WEBVTT

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Part six, chapters five and six
of the Kimasutra. 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 Kimasutra by Vetsiayana, Part six, Chapter five, of Different kinds

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of Gain, many a kortazan is
able to realize much money every day by

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reason of many customers. She should
not confine herself to a single lover under

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such circumstances. She should fix her
rate for one night after considering the place,

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the season, and the condition of
the people, and having regard to

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her own good qualities and good looks, and after comparing her rates with those

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of other courtesans. She can inform
her lovers and friends and acquaintances about these

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charges. If, however, she
can obtain a great gain from a single

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lover, she may resort to him
alone and live with him like a wife.

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Now, the sages are of opinion
that when a cortisan has the option

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of an equal gain from two lovers
at the same time, a preference should

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be given to the one who would
give her the kind of thing which she

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wants. But Fatziayana says that the
preference should be given to the one who

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gives her gold, because it cannot
be taken back. Like some other things,

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it can be easily received, and
is also the means of procuring anything

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that may be wished for, of
such things as gold, silver, copper,

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bell, metal, iron, pots, furniture, beds, upper garments,

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under vestments, fragrant substances, vessels
made of gourds, ghee, oil,

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corn, cattle, and other things
of a like nature. The first,

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that is gold, is superior to
all the others. When the same

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labor is required to gain any two
lovers, or when the same kind of

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thing is to be got from each
of them, the choice should be made

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by the advice of a friend,
or it may be made from their personal

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qualities, or from the signs of
good or bad fortune that may be connected

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with them. When there are two
lovers, one of whom is attached to

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the Khurasan and the other is simply
very generous, the sages say that the

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preference should be given to the generous
lover. But Veatsiayana is of opinion that

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the one who is really attached to
the Kurtasan should be preferred, because he

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can be made to be generous even
as a miser gives money if he becomes

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fond of a woman. But a
man who is simply generous cannot be made

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to love with real attachment. But
among those who are attached to her,

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if there is one who is poor
and one who is rich, the preference

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is of course to be given to
the latter. When there are two lovers,

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one of whom is generous and the
other ready to do any service for

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the courtisan, some sages say that
the one who is ready to do the

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service should be preferred, but Fatsiayana
is of opinion that a man who does

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a service thinks that he has gained
his object when he has done something once,

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but a generous man does not care
for what he has given before.

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Even here, the choice should be
guided by the likelihood of the future good

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to be derived from her union with
either of them. When one of the

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two lovers is grateful and the other
liberal, some sages say that the liberal

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one should be preferred, but vets
Yayana is of opinion that the former should

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be chosen because liberal men are generally
haughty, plain spoken, and wanting in

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consideration towards others. Even though these
liberal men have been on friendly terms for

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a long time. Yet if they
see any fault in the Kurtzan, or

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are told lies about her by some
other women, they do not care for

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past services, but leave abruptly.
On the other hand, the grateful man

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does not at once break off from
her on account of a regard for the

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pains she may have taken to please
him. In this case, also,

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the choice is to be guided with
respect to what may happen in future.

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When an occasion for complying with the
request of a friend and a chance of

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getting money come together, the sages
say that the chance of getting money should

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be preferred, but Vetsiayana thinks that
the money can be obtained tomorrow as well

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as to day. But if the
request of a friend be not at once

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complied with, he may become disaffected. Even here in making the choice,

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regard must be paid to future good
fortune. On such an occasion, however,

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the Cortzan might pacify her friend by
pretending to have some work to do

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and telling him that his request will
be complied with next day, and in

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this way secure the chance of getting
the money that has been offered her.

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When the chance of getting money and
the chance of avoiding some disaster come at

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the same time. The sages are
of opinion that the chance of getting money

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should be preferred, but Vitziana says
that money has only a limited importance,

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while a disaster that is once averted
may never occur again. Here, however,

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the choice should be guided by the
greatness or smallness of the disaster.

