Ludwig-Maximilians-Universität München, Geschwister-Scholl-Platz 1, 80539 München The Kādambarasvīkaraṇasūtra with Commentary and the Kādambarasvīkaraṇakārikā Two Indian Treatises on Erotics Masterarbeit im Studiengang Religion und Philosophie in Asien (Master of Arts) Sommersemester 2014 Vorgelegt von: Eva-Maria Schinzel Betreuer der Arbeit: Dr. Stefan Baums Matrikelnummer: 100 90 830 Adresse: Heiglhofstraße 37, 81377 München Email: eva_schinzel@gmx.de Telefonnummer: 089/20184652 Abgabetermin: 01.07.2014 Zeichenanzahl: 248 839 Zeichen Erklärung Hiermit versichere ich, dass ich die vorliegende Hausarbeit selbständig verfasst und keine anderen als die angegebenen Hilfsmittel benutzt habe. Alle Passagen und Sätze dieser Arbeit, die dem Wortlaut oder dem Sinn nach anderen Werken entnommen sind, habe ich als Entlehnung kenntlich gemacht. Dies gilt gleichermaßen für gedruckte Quellen wie für Quellen aus dem Internet. Ich versichere weiterhin, dass die Arbeit in gleicher oder ähnlicher Form noch in keinem anderen Studiengang als Prüfungsleistung vorgelegt worden ist. Mir ist bekannt, dass gemäß der Prüfungs- und Studienordnung Zuwiderhandlungen gegen diese Erklärung eine Benotung mit der Note „nicht ausreichend“ und in schwerwiegenden oder wiederholten Fällen die Exmatrikulation zur Folge haben. München, den 01.07.2014 Table of Contents 1. Introduction p. 4 2. The Kādambarasvīkaraṇasūtra with Commentary – Text and Translation p. 8 2.1. The Necessity of Alcohol Consumption during Sexual Intercourse (Sūtras 1-5) p. 8 2.2. Beneficial Effects of Alcohol Consumption I (Sūtras 6-15) p. 17 2.3. Age Dependence of Drinking on the Part of the Man (Sūtras 16-19) p. 33 2.4. Authorization Issues (Sūtras 20-31) p. 38 2.5. Beneficial Effects of Alcohol Consumption II (Sūtras 32-33) p. 49 3. The Kādambarasvīkaraṇakārikā – Text and Translation p. 54 3.1. Introductory Section (Stanzas 1-4) p. 54 3.2. The First Love Act (Stanzas 5-20) p. 56 3.3. The Time Between (Stanzas 21-38) p. 62 3.4. The Second Love Act (Stanzas 39-95) p. 67 3.4.1. Preparatory Measures (Stanzas 39-69) p. 67 3.4.2. The Actual Intercourse (Stanzas 70-95) p. 74 3.5. Subsequent to the Climax (Stanzas 96-107) p. 81 3.6. The Morning After (Stanzas 108-119) p. 84 3.7. Concluding Section (Stanzas 120-131) p. 88 4. Interrelations p. 93 4.1. Comparison of the Present Works p. 93 4.2. Comparison to Selected Other Works p. 101 5. Conclusion p. 106 Appendix I. References p. 108 II. List of Abbreviations p. 116 III. Table: Authorization to Pursue the Doctrine of the Kādambarasvīkaraṇasūtra p. 117 IV. Pure Text: Kādambarasvīkaraṇasūtra with Commentary p. 118 V. Pure Text: Kādambarasvīkaraṇakārikā p. 128 1. Introduction In this thesis, I will translate and analyze two related Sanskrit treatises on the importance of alcohol consumption in the context of sexual intercourse: the Kādambarasvīkaraṇasūtra (KS) with commentary and the Kādambarasvīkaraṇakārikā (KK). The two texts are edited in the Kāmakuñjalatā (KĀKU), which was published in Varanasi in 1967 and is titled a “Collection of Old and Rare Works on Kāma Śāstra.” According to its colophon, the KS is ascribed to the mythological figure Purūravas,1 while, regarding the authorship of the comm., no statement is made at all. There is, however, some solid evidence that it was neither composed by the author of the KS nor by the editor of the KĀKU and, moreover, that there probably existed more than one version of the KS (for a more detailed discussion see comm. on sūtra 24). The colophon of the KK describes the very same as “the versified explanation [...] which illustrates the meaning of the purport of the Kādambara[svīkaraṇa]sutra” and lists one Bharata as its author.2 Also in the case of the KK, there is evidence that there existed at least two versions of this treatise (see editor‟s note on stanza 57). As for the age of these treatises, it is hard to give any significant terminus post quem. The KS only contains allusions to the RAGH and the DEM, the comm. also merely cites works of rather ancient origin (e.g. RAGH, ŚIŚ, KIR, AK, KĀM, and AṢṬ), and the KK only refers to the Veda and the KĀM. As, to my knowledge, neither the KS nor the KK is mentioned in any other work,3 the only terminus ante quem that can be ascertained beyond doubt is the year 1967 (publication of the KĀKU). The myth of the king Purūravas and the Apsaras Urvaśī is, amongst others, found in the ṚV 10.95, the ŚPB 11.5.1 and Kālidāsa‟s play Vikramorvaśīya. In the version that is found in the ŚPB, when Purūravas married the Apsaras Urvaśī, she moved in with him under the condition that he should never let her see him naked. After some time had passed, the Gandharvas devised a stratagem to make her leave him and return to heaven: At night, they stole two lambs from her and when Purūravas left the bed in order to follow them and get the lambs back, he forgot to put on his garment. Thereafter, the Gandharvas produced a flash of lightning and, as a result, Urvaśī saw him naked and left immediately. When he was walking over the Kurukṣetra, full of sorrow, she took pity on him and thus agreed to meet him again on the last day of the year. They did so and on the following day, the Gandharvas granted him a wish. At the suggestion of Urvaśī, Purūravas wished to become a Gandharva himself. Despite some additional complications, he finally got his wish (cf. Eggeling, p. 68-74). The version of the ṚV differs from this one in the respect that after their last encounter, Purūravas did not become a Gandharva himself, but was left by Urvaśī forever (cf. Apte, p. 478). 2 Chauhan identifies this Bharata with the mythic sage Bharata who is said to have written the Nāṭyaśāstra; for in his view these two works show considerable resemblances with regard to their linguistic and poetic style (cf. Chauhan, p. xvii-xviii). Hence he argues that the KK must be at least 2000 years old (cf. ibid., p. xx) – this attempt of dating the work obviously lacks any scientific value. 3 It is possible that the PMS is based on these two treatises (see also chapter 4.2.) but so far, no definite statement can be made concerning the relative chronology of the three works. 1 4 So far, both the KS and the KK have been translated into Hindi by Dalvir Singh Chauhan – both editions were published in 2007.4 Apart from that, the attention these two works have received can only be described as minimal. Recent Western nonacademic interest in the Tantra has tended to blur the important distinction between the tantra-śāstra and the kāma-śāstra (Muller-Ortega, p. 52). Saying this, Muller-Ortega implies that there is a fundamental difference between these two Indian branches of science which only a few Western laymen are not aware of. This difference, as he elucidates, consists in the fact that while the goal of the former is the attainment of mokṣa (liberation), the latter seeks to fulfill kāma (desire) (cf. ibid.).5 Judging from the KS and its comm., however, this blur Muller-Ortega speaks of is not entirely absent from the native Indian tradition either. For, as this treatise attests, the two above-mentioned puruṣārthas are not necessarily incompatible with each other – on the one hand, the text deals with the “meeting with the Mūlaprakṛti, [i.e.] the cause of the entire world” and speaks of “the effect of absorption and so on” (see comm. on sūtra 33),6 whereas, on the