Man should study the Kama Sutra and the arts and sciences subordinate thereto, in addition to the study of the arts and sciences contained in Dharma and Artha. Even young maids should study this Kama Sutra along with its arts and sciences before marriage, and after it they should continue to do so with the consent of their husbands.
Here some learned men object, and say that females, not being allowed to study any science, should not study the Kama Sutra.
But Vatsyayana is of opinion that this objection does not hold good, for women already know the practice of Kama Sutra, and that practice is derived from the Kama Shastra, or the science of Kama itself. Moreover, it is not only in this but in many other cases that though the practice of a science is known to all, only a few persons are acquainted with the rules and laws on which the science is based. Thus the Yadnikas or sacrificers, though ignorant of grammar, make use of appropriate words when addressing the different Deities, and do not know how these words are framed. Again, persons do the duties required of them on auspicious days, which are fixed by astrology, though they are not acquainted with the science of astrology. In a like manner riders of horses and elephants train these animals without knowing the science of training animals, but from practice only. And similarly the people of the most distant provinces obey the laws of the kingdom from practice, and because there is a king over them, and without further reason. And from experience we find that some women, such as daughters of princes and their ministers, and public women, are actually versed in the Kama Shastra.
A female, therefore, should learn the Kama Shastra, or at least a part of it, by studying its practice from some confidential friend. She should study alone in private the sixty-four practices that form a part of the Kama Shastra. Her teacher should be one of the following persons, viz., the daughter of a nurse brought up with her and already married, or a female friend who can be trusted in everything, or the sister of her mother (i.e., her aunt), or an old female servant, or a female beggar who may have formerly lived in the family, or her own sister, who can always be trusted.
The following are the arts to be studied, together with the Kama Sutra:—
A public woman, endowed with a good disposition, beauty and other winning qualities, and also versed in the above arts, obtains the name of a Ganika, or public woman of high quality, and receives a seat of honour in an assemblage of men. She is, moreover, always respected by the king, and praised by learned men, and her favour being sought for by all, she becomes an object of universal regard. The daughter of a king too, as well as the daughter of a minister, being learned in the above arts, can make their husbands favourable to them, even though these may have thousands of other wives besides themselves. And in the same manner, if a wife becomes separated from her husband, and falls into distress, she can support herself easily, even in a foreign country, by means of her knowledge of these arts. Even the bare knowledge of them gives attractiveness to a woman, though the practice of them may be only possible or otherwise according to the circumstances of each case. A man who is versed in these arts, who is loquacious and acquainted with the arts of gallantry, gains very soon the hearts of women, even though he is only acquainted with them for a short time.
Having thus acquired learning, a man, with the wealth that he may have gained by gift, conquest, purchase, deposit, or inheritance from his ancestors, should become a householder, and pass the life of a citizen. He should take a house in a city, or large village, or in the vicinity of good men, or in a place which is the resort of many persons. This abode should be situated near some water, and divided into different compartments for different purposes. It should be surrounded by a garden, and also contain two rooms, an outer and an inner one. The inner room should be occupied by the females, while the outer room, balmy with rich perfumes, should contain a bed, soft, agreeable to the sight covered with a clean white cloth, low in the middle part, having garlands and bunches of flowers upon it, and a canopy above it, and two pillows, one at the top, another at the bottom. There should be also a sort of couch besides, and at the head of this a sort of stool, on which should be placed the fragrant ointments for the night, as well as flowers, pots containing collyrium and other fragrant substances, things used for perfuming the mouth, and the bark of the common citron tree. Near the couch, on the ground, there should be a pot for spitting, a box containing ornaments, and also a lute hanging from a peg made of the tooth of an elephant, a board for drawing, a pot containing perfume, some books, and some garlands of the yellow amaranth flowers. Not far from the couch, and on the ground, there should be a round seat, a toy cart, and a board for playing with dice; outside the outer room there should be cages of birds, and a separate place for spinning, carving, and such like diversions. In the garden there should be a whirling swing and a common swing, as also a bower of creepers covered with flowers, in which a raised parterre should be made for sitting.
