Kama Sutra : Of Sexual Union

We now begin a detailed look at what the Kama Sutra is most well-known for: Sexual Intercourse. This chapter deals with sexual compatibility, and we see that men and women are divided into three classes, based on the size of their penis and depth of the vagina, respectively. Compatibility is also based on the level of passion.


Yours for sexual fulfilment,
Neil Knight

PART II.

OF SEXUAL UNION.

---

CHAPTER I.

KINDS OF SEXUAL UNION ACCORDING TO

(a) DIMENSIONS.
(b) FORCE OF DESIRE OR PASSION
(c) TIME.

Kinds of Union.

Man is divided into three classes, viz., the hare man, the bull man, and the horse man, according to the size of his lingam.

Woman also, according to the depth of her yoni, is either a female deer, a mare, or a female elephant.

There are thus three equal unions between persons of corresponding dimensions, and there are six unequal unions, when the dimensions do not correspond, or nine in all, as the following table shows:

EQUAL.		UNEQUAL.
Men.	Women.	Men.	Women
Hare.	Deer.	Hare.	Mare.
Bull.	Mare.	Hare.	Elephant.
Horse.	Elephant.	Bull.	Deer.
		Bull.	Elephant.
		Horse.	Deer.
		Horse.	Mare.

[39]In these unequal unions, when the male exceeds the female in point of size, his union with a woman who is immediately next to him in size is called high union, and is of two kinds; while his union with the woman most remote from him in size is called the highest union, and is of one kind only. On the other hand when the female exceeds the male in point of size, her union with a man immediately next to her in size is called low union, and is of two kinds; while her union with a man most remote from her in size is called the lowest union, and is of one kind only.

In other words, the horse and mare, the bull and deer, form the high union, while the horse and deer form the highest union. On the female side, the elephant and bull, the mare and hare, form low unions, while the elephant and the hare make the lowest unions.

There are then, nine kinds of union according to dimensions. Amongst all these, equal unions are the best, those of a superlative degree, i.e., the highest and the lowest, are the worst, and the rest are middling, and with them the high[33] are better than the low.

There are also nine kinds of union according to the force of passion or carnal desire, as follows:

Men.	Women.	Men.	Women
Small.	Small.	Small.	Middling.
Middling.	Middling.	Small.	Intense.
Intense.	Intense.	Middling.	Small.
		Middling.	Intense.
		Intense.	Small.
		Intense.	Middling.

[40]A man is called a man of small passion whose desire at the time of sexual union is not great, whose semen is scanty, and who cannot bear the warm embraces of the female.

Those who differ from this temperament are called men of middling passion, while those of intense passion are full of desire.

In the same way, women are supposed to have the three degrees of feeling as specified above.

Lastly, according to time there are three kinds of men and women, viz., the short-timed, the moderate-timed, and the long-timed, and of these as in the previous statements, there are nine kinds of union.

But on this last head there is a difference of opinion about the female, which should be stated.

Auddalika says, "Females do not emit as males do. The males simply remove their desire, while the females, from their consciousness of desire, feel a certain kind of pleasure, which gives them satisfaction, but it is impossible for them to tell you what kind of pleasure they feel. The fact from which this becomes evident is, that males, when engaged in coition, cease of themselves after emission, and are satisfied, but it is not so with females."

This opinion is, however, objected to on the grounds that if a male be a long-timed, the female loves him the more, but if he be short-timed, she is dissatisfied with him. And this circumstance, some say, would prove that the female emits also.

But this opinion does not hold good, for if it takes a long time to allay a woman's desire, and during this time she is enjoying great pleasure, it is quite natural then that she should wish for its continuation. And on this subject there is a verse as follows:

"By union with men the lust, desire, or passion of women is satisfied, and the pleasure derived from the consciousness of it is called their satisfaction."

The followers of Babhravya, however, say that the semen of women continues to fall from the beginning of the sexual union to its end, and it is right that it should be so, for if they had no semen there would be no embryo.

To this there is an objection. In the beginning of coition the passion of the woman is middling, and she cannot bear[41] the vigorous thrusts of her lover, but by degrees her passion increases until she ceases to think about her body, and then finally she wishes to stop from further coition.

This objection, however, does not hold good, for even in ordinary things that revolve with great force, such as a potter's wheel, or a top, we find that the motion at first is slow, but by degrees it becomes very rapid. In the same way the passion of the woman having gradually increased, she has a desire to discontinue coition, when all the semen has fallen away. And there is a verse with regard to this as follows:

"The fall of the semen of the man takes place only at the end of coition, while the semen of the woman falls continually, and after the semen of both has all fallen away then they wish for the discontinuance of coition."[34]

Lastly, Vatsyayana is of opinion that the semen of the female falls in the same way as that of the male.

