Part seven, chapter two and concluding remarks of the Khimasutra. This LibriVox recording
is in the public domain and is read by Mark Smith of Simpsonville, South
Carolina. The Kimisutra by Vetsiyana, Part seven, chapter two 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 apadravias 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 Bravhabya, these apra davias 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.
Vetsyayana, however, says that they may be made according to the natural
liking of each individual. The following are the different kinds of apadravias. One
the armlet valaya should be of the same size as the lingam and should have
its outer surface made rough with globules. Two, the couple sangati is formed
of two armlets. Three the bracelet chudhaka is made by joining three or more
armlets until they come up to the required length of the lingam. Four the
single bracelet is formed by wrapping a single wire around the lingam according to its
dimensions. Five. The kanduca or jalaca is a tube open at both ends
with a whole 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 lingum. The people of the southern countries think that true sexual pleasure cannot
be obtained without perforating the lingum, 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 continue 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 ritea anti dysenterica, and thus gradually enlarging the orifice.
It may also be washed with licorice mixed with honey, and the size of
the hole increased by the fruit stalks of the simipatra plant. The hole should
be anointed with a small quantity of oil. In the hole made in the
lingam, a man may put apadravias 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 goat 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 apadravias 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 causes 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 suca and
is often brought about among the people of the Dravida country, lasts for life
if the lingam is rubbed with the following things. That is, the plant
Fisalis flexuosa, the Shivara kandaka plant, the jalusuca plant, the fruit of
the eggplant, the butter of a she buffalo, the hostry charma plant,
and the juice of the vadra rasa 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 affected 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 volucca plant, the hasty charma plant,
and the eggplant. In addition to the above, other means may be
learnt from experienced in confidential persons. The miscellaneous experiments and recipes are as follows.
A. If a man mixes the powder of the milk hedge plant and
the kanaka plant with the excrement of a monkey and the powdered root of the
longala lika plant, and throws this mixture on a woman, she will not
love anybody else afterwards. B If a man thickens the juice of the fruits
of the Cassia festula and the Eugenia jambulana by mixing them with the powder of
the soma plant, the Vernonia anthomintica, the Eclipta prostata, and the Lohopa
jehirka, and applies this composition to the yoni of a woman and then has
sexual intercourse with her, his love for her will be destroyed. C 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 gopoalika plant,
the banu padika plant, and the yellow amaranth d an Ointment made of
the flowers of the Naucleia kadamba, the hog plum and the Eugenia jambulana,
and used by a woman causes her to be disliked by her husband. E
Garlands made of the above flowers, when worn by the woman, produced the
same effect. F an Ointment made of the fruit of the Asteracantha longifolia or
coculaksha will contract the yonie of a hastini or elephant woman, and this contraction
lasts for one night. G an oiment made by pounding the roots of Thenlumbrium
speciosum and of the blue lotus and the powder of the plant Vesalus flexuosa,
mixed with ghee and honey will enlarge the yoni of the marigi or deer woman.
H an ointment made of the fruit of the Amblica mirabolans soaked in the
milky juice of the milk hedge plant of the soma plant, the Calotropsis gigantea,
and the juice of the fruit of the Vernonia anthomentica will make the hair
white. I The juice of the roots of the Mada yantica plant, the
yellow amaranth, the angenika plant, the Clettoria ternatilla, and the Schlakshna parni
plant used as a lotion will make the hair grow. J 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 out. K If lack 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 l The color of the
lips can be regained by means of the Mada yantica and other plants mentioned under
I. M A woman who hears a man playing on a reed pipe which
has been dressed with the juices of the bahupatica plant, that taberna, monte
nana, coronoria, the costas speciosis or arabicus, the pinus, theodora,
the Euphorbia antiquorum, the vadra, and the kanaka plant becomes his slave.
N. If food be mixed with the fruit of the thorn apple or dathura,
it causes intoxication. OH. If water be mixed with oil and the
ashes of any kind of grass except the cusha grass, it becomes the color
of milk. P If yellow mirrabolans, the hog plum, the schrowuana plant,
and the preangu plant be all pounded together and applied to iron pots,
these pots become red. Q. If a lamp trimmed with oil extracted from
the schrouana and priangan plants, its wick being made of cloth, and the
sluff of the skins of snakes, is lighted and long pieces of of wood
placed near it, those pieces of wood will resemble so many snakes. R.