other hand, it states that the doctrine should be pursued “for the sake of the girl‟s pleasure gain, also for the sake of the awakening of the [man‟s] own pleasures and in order to produce offspring” (see stanzas subsequent to sūtra 33).7 In the context of the KK, the Tantric influence is even more obvious as it, for instance, makes use of the term Svādhiṣṭhāna (cf. stanza 43) which clearly refers to one of the six Cakras that are believed to be located inside the human‟s body and to be the seats of Kuṇḍalinī, that is, a form of Śakti (cf. Taylor, p. 168-170). The usage of the term Mudrā (cf. stanza 18) also points toward the presence of Tantric ideas (cf. Muller-Ortega, p. 190). Within the Tantric framework, the fact that the KS and the KK deal with alcohol consumption in the context of sexual intercourse is particularly reminiscent of the worship of goddesses by means of rites which require the “five elements” (pañcatattva) (also referred Note that both works are assigned to the category “Early works to 1800” – however, without any rationale (cf. http://www.dkagencies.com/doc/from/1063/to/1123/bkId/DK465523344617410269844731371/details.html). 5 In other – that is, Biardeau‟s – words, the Tantric doctrine can be understood as “an attempt to place kāma, desire, in every meaning of the word, in the service of liberation” (cf. Padoux: Overview, p. 273). 6 This Mūlaprakṛti, or Tāmasīprakṛti (cf. comm. on sūtra 27), clearly refers to Śakti, the female energy by which the tantric universe is animated (cf. Jacobsen, p. 574). However, the fact that the KS lists two rules concerning alcohol consumption which exclusively apply to worshippers of Śakti – whereas the other rules apply to people different from them (cf. sūtras 23-26) – indicates that this treatise is not only designed for followers of Tantrism. In this context, it should also be noted that originally, sūtra 33 might not have been a part of the KS (see also footnote 155). 7 Curiously, these stanzas also state that “at the time of death” (antakāle), the man obtains “Urvaśī‟s world” (urvaśīloka), that is, heaven, whereas the commentary on sūtra 2 clarifies that alcohol consumption should not be seen as a means to achieve heaven. 4 5 to as the “five m‟s” (pañcamakāra)) – that is, alcohol (madya), meat (māṃsa), fish (matsya/mīna), parched grains (mudrā),8 and sexual intercourse (maithuna) (cf. Jacobsen, p. 585; Padoux: Hindu, p. 278) – and which are primarily associated with the Kaulas or the Vāmācāras (cf. Thomas, p. 121-125; Jacobsen, p. 585-587).9 A connection between the present treatises and the Vāmācāra tradition seems plausible. For whereas the majority of the Tantric practioners have either sublimated or entirely elided the sexual content of the Kaula rituals (cf. Jacobsen, p. 586-587), the Vāmācāra worship, according to Wilson, “consists of unbridled debauchery with wine and women,” which is viewed as a means to attain final liberation (cf. Wilson: Shaktas, p. 51, 54).10 Tarkālangkāra explains this line of thought as follows: By the poison which kills all animals, by that same poison the physician destroys disease. The root of Homeopathy is to cure illness by that which causes illness. Amongst us also there is the tradition that poison is destroyed by poison. What then is that which makes man sin and die before his time, the object of contempt of all: The first amongst these causes are wine and women; meat, fish, [corn] are accessories. These five Tattvas are the primary cause of the […] incurable disease which is Sangsāra. […] Here Shiva prescribes the poison which eradicates poison. […] He who thirsts for wine or lusts after woman can be cured by this treatment within a very short time. But [...] a slight error in the administration of the poison may lead to fatal result (Avalon, p. 90). The concluding sentence of the preceding passage can likewise be understood as a reason for the composition of a manual on the correct usage of alcohol during intercourse. However, despite all the undeniable similarities between the present treatises and the ideas of Tantrism, one should also be aware of the fact that (a) a number of other key concepts of the Tantric doctrine (yoginī, mantra, maṇḍala etc.) do not appear at all and (b) the texts do not claim to be Tantric at any point – on the other hand, the KK contains the explicit statement that Purūravas, the alleged author of the KS, composed the latter following the example set by the KĀM (cf. stanza 125-126). Thus, one can arrive at the conclusion that the KS, its comm., and the KK are not actually Tantric texts, but rather Kāmaśāstric texts which exhibit several influences by the Tantric mindset. Note that this notion of mudrā is different from the one of the preceding paragraph. While Thomas apparently identifies these two Tantric subgroups with each other, Jacobsen and Padoux seem to apply a different classification. 10 In this context, it is also noticeable that Chauhan, the editor of the Hindi edition of the KK, concludes the introduction to the very same with the words vande vāmāṃ [!] vāruṇīṃ tathā (Chauhan, p. xx). However, this should by no means be regarded as “proof” for Tantric origin of the present works; this simply shows that in contemporary India, a sympathizer of the Vāmācāra doctrine considered this text worth editing. 8 9 6 As for the structure of the thesis, in the subsequent chapter I will give a transliteration as well as an annotated translation of the KS along with its comm., while chapter 3 will provide the very same for the KK. In this regard, I will adhere to the following conventions:  Notes by Śāstrī will always be marked by an asterisk in parentheses in order to distinguish them from my own footnotes  In case of an orthographical mistake in the Sanskrit text, I will emend it and mark this by means of a footnote, except that  In case of incorrect or missing sandhis,11 I will not provide an emendation  In case of non-standard usage of the avagraha, I will normalize it without explicitly indicating so12  In case of a double daṇḍa occurring in a position other than the end of a sūtra, a comm. section, or a stanza, I will likewise correct it without explicit mention  As for the KS:  If the comm. cites terms from the sūtra, I will put them in bold letters  If I insert punctuation that is not present in the KĀKU, I will mark this by means of square brackets  As for the KK:  Whenever my own assignment of the numbers of the stanzas deviates from the one made in the KĀKU, the original assignment will be given in square brackets  I will translate the Sanskrit text as literally as possible and only deviate from this principle if the result would otherwise be incomprehensible In chapter 4, I will first compare the KS, its comm. and the KK with each other (4.1), and thereafter examine their relationship with selected other works of Sanskrit literature (4.2). 11 12 Especially in the comm., this occurs very frequently. In the comm. on sūtra 1, for example, I replaced prāśanasyā ‟tyāvaśyakatvam with prāśanasyātyāvaśyakatvam. 