Now some may ask here: If men and women are beings of the same kind, and are engaged in bringing about the same result, why should they have different works to do.

Vatsya says that this is so, because the ways of working as well as the consciousness of pleasure in men and women are different. The difference in the ways of working, by which men are the actors, and women are the persons acted upon, is owing to the nature of the male and the female, otherwise the actor would be sometimes the person acted upon, and vice versâ. And from this difference in the ways of working follows the difference in the consciousness of pleasure, for a man thinks, "this woman is united with me," and a woman thinks, "I am united with this man."

It may be said that if the ways of working in men and women are different, why should not there be a difference, even in the pleasure they feel, and which is the result of those ways.

But this objection is groundless, for the person acting and[42] the person acted upon being of different kinds, there is a reason for the difference in their ways of working; but there is no reason for any difference in the pleasure they feel, because they both naturally derive pleasure from the act they perform.[35]

On this again some may say that when different persons are engaged in doing the same work, we find that they accomplish the same end or purpose: while, on the contrary, in the case of men and women we find that each of them accomplishes his or her own end separately, and this is inconsistent. But this is a mistake, for we find that sometimes two things are done at the same time, as for instance in the fighting of rams, both the rams receive the shock at the same time on their heads. Again, in throwing one wood apple against another, and also in a fight or struggle of wrestlers. If it be said that in these cases the things employed are of the same kind, it is answered that even in the case of men and women, the nature of the two persons is the same. And as the difference in their ways of working arises from the difference of their conformation only, it follows that men experience the same kind of pleasure as women do.

There is also a verse on this subject as follows: "Men and women being of the same nature, feel the same kind of pleasure, and therefore a man should marry such a woman as will love him ever afterwards."

The pleasure of men and women being thus proved to be of the same kind, it follows that in regard to time, there are nine kinds of sexual intercourse, in the same way as there are nine kinds, according to the force of passion.

There being thus nine kinds of union with regard to dimensions, force of passion, and time, respectively, by making[43] combinations of them, innumerable kinds of union would be produced. Therefore in each particular kind of sexual union, men should use such means as they may think suitable for the occasion.[36]

At the first time of sexual union the passion of the male is intense, and his time is short, but in subsequent unions on the same day the reverse of this is the case. With the female, however, it is the contrary, for at the first time her passion is weak, and then her time long, but on subsequent occasions on the same day, her passion is intense and her time short, until her passion is satisfied.

On the different kinds of Love.

Men learned in the humanities are of opinion that love is of four kinds, viz.:

1. Love acquired by continual habit.
2. Love resulting from the imagination.
3. Love resulting from belief.
4. Love resulting from the perception of external objects.

(1). Love resulting from the constant and continual performance and habit, as for instance the love of sexual intercourse, the love of hunting, the love of drinking, the love of gambling, etc., etc.

(2). Love which is felt for things to which we are not habituated, and which proceeds entirely from ideas, is called love resulting from imagination, as for instance, that love which some men and women and eunuchs feel for the Auparishtaka or mouth congress, and that which is felt by all for such things as embracing, kissing, etc., etc.

(3). The love which is mutual on both sides, and proved to be true, when each looks upon the other as his or her very own, such is called love resulting from belief by the learned.

(4). The love resulting from the perception of eternal[44] objects is quite evident and well-known to the world, because the pleasure which it affords is superior to the pleasure of the other kinds of love, which exists only for its sake.

What has been said in this chapter upon the subject of sexual union is sufficient for the learned; but for the edification of the ignorant, the same will now be treated of at length and in detail.

Socrates Had The Formula for Great Senior Sex

"I think that making love is the best form of exercise."
Cary Grant

Are you in your senior years and having difficulty with your sex-life? Pat Wiklund has some advice for you, even if you are seventy, eighty or ninety! 


Yours for getting your act together again,
Neil Knight

Socrates Had the Formula for Great Senior Sex

Sometimes it takes a look back at the wisdom of the ages to get a clear perspective on a current issue. Socrates is often quoted as saying:


Bad men live that they may eat and drink. Good men eat and drink that they may live.


It's hard to know now why he said what he said, to whom he was addressing his words of wisdom, and why he thought they needed to hear it.


But, it does sum up what you want to do if you want to have a great love life.


Leave to an ancient philosopher to give us words we can use today.


Especially when it comes to having the energy and the ability to continue having a satisfying love life all life long.


What you eat and drink, the habits of every day living, are the single most important causative factor in a variety of sexual difficulties...including ED and low desire.


