CHAPTER I

DUTIES OF A WIFE AND HER HOUSEHOLD CHORES

When a girl bas been married to her husband in accordance with the rules and canons of the Shastras, how she should behave with ber beloved husband is the subject-matter of this chapter.   How she should attain the highest pleasure in this vast world surrounded by various forms of miseries explains the naming of this chapter.

Vatsyayana seems to be one of Ilie greatest well-wishers of a wedded girl. That is why he has dwelt sufficiently enough on their proper behaviour so that a well-accomplished girl should not become a deserted wife.

There are two kinds of wives. The one is a sole wife of her husband, and the other, a co-wife. A wife in the latter category cannot treat her husband freely. The former is, in fact, superior, and is called a sole wife. Here we shall discuss about such wife.

A good wife should have true love for her husband, should read his mind and act in accordance with his wishes and regard him as if he were a god. She should, with his permission, take upon herself the responsibility of his household. She should always keep the whole house tidy, decorate it with flowers and keep every household article in its proper place and in order. She should make offerings to the deities in the morning, at noon and in the evening. She should treat her relations-in-laws, other relatives, friends of ber husband and her attendants with respect and love. Gonardiya is of the opinion that a husband feels specially attracted to the house with such atmosphere.

The wife should make a kitchen-garden on a suitable plot of land near her kitchen. She should plant in separate beds soya, Palak, maithi, dhanya, soanf, mustard, adrak, sugarcane and tobacco. Besides, she should plant flower-beds of guldandi, amla, chameli, malika, suryamuklii, japa, navamalika, khas etc. She should have beautiful seats surrounded by arbours in the garden. She should have a small tank or a weil dug up in the house-garden.

A dutiful wife should always avoid the company of professional beggar women, nuns, unchaste women, and such women as practise occult and spells, because contacts with such women may spoil her own character and the husband also does not like his wife to have any connection with such women.

A good wife should have a perfect knowledge of what her husband likes or does not like with regard to his meals. She should know what is good for his health so that she cooks healthy food for him. The wife should, on hearing the sound of her husband's footsteps from a distance at once come out into the verandah or big hall and stand there waiting for him and be ready to obey his commands.

A woman of good character should never confront her husband without her ornaments and toilet on, because this may cause indifference to and hatred for her. If the hushand is a prodigal and spends recklessly, she should reason with him on the matter when they are alone.

The wife should, with the concurrence of her husband, take part in marriages and religious ceremonies and attend, in the company of her girl friends, social gatherings and temples. She should go to bed after her hushand and get up always before him. She should not awaken her hushand when he is asleep.

The kitchen should be situated in a quiet and secluded spot in the home beyond the sight of strangers who may visit the house. It should be well-lighted, and should always be kept clean and tidy.

If the husband does something wrong, or treat her badly, or puts some blame on her, even then a good wife should not use unpleasant words. Of course, she is permitted to assume mock anger and look miserable. When the husband is all alone, or is in the company of his bosom friends, she can taunt him politely.

A good wift should, in order to win her husband's love, never make use of spells and charms and drugs. A woman who uses such things can never win the trust of ber husband. On the other hand she is always distrusted. Such a couple make their lives full of misery and wretchedness, such is the opinion of Gonardiya.

According to the preceptors of the Science of Love, a good wife should keep away from the following defects:

(1) From speaking harshly with her husband
(2) From looking at him with sulky looks;
(3) From turning her eyes away from her husband in a mood of anger ;
(4) From standing in a door-way, and looking at the passers-by ;
(5) From having talks with others in private in her
house or in the house-garden ;
(6) From waiting or remaining at a lonely spot for long.

Perspiration, filth on the teeth, and bad smell from the body are repugnant to husbands. Therefore the wife should always keep clean her body, teeth and hair. Those spots of her body which are soiled by perspiration should be treated with perfumeries.

When she has to meet her husband at a secluded spot, she should make use of various types of ornaments, colourful dresses and various kinds of flowers and perfumes. If she has to go out for a walk or to visit somebody's house in the company of her hushand, she should wear a few ornaments, use a little of perfumes, and tie white flowers in her plait.

A wife should observe fasts and vows and festivities with the full concurrence of her husband. If the hushand forbids her to observe fasts etc., she should argue with him in a loving and persuasive manner and say, "Please do not press me not to observe fasts. I am doing all these for your welfare. Your welfare is my welfare."