7 2. The Kādambarasvīkaraṇasūtra with Commentary – Text and Translation atha kādambarasvīkaraṇasūtra(3)mañjarī Now the 3rd cluster of blossoms by the name of Kādambarasvīkaraṇasūtra:13 2.1. The Necessity of Alcohol Consumption during Sexual Intercourse (Sūtras 1-5) The first section of the KS (along with the comm.) deals with the general reasons why alcohol should be consumed in the context of sexual intercourse. In summary, it is stated that drinking increases the man‟s desire, triggers erection, and likewise prevents ejaculation. ananyajasaptatantau(*) anutarṣasvīkaraṇasyātyāvaśyakatvāt ||1|| Because of the extraordinary necessity for the consumption of liquor during the sacrifice by the not-by-others-born [viz. Kāma] (*). (*) kāmayajñe | kāmayajñe (“sacrifice by Kāma”) [is a synonym for ananyajasaptatantau]. The term anutarṣa is a rather unusual word for spiritous liquor. According to MW, its primary meaning is “thirst,” but he also lists “an intoxicating drink” as one of the possible meanings – interestingly, he quotes Māgha‟s ŚIŚ as the source for the latter (cf. MW p. 32).14 Additionally, the fact that the term anutarṣasvīkaraṇa is used in the 1st sūtra of a treatise on kādambarasvīkaraṇa strongly suggests that anutarṣa equals kādambara. The comm. supports this hypothesis by identifying these two terms with each other. Accordingly, the verb anutṛṣ that occurs in the comm. in all likelihood means “to drink.”15 All the twelve texts contained in the KĀKU are termed mañjarī. As the term kāmakuñjalatā literally means “creeper at the arbor of love,” each of the texts appears to be imagined as one cluster of blossoms at this creeper. 14 The fact that the term anutarṣa might be quoted from the ŚIŚ is striking because the comm. on sūtra 5 mentions this work as one of the three sources of the subject matter the Sūtra deals with. In the ŚIŚ, the respective stanza (10.2.) reads as follows: 13 sopacāram upaśāntavicāraṃ sānutarṣam anutarṣapadena | te muhūrtam atha mūrtam apīpyan prema mānamavadhūya vadhūḥ svāḥ || (Durgāprasāda: ŚIŚ, p. 255) Hultzsch‟s translates it into German as follows: Mit höflichen Bitten, ohne Bedenken (und) voll von Begierde ließen sie dann ihre Frauen, (deren) Groll sie in einem Augenblick besänftigt hatten, (ihre) verkörperte Liebe unter dem Scheine des Likörs trinken (Hultzsch, p. 97). 15 The verb tṛṣ in combination with the prefix anu is not found in dictionaries, only its nominal derivatives, viz. anutarṣa and anutarṣaṇa, are attested. The unprefixed verb means “to be thirsty, thirst for” (cf. MW, p. 454), but with recourse to the analogy to anutarṣa it is by far more likely that anutṛṣ means “(to) drink” rather than “(to) be thirsty” in the given context. 8 The term ananyajasaptatantu16 (or, according to the editor‟s note, kāmayajña) refers, in all likelihood, to sexual intercourse.17 The comm. paraphrases this term as “the sacrifice that is performed by the self-born” (ātmabhuvā kriyamāṇe saptatantu), which probably constitutes a reference to the myth according to which Kāma – on Pārvatī‟s behalf – interrupted Śiva‟s meditation by shooting an arrow at him, which entailed (a) that the furious Śiva burnt Kāma to ashes and (b) that the very same suddenly felt a strong desire for Pārvatī (cf. Varadpande, p. 8-10). Thus, the love act is viewed as Kāma‟s sacrifice. idānīm ātmabhuvā kriyamāṇe saptatantau tatsādhanatvenānirvacanīyasukhodbodhahetutvena vāruṇīprāśanam anudarśayati ananyajasaptatantāv iti | anutṛṣyanti anirvacanīyānandaṃ prāpnuvanti anenety[,] anutarṣaṃ kādambaraṃ[,] tasya svīkaraṇam anuprāśanaṃ[,] tasya prāśanasyātyāvaśyakatvam atīva īpsitatamatvam[,] anirvacanīyānandapradātṛtvena retaḥstambhakatvena hetunā karmānuṣṭhānāt pūrvaṃ pracetasaḥ kanyāyāḥ svīkaraṇam kartavyam18 ity arthaḥ | „makaradhvaja ātmabhūḥ‟ ity amaraḥ |19 „saptatantur makhaḥ kratur‟ ity amaraḥ ||1||20 Now, he teaches the consumption of Vāruṇī [viz. alcohol] during the sacrifice that is performed by the self-born as a means for [the proper performance of] this [sacrifice], [i.e.] as [that which is] the reason for the awakening of indescribable pleasures, “During the sacrifice by the not-by-others-born [...]” They drink and thereby they obtain indescribable enjoyment. For anutarṣa (liquor) one can also say kādambara. For svīkaraṇa ([its] consumption) one can also say anuprāśana. There is an extraordinary necessity for its consumption, [i.e.] there is an exceeding desirability [as to the very same]. As it grants indescribable enjoyment, [i.e.] as it brings about the prevention of semen, the consumption of Varuṇa‟s daughter has to be performed prior to the practice of the duties – this is the meaning. “For ātmabhū (the god of love) one can also say makaradhvaja,” as Amara states. “For kratu (sacrifice) one can also say saptatantu or makha,” as Amara states. saptatantu (lit. “having seven threads”) is a term for sacrifice (MW, p. 1149) also found in ŚIŚ 14.6 (cf. Durgāprasāda: ŚIŚ, p. 357). 17 Stanza 44 of the KK also labels the love act as “sacrifice” (āhava). 18 emendation: the edition has karttavyam 19 In the AK, the respective section reads as follows: puṣpadhanvā ratipatir makaradhvaja ātmabhūḥ ||52|| (Āchārya: AK, p. 6). 20 In the AK, the respective section reads as follows: yajñaḥ savo ‟dhvaro yāgaḥ saptatantur makhaḥ kratuḥ ||1379|| (Āchārya: AK, p. 121). 16 9 Here the commentator explains that the term anutarṣasvīkaraṇa used in the sūtra has to be understood as “consumption of alcohol” and that drinking prior to sexual intercourse is conducive to the (highly desired) prevention of the discharge of semen. Moreover, the commentator identifies “drinking” with the “consumption of Vāruṇī,” the daughter of the god Varuṇa (pracetasaḥ kanyāyāḥ svīkaraṇam). This is due to Vāruṇī being the goddess of spirituous liquor (cf. MW. p. 944).21 nanu anutarṣasvīkaraṇam adṛṣṭaphalodbodhe upakārakam āhosvit dṛṣṭaphalodbodhe upakārakaṃ veti saṃśayavākyam upanyasya, dṛṣṭaphalodbodhe eva sākṣād upakārakaṃ[,] na kiñcit svargādiphalavat ānuśravikavākyaṃ kalpyam upakārakam iti manasi niścitya pūrvasūtrasya hetutvena dvitīyaṃ sūtram anuśāsti – Is the consumption of liquor a means to the awakening of long-term effects22 or is it a means to the awakening of short-term effects? Having spoken such words of uncertainty and [thereafter] feeling convinced in the mind that [the consumption of liquor] is clearly only a means to the awakening of short-term effects, as opposed to a word from the Vedic tradition which has [long-term] effects such as heaven, [i.e. the consumption of liquor is not] a ritual means, he – on the basis of the preceding sūtra – teaches the second sūtra: Here the comm. alludes to the issue of whether drinking is beneficial for short-term or long-term effects and concludes that only short-term effects (such as the “awakening of the enjoyment of sexual passion” the following sūtra makes mention of) can be achieved by means of alcohol consumption.23 21 The VP (5.25.1-5) directly connects her to the liquor from the Kadamba tree: vane vicaratas tasya saha gopair mahātmanaḥ | mānuṣacchadmarūpasya śeṣasya dharaṇīdhṛtaḥ ||1|| niṣpāditorukāryasya kāryeṇorvīpracāriṇaḥ | upabhogārtham atyarthaṃ varuṇaḥ prāha vāruṇīm ||2|| abhīṣṭā sarvadā yasya madire tvaṃ mahaujasaḥ | anantasyopabhogāya tasya gaccha mude śubhe ||3|| ity uktā vāruṇī tena sannidhānam athākarot | vṛndāvanasamutpannakadambatarukoṭare ||4|| vicaran baladevo ‟pi madirāgandham uttamam | āghrāya madirātarṣam avāpātha varānanaḥ ||5|| (Gupta, p. 451) Wilson translates these stanzas as follows: Whilst the mighty Śesha, the upholder of the globe, was thus engaged in wandering amidst the forests with the herdsmen, in the disguise of a mortal--having rendered great services to earth, and still considering what more was to be achieved--Varu a, in order to provide for his recreation, said to his wife V ru (the goddess of wine), "Thou, Madir , art ever acceptable to the powerful Ananta; go therefore, auspicious and kind goddess, and promote his enjoyments." Obeying these commands, Váruní went and established herself in the hollow of a Kadamba tree in the woods of Vrindávana. Baladeva, roaming about, came there, and smelling the pleasant fragrance of liquor, resumed his ancient passion for strong drink. (Wilson: VP, p. 571). 