It's not just what goes in your mouth. It's how much and what kind that counts.


We all have been hearing how obesity is a national epidemic and a national disgrace. More people are overweight and obese today in America than at any other time in our history.


We've become so addicted and accustomed to pre-prepared food, food banks are finding much of what they offer is going to waste because the recipients don't know how to cook.


A friend and her daughter are cooking Easter dinner for the whole clan of in-laws because the relatives idea of holiday meals is going to the deli for turkey/ham slices, cartons of gravy, and salads. None of them know how to cook either a turkey or a ham, much less carve one up. Don't even think about roast beef!


In another family I know, the young men (in their mid/late twenties) will only eat fast food. A 64 oz regular soda (with lots of sugar) and some version of super sized burgers, with tons of fries loaded with salt are their primary food at least twice a day.


I don't need to tell you all of them are obese, have high blood pressure...and, no, I didn't ask about their love lives.


The sad news is, they will rue the day when they get older and no longer can get it up from all the arterial damage from their dreadful diet.


Okay, enough already. We know they will all have trouble with their love lives. It is hard to be obese, or malnourished, and be able to get an erection, have the flexibility to find a satisfying position for making love, or the stamina to stay the course.


What most people don't realize is that it also kills desire. Desire, wanting to be sexual, feeling like you'd enjoy a little love'n, is often the first to go. Your body doesn't have the fuel to fan your fires. Your neves don't make the signals, your blood vessels are clogged with fat, and it all starts to seem like too much trouble.


While these effects may be current, most young people with poor lifestyle habits, don't realize they are doing to themselves in ways that won't be visible until they are much older.


And, many older people who do see the light, and realize they did do themselves in resign themselves to "This is the way I am, and  always will be. Changing now isn't going to help."


They couldn't be more wrong.


What we do know....even little changes in what you eat and how much you exercise will make a huge difference in your weight, your well being, but also your libido and your agility and interest when your honey says some version of "tonight's the night."


Desire starts to reemerge, it's easier to feel turned on, and you've got the strength and agility to go back to some of your favorite love making activities, and you'll find a spring back in your steps.


And, those changes will be effective no matter how old you are when you start cleaning up your act. Even if you're in your seventies, eighties, ninties. For men as well as women.


So, get to it!

------------------------

Thinking and worrying about our health habits and lack of desire isn't enough. We need to take action. Start taking action by claiming your complimentary copy Sex Therapist Dr Pat Wiklund's latest audio learning program: more than an hour of tips, sex therapist secrets, and specific suggestions for making your senior loving more satisfying no matter how old you are or how old you get to be. Just go to==>
http://SatisfyingSeniorSex.com/audio

Source: http://www.submityourarticle.com

Permalink: http://www.submityourarticle.com/a.php?a=56152

Kama Sutra: About The Kinds of Women Resorted to by Men, & Of Friends & Messengers

"Before marriage, a girl has to make love to a man to hold him. After marriage, she has to hold him to make love to him. "
- Marilyn Monroe

Chapter five of the Kama Sutra details the kinds of women a man may have sexual relations with, including the wives of other men!! I don't know if these "rules" apply today, but enjoy anyway.


Kind regards,
Neil Knight

CHAPTER V.

ABOUT THE KINDS OF WOMEN RESORTED TO BY THE CITIZENS, AND OF FRIENDS AND MESSENGERS.

When Kama is practised by men of the four castes according to the rules of the Holy Writ (i.e., by lawful marriage) with virgins of their own caste, it then becomes a means of acquiring lawful progeny and good fame, and it is not also opposed to the customs of the world. On the contrary the practice of Kama with women of the higher castes, and with those previously enjoyed by others, even though they be of the same caste, is prohibited. But the practice of Kama with women of the lower castes, with women excommunicated from their own caste, with public women, and with women twice married,[31] is neither enjoined nor prohibited. The object of practising Kama with such women is pleasure only.

Nayikas,[32] therefore, are of three kinds, viz., maids, women twice married, and public women. Gonikaputra has expressed an opinion that there is a fourth kind of Nayika, viz., a woman who is resorted to on some special occasion even though she be previously married to another. These special occasions are when a man thinks thus:—

(a). This woman is self-willed, and has been previously enjoyed by many others besides myself. I may, therefore, safely resort to her as to a public woman though she belongs to a higher caste than mine, and in so doing I shall not be violating the ordinances of Dharma.

[34]

Or thus:—

(b). This is a twice-married woman and has been enjoyed by others before me, there is, therefore, no objection to my resorting to her.

