of the business is called a

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go between who performs only a limited
part of the business. Three. A

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go between who simply carries messages between
a man and a woman who love each

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other but who cannot frequently meet,
is called the bearer of a letter or

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message. This name is also given
to one who is sent by either of

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the lovers to acquaint either the one
or the other with the time and place

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of their meeting. Four. A
woman who goes herself to a man and

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tells him of her having enjoyed sexual
union with him in a dream, and

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expresses her anger at his wife having
rebuked him for calling her by the name

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of her rival instead of by her
own name, And gives him something bearing

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the remarks of her teeth and nails, and informs him that she knew she

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was formally desired by him, and
asks him privately whether she or his wife

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is the best looking. Such a
person is called a woman who is a

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go between for herself. Now such
a woman should be met and interviewed by

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the man in private and secretly.
The above name is also given to a

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woman who, having made an agreement
with some other woman to act as her

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go between, gains over the man
to herself by the means of making him

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personally acquainted with herself, and thus
causes the other woman to fail. The

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same applies to a man, who, acting as a go between for another

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and having no previous connection with the
woman, gains her over for himself,

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and thus causes the failure of the
other man. Five. A woman who

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has gained the confidence of the innocent
young wife of any man, and who

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has learned her secrets without exercising any
pressure on her mind, and found out

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from her how her husband behaves to
her if this woman then teaches her the

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art of securing his favor, and
decorates her so as to show her love,

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and instructs her how and when to
be angry or to pretend to be

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so, And then, having herself
made marks of the nails and teeth on

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the body of the wife, gets
the latter to send for her husband to

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show these marks to him and thus
excite him for enjoyment. Such is called

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the go between of an innocent young
woman. In such cases, the man

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should send replies to his wife through
the same woman. Six. When a

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man gets his wife to gain the
confidence of a woman whom he wants to

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enjoy and to call on her and
talk to her about the wisdom and ability

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of her husband, that wife is
called a wife serving as a go between.

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In this case, the feelings of
the woman with regard to the man

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should also be made known through the
wife. Seven. When any man sends

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a girl or a female servant to
any woman under some pretext or other and

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places a letter in her bouquet of
flowers or in her ear ornaments, or

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marks something about her with his teeth
or nails, that girl or female servant

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is called a mute go between.
In this case, the man should expect

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an answer from the woman through the
same person. Eight. A person who

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carries a message to a w woman
which has a double meaning, or which

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relates to some past transactions, or
which is unintelligible to other people is called

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a go between who acts the part
of the wind. In this case,

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the reply should be asked for through
the same woman. Thus ends the different

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kinds of go betweens. A female
astrologer, a female servant, a female

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beggar, or a female artist are
well acquainted with the business of a go

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between, and very soon gain the
confidence of other women. Any One of

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them can raise enmity between any two
persons if she wishes to do so,

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or extol the loveliness of any woman
that she wishes to praise, or describe

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the arts practiced by other women in
sexual union. They can also speak highly

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of the love of a man,
of his skill in sexual enjoyment, and

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of the desire of other women more
beautiful even than the woman they are addressing

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for him, and explain the restraint
under which he may be at home.

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Lastly, a go between can,
by the artfulness of her conversation, unite

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a woman with a man, even
though he may not have been thought of

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by her, or may have been
considered beyond his aspirations. She can also

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bring back a man to a woman
who, owing to some cause or other,

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has separated himself from her. End
of Chapter four