22 MW translates adṛṣṭaphala as “a result or consequence which is not yet visible or hidden in the future.” Accordingly, a dṛṣṭaphala probably constitutes an effect that can be achieved immediately. 23 See also comm. on sūtra 16. 10 ratyānandasyodbodhe anirvacanīyānandasya kāraṇabhūtatvāt ||2|| Because of the indescribable enjoyment being the cause as to the awakening of the enjoyment of sexual passion. The comm. on sūtra 1 uses the term “indescribable enjoyment” (anirvacanīyānanda) in order to refer to the indescribable enjoyment which results from drinking and equals it with the prevention of ejaculation. ratyānandasyeti | anutarṣasvīkaraṇe kṛte satīti jñeyam | anena vākyena anayoḥ kāryakāraṇasaṅgatiḥ upapāditā bhavati, tathā24 cāyam arthaḥ - anutarṣasvīkaraṇe kṛte sati nidhuvanavyāpāre ratyānando ’nirvacanīya utpadyate[,] netarathā, sāmudrikakaṇāmiśritasya25 sūpaśākādidravyasyeva nīrasaḥ svāduḥ prādurbhūyate ity arthaḥ ||2|| “Of the enjoyment of sexual passion,” [as the sūtra states]. [Sexual arousal arises] after the consumption of liquor has been performed – this should be known. By these words the cause-effect-relationship of these two is given. And likewise the following notion – after the consumption of liquor has been performed, there arises an indescribable enjoyment of sexual passion during the sexual intercourse.26 Otherwise it does not. [For if one consumes alcohol,] the [former] flavorlessness appears as palatability, like [in the case] of ingredients such as vegetables in a soup when they are blended with grains of sea-salt – this is the meaning. The passage anayoḥ kāryakāraṇasaṅgatiḥ has to be understood as follows: the effect (kārya) is the enjoyment of sexual passion (ratyānanda) whereas the cause (kāraṇa) is the consumption of liquor (anutarṣasvīkaraṇa). In other words, the consumption of alcohol constitutes a prerequisite for the ability to enjoy sexual intercourse. Moreover, the comm. compares intercourse without prior alcohol consumption to unsalted (and thus flavorless) soup (cf. the German idiom “Da fehlt das Salz in der Suppe.”)27 anyad apy anirvacanīyam upakārāntaraṃ tṛtīyasūtreṇa anuśāsti = sampradarśayati – He teaches – for anuśāsti (he teaches) one can also say sampradarśayati – (yet) another indescribable advantage by the means of the third sūtra: By contrast, the stanzas subsequent to sūtra 33 state that “at the time of death, this man obtains Urvaśī‟s world” (urvaśīlokam āpnoti antakāle tu saḥ pumān), that is, heaven. 24 emendation: this space is missing in the edition 25 emendation: the edition has sāmudrikaṇāmiśritasya 26 Within the framework of this thesis, I will translate nidhuvanavyāpāra as well as narmavyāpāra as “(sexual) intercourse” (cf. Das, p. 432). 27 lit. “The salt in the soup is missing,” viz., the extra something is lacking. 11 udañjyabhyutthāne pracetasaḥ kanyāyāḥ svīkaraṇasya paramakāraṇatvam ||3|| The consumption of Varuṇa‟s daughter is the primary cause as to the erection of the penis.28 udañjyabhyutthāne iti | pāśinaḥ ātmajayā29 saha atiprītyupacayena tādātmyabhāvaṃ gamite sati nimittakāraṇasyātyupakārakatayā taddvārā svakīyānandasyānirvacanīyāhlāde30 prayojakībhūtaṃ bhavatīty arthaḥ | anena vākyenātyāvaśyakatayā tādṛkvyāpārasya purastāt tādṛṅnirveśanam sampādya tatpurastāt saptatantoḥ karmādhikāre ‟dhikāritā, itarathā nimittakāraṇe utsāhaśaktibhraṃśāt sākalyena narmavyāpāradhvaṃso bhavatīty arthaḥ ||3|| “As to the erection of the penis,” [as the sūtra states]. After he has been sent into a state of identity with the daughter of Varuṇa due to the increase of extraordinary enjoyment –, by means of this, [i.e.] by means of the extraordinary conduciveness of the instrumental cause, the indescribable joy of the own enjoyment is instigated – this is the meaning. By these words [there is hinted at that] by extraordinary necessity, before such a performance [one must have] accomplished such an enjoyment31 [i.e. drinking] and before that [one must have] the authority as to the right to the performance of the sacrifice. Otherwise, because of the loss of the strength of the power [that resides] in the instrumental cause, the annihilation of the sexual intercourse [takes place] entirely – this is the meaning. Although the sūtra deals with the erection of the penis (udañjyabhyutthāna) the commentator does not explicitly mention this here. It is merely stated that consumption of alcohol constitutes the instrumental cause (nimittakāraṇa) which leads to “own enjoyment” (svakīyānanda) – which might or might not equal the term udañjyabhyutthāna that is used in the sūtra – and that the drinking puts the man into some state of identity with the goddess Vāruṇī.32 It seems noteworthy that a man is identified with a female goddess in such a way. etasya sūtrasya rāddhāntasūtraṃ darśayati – He teaches the sūtra that constitutes a conclusion of the preceding sūtra: MW only lists „erect and unctuous“ for udañji, but Das points out that this term is frequently used as a term for penis, especially in the texts contained in the KĀKU (cf. Das. p. 388). 29 emendation: the edition has ātmajāyayā 30 emendation: the edition has svakīyānandasyānirvacanīyālhāde 31 The term nirveśana does not occur in either MW or Apte, but as nir- viś can have the meaning “to enjoy” (MW, p. 558) and, besides, nirveśanīya is attested as “to be gained or enjoyed” (ibid.), it seems most plausible to translate nirveśana as “enjoyment.” The comm. on sūtra 9, in turn, states that by “enjoyment” there is meant “drinking” (nirveśanaṃ pānaṃ) which he justifies by quoting a particular stanza of the RAGH. 32 Undoubtedly, the consumption carried out by the man is addressed here – for if the woman‟s drinking was addressed, the locativus absolutus would read gamitāyāṃ satyām rather than gamite sati. 28 12 prayojyaprādhānyakartṛtvābhāve ratitantraṃ vidhātum aśakyatvāt ||4|| Because of the incapability of arranging the system of passion [viz. sexual intercourse]33 when there is absence of the main agency of that which is to be instigated. According to the sūtra, one cannot implement preparatory measures concerning sexual intercourse if its necessary prerequisite, i.e. the “main agency of that which is to be instigated” (prayojyaprādhānyakartṛtva), is absent. This rather abstract statement is further elucidated by the comm. prayojyaprādhānye34 iti | prayojyasyodañjeḥ prādhānyakartṛtvam abhyutthāne sati sampadyate, tadabhāve abhyutthānābhāve „nimittāpāye naimittikasyāpy apāya‟35 iti nyāyena ratitantraṃ lupyate, kutaḥ? nimittakāraṇasyābhāvāt, yathā turīvemādisattve paṭakāryasyotpattir netarathā tathā abhyutthānasattve tantravidhānasyotpattiḥ | anena vākyenātyāvaśyakatvenānutarṣasvīkaraṇaṃ sampādya tatpurastāt nidhuvanavyāpāre pravṛttir vidheyā iti bhāvaḥ ||4|| “[Of] the main [agency] of that which is to be instigated,” [as the