Eight: Scoring with your boss' lover

Eight:  Scoring with your boss' lover
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KINGS and their ministers have no access to the abodes of others, and
moreover their mode of living is constantly watched and observed and
imitated by the people at large, just as the animal world, seeing the
sun rise, get up after him, and when he sits in the evening, lie down
again in the same way. Persons in authority should not therefore do
any improper act in public, as such are impossible from their
position, and would be deserving of censure. But if they find that
such an act is necessary to be done, they should make use of the
proper means as described in the following paragraphs.

The head man of the village, the king's officer employed there, and
the man\footnote{$^1$}
{This is a phrase used for a man who does the work of everybody,
and who is fed by the whole village.}
whose business it is to glean corn, can gain over female
villagers simply by asking them. It is on this account that this class
of woman are called unchaste women by voluptuaries.

The union of the above mentioned men with this class of woman takes
place on the occasions of unpaid labour, of filling the granaries in
their houses, of taking things in and out of the house, of cleaning
the houses, of working in the fields, and of purchasing cotton, wool,
flax, hemp, and thread, and at the season of the purchase, sale, and
exchange of various other articles, as well as at the time of doing
various other works. In the same way the superintendents of cow pens
enjoy the women in the cow pens; and the officers, who crave the
superintendence of widows, of the women who are without supporters,
and of women who have left their husbands, have sexual intercourse
with these women. The intelligent accomplish their object by wandering
at night in the village, and while villagers also unite with the wives
of their sons, being much alone with them. Lastly the superintendents
of markets have a great deal to do with the female villagers at the
time of their making purchases in the market.

During the festival of the eighth moon, i.e. during the bright half of
the month of Nargashirsha, as also during the moonlight festival of
the month of Kartika, and the spring festival of Chaitra, the women of
cities and towns generally visit the women of the king's harem in the
royal palace. These visitors go to the several apartments of the women
of the harem, as they are acquainted with them, and pass the night in
conversation, and in proper sports, and amusement, and go away in the
morning. On such occasions a female attendant of the king (previously
acquainted with the woman whom the king desires) should loiter about,
and accost this woman when she sets out to go home, and induce her to
come and see the amusing things in the palace. Previous to these
festivals even, she should have caused it to be intimated to this
woman that on the occasion of this festival she would show her all the
interesting things in the royal palace. Accordingly she should show
her the bower of the coral creeper, the garden house with its floor
inlaid with precious stones, the bower of grapes, the building on the
water, the secret passages in the walls of the palace, the pictures,
the sporting animals, the machines, the birds, and the cages of the
lions and the tigers. After this, when alone with her, she should tell
her about the love of the king for her, and should describe to her the
good fortune which would attend upon her union with the king, giving
her at the time a strict promise of secrecy. If the woman does not
accept the offer, she should conciliate and please her with handsome
presents befitting the position of the king, and having accompanied
her for some distance should dismiss her with great affection.

Or, having made the acquaintance of the husband of the woman whom the
king desires, the wives of the king should get the wife to pay them a
visit in the harem, and on this occasion a female attendant of the
king, having been sent thither, should act as above described.

Or, one of the king's wives should get acquainted with the woman that
the king desires, by sending one of the female attendants to her, who
should, on their becoming more intimate, induce her to come and see
the royal abode. Afterwards when she has visited the harem, and
acquired confidence, a female confidante of the king, sent thither,
should act as before described.

Or, the king's wife should invite the woman, whom the king desires, to
come to the royal palace, so that she might see the practice of the
art in which the king's wife may be skilled, and after she has come to
the harem, a female attendant of the king, sent thither, should act as
before described.

Or, a female beggar, in league with the king's wife, should say to the
woman desired by the king, and whose husband may have lost his wealth,
or may have some cause of fear from the king: `This wife of the king
has influence over him, and she is, moreover, naturally kind-hearted,
we must therefore go to her in this matter. I shall arrange for your
entrance into the harem, and she will do away with all cause of danger
and fear from the king.' If the woman accepts this offer, the female
beggar should take her two or three times to the harem, and the king's
wife there should give her a promise of protection. After this, when
the woman, delighted with her reception and promise of protection,
again goes to the harem, then a female attendant of the king, sent
thither, should act as directed.