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The gains of the wealthiest and best
kind of courtesans are to be spent as

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follows, building temples, tanks and
gardens, giving a thousand cows to different

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brahmins, carrying on the worship of
the gods, and celebrating festivals in their

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honor, and lastly performing such vows
as may be within their means. The

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gains of other courtesans are to be
spent as follows, having a white dress

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to wear every day, getting sufficient
food and drink to satisfy hunger and thirst,

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eating daily a perfumed tambula that is
a mixture of betel nut and betel

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leaves, and wearing ornaments gilt with
gold. To say that these represent the

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gains of all the middle and lower
classes of courtesans, but Vitziayana is of

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opinion that their gains cannot be calculated
or fixed in any way, as these

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depend up the influence of the place, the customs of the people, their

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own appearance, and many other things. When a kurtazan wants to keep some

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particular man from some other woman,
or wants to get him away from some

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woman to whom he may be attached, or to deprive some woman of the

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gains realized by her from him,
or if she thinks that she would raise

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her position, or enjoy some great
good fortune, or become desirable to all

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men by uniting herself with this man, or if she wishes to get his

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assistance in averting some misfortune, or
is really attached to him and loves him,

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or wishes to injure somebody through his
means, or has regard to some

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former favor conferred upon her by him, or wishes to be united with him

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merely from desire, or any of
the above reasons, she should agree to

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take from him only a small sum
of money in a friendly way. When

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a courtizan intends to abandon a particular
lover and take up with another one,

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or when she has reason to believe
that her lover will shortly leave her and

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return to his wives, or that
having squandered all his money and became penniless,

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his guardian or master or father would
come and take him away, or

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that her lover is about to lose
his position, or lastly, that he

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is of a very fickle mind.
She should, under any of these circumstances,

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endeavor to get as much money as
she can from him, as soon

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as possible. On the other hand, when the courtizan thinks that her lover

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is about to receive valuable presents or
get a place of authority from the king,

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or be near the time of inheriting
a fortune, or that his ship

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will soon arrive laden with merchandise,
or that he has large stocks of corn

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and other commodities, or that if
anything was done for him, it would

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not be done in vain, or
that he is always true to his word.

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Then should she have regard to her
future welfare and live with a man

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like a wife. There are also
verses on the subject, as follows.

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In considering her present gains and her
future welfare, a courtesan should avoid such

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persons as have gained their means of
subsistence with very great difficulty, as also

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those who have become selfish and hard
hearted by becoming the favorites of kings.

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She should make every endeavor to unite
herself with prosperous and well to do people,

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and with those whom it is dangerous
to avoid or to slight in any

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way, even at some cost to
herself. She should become acquainted with energetic

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and liberal minded men, who,
when pleased, would give her a large

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sum of money, even for very
little service or for some small thing.

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Chapter six of Gains and Losses attendant
gains and losses and doubts. As also

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of the different kinds of courtesans.
It sometimes happens that, while gains are

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being sought for or expected to be
realized, that losses only are the result

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of our efforts. The causes of
these losses are weakness of intellect, excessive

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love, excessive pride, excessive self
conceit, excessive simplicity, excessive confidence,

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excessive anger, carelessness, recklessness,
influence of evil genius, accidental circumstances.

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The results of these losses are expense
incurred without any result, destruction of future

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good fortune, stoppage of gains about
to be realized, loss of what is

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already obtained, acquisition of a sour
temper, becoming unamiable to everybody, injury

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to health, loss of hair,
and other accidents. Now, gain is

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of three kinds, that is gain
of wealth, gain of religious merit,

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and gain of pleasure. And similarly, loss is of three kinds, that

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is loss of wealth, loss of
religious merit, and loss of pleasure.