sūtra states]. When there is [found] erection [of the penis], the main agency of that which is to be instigated, [i.e.] of the penis, is met with. In its absence, [i.e.] in the absence of the erection [of the penis], according to the rule “If there is loss of the (instrumental) cause, there is also loss of the [related] effect,” the system of passion is extinguished – why? Because of the absence of the instrumental cause. If there is existence of a weaver‟s shuttle, a loom and so on, there is [also] occurrence of weaving – otherwise there is not –, in the same manner, when there is existence of the erection [of the penis], there is [also] occurrence of the arrangement of the system [of passion]. This term is also found in Bāṇa‟s KĀD (cf. Warder 4, p. 33). At first glance, this partial quotation of the sūtra suggests that prayojyaprādhānya constitutes the first component of the compound and that it represents the locative case. However, since the subsequent section of the comm. explains the compound by separating it into prayojya and prādhānyakartṛtva, this segmentation does not seem to fit. Thus, it is more likely that prayojyaprādhānye constitutes an abbreviation of the compound that occurs in the sūtra which – just like the latter – takes the locative case. 35 The rule quoted here constitutes a Paribhāṣā, i.e. a rule which is considered instrumental in the correct interpretation of a sūtra (cf. Brill, p. 2-4), that originally was applied within the scope of Vyākaraṇa. According to Abhyankar, who presents a tabular synopsis in alphabetical order of all the Paribhāṣas he has identified across 18 different Paribhāṣa-collections (cf. Brill, p. 7), this rule (no. 275 in the table) is contained in 14 of these works, e.g. as no. 40 in the Paribhāṣāsūcana by Vyāḍi. (cf. Abhyankar, p. 19) Its meaning is illustrated by i.a. the following example: chattranimittā chāyā chattāpāye na bhavati | (ibid.) In my own translation: The shadow whose (instrumental) cause is the umbrella does not occur if the umbrella is lost. 33 34 13 By these words [there is hinted at that] by extraordinary necessity, the consumption of liquor has to be completely accomplished before [any] practice concerning sexual intercourse is to be arranged – this is the sense. Here the comm. interprets the compound prayojyaprādhānyakartṛtva that is found in the sūtra as “erection of the penis.” Accordingly, if one‟s penis is not erect, one is not capable of duly preparing the “system of passion,” viz. the sexual intercourse.36 The comm. on sūtra 5 refers to these preparatory measures which the present text passage deals with as “external system” (bāhyatantra), defined as “the performance of kissing and so on” (cumbanādivyāpāra).37 Thus, erection is classified as a necessary condition of the successful arrangement of intercourse. The commentator illustrates this statement by presenting the analogy that weaving requires the presence of various weaver‟s tools. idānīm sūtracatuṣṭayasya sākalyena kṛtsnaṃ tātparyārthaṃ saṅgṛhya avyabhicaritaṃ sarvasūtrāṇāṃ rāddhāntavākyaṃ sampradarśayati – Now, entirely summarizing the whole meaning of the purport of the [preceding] quaternion of sūtras, he consistently teaches the concluding words of all these sūtras: prayojye narmavyāpāravistāre abhyutthānaviśiṣṭodañjyabhāve sarvāṅgīṇavyāpāropalakṣitaṃ ratitantraṃ kartuṃ adhikārābhāvāt ||5|| As for the segue into sexual intercourse that is to be instigated, because of the absence of the right to perform the system of passion that is characterized by a performance which concerns the whole body when there is absence of a penis that is characterized by erection. The core statement of this sūtra is that one cannot perform the “system of passion” (ratitantra) if the penis is not erect. Moreover, it states that this system is “characterized by a performance which concerns the whole body” (sarvāṅgīṇavyāpāropalakṣita). This modifier probably serves to provide the reason why an erection is required for sexual intercourse. prayojye narmavyāpāravistāre iti | pūrvasmin sūtre bāhyatantre38 yat kiñcid avacchedenādhikārikatvaṃ nirūpitam[,] asmin sūtre tu prayojakasya sākalyena narmapravṛttinimittasyābhāve jāyamāne sati prayojyavyāpāre ‟pi atyantābhāvasya The comm. on sūtra 6 clearly identifies ratitantra with narmavyāpāra (“sexual intercourse”). See comm. on sūtra 15. Stanza 7 of the KK also provides a definition of bāhyatantra. 38 emendation: the edition has vāhyatantre 36 37 14 vidhānaṃ nirvyavasāyenaiva prāptaṃ bhavati, kiñcid viśeṣavidhānaṃ yatra nopalabhyata iti bhāvaḥ | tasmād anutarṣasvīkaraṇād anantaram eva narmakarmādhikāre ādhikārikatvam iti pañcasūtrāṇām eka eva tātparyārthaḥ | māghakirātaraghuvaṃśeṣu siddhāntitasya vākyasyaivāyam anuvādaḥ na tv apūrvavidhānaṃ svamanīṣayā upakalpya proktam iti śaṅkanīyam ||5|| “As for the segue into sexual intercourse that is to be instigated,” [as the sūtra states]. In the preceding sūtra, there is somewhat separately examined the authority concerning the external system. In this sūtra, when there is entirely found absence of that which instigates [the practice of the loveplay], [i.e.] of the instrumental cause of the practice of the loveplay, then, even if [there is found some] action with regard to that which is to be instigated, the arrangement of that which has absolute absence [of erection] is only accomplished by strenuous effort, in which case no peculiar arrangement at all is achieved – this is the sense. Therefore, only immediately after the consumption of liquor, there is the authority as to the right to the performance of intercourse – this is the single meaning of the purport of the five sūtras. This has to be regarded as a mere explanatory reference to established words [found] in the Māgha, the Kirāta, and the Raghuvaṃśa39 but not as an unprecedented arrangement [of words] that has been compiled and taught through own reflection. In my understanding, the comm. states that if the penis is not erect, one could still try to implement futher preparatory measures as to intercourse. In this case, however, any 39 The three works the comm. refers to are Sanskrit Kāvyas. Raghuvaṃśa can be clearly identified as the title of Kālidāsa‟s famous poem RAGH. The title Kirāta probably refers to the KIR, the only known work by the poet Bhāravi (cf. Warder 3, p. 199) – the fact that Adam lists “Bharaviya or Kirata Kavya” as one of the books read in school in the District of South Bihar in the 19th century (cf. Adam, p. 56) strongly supports this hypothesis. By Māgha there is referred to the ŚIŚ which was composed by the poet Māgha and is thus also known by the name of Māghakāvya (cf. MW, p. 805). In the 19th century District of Tirhoot (located in today‟s Bihar) these three works constituted precisely those three canonical books read in school belonging to the genre “literature” (as opposed to e.g. “grammar,” “lexicology,” and “law”). Considering the fact that these three Kāvyas are not the only ancient Indian literary works containing references to alcohol consumption in connection with intercourse (Kalidāsa‟s Meghadūta would be another example, cf. Eraly, p. 9), this exact correspondence seems rather striking. Furthermore – just as the comm. at hand – the list of the books read in school provided by Adam refers to the ŚIŚ and the KIR by the titles of Māgha and Kirāta, respectively (cf. Adam, p. 58). Although