A good wife should make purchases of household articles at the proper time of the year and when these happen to be cheap. These articles can be:

(1) earthen vessels, cane baskets, wooden pots and chests, iron and leather pots etc. ;
(2) all sorts of salts, ghee, oil, perfumes, spices etc.; (3) rare drugs etc. ;
(4) keep a stock of the seeds of radish, potato, swedes, spinach, cucumber, pumpkin, garlic, onion, brinjals. etc. and sow them in their respective seasons and raise crops.

A wife abould never divulge to a stranger or any third person any family secret or anything about money in the house. She should always try to secure a place for berulf in the art of embroidery, cookery, and decorations among women of her social standing. She should spend keeping in view the annual income of the family. She should extract ghee from the milk left over from the day's consumption. She should arrange to get oil from mustard, jaggery from sugarcane, yam from cotton and cloth from yarn. Apart from this, she should arrange the following :-

(1) get hanging nets for pots, jute ropes for drawing water, and tethering animals ;
(2) should arrange the pounding and cleaning of rice
(3) should know how to make full use of the gruel of rice, its husk and broken pieces ;
(4) should get charcoal from burnt wood
(5) should know the attendants' chores, their salaries and their food ;
(6) should make arrangement for cultivation and collection of better quality seeds;
(7) should look after the cattle and conveyances;
(8) should make proper arrangements for breeding the sheep, fowl, quails, mynas, parrots, cuckoos, peacocks, monkeys, deer etc.

A wife should keep a full account of the income and expenditure of the house. She should collect the worn-out clothes of her husband and after repairing or washing or dyeing give them in reward to such of her servants as have served the family well, or she should make out of them wicks for lamps and covers for quilts and pillows. She should keep wine and spirit pots in safe custody in a secret place so that these can be used in time of need. She should be well acquainted with the techniques of sale of all sorts of articles and know the art of storing them.

She should know how to welcome the friends of her husband by offering betel-leaves and fruits and flowers. She should respect her in-laws and bend before their will. She should not contradiet them or utter guffaws in their presence. She should treat the friends of her husband as her friends and his enemies as her enemies. She should not indulge in vain pleasures. She should control her servants very carefully but please them with gifts on the occasion of festivals with the full consent of her husband.
 

When the Hushand is Abroad

When the husband has gone abroad, the wife should wear only those of her ornaments which are indispensable for a married woman. She should hold worship of the gods,and goddesses in the interest of her husband's welfare. She should atso observe fasts for the same purpose. Though she should be anxious to hear the latest from her husband, she should, yet, supervise the household work as before.
For instance :

(1) she should sleep with her mother-in- aw
(2) she should obey the elderly people in the family
(3) she should collect money as arranged by her husband ;
(4) she should realise all the money advanced to others by her husband as loan ;
(5) she should try to fulfil the tasks begun by her husband ,
(6) she should meet all expenses of the house in the proper way ;
(7) she should never go to her mother's house except on the occasion of a marriage or death ;
(8) even on the occasion of marriage or death, she should dress herself simply and go there in the company of a relation of her husband ;
(9) she shoutd observe fasts and vows with the
concurrence of her parents-in-law and other superiors in the family ,
(10) she should make purchases and sales through the honest and obedient servants and thus make good the deficiency, if any, in money ;
(11) she should reduce her expenditure in accordance with the circumstances ;
(12) When the husband returns from abroad, she should meet him in a simple dress so that he may know in what manner she has lived during his absence.

On his return she should, together with the other members of the family, worship the gods and goddesses and make offerings to ihem in the interest of the welfare of her husband. This kind of treatment gives the husband confidence in his wife's chastity and he loves her all the more, and regards ber with high esteem and respect.

Vatsyayana is of the opinion that a woman, whether she is legally married, or is a widow-keep, or is a courtesan enjoying the sole love of a man, succeeds in securing the sole love of her man, provided she follows the above-quoted rules. A woman who acts on these rules gets the reward in the form of religious merit, riches and satiation of love-desire together with the sole love of her man. The hushand of such a woman is always under her influence and never thinks of having a keep or another marriage, such is the belief of Vatsyayana.

CHAPTER II:

DUTIES OF THE ELDEST WIFE TOWARDS A CO-WIFE;
OF A WIDOW ; OF A NEGLECTED WIFE; OF A
HUSBAND OF MANY WIVES

Why a Co-Wife?