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At the time when gains are sought
for, if other gains come along with

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them, these are called attendant gains. When gain is uncertain, the doubt

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of its being a gain is called
a simple doubt. When there is a

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doubt whether either of two things will
happen or not, it is called a

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mixed doubt. If while one thing
is being done, two results take place,

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it is called a combination of two
results, And if several results follow

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from the same action, it is
called a combination of results. On every

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side. We shall now give examples
of the above. As already stated,

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gain is of three kinds, and
loss, which is opposed to gain,

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is also of three kinds. A
when by living with a great man,

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a courtizan acquires present wealth, and
in addition to this, becomes acquainted with

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other people, and thus obtains a
chance of future fortune and an accession of

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wealth, and becomes desirable to all
This is called a gain of wealth attended

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by other gain. B. When
by living with a man, a courtaisan

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simply gets money, this is called
a gain of wealth not attended by any

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other gain. C. When a
courtisan receives money from other people besides her

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lover, the results are the chance
of the loss of future good from her

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present lover, the chance of disaffection
of a man securely attached to her,

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the hatred of all, and the
chance of a union with some low person

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tending to destroy her future good.
This gain is called a gain of wealth

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attended by losses. D. When
a kurtazan, at her own expense and

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without any results in the shape of
gain, has connected with a great man

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or an avaricious minister, for the
sake of diverting some misfortune or removing some

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cause that may be threatening the destruction
of a great gain. This loss is

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said to be a loss of wealth
attended by gains of the future good which

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it may bring about. E.
When a kurtazan is kind, even at

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her own expense, to a man
who is very stingy, or to a

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man proud of his looks, or
to an ungrateful man skilled in gaining the

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heart of others, without any good
resulting from these connections to her in the

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end. This loss is called a
loss of wealth, not attended by any

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gain. F. When a courtisan
is kind to any such man is described

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above, but who, in addition, are favorites of the King, and

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moreover cruel and powerful, without any
good result in the end, and with

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a chance of her being turned away
at any moment, this loss is called

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a loss of wealth attended by other
losses. In this way, gains and

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losses, and attendant gains and losses
in religious merit and pleasures may become known

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to the reader, and combinations of
all of them may also be made.

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Thus, and the remarks on gains
and losses and attendant gains and losses.

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In the next place we come to
doubts, which are again of three kinds,

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that is, doubts about wealth,
doubts about religious merit, and doubts

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about pleasures. The following are examples. A. When a courtisan is not

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certain how much a man may give
her or spend upon her. This is

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called a doubt about wealth. B. When a Kurtazan feels doubtful whether she

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is right in entirely abandoning a lover
from whom she is unable to get money,

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she having taken all his wealth from
him. In the first instance,

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this doubt is called a doubt about
religious merit. C. When a courtaisan

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is unable to get hold of a
lover to her liking and is uncertain whether

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she will derive any pleasure from a
person surrounded by his family or from a

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low person, this is called a
doubt about pleasure. D. When a

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courtisan is uncertain whether some powerful but
low principled fellow would cause loss to her

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on account of her not being civil
to him, this is called a doubt

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about the loss of wealth. E. When a courtesan feels doubtful whether she

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would lose religious merit by abandoning a
man who is attached to her without giving

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him the slightest favor, and thereby
causing him unhappiness in this world and the

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next, this doubt is called a
doubt about the loss of a religious merit.

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Footnote The souls of men who die
with their desires unfulfilled are said to

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go to the world of the manes, and not direct to the supreme Spirit.

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And a footnote F. When a
courtizan is uncertain as to whether she

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might create disaffection by speaking out and
revealing her love, and thus not get

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her desire satisfied. This is called
a doubt about the loss of pleasure.

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Thus, and the remarks on doubts
mixed doubts. A. The intercourse or

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connection with a stranger whose disposition is
unknown, and who may have been introduced

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by a lover or by no one
who possessed authority, may be productive either

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of gain or loss, and therefore
this is called a mixed doubt about the

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gain and loss of wealth. B. When a courtisan is requested by a

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friend or is impelled by pity to
have intercourse with a learned Brahmin, a

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religious student, a sacrificer, a
devotee, or an ascetic, who may

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have all fallen in love with her, and who may be consequently at the

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point of death. By doing this, she might either gain or lose religious

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merit, and therefore this is called
a mixed doubt about the gain and loss

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of religious merit. See if a
courtisan relies solely upon the report of other

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people, that is, hearsay about
a man and goes to him without ascertaining