I do not have any assured knowledge of how commonly used these designations were in which region of India at what time, one could take this as an indication that the commentator might have lived in the north-eastern part of India around the 19th century. Moreover, I would like to draw attention to the AVI, a work in early Avadhī by the author Lāldās Gupta (17th century), which states that Rāma has read various Kāvyas during his boyhood, including “Raghu, [...] Māgha, and Kirāta.” Saksena calls this passage “one of the many instances of absurd anachronisms” (Saksena, p. 14). In my opinion, the fact that the three poems are referred to in an inappropriate context in the AVI points to the assumption that the mention of these texts can be used as a literary topos meant to express ancient tradition. This might – at least to some extent – also be the case regarding the comm. at hand. 15 further arrangement of the unerect penis, viz. “of that which has absolute absence [of erection]” (atyantābhāvasya), would prove to be utterly laborious and thus the entire preparation of sexual intercourse would be compromised fundamentally. As the comm. states, the first five sūtras deal with the prerequisites for a successful sexual intercourse. By summarizing the purport of this section, one can extract as a core statement that drinking facilitates the emergence of desire which in turn is responsible for the erection of the penis, viz. the most important requirement for sexual intercourse. 16 2.2. Beneficial Effects of Alcohol Consumption I (Sūtras 6-15) This section, which lists several benefits that arise from the consumption of alcohol in the context of sexual intercourse, more or less constitutes the core of the doctrine. Amongst others, it states that drinking instigates the utterance of poetic words, leads to both a very hard penis and the ability to delay ejaculation, and results in insensitivity to pain on the part of the woman. kiñca dvitīyāvasthām atikrāntasya diṣṭayātmajayā40 saha asaṃstutapremaprāduṣkaraṇe saṃyuktasya janasya saprakārakarasotpattyanubhave tādṛṅmanīṣāyā abhāvāt sīdhusaṅgrahaṇaṃ paramakāraṇatvena nābhimatam[,] taditarāvasthāyāṃ tu andhasaḥ śamalasya(*) anirvacanīyānandaprakāśane svīkaraṇatvena saṅgrahaṇam atyāvaśyakatvenābhimatam eva, īdṛksaṃvidā yāthārthyajñānaṃ parikalpya tādṛkkarmādhikāre anutarṣasvīkaraṇam atyāvaśyakatamam iti narmavyāpārakartṝṇām āptavākyavat yathārthopadeśam anuśāsti – Moreover, for a person who is beyond the second age-group [i.e. in the first one]41 and is fixed on the manifestation of unparalleled joy together with the previously mentioned42 daughter [of Varuṇa], the acquisition of spirituous liquor is not considered the primary cause [as to the occurrence of an indescribable juice]43 – this is because during the experience of the occurrence of a distinctive juice, there is absence of reflection for suchlike. But in the age-group which is different from this one [viz. in the second one], as the indescribable enjoyment of the nectar-like impurity (*) becomes manifest through the consumption [of alcohol], [its] acquisition is considered extraordinarily necessary. With such an understanding [initially] having conveyed the suitable knowledge – [viz.] that the consumption of liquor is absolutely extraordinarily necessary in [order to have] the right to such a performance – he teaches the suitable instruction which is furnished with authoritative words of [other] authors on sexual intercourse: 40 emendation: the edition has diṣṭyātmajāyayā According to MW, the four periods of human life (viz. childhood, youth, manhood, and old age) are referred to as avasthācatuṣṭaya (cf. MW, p. 106). Apparently, these four stages can be labeled as bālya, paugaṇḍa, tāruṇya, and vārdhakya (cf. http://marathidictionary.org/meaning.php?id=3446&lang=Marathi – however, this dictionary does not name the source of this terminology). It should be pointed out that the commentator only assumes three age-groups in a way that he differentiates between childhood, the “second age-group” and old age (cf. comm. on sūtra 16, 17 and 19). This is not surprising, as there are a number of classification schemes regarding the different stages of life. For instance, Nīlakaṇṭha lists ten stages in his comm. on the MBH, the hymn 5.28.3 of the Atharvaveda posits three stages (bālya, tāruṇya, and vārdhakya) (cf. Tilak, p. 35, 71). I am fully aware that the terminology the commentator uses here rather suggests that the first paragraph deals with the third age-group, whereas the second paragraph deals with the first and the second one. However, judging from the statements about the features of the age-groups which are found in sūtras 16-19 along with their comm., I consider the proposed assignment the only consistent one. 42 lit. “shown.” 43 cf. sūtra 6. 41 17 (*) annamalarūparetasa ity arthaḥ | “[...] of semen that consists of spirituous liquor” – this is the meaning.44 The editor applies the term annamalarūparetas in order to elucidate the meaning of the words andhasaḥ śamala (“the nectar-like impurity”) that are found in the comm. He probably makes use of the negatively connoted term annamala for alcohol in order to indicate that (and why) śamala – which, just as mala, literally means “impurity” – is used in the sense of alcohol here. Accordingly, andhasaḥ śamala has to be understood as “nectar-like alcohol” which, as the editor states, is contained in semen. Consequently, the commentator seems to have interpreted the words of the sūtra – “the acquisition of spirituous liquor is the primary cause as to the occurrence of an indescribable juice” (anirvacanīyarasotpattau sīdhusaṅgrahaṇasya paramakāraṇatvam) – as follows: If the man consumes alcohol,45 his ejaculate will display a distinctive (saprakāraka) feature, that is, it will contain alcohol.46 Moreover, as the commentator states, a person of the wrong age-group would be insensitive to an enjoyment of that kind – insensitive in such a way that it is experienced (anubhāva) but not thoroughly reflected (manīṣā). This statement exhibits notable similarities to the one found in the comm. on sūtra 18, namely that a boy is not allowed to consume alcohol and perform sexual intercourse “because of the absence of maturity for the semen, [i.e.] for the nectar-like juice” (andhasaḥ rasasya retasaḥ paripakvatāyāḥ abhāvāt). Although I am not entirely sure about the exact meaning of “maturity” (paripakvatā) in this context, I consider it plausible that “indescribable juice” (anirvacanīyarasa) as well as “distinctive juice” (saprakārakarasa) and “nectar-like juice” (andhasaḥ rasa) are coreferential and signify the man‟s ejaculate which, as a result of drinking, contains alcohol. MW lists “excrement” and “spirituous liquor” as possible translations for annamala. In the latter sense, this term is only once attested, namely in MAS 11.93 (cf. MW, p. 45) where alcohol is compared to excrements: 44 surā vai malam annānāṁ pāpmā ca malam ucyate | tasmād brāhmaṇa.rājanyau vaiśyaś ca na surāṁ pibet || (cf. http://sarit.indology.info/downloads/manusmrti.html) In Bühler‟s translation: Surâ, indeed, is the dirty refuse (mala) of grain, sin also is called dirt (mala); hence a Brâhmana, a Kshatriya, and a Vaisya shall not drink Surâ (Bühler, p. 450). 