THE causes why a wife has to suffer the miseries of the presence of a co-wife or co-wives or why at all the co-wife is brought are as follows :

(1) stupidity of the wife ;
(2) her contrariness or bad temper ;
(3) her unchaste activities ;
(4) her ugliness ;
(5) her remaining ill always;
(6) her laziness and slowness ;
(7) her barrenness or giving birth to girls only; and
(8) her inability to satisfy the love-desire of her husband.

Vatsyayana is of the opinion that a wife should always strive to remove all these defects from the very inception, and should try to win the heart of her husband with love, devotion, good conduct and her efficiericy in love-plays.

Should, however, she prove to be barren, she may encourage her husband to marry another woman.
 

How the Eldest Co-Wife Should Behave

If a wife has many co-wives, she should then try to dominate over all of them through her good behaviour. She should treat her new co-wife with respect and take her as her sister and give her sympathy and love. She should carefully dress her for a meeting with her husband on the first night so that she retains the love and affection of her husband. She should, however, not be swayed by the pride of the new co-wife and should not speak of her merits and demerits on her face lest she should become neglected. By doing so, she would herself maintain her position.

But if the new co-wife understands her own shortcomings, the eldest wife should lovingly teach her the art of love-making so that she remains in her good looks.

She should teach the co-wife such love-arts as she (eldest wife) herself has never been able to exhibit before her husband. She should do so at a secret place and within the hearing of her husband. The husband will be pleased at this and will continue this attitude towards her.

The eldest wife should treat the children of her co-wife as her own. She should treat the other members of her (co-wife) family with politeness and sympathy. She should treat the female friends of her co-wife more lovingly than even her own brothers and other relations. In this way she will be able to make a place for her in her husband's heart.

When there are many co-wives, the eldest one should make close contaets with the co-wife who is immediately next to her by marriage or age. She should very cleverly arrange things in a way that a clash takes place between the co-wife who has recently enjoyed her husband's company and his present favourite. For this purpose she should express sympathy, in private, with the present favourite but at the same time get the rest of the co-wives join together to thrust the blame on the favourite.

From all indications the eldest should remain herself indifferent and neutral so that none should follow her game. If the present favourite and the hushand also fall out, the eldest wife should arrange things in a way that the quarrel remains growing. If even after the quarrel the favourite and the husband retain mutual love, the eldest should do whatever she can to make it a bigger quarrel. If the husband still loves her, the eldest should, then, try to mediate between them to bring about peace so that she maintains her position of good conduct and superiority.
 

How the Youngest Co-Wife Should Behave

The youngest co-wife should treat her eldest
counterpart as if the latter were her mother. By doing so she wiii suceced in gaining her affection and sympathy. She should not give her relations anything without the consent of the eldest co-wife and should not make use of things from her mother without her permission.

She shoutd reveal her merits and demerits to the eldest and do every work with her permission. She should take her permission even for sleeping with her husband. She should never talk in vain about her eldest co-wife. She should love the children of the eldest co-wife more than her own.

She should entertaiin her husband in many ways at a sceret place. Even when she is suffering, she should not complain against the co-wife to her husband. She should always try to win the love and affection of her husband. She should continually tell her husband that he is the basis of her life.

The youngest co-wife should never reveal to her co-wives anything concerning her love for her husband and their love-plays, because such revelations might tend to create jealousy and burning in their hearts and may lead to quarrels which the husband would dislike.

Secondly, and more than anything else, if a woman discloses love-scerets to others she becomes an object of contempt in the eyes of her husband and leads a miserabla life.

Gonardiya says that the younger co-wife should try to obtain the regard of her husband in secret and out of a fear of the eldest co-wife. If the eldest is barren or lacks in beauty and the husband has no love for her, the younger should treat her sympathetieally and persuade her husband to have love for her also. In this way, the younger can, through ber conduct, surpass the eldest co-wife in drawing close to her husband and thereby try to take into ber own hands all the duties of a sole wife.
 

Duties of a Widow

When a widow fails to control her love-desire and grows impatient with a craze for sexual union, she takes a qualifled and fashionable man as her "husband" without, of course, solemnising the marriage ceremony. Such a widow is called Punarbhu (a widow-keep).

