WEBVTT

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Part seven, Chapter one of the
Kamisutra. This LibriVox recording is in the

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

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Kaimisutra by Vetsiyayana, Part seven about
the means of attracting others to yourself,

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Chapter one on personal adornment, on
subjugating the hearts of others, and on

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tonic medicines. When a person fails
to obtain the object of his desires by

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any of the ways previously related,
he should then have recourse to other ways

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of attracting others to himself. Now, good looks, good qualities, youth,

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and liberality are the chief and most
natural means of making a person agreeable

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in the eyes of others. But
in the absence of these, a man

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or a woman must have resort to
artificial means or to art and the following

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are some recipes that may be found
useful. A an ointment made of the

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tibernum montana coronaria, the castus speciosis
or arabicus, and the flocortia cataphracta can

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be used as an unguent of adornment. B If a fine powder is made

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of the above plants and applied to
the wick of a lamp which is made

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to burn with the oil of blue
vitriol. The black pigment or lamp black

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produced therefrom when applied to the eyelashes, has the effect of making a person

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look lovely. C. The oil
of the hogweed, the echites putessens,

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the serena plant, the yellow amaranth, and the leaf of the nymphae,

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if applied to the body, has
the same effect. D. A black

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pigment from the same plants produce a
similar effect. E. By eating the

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powder of the Nullubrium speciosum, the
blue latis, and the Mesna roxburghee with

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ghee and honey, a man becomes
lovely in the eyes of others. F.

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The above things together with a tiberna
montana coronaria, and the Xanthochimus pictorious,

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if used as an ointment, produced
the same results. G. If

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the bone of a peacock or of
an ayena be covered with gold and tied

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on the right hand, it makes
a man lovely in the eyes of other

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people. H In the same way, if a bead made of the seed

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of the jujubi or of the conch
shell be enchanted by the incantations mentioned in

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the Arthur vana Veda, or by
the incantations of those well skilled in the

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science of magic, and tied on
the hand, it produces the same result

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as described above. I. When
a female attendant arrives at the age of

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puberty, her master should keep her
secluded, and when men are to desire

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her, on account of her seclusion
and on account of the difficulty of approaching

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her, he should then bestow her
hand on such a person as may endow

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her with wealth and happiness. This
is a means of increasing the loveliness of

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a person in the eyes of others. In the same way, when the

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daughter of a courtesan arrives at the
age of puberty, the mother should get

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together a lot of young men of
the same age, disposition, and knowledge

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as her daughter, and tell them
that she would give her in marriage to

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the person who would give her presents
of a particular kind. After this,

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the daughter should be kept in seclusion
as far as possible, and the mother

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should give her in marriage to the
man who may be ready to give her

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the presence agreed upon. If the
mother is unable to get so much out

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of the man, she should show
some of her own things as having been

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given to the daughter by the bridegroom, or the mother may allow her daughter

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to be married to the man privately, as if she was ignorant of the

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whole affair, and then, pretending
that it has come to her knowledge,

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she may give her consent to the
union. The daughter, too, should

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make herself attractive to the sons of
wealthy citizens unknown to her mother, and

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make them attached to her, and
for this purpose should meet them at the

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time of learning to sing, and
in places where music is played, and

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at the houses of other people,
and then request her mother, through a

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female friend or servant, to be
allowed to unite herself to the man who

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is most agreeable to her. Footnote. It is a custom of the courtesans

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of Oriental countries to give their daughters
temporarily in marriage when they come of age

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and after they have received an education
in the Kimasutra and other arts. Full

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details are given of this at page
seventy six of Early Ideas, a group

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of Hindu stories collected and collated by
Anaryan W. H. Allen and Company,

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London, eighteen eighty one. And
footnote. When the daughter of a

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courtesan is thus given to a man
the ties of marriage should be observed for

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one year, and after that she
may do what she likes. But even

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after the end of the year,
when otherwise engaged, if she should be

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now and then invited by her first
husband to come and see him, she

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should put aside her present gain and
go to him for the night. Such

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as the mode of temporary marriage among
courtesans, and of increasing their loveliness and

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their value in the eyes of others. What has been said about them should

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also be understood to apply to the
daughters of dancing women, whose mothers should

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give them only to such persons as
are likely to become useful to them in

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various ways. Thus, and the
ways of making oneself lovely in the eyes

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of others. A. If a
man, after anointing his lingam with the

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mixture of the powders of the white
thorn, apple, the long pepper,

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and the black pepper and honey,
engages in sexual union with a woman,

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he makes her subject to his will. B. The application of a mixture

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of the leaf of the plant vitobranta
of the flowers thrown on a human corpse

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when carried out to be burnt,
and the powder of the bones of the

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peacock and of the jiwanjieva bird produces
the same effect. C The remains of

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a kite who has dyed a natural
death ground into powder and mixed with kowatch

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and honey has also the same effect. D anointing one's self with an ointment

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made of the plant amblika mirabolans has
the power of subjecting women to one's will.