Drinking the milk of a white cow who has a white calf at her
feet is auspicious, produces fame and preserves life. S The blessings of venerable
Brahmins 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 Kaema 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 authorized 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 bov Haavriya and other ancient authors, and thinking over the meaning
of the rules given by them, the Kimis Sutra was composed according to the
precepts of holy writ for the benefit of the world by Vetsiayana, 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 as Dharma, Artha and Kaema, 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 du
Kama, also without becoming the slave of his passions, obtain success in everything
that he may undertake. Concluding remarks thus ends in seven parts. The Khimisutra
avates Yayana, which might otherwise be called a treatise on men and women their
mutual relationship and connection with each other. It is a work that should be
studied by all, both old and young. The former will find in it
real truths gathered by experience and already tested by themselves, while the latter will
derive the great advantage of learning things which some perhaps may otherwise never learn at
all. Or which they may only learn when it is too late, too
late those immortal words of Mirabeau to profit by the learning. It can also
be fairly commended to the student of social science and of humanity, and above
all to the student of those early ideas which have gradually filtered down through the
sands of time, and which seem to prove that the human nature of today
is much the same as the human nature of the long ago. It has
been said of Balzac, the great, if not the greatest, of French
novelists, that he seemed to have inherited a natural and intuitive perception of the
feelings of men and women, and has described them with an analysis worthy of
a man of science. The author of the present work must have also had
a considerable knowledge of the humanities. Many of his remarks are so full of
simplicity and truth that they have stood the test of time and stand out still
as clear and true as when they were first written some eighteen hundred years ago.
As a collection of facts told in plain and simple language. It must
be remembered that in those early days there was a apparently no idea of embellishing
the work, either with a literary style, a flow of language or a
quantity of superfluous padding. The author tells the world what he knows in very
concise language, without any attempt to produce an interesting story from his facts.
How many novels could be written. Indeed, much of the matter contained in
Parts three, four, five, and six has formed the basis of many
of the stories and the tales of past centuries. There will be found in
Part seven some curious recipes. Many of them appear to be as primitive as
the book itself, but in later works of the same nature, these recipes
and prescriptions appear to have increased, both as regards quality and quantity. In
the onungar Unga or the Stage of Love mentioned at page five of the preface.
In Part one, there are found no less than thirty three different subjects,
for which one hundred and thirty recipes and prescriptions are given, as the
details may be interesting. These subjects are described as follows. One for hastening
the paroxysm of the woman, two for delaying the organs of the man,
three aphrodisiacs. Four for thickening and enlarging the lingam, rendering its sound and
strong, hard and lusty. Five for narrowing and contracting the yonie. Six
for perfuming the yonie, seven for removing and destroying the hair of the body,
eight for removing the sudden stopping of the monthly ailment, nine for abating
the immoderate appearance of the monthly ailment. Ten for purifying the womb, eleven
for causing pregnancy, twelve for preventing miscarriage and other accidents, thirteen for insuring
easy labor and ready delivery, fourteen for limiting the number of children, fifteen
for thickening and beautifying the hair, sixteen for obtaining a good black color to
it, seventeen for widening and bleaching it, eighteen for renewing it, nineteen
for clearing the skin of the face from eruptions that break out and leave black
spots upon it, twenty for removing the black color of the epidermis, twenty
one for enlarging the breasts of women, twenty two for raising and hardening pendulous
breasts, twenty three for giving a fragrance to the skin, twenty four for
removing the evil savor of perspiration, twenty five for anointing the body after bathing,
twenty six for causing a pleasant smell to the breath, twenty seven Drugs
and charms for the purposes of fast, overcoming and subduing either men or women.
Twenty eight recipes for enabling a woman to attract and preserve her husband's love.
Twenty nine magical coliriums for winning love and friendship. Thirty prescriptions for reducing
other persons to submission, thirty one filter pills and other charms, thirty two
fascinating incense or fumigation, thirty three magical verses which have the power of fascination.
Of the one hundred and thirty recipes given, many of them are absurd,
but not more perhaps than many of the recipes and prescriptions in use in
Europe not so very long ago. Love filters, charms, and herbal remedies
have been in early days as freely used in Europe as in Asia, and
doubtless some people believe in them still in many places. And now. One
word about the author of the work the good old Sage Vetsiayana, it is
much to be regretted that nothing can be discovered about his life, his belongings,
and his surroundings. At the end of part seven, he states that
he wrote the work while leading the life of a religious student, probably at
Benaris, and while wholly engaged in the contemplation of the deity. He must
have arrived at a certain age at that time, for throughout he gives us
the benefit of his experience and of his opinions, and these bear the stamp
of age rather than of youth. Indeed, the work could hardly have been
written by a young man. In a beautiful verse of the Vedas of the
Christians, it has been said of the peaceful dead that they wrest from their
labors, and that their works do follow them. Yes, indeed, the
works of men of genius do follow them, and remain as a lasting treasure.
And though there may be disputes and discussions about the immortality of the body
or the soul, nobody can deny the immortality of genius, which ever remains
as a bright and guiding star to the struggling humanities of succeeding ages. This
work, then, which has stood the test of centuries, has placed Viatsiayana
among the immortals. And on this and on him, no better elegy or
eulogy can be written than the following lines. So long as lips shall kiss
and I shall see, so long lives this and this gives life to THEE.
That is the end of the Kamisuchra by Viatsiayana. Thank you for listening.