According to Vabhravya, since in the case of a Punarbhu, the dominant object is to get pleasure and satisfy bet sexual cravings, therefore she should select a qualified and vigorous man who can satisfy her by all means and keep her happy.

But Vatsyayana is of the opinion that in such a
situation the supreme consideration is that a widow should  seleet a handsome and attractive person according in her tastes becauise the basis of selection by the Punarbhu is beauty and attractiveness and not the qualities.

A Punarbhu should express her desire through the medium of such affairs as drinking parties and garden parties.
 
 

WHO IS A PROSTITUTE?

"Man and woman are both desirous of enjoyments of coitus; both have this enjoyment as their ultimate goal. Kamasutra analyses this goal of men and women. Since woman is the centre of sexual enjoyments, therefore this shastra deals with the subject of women's goal of sexual pleasures."

6.6-52

The prostitutes are those species of human beings who derive their livelihood as well as pleasure from sexual contact with males.

Ever since the creation of this world, prostitutes have satisfied their sexual urge as well as earned money from contacts with males. Though it is natural for a prostitute to seek the company of men to satisfy her sexual urge, it is artificial to have an intercourse for making money.

Even when her desire for sexual intercourse is artificial, a prostitute should simulate natural passion and not betray her love of money, because men always consider such women best and worthy of trust as engage in coitus for the sake of gratification of their love-desire and not for the sake of money.

She should show her love for her paramour in a natural way and pretend as if money has no consideration for her. In other words, a prostitute should never make an obvious demand for money on har paramour for an intercourse.

A prostitute should dress herself well in fine clothes and ornaments, and sit in the outer window of her house in such a way that she can see the passers-by on the road-side though herself remains half concealed from their view. The preceptors opine that a prostitute is an articie for sale in a way ; any one can buy it. Therefore she should exhibit herself in such a way that the beholder is at once attracted to her.

A prostitute should make contact with such people as are quite capable of managing to attract fashionable gentlemen to her from all corners, so that she can earn money and make a living. These helpers can protect the prostitute from being harassed by goondas and the laws of the state. These helpers should be selteted from the following

1. Chief of the police guard of the city
2. A judge or a fantous lawyer
3. An astrologer
4. An athlete ;
5. A classmate
6. A student of arts
7. A gardener, a perfumer, a wine-seller, a washerman, a harber and a beggar.

Vatsyayana is of the opinion that a prostitute should not take a fancy to such people herself.

A prostitute should engage the following persons in coitus for the mere sake of money :

1. An independent, wealthy young man whose sources of income are weil known to everybody
2. A high state official
3. A person who has just inherited property;
4. A person who quarrels with the paramour of the prostitute ;
5. A person who has a permanent and fixed income
6. A person, though ugly, regards himself as very
handsome
7. A person who indulges in self-praise to a large extent
8. An eunuch who takes himself as an expert in sexual intercourse
9. A person who is fond of listening to his own praise
10. A person who is highly desirous of defeating his competitors
11. A highly charitable man
12. A person who sits in the company of honoured by big people and kings ;
13. A person who has blind faith in luck
14. An extravagant ;
15. A person who disregards his parents
16. An only son of a wealty man ;
17. A rich man who has no children
18. A lascivious person who is capable
his lustful activities;
19. An asectie who makes amorous advances secretly
20. A daring fighter;
 

A prostitute should never go in for a sexual intercourse with men who have the following defects:

1. Who is suffering from consumption or leprosy
2. Who is suffering from infectious diseases like syphilis, and gonorrhoea
3. Who has a foul-smelling mouth, or who goes in for, coitus with women indiscriminately ;
4. Who is exceedingly fond of his own wife
5. Who is harsh-spoken, mean in conduct and without compassion ;
6.  Who has fallen from the eyes of good people
7.  Who resorts to thiefry and deception
8.  Who employs occult to gain his ends
9.  Who is oblivious of his honour and dishonour
10.  Who is ready to bow before his enemy for the sake of money ;
11. Who is unabashed and afraid of entering into love
contacts.