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E If a man cuts into small
pieces the sprouts of the vaj nasuni

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plant and dips them into a mixture
of red arsenic and sulfur, and then

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dries them seven times, and applies
this powder mixed with honey to his lingam,

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he can subjugate a woman to his
will directly that he has had sexual

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union with her. Or if by
burning these very sprouts at night, and

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looking at the smoke, he sees
a golden moon behind, he will then

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be successful with any woman. Or
if he throws some of the powder of

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these same sprouts mixed with the excrement
of a monkey upon a maiden, she

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will not be given in marriage to
anybody else. F If pieces of the

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arris root are dressed with the oil
of the mango and placed for six months

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in a hole made in the trunk
of the seasiu tree, and are then

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taken out and made up into anointment
and applied to the lingam. This is

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said to serve as the means of
subjugating women. G If the bone of

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a camel is dipped into the juice
of the plant eclipped a prostata and then

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burnt, and the black pigment produced
from its ashes is placed in a box

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also made of the bone of a
can mammel, and applied together with antimony,

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to the eyelashes with a pencil also
made of the bone of a camel,

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then that pigment is said to be
very pure and wholesome for the eyes,

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and serves as a means of subjugating
others to the person who uses it.

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The same effect can be produced by
black pigment made of the bones of

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hawks, vultures, and peacocks.
Thus, and the ways of subjugating others

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to one's own will now The means
of increasing sexual vigor are as follows.

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A. A man obtains sexual vigor
by drinking milk mixed with sugar, the

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root of the uchchada plant, the
piper chaba and licorice b drinking milk mixed

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with sugar and having the testicle of
a ram or a goat boiled in it

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is also productive of vigor s.
The drinking of the juice of the Hidicarium

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gangeticum, the kuili, and the
kosh the shika plant mixed with milk produces

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the same effect. D The seed
of the long pepper, along with the

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seeds of the san severa rosburgiana and
the Hedicarum gangeticum plant, all pounded together

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and mixed with milk, is productive
of a similar result. E. According

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to ancient authors, if a man
pounds the seeds or roots of the Trapa

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bispinosa, the cassurica, the tuscan
jasmine, and licorice, together with the

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kashirakopoli, a kind of onion,
and puts the powder into milk mixed with

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sugar and ghee, and having boiled
the whole mixture on a moderate fire,

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drinks the paste so formed, he
will be able to enjoy innumerable women.

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F In the same way, if
a man mixes rice with the eggs of

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the sparrow, and having boiled this
in milk, adds to it ghee and

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honey, and drinks as much of
it as necessary, this will produce the

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same effect. G If a man
takes the outer covering of sessamon seeds and

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soaks them with the eggs of sparrows, and then having boiled them in milk

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mixed with sugar and ghee, along
with the fruits of the Trapa bispinosa and

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the casurica plant, and adding to
it the flour of wheat and beans,

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and then drinks this composition, he
is said to be able to enjoy many

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women. H If ghee, honey, sugar, and licorice in equal quantities

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the juice of the fennel plant and
milk are mixed together, this nectar like

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composition is said to be holy and
provocative of sexual vigor, a preservative of

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life, and sweet to the taste. I. The drinking of a paste

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composed of the asparagus rasimosis, the
schvadostra plant, the gaducci plant, the

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long pepper and licorice boiled in milk, honey and ghi in the spring is

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said to have the same effect as
the above j Boiling the asparagus rasimosis and

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the svadastra plant along with the pounded
fruits of the premna spinosa in water and

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drinking the same is said to act
in the same way. K Drinking boiled

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ghi or clarified butter in the morning
during the spring season is said to be

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beneficial to health and strength, and
agreeable to the taste. L If the

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powder of the seed of the shvadostra
plant and the flour of barley are mixed

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together in equal parts, and a
portion of it, that is two pallas

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in weight, is eaten every morning
on getting up, it has the same

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effect as the preceding recipe. There
are also verses on the subject, as

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follows. The means of producing love
and sexual vigors should be learnt from the

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science of medicine, from the Vedas, from those who are learned in the

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arts of magic, and from confidential
relatives. Footnote. From the earliest times,

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Oriental authors have occupied themselves about aphrodisiacs. The following note on the subject

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is taken from page twenty nine of
a translation of the Hindu Art of Love.

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Otherwise the Aungarunga alluded to in the
preface of this work Part one,

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pages three and five. Most Eastern
treatises divide aphrodisiacs into two different kinds,

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one the mechanical or natural, such
as scarification, flagellation, etc. And

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two the medicinal or artificial. To
the former belong the application of insects,

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as is practiced by some savage races. And all Orientalists will remember the tale

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of the old Brahmin whose young wife
insisted upon his being again stung by a

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wasp, and the footnote no means
should be true which are doubtful in their

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effects, which are likely to cause
injury to the body, which involve the

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death of animals, and which bring
us in contact with impure things. Such

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means should only be used as are
holy, acknowledged to be good, and

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approved of by Brahmins and friends.
End of Chapter one.