What has been said above regarding the wife of one who has some cause
of fear from the king applies also to the wives of those who seek
service under the king, or who are oppressed by the king's ministers,
or who are poor, or who are not satisfied with their position, or who
are desirous of gaining the king's favour, or who wish to become
famous among the people, or who are oppressed by the members of their
own caste, or who want to injure their caste fellows, or who are spies
of the king, or who have any other object to attain.

Lastly, if the woman desired by the king be living with some person
who is not her husband, then the king should cause her to be arrested,
and having made her a slave, on account of her crime, should place her
in the harem. Or the king should cause his ambassador to quarrel with
the husband of the woman desired by him, and should then imprison her
as the wife of an enemy of the king, and by this means should place
her in the harem.

Thus end the means of gaining over the wives of others secretly.

The above mentioned ways of gaining over the wives of other men are
chiefly practised in the palaces of kings. But a king should never
enter the abode of another person, for Abhira,\footnote{$^2$}
{The exact date of the reign of these kings is not known. It is
supposed to have been about the beginning of the Christian era.}
the king of the
Kottas, was killed by a washerman while in the house of another, and
in the same way Jayasana, the king of the Kashis, was slain by the
commandant of his cavalry.

But according to the customs of some countries there are facilities
for kings to make love to the wives of other men. Thus in the country
of the Andhras\footnote{$^3$}
{The modern country of Tailangam which is to the South of
the newly married daughters of the people thereof
enter the king's harem with some presents on the tenth day of their
marriage, and having been enjoyed by the king are then dismissed. In
the country of the Vatsagulmas\footnote{$^4$}
{Supposed to be a tract of the country to the south of Malwa.}
the wives of the chief ministers
approach the king at night to serve him. In the country of the
{Now known by the name of Berar. Its capital was Kundinpura,
which has been identified with the modern Oomravati.}
the beautiful wives of the inhabitants pass a month in the
king's harem under the pretence of affection for the king. In the
country of the Aparatakas\footnote{$^6$}
{Also called Aparantakas, being the northern and southern
the people gave their beautiful wives as
presents to the ministers and the kings. And lastly in the country of
the Saurashtras\footnote{$^7$}
{The modern provinces of Katteeawar. Its capital was called
Girinaguda, or the modern Junagurh.}
the women of the city and the country enter the royal
harem for the king's pleasure either together or separately.

There are also two verses on the subject as follows:

`The above and other ways are the means employed in different
countries by kings with regard to the wives of other persons. But a
king, who has the welfare of his people at heart, should not on any
account put them into practice.'

`A king, who has conquered the six\footnote{$^8$}
{These are Lust, Anger, Avarice, Spiritual Ignorance, Pride, and
enemies of mankind, becomes the
master of the whole earth.'


THE women of the royal harem cannot see or meet any men on account of
their being strictly guarded, neither do they have their desires
satisfied, because their only husband is common to many wives. For
this reason among themselves they give pleasure to each other in
various ways as now described.

Having dressed the daughters of their nurses, or their female friends,
or their female attendants, like men, they accomplish their object by
means of bulbs, roots, and fruits having the form of the lingam, or
they lie down upon the statue of a male figure, in which the lingam is
visible and erect.

Some kings, who are compassionate, take or apply certain medicines to
enable them to enjoy many wives in one night, simply for the purpose
of satisfying the desire of their women, though they perhaps have no
desire of their own. Others enjoy with great affection only those
wives that they particularly like, while others only take them,
according as the turn of each wife arrives in due course. Such are the
ways of enjoyment prevalent in Eastern countries, and what is said
about the means of enjoyment of the female is also applicable to the

By means of their female attendants the ladies of the royal harem
generally get men into their apartments in the disguise or dress of
women. Their female attendants, and the daughters of their nurses, who
are acquainted with their secrets, should exert themselves to get men
to come to the harem in this way by telling them of the good fortune
attending it, and by describing the facilities of entering and leaving
the palace, the large size of the premises, the carelessness of the
sentinels, and the irregularities of the attendants about the persons
of the royal wives. But these women should never induce a man to enter
the harem by telling him falsehoods, for that would probably lead to
his destruction.