The following, according to the preceptors of the Science of Love, are the reasons why prostitutes give themselves up to men:

1. To gratify their sexual desire
2. Afraid of death or imprisonment
3. Greed of property or money
4. For revenging herself on other prostitutes a
prostitute gives herself up to an influential man
5. Mutual rivalry between prostitutes for the love of one man
6. Curiosity to know how far the reported proficiency of the lover in amorous love-plays is correct
7. For the sake of having a supporter
8. For keeping herself always in form for coitus with all kinds of her clients
9 For earning religious merit (yielding herself to a poor, learned Brahmin)
10. For earning high reputation (to go in for coitus on particular dates of the year)
11. Out of compassion (on a lover who might kill
himself if denied copulation)
12. At the request of friends for a sexual intercourse with the lover
13. Out of shyness
14. When the features of the man resemble those of her dear man
15.  Out of a desire to earn money from a famous client
16.  To relieve herself of sexual itch
17.  When the lover belongs to her own caste
18.  When she belongs to the same place as the client 19.  Because of constant company with the man
20.  Out of a desire to have more power and influence through coitus with such and such influential men

Vatsyayana says that there can be onty three reasons for this:

1. the desire of earning money
2. to get rid of her difficulties and
3. love.

A  prostitute, when out for a desire to earn money, should not fall in love with any particular man, because his chief aim is the earning of money. As far as her desire to get rid of the difficulties is concerned, the relative importance of these should be considered in accordance with the situation.

When an eligible paramour expresses his desire to make contacts with a prostitute, she should not at once accept his suit, because it is in the nature of men not to have much esteem for a woman who can be easily achieved. In such situations, the prostitute should first ascertain whether the appellant lover is a real lover or not. For this purpose she should secretly employ her eleverest female attendant, or masseurs, musicians, jesters or persons attached deeply to the lover.

If all this is not possible, she should procure the services of a Pithamarda. Through these people, the prostitute should learn about the sexual proclivities of her paramour. Whether he is fond of normal practices of sexual intercourse, or likes coitus in her mouth or in her anus or other pervers methods, she should learn the quality of his love passion; what sort of beloved he likes; whether his attachment is of a permanent or temporary nature ; whether he is miserly or generous.

Having thus made herself sure on all these points, if she finds him suitable, she should establish love
contacts with him through a Vita. She can get the help of a Pithamarda also for this purpose. A Pithamarda should take the paramour to the prostitute's house on some pretext, such as to show him a fight between quails, cocks or rams, or a talking duel between pet birds, or enjoying theatricals or musical concerts. A prostitute can also, in the same way, repair to the house of the paramour on similar pretexts.

When the paramour cornes to the house of the prostitute, she should accord him warm welcome, and please him by talking to him lovingly. She should give him a present of some extraordinary thing and exhort him to make use of what she calls a minor gift for his personal ends. In order to put the paramour in good humour, she should arrange such gatherings as are dear to him. To show him honour she should offer him a special betel leaf, nuts, garlands of flowers etc.

After he has gone, the prostitute should, through her clever, witty and sweet-spoken female attenddants, continue sending him love-tokens. She should also sometimes go personally to the house of her paramour accompanied by a Pithamarda, on one pretext or another.

When the paramour's attraction towards the prostitute begins showing signs of increasing, she should exchange with him her ring, so that the man feels confident that she has a real love for him. She should ask the Pithamarda or other helpers to prepare the paramour for a sexual intercourse with her, but she should not express her desire for coitus herself because this might result in lowering her esteem in the eyes of the paramour. Those people (Pithamarda etc.) should appeal to the paramour to pass the night there because he might feel it inconvenient to go back home. Or, in the alternative, the prostitute should prepare him for a coitus through the application of various techniques of sexual approach, as for instance giving him love gifts, reciprocating enthusiastically to his embraces and kisses. And having thus got him she should be with him to give him rapturous joys of love-plays.

Vasyayana is of the opinion that when a paramour repairs to the house of a prostitute, she should accord him the welcome of a guest by offering him a betel leaf, nuts, bouquets and perfumeries. She should, on such occasion, make arrangements for music and dance parties also.
 
 

CHAPTER II
A PROSTITUTE AS A WIFE

HAVING established contacts with her paramour, a prostitute, in order to please him, should act like his devoted and sole wife. She should, without herself falling in love with him, try to attract him more and more towards herself. She should pretend to him as if she is unable to live without him. Also, she should reveal to him that she lives under the strict surveillance of her mother. If she has no mother, she should fake up an old trusted woman as her mother. That mother should behave as if she does not approve of the relations between the prostitute (her daughter) and the paramour, and sometimes take her away from the company of the man, as if forcibly, to show that she does not like this relationship and that her daughter should establish contact with another paramour.