Now the householder having got up in the morning and performed his necessary duties, should wash his teeth, apply a limited quantity of ointments and perfumes to his body, put some ornaments on his person and collyrium on his eyelids and below his eyes, colour his lips with alacktaka, and look at himself in the glass. Having then eaten betel leaves, with other things that give fragrance to the mouth, he should perform his usual business. He should bathe daily, anoint his body with oil every other day, apply a lathering substance to his body every three days, get his head (including face) shaved every four days, and the other parts of his body every five or ten days. All these things should be done without fail, and the sweat of the armpits should also be removed. Meals should be taken in the forenoon, in the afternoon, and again at night, according to Charayana. After breakfast, parrots and other birds should be taught to speak, and the fighting of cocks, quails, and rams should follow. A limited time should be devoted to diversions with Pithamardas, Vitas, and Vidushakas, and then should be taken the midday sleep. After this the householder, having put on his clothes and ornaments, should, during the afternoon, converse with his friends. In the evening there should be singing, and after that the householder, along with his friend, should await in his room, previously decorated and perfumed, the arrival of the woman that may be attached to him, or he may send a female messenger for her, or go for her himself. After her arrival at his house, he and his friend should welcome her, and entertain her with a loving and agreeable conversation. Thus end the duties of the day.
The following are the things to be done occasionally as diversions or amusements.
On some particular auspicious day, an assembly of citizens should be convened in the temple of Saraswati. There the skill of singers, and of others who may have come recently to the town, should be tested, and on the following day they should always be given some rewards. After that they may either be retained or dismissed, according as their performances are liked or not by the assembly. The members of the assembly should act in concert, both in times of distress as well as in times of prosperity, and it is also the duty of these citizens to show hospitality to strangers who may have come to the assembly. What is said above should be understood to apply to all the other festivals which may be held in honour of the different Deities, according to the present rules.
When men of the same age, disposition and talents, fond of the same diversions and with the same degree of education, sit together in company with public women, or in an assembly of citizens, or at the abode of one among themselves, and engage in agreeable discourse with each other, such is called a sitting in company or a social gathering. The subjects of discourse are to be the completion of verses half composed by others, and the testing the knowledge of one another in the various arts. The women who may be the most beautiful, who may like the same things that the men like, and who may have power to attract the minds of others, are here done homage to.
Men and women should drink in one another's houses. And here the men should cause the public women to drink, and should then drink themselves, liquors such as the Madhu, Aireya, Sara, and Asawa, which are of bitter and sour taste; also drinks concocted from the barks of various trees, wild fruits and leaves.
Going to Gardens or Picnics.
In the forenoon, men, having dressed themselves should go to gardens on horseback, accompanied by public women and followed by servants. And having done there all the duties of the day, and passed the time in various agreeable diversions, such as the fighting of quails, cocks and rams, and other spectacles, they should return home in the afternoon in the same manner, bringing with them bunches of flowers, &c.
The same also applies to bathing in summer in water from which wicked or dangerous animals have previously been taken out, and which has been built in on all sides.
Other Social Diversions.
Spending nights playing with dice. Going out on moonlight nights. Keeping the festive day in honour of spring. Plucking the sprouts and fruits of the mangoe trees. Eating the fibres of lotuses. Eating the tender ears of corn. Picnicing in the forests when the trees get their new foliage. The Udakakashvedika or sporting in the water. Decorating each other with the flowers of some trees. Pelting each other with the flowers of the Kadamba tree, and many other sports which may either be known to the whole country, or may be peculiar to particular parts of it. These and similar other amusements should always be carried on by citizens.
The above amusements should be followed by a person who diverts himself alone in company with a courtesan, as well as by a courtesan who can do the same in company with her maid servants or with citizens.
A Pithamarda is a man without wealth, alone in the world, whose only property consists of his Mallika, some lathering, substance and a red cloth, who comes from a good country, and who is skilled in all the arts; and by teaching these arts is received in the company of citizens, and in the abode of public women.
A Vita is a man who has enjoyed the pleasures of fortune, who is a compatriot of the citizens with whom he associates, who is possessed of the qualities of a householder, who has his wife with him, and who is honoured in the assembly of citizens, and in the abodes of public women, and lives on their means and on them.
A Vidushaka (also called a Vaihasaka, i.e., one who provokes laughter) is a person only acquainted with some of the arts who is a jester, and who is trusted by all.
These persons are employed in matters of quarrels and reconciliations between citizens and public women.
This remark applies also to female beggars, to women with their heads shaved, to adulterous women, and to old public women skilled in all the various arts.
Thus a citizen living in his town or village, respected by all, should call on the persons of his own caste who may be worth knowing. He should converse in company and gratify his friends by his society, and obliging others by his assistance in various matters, he should cause them to assist one another in the same way.
There are some verses on this subject as follows:—
A citizen discoursing, not entirely in the Sanscrit language, nor wholly in the dialects of the country, on various topics in society, obtains great respect. The wise should not resort to a society disliked by the public, governed by no rules, and intent on the destruction of others. But a learned man living in a society which acts according to the wishes of the people, and which has pleasure for its only object is highly respected in this world.