As for the man himself he had better not enter a royal harem, even
though it may be easily accessible, on account of the numerous
disasters to which he may be exposed there. If however he wants to
enter it, he should first ascertain whether there is an easy way to
get out, whether it is closely surrounded by the pleasure garden,
whether it has separate enclosures belonging to it, whether the
sentinels are careless, whether the king has gone abroad, and then,
when he is called by the women of the harem, he should carefully
observe the localities, and enter by the way pointed out by them. If
he is able to manage it, he should hang about the harem every day, and
under some pretext or other, make friends with the sentinels, and show
himself attached to the female attendants of the harem, who may have
become acquainted with his design, and to whom he should express his
regret at not being able to obtain the object of his desire. Lastly he
should cause the whole business of a go-between to be done by the
woman who may have access to the harem, and he should be careful to be
able to recognize the emissaries of the king.

When a go-between has no access to the harem, then the man should
stand in some place where the lady, whom he loves and whom he is
anxious to enjoy, can be seen.

If that place is occupied by the king's sentinels, he should then
disguise himself as a female attendant of the lady who comes to the
place, or passes by it. When she looks at him he should let her know
his feelings by outward signs and gestures, and should show her
pictures, things with double meanings, chaplets of flowers, and rings.
He should carefully mark the answer she gives, whether by word or by
sign, or by gesture, and should then try and get into the harem. If he
is certain of her coming to some particular place he should conceal
himself there, and at the appointed time should enter along with her
as one of the guards. He may also go in and out, concealed in a folded
bed, or bed covering, or with his body made invisible,\footnote{$^1$}
{The way to make oneself invisible, the knowledge of the art of
transmigration, or changing ourselves or others into any shape
or form by the use of charms and spells, the power of being in
two places at once, and other occult sciences are frequently
referred to in all Oriental literature.}
by means of
external applications, a receipt for one of which is as follows:

The heart of an ichneumon, the fruit of the long gourd (tumbi), and
the eyes of a serpent should all be burnt without letting out the
smoke. The ashes should then be ground and mixed in equal quantities
with water. By putting this mixture upon the eyes a man can go about

Other means of invisibility are prescribed by Duyana Brahmans and

Again the man may enter the harem during the festival of the eighth
moon in the month of Nargashirsha, and during the moonlight festivals
when the female attendants of the harem are all busily occupied, or in

The following principles are laid down on this subject.

The entrance of young men into harems, and their exit from them,
generally take place when things are being brought into the palace, or
when things are being taken out of it, or when drinking festivals are
going on, or when the female attendants are in a hurry, or when the
residence of some of the royal ladies is being changed, or when the
king's wives go to gardens, or to fairs, or when they enter the palace
on their return from them, or lastly, when the king is absent on a
long pilgrimage. The women of the royal harem know each other's
secrets, and having but one object to attain, they give assistance to
each other. A young man, who enjoys all of them, and who is common to
them all, can continue enjoying his union with them so long as it is
kept quiet, and is not known abroad.

Now in the country of the Aparatakas the royal ladies are not well
protected, and consequently many young men are passed into the harem
by the women who have access to the royal palace. The wives of the
king of the Ahira country accomplish their objects with those
sentinels in the harem who bear the name of Kashtriyas. The royal
ladies in the country of the Vatsagulmas cause such men as are
suitable to enter into the harem along with their female messengers.
In the country of the Vaidarbhas the sons of the royal ladies enter
the royal harem when they please and enjoy the women, with the
exception of their own mothers. In the Stri-rajya the wives of the
king are enjoyed by his caste fellows and relations. In the Ganda
country the royal wives are enjoyed by Brahmans, friends, servants and
slaves. In the Samdhava country servants, foster children, and other
persons like them enjoy the women of the harem. In the country of the
Haimavatas adventurous citizens bribe the sentinels and enter the
harem. In the country of the Vanyas and the Kalmyas, Brahmans, with
the knowledge of the king, enter the harem under the pretence of
giving flowers to the ladies, and speak with them from behind a
curtain, and from such conversation union afterwards takes place.
Lastly the women in the harem of the king of the Prachyas conceal one
young man in the harem for every batch of nine or ten of the women.