Sometimes this kind of behaviour yields more and more money to the prostitute. Vatsyayana says that on such occasions a prostitute should show mock disgust, bashfulness and fear at the attitude of her "mother", but even so she should remain under the obedience of her "mother". She should convey to the paramour through her female servants that she is not feeling well; that she has been taken ill all of a sudden from a disease which can be irregular, unloathsome and cannot be seen by the naked eye, as for instance headache, migraine etc. She should, in this way, put up an excuse for not being able to see her paramour, though the real reason for the avoidance may be something else. Even doing this, she should send, through her female attendant, a few flowers, garland and, betel leaf to the paramour to show him that it is only his love and affection, which, more than anything else, can cure her.

When the paramour engages her in coitus, a prostitute should express wonder at his love techniques and show her eagerness to learn from him the sixtyfour techniques of love. She should encourage the paramour to teach her different attitudes of coitus. She should privately practise such attitudes of coitus as give the paramour great pleasure. She should make known her desire to the paramour.

As far is possible she should conceal from him defects, if any, in her vagina, breasts and other privy parts. When both lie down on the bed, the prostitute, turning her eyes towards him, should look at him lovingly. She should not object to the caresses which he makes,on her vagina or the breasts. When the paramour goes into sleep, she should kiss him as a mark of her love for him.

If the paramour looks worried, the prostitute should also look at him anxiously as if she is concerned at his worries. If the paramour is going on a street, she should, from her roof, go on looking at him with fixed eyes. If the paramour happens to look at her, she should feign shyness and get away from his view as if her love affair has been exposed. In this way doubts, if any, in the mind of the paramour will be removed. A prostitute should show her dislike for things which the paramour himself does not like.

She should show to him that his likings are her likings. She should express her joy in his happiness and sadness at his sorrow. She should try from time to time to know whether the paramour has come in contact with any other woman. She should sometimes feign anger for a short while in an attempt to show him her love and jealousy and feel concerned at the tooth and nail marks on the body of the lover as if he has got them from some other woman, though she had herself made them on him previously.

A prostitute should never express her desire for a sexual congress by words; she should convey her desire by signs and gestures. But if the paramour is unable to understand her gestures, she should feign sickness and try to sleep under its strain. In a mock fit she should express her love desire to her paramour by words.

A prostitute should always do such things as are liked by her paramour. She should always praise him for his merits, and try to understand the real implications of his words. After having understood the real implications of his words she should express in loving words her wisdom and learning. In other words she should give him replies after due consideration. In this way when she has won him over, she should always express her agreement with all his views except, of course, on the matter of his wives about whom the prostitute should not utter a word, rather show a feeling of jealousy.

She should express her concern for his welfare, whenever he utters a sigh, or yawns, or slips to fall, or stumbles, and feign sorrow in his grief. If during conversation, the paramour sneezes or coughs, the prostitute should say, "May you live long. May you live a thousand years," etc. If he looks sad, she should ask him lovingly whether he is sick or has had a quarrel with somebody etc.

A prostitute should not make a mention of any third person in the presence of her paramour. Neither should she criticise any person for a defect which is also present in her paramour. She should wear the gifts of her lover, however insignificant they might be.
If false charges have been levelled against her
paramour, or if he has been bereaved by the death of some of his near relation or is suffering from illness, the prostitute should not wear her ornaments, stop all toilet, show aversion to food and bemoan his loss from time to time. She should show her readiness for leaving her country with her paramour. If he is in doubt, she should offer her services for buying him out of his debts. She should tell the paramour, "I don't worry about money. What I seek is your love. Having got you, I have achieved my life's highest happiness" etc.

If the paramour happens to gain a considerable amount of money, or suceceds in a particular objective, or gains complete recovery from illness, the prostitute should go in for the worship of the gods, fulfil her vows announced previously and take up her ornaments again for constant wear. She should resort to toilet as before and eat less to maintain her figure and attractiveness. She should mention in her songs the personal name and the name of his family.

She should feign a headache and taking her paramour's hand on her forehead, caress it slowly and feign to fall asleep at the soothing touch of his hand. If the paramour is going out, she should accompany him. If he is unwilling to take her along, she should tell him, "l would not be able to suffer the pangs of separation from you."