Or thus:—

(c). This woman has gained the heart of her great and powerful husband, and exercises a mastery over him, who is a friend of my enemy; if, therefore, she becomes united with me, she will cause her husband to abandon my enemy.

Or thus:—

(d). This woman will turn the mind of her husband, who is very powerful, in my favour, he being at present disaffected towards me, and intent on doing me some harm.

Or thus:—

(e). By making this woman my friend I shall gain the object of some friend of mine, or shall be able to effect the ruin of some enemy, or shall accomplish some other difficult purpose.

Or thus:—

(f). By being united with this woman, I shall kill her husband, and so obtain his vast riches which I covet.

Or thus:—

(g). The union of this woman with me is not attended with any danger, and will bring me wealth, of which, on account of my poverty and inability to support myself, I am very much in need. I shall, therefore, obtain her vast riches in this way without any difficulty.

Or thus:—

(h). This woman loves me ardently, and knows all my weak points, if therefore, I am unwilling to be united with her, she will make my faults public, and thus tarnish my character and reputation. Or she will bring some gross accusation against me, of which it may be hard to clear myself, and I shall be ruined. Or perhaps she will detach from me her husband, who is powerful, and yet under her control, and will unite him to my enemy, or will herself join the latter.

[35]Or thus:—

(i). The husband of this woman has violated the chastity of my wives, I shall therefore return that injury by seducing his wives.

Or thus:—

(j). By the help of this woman I shall kill an enemy of the king, who has taken shelter with her, and whom I am ordered by the king to destroy.

Or thus:

(k). The woman whom I love is under the control of this woman. I shall, through the influence of the latter, be able to get at the former.

Or thus:—

(l). This woman will bring to me a maid, who possesses wealth and beauty, but who is hard to get at, and under the control of another.

Or, lastly, thus:—

(m). My enemy is a friend of this woman's husband, I shall therefore cause her to join him, and will thus create an enmity between her husband and him.

For these and similar other reasons the wives of other men may be resorted to, but it must be distinctly understood that is only allowed for special reasons, and not for mere carnal desire.

Charayana thinks that under these circumstances there is also a fifth kind of Nayika, viz., a woman who is kept by a minister, and who repairs to him occasionally; or a widow who accomplishes the purpose of a man with the person to whom she resorts.

Suvarnanabha adds that a woman who passes the life of an ascetic and in the condition of a widow may be considered as a sixth kind of Nayika.

Ghotakamukha says that the daughter of a public woman, and a female servant, who are still virgins, form a seventh kind of Nayika.

Gonardiya puts forth his doctrine that any woman born of good family, after she has come of age, is an eighth kind of Nayika.

But these four latter kinds of Nayikas do not differ much from the first four kinds of them, as there is no separate[36] object in resorting to them. Therefore Vatsyayana is of opinion that there are only four kinds of Nayikas, i.e., the maid, the twice married woman, the public woman, and the woman resorted to for a special purpose.

The following women are not to be enjoyed:—

• A leper.
• A lunatic.
• A woman turned out of caste.
• A woman who reveals secrets.
• A woman who publicly expresses desire for sexual intercourse.
• A woman who is extremely white.
• A woman who is extremely black.
• A bad-smelling woman.
• A woman who is a near relation.
• A woman who is a female friend.
• A woman who leads the life of an ascetic.
• And, lastly, the wife of a relation, of a friend, of a learned Brahman, and of the king.

The followers of Babhravya say that any woman who has been enjoyed by five men is a fit and proper person to be enjoyed. But Gonikaputra is of opinion that even when this is the case, the wives of a relation, of a learned Brahman and of a king should be excepted.

The following are the kind of friends:—

• One who has played with you in the dust, i.e., in childhood.
• One who is bound by an obligation.
• One who is of the same disposition and fond of the same things.
• One who is a fellow student.
• One who is acquainted with your secrets and faults, and whose faults and secrets are also known to you.
• One who is a child of your nurse.
• One who is brought up with you.
• One who is an hereditary friend.

These friends should possess the following qualities:—

• They should tell the truth.
• They should not be changed by time.
• They should be favourable to your designs.
• They should be firm.
• [37]They should be free from covetousness.
• They should not be capable of being gained over by others.
• They should not reveal your secrets.

Charayana says that citizens form friendship with washermen, barbers, cowherds, florists, druggists, betel-leaf sellers, tavern keepers, beggars, Pithamardas, Vitas and Vidushekas, as also with the wives of all these people.