Thus act the wives of others.

For these reasons a man should guard his own wife. Old authors say
that a king should select for sentinels in his harem such men as have
their freedom from carnal desires well tested. But such men, though
free themselves from carnal desire, by reason of their fear or
avarice, may cause other persons to enter the harem, and therefore
Gonikaputra says that kings should place such men in the harem as may
have had their freedom from carnal desires, their fears, and their
avarice well tested. Lastly Vatsyayana says that under the influence
of Dharma\footnote{$^2$}
{This may be considered as meaning religious influence, and
alludes to persons who may be gained over by that means.}
people might be admitted, and therefore men should be
selected who are free from carnal desires, fear, avarice, and
{It will be noted from the above remarks that eunuchs do nob
appear to have been employed in the king's harem in those days,
though they seem to have been employed for other purposes. See
Part II, Chapter II.}

The followers of Babhravya say that a man should cause his wife to
associate with a young woman who would tell him the secrets of other
people, and thus find out from her about his wife's chastity. But
Vatsyayana says that, as wicked persons are always successful with
women, a man should not cause his innocent wife to be corrupted by
bringing her into the company of a deceitful woman.

The following are the causes of the destruction of a woman's chastity:
\item{*} Always going into society, and sitting in company
\item{*} Absence of restraint
\item{*} The loose habits of her husband
\item{*} Want of caution in her relations with other men
\item{*} Continued and long absence of her husband
\item{*} Living in a foreign country
\item{*} Destruction of her love and feelings by her husband
\item{*} The company of loose women
\item{*} The jealousy of her husband

There are also the following verses on the subject:

`A clever man, learning from the Shastras the ways of winning over the
wives of other people, is never deceived in the case of his own wives.
No one, however, should make use of these ways for seducing the wives
of others, because they do not always succeed, and, moreover, often
cause disasters, and the destruction of Dharma and Artha. This book,
which is intended for the good of the people, and to teach them the
ways of guarding their own wives, should not be made use of merely for
gaining over the wives of others.'


THIS Part VI, about courtesans, was prepared by Vatsyayana from a
treatise on the subject that was written by Dattaka, for the women of
Pataliputra (the modern Patna), some two thousand years ago. Dattaka's
work does not appear to be extant now, but this abridgement of it is
very clever, and quite equal to any of the productions of Emile Zola,
and other writers of the realistic school of today.

Although a great deal has been written on the subject of the
courtesan, nowhere will be found a better description of her, of her
belongings, of her ideas, and of the working of her mind, than is
contained in the following pages.

The details of the domestic and social life of the early Hindoos would
not be complete without mention of the courtesan, and Part VI is
entirely devoted to this subject. The Hindoos have ever had the good
sense to recognise courtesans as a part and portion of human society,
and so long as they behaved themselves with decency and propriety they
were regarded with a certain respect. Anyhow, they have never been
treated in the East with that brutality and contempt so common in the
West, while their education has always been of a superior kind to that
bestowed upon the rest of womankind in Oriental countries.

In the earlier days the well-educated Hindoo dancing girl and
courtesan doubtless resembled the Hetera of the Greeks, and, being
educated and amusing, were far more acceptable as companions than the
generality of the married or unmarried women of that period. At all
times and in all countries, there has ever been a little rivalry
between the chaste and the unchaste. But while some women are born
courtesans, and follow the instincts of their nature in every class of
society, it has been truly said by some authors that every woman has
got an inkling of the profession in her nature, and does her best, as
a general rule, to make herself agreeable to the male sex.

The subtlety of women, their wonderful perceptive powers, their
knowledge, and their intuitive appreciation of men and things are all
shown in the following pages, which may be looked upon as a
concentrated essence that has been since worked up into detail by many
writers in every quarter of the globe.

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