A prostitute beloved should profess to her paramour a
desire to have a son by him. She should say, "I would very much like to precede you in death. I cannot live without you for a minute."

A prostitute should never talk to anyone in secret without first making known to her paramour. She should dissuade him from undertaking too many vows and fasts because if a vow remains unfulfilled, the sin of it will fall on her. If the paramour does not heed her arguments, she should herself start undertaking fasts along with him. If the prostitute falls into argument with somebody, or disputes a point with somebody, she should mention her paramour and say:
"If it cannot be done by him, how is it possible for you to do ?"

She should regard the friends of her lover as her own. She should not participate in any gathering without her lover's company. She should pride herself in being able to wear his left-over garlands and take from food left over by him. She should praise her paramour's lineage, nature, knowledge of the arts, caste, leaming, colour, riches, country, friends, accomplishments, youth and affability.

If the paramour is fond of music, she should urge him to sing in a musical soiree. She should go to the house of her paramour without bothering about the inclement weather. If she undertakes fasts she should express a desire to be united with her paramour in the next birth. She should do toilet in accordance with the wishes of her paramour, and live also accordingly. She should sometimes tell the lover that she has been bewitched by him, "You have taken full control of my heart" etc.

She should always quarrel with her so-called mother over the question of meeting with the paramour and having no connections with other men sa that be is assured that the prostitute has real love for him. If the "mother" takts her foreibly to another keeper, the prostitute should tike strong exception to it and say, "0, mother ! I would not face any other lover except this one. If you force me, I shall take poison, starve myself to death, stab myself or hang myself to death." She should send information on all these things to her paramour throuth the agency of her helpers. This will reinforce the paramour's confidence in her. She should alwtys eurse ber own profession and say how bad her life is. She is compelled to obey her mother for the sake of money, and is forced to leave her pararnour to indulge in immoral aets with a third person. She shoutd not quarrel with her so-called mother over money matters. 'Vatsyayanå says that a prosti- tute beloved should not do anything without the permission of her "mother".

When the paramour is setting out for a foreign country, she should take word from him that he would return soon, and so long as he is away, she should continue wishing him welfare and act as his wife. She should not wear her ornaments and leave them aside except for bangles. She should recall again and again the happy days passed in the company of her paramour, and visit astrologers to enquire about the future.

She should tell the stars, the moon, the sun, "You are very fortunate in that you go on looking at everybody at every place and show yourself to everybody at every place. I wish I were like you so that I could be able to see my paramour." She should tell the people who come into contact with her paramour that she had scen him in her dream at night. She should express her desire for the carly return and welfare of the paramour to his kinsmen. If she has dreamt bad dreams, she should profess concern and have sacred tites performed to appease the evil spirits. On the return of the paramour she should offer worship to the god of Love and make conseerated offerings to all the gods for which she had vowed previously.

When the paramour turns up, she should come forward along with her female friends and recieve his headgear. She should make offerings of lumps of food to the crows, and while feeding them say that she is doing all this to fulfil her promise of these at the safe return of her paramour. She should perform the worship of the cows immediately on the return of her paramour. She should tell him, "God forbid, if something untoward had happened to you, I would never have been alive by now," etc. In this way a prostitute should act like a wife.

The following are the signs which can testify to the complete infatuation of the paramour for a prostitute:

1. If he has come to have full confidence in the prostitute;
2. If the likings and dislikings of the paramour have
come to be the same as those of the prostitute;
3. If the paramour has come to fulfil every desirc of
her;
4. If the paramour has gone to the extent of caring nothing for scandal, infamy and the society in his attachment to the prostitute; and
5. If the paramour is unmindful of the financial implications of having the prostitute.

Even the clever paramours fail to understand, by the prostitute's signs and gestures, whether her love is genuine or fake. It is very difficult to distinguish between genuine passion and artificial love-plays, because, first, "passion" by nature is very difficult to understand and, secondly, it is also difficult to understand, through the senses, what is there in the mind. A prostitute, in order to extract money, can simulate all those signs and gestures which are incidental to genuine desire for love.

As for men, what to speak of them! They are by nature incapable of making any discrimination in love matters.

Vatsyayana says that prostitutes can fall in love passionately at one moment, and grow cold and indifferent at the next; they can infatuate their paramours and dismiss them after having extracted their last penny.