45 As women have not been mentioned in the core text so far, I consider it more likely albeit not compelling that a man‟s rather than a woman‟s ejaculate is addressed here. 46 In this context, I would like to draw attention to the fact that, according to White, in early Kaula sources, sexual intercourse was primarily viewed as a means to the production of the so-called “clan nectar” (kulāmṛta) whose offering and consumption constituted a central part of their ritual practice. The same applied to a variety of other substances, such as menstrual blood or alcohol, which were also often referred to as “nectar.” Especially, it was common practice to prepare mixtures of such fluids. In this context, White also mentions a particular Kaula consecration ritual during which the clan master first consumes substances such as alcohol, semen and menstrual blood, whereafter he performs sexual intercourse and finally ejaculates in the mouth of the newly initiate (cf. White, p. 76-77). Thus, I consider the aforesaid interpretation of the present section of the comm. quite plausible. 18 ratitantravilāse anirvacanīyarasotpattau sīdhusaṅgrahaṇasya paramakāraṇatvam ||6|| During the play of the system of passion, the acquisition of spirituous liquor is the primary cause as to the occurrence of an indescribable juice. Even if one disregards the comm., the wording “occurrence of an indescribable juice” (anirvacanīyarasotpatti) suggests that this sūtra in some way addresses (the man‟s) ejaculation. Furthermore, I would like to emphasize that the sūtra itself does not make any statement about age-groups. ratitantravilāse iti | ratitantravilāse narmavyāpāravilāse anirvacanīyarasotpattau ṣaḍvidharasād atirikto yo rasaḥ amṛtāndhasām upabhogayogya iti yāvat, kādambararasasya anuprāśanasya paramakāraṇatvam, tādṛgrase sampīte sati nidhuvanavyāpāravistāre rasabhāvanāviśeṣacaturāṇām anirvacanīyasukhodbodhaṃ janayatīty arthaḥ ||6|| “During the play of the system of passion,” [as the sūtra states]. During the play of the system of passion, [i.e.] during the play of sexual intercourse, the consumption of the Kādambara-juice is the primary cause as to the occurrence of an indescribable juice – a juice which is different from the sixfold rasa47 and which is conducive to the enjoyment of those whose food is Amṛta [viz. of the gods] – such is the explanation. If such a drink [i.e. the Kādambara-juice] has been drunk, during the segue into sexual intercourse, it causes the awakening of indescribable pleasures for those being skilled as to the distinctiveness of the production of [such a] juice (or: as to the distinctiveness of rasabhāvanā)48 – this is the meaning. According to Das, the term rasa is quite commonly used in different meanings within one and the same text (cf. Das, p. 147). Obviously, this is also the case in this section of the comm. Note that the sūtra itself does not state anything but that the consumption of spirituous liquor is responsible for the occurrence of some fluid that is beyond description 47 The GU also qualifies rasa as six-fold (ṣaḍvidha). This work also states that flesh, blood etc. derive from that rasa. In Das‟ opinion, the qualification of six-fold makes it rather likely that the term has to be understood as “taste” in this context (cf. Das, p. 147). By ṣaḍvidharasād atirikto yo rasaḥ, however, the commentator clarifies that – although he is acquainted with the notion of the six-fold rasa – the sūtra at hand deals with a different conception of this term. 48 By the usage of rasabhāvanā, the commentator seems to add another layer to his word play surrounding the term rasa. According to Deshpande, rasabhāvanā constitutes the creation of rasa (here to be understood in the sense of a “taste of a literary work”) by means of generalizing or universalizing a particular object in question, e.g. the mental state of a character in a play, using specific poetic embellisments. (Cf. Deshpande, p. 169) As far as I can judge, the exact methods or procedures that inhere in the rasabhāvanā are not relevant to text at hand and the composer of the comm. simply intended to incorporate an allusion to Alaṃkāraśāstra, virtually comparing those who are educated in the doctrine of the Sūtra (viz. know how to accomplish an anirvacanīyarasotpatti) to those who have a taste for the poetical. 19 (anirvacanīyarasotpatti) – terms such as andhas, śamala, or annamala do not occur anywhere in the 33 sūtras of the KS. Therefore, I would like to point out the possibility that the composer of the KS never had such a highly specialized interpretation of anirvacanīyarasa in mind but just meant to refer to the occurrence of some ejaculatory fluid which is very much appreciated and thus attributed by anirvacanīya (“indescribable”). kiñcānyad apy anirvacanīyaṃ rasaviśeṣāntaraṃ sīdhuprāśanenānudarśayati – Moreover, he also shows yet another disctintiveness of the [Kādambara-]juice (or: of taste)49 [that can be reached] by the consumption of spirituous liquor: lalitavibhramabandhavilāse puṣkarādhipater ātmajāyāḥ naisargikasvabhāvaḥ ||7|| The inherent nature of the daughter of the king of heaven [viz. Vāruṇī] lies in the play of arrangements of words on lovely amorous gestures. The compound lalitavibhramabandha constitutes a quotation of stanza 9.36 of the RAGH by Kālidāsa where lalitavibhramabandhavicakṣaṇaṃ is one of the attributions to wine (madhu).50 Thus, the statement made in the sūtra basically constitutes a paraphrase of the statement of this stanza. Kāle, however, translates the aforementioned compound as “clever (or able) in giving rise to graceful amorous actions” (Kāle: RAGH, p. 74), that is, he interprets bandha as “giving rise to” rather than as “arrangement of words.” Even though it is not entirely clear that, in the sūtra, this term is understood as it has been suggested (as for the comm., there can be no doubt), I consider this option more likely, for if Kāle‟s translation was the correct notion,51 sūtra 7 would constitute nothing more than a rough, unspecific paraphrase of the core statement of the KS, namely that alcohol consumption is relevant to the love act. Applying the proposed interpretation, the sūtra‟s purport would be that drinking, viz. becoming one with Vāruṇī, constitutes a sufficient condition for the emergence of 49 50 As in the case of rasabhāvanā (see above), this pun was probably intended. The respective stanza (9.36) reads as follows: lalitavibhramabandhavicakṣaṇaṃ surabhigandhaparājitakesaram | patiṣu nirviviśur madhum aṅganāḥ smarasakhaṃ rasakhaṇḍanavarjitam || (Kāle: RAGH, p. 207) Kāle translates this stanza as follows: “The fair ladies merrily drank wine, the friend of love, which excelled the Bakula flowers in sweet smell and which was clever (or able) in giving rise to graceful amorous actions in such a manner as not to mar (come in the way of the pleasure of) their love sports with their husbands.” (ibid., p. 74) As the comm. on sūtra 9 quotes from the second line of this stanza, the commentator was doubtlessly aware of this intertextual figure. 51 Note that this does not necessarily mean that Kāle‟s translation constitutes a misinterpretation of stanza 9.36 of the RAGH. It is also possible that the author of the KS construed the meaning of this stanza in a way it was never intended by Kālidāsa. 