• A messenger should possess the following qualities:—
• Skilfulness.
• Boldness.
• Knowledge of the intention of men by their outward signs.
• Absence of confusion, i.e., no shyness.
• Knowledge of the exact meaning of what others do or say.
• Good manners.
• Knowledge of appropriate times and places for doing different things.
• Ingenuity in business.
• Quick comprehension.
• Quick application of remedies, i.e., quick and ready resources.
• And this part ends with a verse:—

The man who is ingenious and wise, who is accompanied by a friend, and who knows the intentions of others, as also the proper time and place for doing everything, can gain over, very easily, even a woman who is very hard to be obtained.

End of Part I.

How To Get Your Ex Boyfriend Back

“Some of the biggest challenges in relationships come from the fact that most people enter a relationship in order to get something: they’re trying to find someone who’s going to make them feel good. In reality, the only way a relationship will last is if you see your Relationship as a place that you go to give, and not a place that you go to take.” -Anthony Robbins


After you have broken up with someone, you realise that you still love that person and want to get him/her back. How do you do it? Many people are faced with this problem daily. Here are a few words of advice from Charles Uadiale.


Yours for long-lasting & stable relationships,
Neil Knight

How To Get Your Ex Boyfriend Back - A Sure Way to Win Him Back
 by: Charles Uadiale

You might not have even expected it. Your boyfriend broke up with you. After the unexpected incident you became conscious that you’ve been left all alone. You started wondering how to get your ex boyfriend back in order that you can bring an end to the pain as well as begin once more to make things right with him. However, supposing you ex boyfriend does not sense the same way? Does it signify there is noopportunity? Certainly not, If the two of you get back together, agree to the split-up as well as concentrate on improving yourself, you can get your ex boyfriend to desire you back. If you do the right thing, your ex boyfriend ought to be back in your arms in 30 days or less.

The two of you require time to handle the feelings of the split-up. By so doing you’re multiplying your likelihood of your ex boyfriend to get you back. As he has space to consider the thing he has lost he is going to start missing you and slowly prepare for the odds of getting back together.

Your major aim throughout the first couple of weeks is to not allow your feelings control you. If you appear anxious it is going to impair your odds eventually. You want to appear more gorgeous to your boyfriend, and appearing pathetic isn't attractive. You would like to look resilient, confident and appear to be doing well without him.

After some weeks you can momentarily get in touch with your ex boyfriend and allow him see that you’re doing well. Wish him well. Ensure to keep the meeting friendly however don’t say things about the break up. You must acknowledge the relationship coming to an end be strong and prepared to go on with life, with or without him. Agreeing to this fact is not easy, however mandatory.

Moving on with your life is your main concern at present that your feelings are under control. This does not at all signify you’re backing off. You can't obsess concerning how to get your ex boyfriend back as well as totally put your life in a state of uncertainty. Attempt new things that interest you or simply spend time your friends. As soon as he observes that you’ve doing well, you’ll be giving an impression that you are doing ok. This is the most excellent method to make him want you back again. He sees a confident, strong woman who he can't consider he lets slip away. He’ll desire you back. It typically takes approximately one month and afterward you’ll see things turning around as well as you’ll turn out to be the much loved present that your boyfriend simply has to get back.

About The Author Bad mistakes can ruin your relationship for good. To avoid these fatal mistakes, you need proven steps to get your ex back and keep them. Learn exactly how to win them back for good http://howtogetbackonyourex.com/ The author invites you to visit: http://howtogetbackonyourex.com

The previous chapter of the Kama Sutra focused on the role of women. The following chapter describes how a man should conduct himself. Note, here, too, emphasis is placed on personal hygiene, appearance, etc. , similar to the article on chemistry between man and woman.

"The more connections you and your lover make, not just between your bodies, but between your minds, your hearts, and your souls, the more you will strengthen the fabric of your relationship, and the more real moments you will experience together."


Barbara de Angelis


Kind regards,
Neil Knight

CHAPTER IV.

THE LIFE OF A CITIZEN.[13]

Having thus acquired learning, a man, with the wealth that he may have gained by gift, conquest, purchase, deposit,[14] 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[15] 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 [28]there should be cages of birds,[16] 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,[17] 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,[18] 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[19] 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.[20] 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,[21] and then should be taken the midday sleep.[22] 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, [29]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.

1. Holding festivals[23] in honour of different Deities.
2. Social gatherings of both sexes.
3. Drinking parties.
4. Picnics.
5. Other social diversions.

Festivals.

On some particular auspicious day, an assembly of citizens should be convened in the temple of Saraswati.[24] 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.

Social Gatherings.

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,[25]or in an assembly of [30]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.

Drinking Parties.

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[31]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[26] is a man without wealth, alone in the world, whose only property consists of his Mallika,[27] 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[28] 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[29] (also called a Vaihasaka, i.e., one who provokes [32]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,[30] 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.