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herself whether he possesses good qualities or
not, she may either gain or lose

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pleasure in proportion as he may be
good or bad, and therefore this is

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called a doubt about the gain and
loss of pleasure. Udalika has described the

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gains and losses on both sides as
follows. A. If when living with

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a lover, a courtisan gets both
wealth and pleasure from him, it is

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called a gain on both sides.
B. When a courtisan lives with a

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lover at her own expense without getting
any profit out of it, and the

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lover even takes back from her what
he may have formally given her, it

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is called a loss on both sides. C. When a courtisan is uncertain

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whether a new acquaintance would become attached
to her, and moreover, if he

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became attached to her, whether he
would give her anything. It is then

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called a doubt on both sides about
gains. D. When a courtisan is

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uncertain whether a former enemy, if
made up by her at her own expense,

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would do her some injury on account
of his grudge against her, or

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if becoming attached to her, would
take away angrily from her anything that he

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may have given to her. This
is called a doubt on both sides about

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loss. Bob Pravria has described the
gains and losses on both sides as follows.

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A. When a courtesan can get
money from a man whom she may

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go to see, and also money
from a man whom she may not go

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to see, this is called a
gain on both sides. B When a

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courtesan has to incur further expense if
she goes to see a man, and

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yet runs the risk of incurring an
irremediable loss if she does not go to

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see him, this is called a
loss on both sides. See. When

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a courtesan is uncertain whether a particular
man would give her anything on her going

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to see him without incurring expense on
her part, or whether on her neglecting

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him, another man would give her
something. This is called doubt on both

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sides about gain. D When a
courtisan is uncertain whether, on going at

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her own expense to see an old
enemy, he would take back from her

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what he may have given her,
or whether by her not going to see

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him, he would cause some disaster
to fall upon her. This is called

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a doubt on both sides about loss. By combining the above, the following

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six kinds of mixed results are produced. That is, a gain on one

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side and loss on the other.
B Gain on one side and doubt of

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gain on the other. C Gain
on one side and doubt of loss on

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the other, d loss on one
side and doubt of gain on the other.

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E Doubt of gain on one side
and doubt of loss on the other.

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F Doubt of loss on one side
and loss on the other. Having

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considered all the above things, and
taking counsel with their friends, should act

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so as to acquire gain, the
chances of great gain and the warding off

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of any great disaster. Religious,
merit, and pleasure should also be formed

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into separate combinations, like those of
wealth, and then all should be combined

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with each other so as to form
new combinations. When a courtesign consorts with

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men, she should cause each of
them to give her money as well as

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pleasure. At particular times, such
as the spring festivals, et cetera,

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she may make her mother announce to
the various men that on a certain day

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her daughter would remain with the men
who would gratify such and such a desire

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of hers. When young men approach
her with delight, she should think of

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what she may accomplish through them.
The combination of gains and losses on all

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sides are gain on one side and
loss on all others. Loss on one

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side and gain on all others,
gain on all sides, loss on all

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sides. A courtisan should also consider
doubts about gain and doubts about loss,

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with reference both to wealth, religious, merit, and pleasure. Thus ends

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the consideration of gain, loss,
attendant gains, attendant losses, and doubts.

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The different kinds of courtisans are a
bawd, a female attendant, an

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unchaste woman, a dancing girl,
a female artisan, a woman who has

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left her family, a woman living
on her beauty, and finally a regular

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courtisan. All the above kinds of
courtisans are acquainted with various kinds of men,

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and should consider the ways of getting
money from them, of pleasing them,

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of separating themselves from them, and
of reuniting with them. They should

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also take into consideration particular gains and
losses, attendant gains and losses, and

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doubts in accordance with their several conditions. Thus end the considerations of courtesans.

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There are also two verses on the
subject, as follows. Men want pleasure

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while women want money, and therefore
this part, which treats of the means

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of gaining wealth, should be studied. There are some women who seek for

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love, and there are others who
seek for money. For the former,

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the ways of love are told in
previous portions of this work, while the

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ways of getting money as practiced by
courtesans are described in this part. End

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of Part six