20 “arrangements of words on lovely amorous gestures,” whereas the comm. holds the view that it is a necessary condition as well – “otherwise [they do] not [occur]” (netarathā). lalitavibhramabandheti | „puṣkaraṃ sarvatomukham‟ ity amaraḥ |52 puṣkarādhipateḥ ātmajāyāḥ lalitavibhramabandhaprāduṣkaraṇe naisargikaḥ svabhāva iti sūtrasyārthaḥ | atra puṣkarādhipatiśabdena pratīcyāḥ kāṣṭhāyāḥ adhipatir lakṣyate, tasya ātmajāyāḥ vāruṇyā anuprāśane kriyamāṇe lalitavibhramabandhānāṃ prakaṭīkaraṇe prayojikā bhavati netarathā, kṛtsnavāṅmayasyādhidaivikarūpatvāt nirvyavasāyenaiva antaḥkaraṇasyāhlādakāḥ rucikaraprabandhāḥ atalapradeśāt kamalaniḥsaraṇam iva prāśanakartur mukhapadmanīḍāt prādurbhūyanta ity arthaḥ | idam eva rasaviśeṣāntaraṃ[,] sannipatyopakārakanyāyena paramāpūrvasādhane prayojakībhūtaṃ kāraṇaṃ[,] nibandhavarṇānāṃ53 śravaṇamātreṇa taddvārā manasijodbodhe anirvacanīyasādhanatvena paramakāraṇatvam, ayam eva tasyāḥ naisargikasvabhāva iti ||7|| “[Of] arrangements of words on lovely amorous gestures,”[as the sūtra states]. “For sarvatomukha (heaven) one can also say puṣkara,” as Amara states. In the manifestation of arrangements of words on lovely amorous gestures, the nature of the daughter of the king of heaven is inherent – this is the meaning of the sūtra. Here the expression “king of heaven” means “the king of the western cardinal direction” [that is, Varuṇa]. If the consumption of his daughter, [i.e.] of Vāruṇī, is being performed, she becomes the instigator as to the manifestation of arrangements of words on lovely amorous gestures – otherwise [they do] not [occur]. Because the entire manner of speech proceeds from divine influence, by strenuous effort, literary compositions which cause pleasure and refresh the mind become manifest from the nest of the mouth-lotus of the one who performs the consumption [of alcohol] – like the emergence of a lotus from the depth – this is the meaning.54 This is indeed another disctinctiveness of the [Kādambara-]juice (or: of taste). It is the instigating cause as to the highest unprecedented accomplishment – by way of directly being a means [to the very same]. Only by hearing the words of [such a] literary composition, it [viz. alcohol] becomes the primary cause as to the awakening of the mind- 52 In the AK, the respective section reads as follows: kabandham udakaṃ pāthaḥ puṣkaraṃ sarvatomukham ||474|| (Āchārya: AK, p. 45). emendation: the edition has nirbandhavarṇānāṃ 54 In the previous section, the commentator talks about lalitavibhramabandha-prāduṣkaraṇa, whereas in the present sentence, the subject is rucikaraprabandhāḥ, and the predicate is prādurbhūyante. This striking parallelism supports the assumption that rucikaraprabandhāḥ and lalitavibhramabandhāḥ are coreferential. 53 21 born [viz. Kāma] which is [its] indescribable accomplishment. This is indeed her [viz. Vāruṇī‟s] inherent nature. According to the commentator, alcohol consumption constitutes the very means to the production of poetic words of erotic contents. He justifies his assertion by claiming that all rhetoric is a product of divine influence which is why the goddess Vāruṇī has to be internalized in order to be able to express oneself creatively in such a way. The last section of the comm. goes one step further by stating that only the perception – presumably by the sexual partner – of these “arrangements of words” which emerged as a result of drinking leads to the awakening of the god of love.55 anyad apy upakārāntaram uttarasūtreṇa sampradarśayati – He teaches yet another advantage by means of the following sūtra: upaśyāmayā saha madhuvāro udañjidhārṣṭye56 prayojakaḥ ||8|| The repeated drinking together with an Upaśyāmā instigates the audacity of the penis. upaśyāmayeti | śyāmāvasthāyā upa samīpe vartate sā upaśyāmā[,] tayā caturdaśapañcadaśahāyanātmikayā yoṣayā saha madhuvāro madhupānāvṛttiḥ udañjidhārṣṭye atyantadṛḍhataratve prayojako bhavati, anena vākyena parisaṃkhyāvidheḥ svarūpaṃ prakāśitaṃ bhavati | tathā57 cāyam arthaḥ - atikrāntāvasthayā saha madhuvāre jāyamāne udañjidhārṣṭyaṃ naivotpadyate[,] tayā saha tādṛgvyavasāyaḥ58 ? (sya) vaiyarthyatāṃ pratipadyate nyubjaghaṭopari59 jalapūraṇanyāyena, tasmāt ratitantravilāse udañjidhārṣṭye manīṣāvatā puruṣeṇa galitayauvanayā saha madhuvāro naiva kartavya ity arthaḥ | nirarthakaprayāse kasyāpi matir naivotpadyata iti nyāyāt ||8|| “[Together] with an Upaśyāmā,” [as the sūtra states]. An Upaśyāmā is somebody who is in the near vicinity of the age-group of a Śyāmā.60 Together with this 14- or 15-year-old girl, the repeated drinking, [i.e.] the repetition of drinking liquor, instigates the audacity of the Unfortunately, the phrasing of the comm. supports no direct conclusions as to the gender of the “producer” and the “perceiver,” respectively. 56 See also sūtra 13. 57 emendation: this space is missing in the edition 58 emendation: the edition has tādṛkvyavasāyaḥ 59 Here, upari is directly attached to the nominal stem. This feature occurs several times in the comm. and in the KK. 60 See also footnote 66. 55 22 penis, [i.e.] the exceeding hardness [of the penis]. By these words the peculiar nature of the rule of “limitation” is displayed.61 And likewise the following notion – when the repeated drinking together with one who is beyond this age-group takes place, the audacity of the penis does not arise. [Is it] such a strenuous effort together with her? By filling water into a water-jar that is turned upside down, one finds (its)62 uselessness; therefore, by a man who is thoughtful as to the audacity of [his] penis during the play of the system of passion the repeated drinking together with [a girl] who has lost her adolescence should not be performed – this is the meaning. As a general rule, with pointless effort nobody‟s wish ever comes true. According to the comm., “audacity” (dhārṣṭya) signifies “exceeding hardness” (atyantadṛḍhataratva). Thus the man‟s penis gets exceptionally hard by consuming alcohol together with a 14- or 15-year-old girl. Moreover, the comm. clarifies that this result will not be obtained if the girl is at another age which is why a man who is aware of this fact would not waste his time by drinking together with such a girl.63 Unfortunately, the comm. lacks a rationale for this circumstance. dhanvantaryādīnāṃ matam anusṛtya kāpiśāyanasvīkaraṇe ‟nirvacanīyāhlādadyotakam upakārāntaram anudarśayati – Following the doctrine of Dhanvantari64 and so on, he teaches another advantage, which sheds light on the indescribable joy [that lies] in the consumption of liquor: śyāmayā saha nirveśanaṃ yāmadvayasopalakṣitadiṣṭāvadhiretaḥstambhane paramakāraṇam ||9|| Together with a Śyāmā, the enjoyment is the primary cause as to the restraint of the semen up to the time which is characterized by the length of one Yāma. In Mīmāṃsā-philosophy, parisaṃkhyā is used as a technical term signifying “exclusion, specification, limitation to that which is enumerated or expressly mentioned, so that everything else is excluded” (Apte, p. 988). In the given context, parisaṃkhyā probably means that sūtra 8 only deals with girls of a particular age-group. 62 “its” has to be understood as my attempt to translate the (sya), assuming that it somehow constitutes an abbreviation of vyavasāyasya. 63 Curiously however, sūtra 13 addresses the dhārṣṭya as well, although the comm. prior to 14 states that sūtras 9-13 deal with girls of the Śyāmā-age. Thus, the occurrence of “audacity” does not seem to be as age-restricted as the present section of the comm. suggests. 64 According to the BHP 9.17.1-4, Dhanvantari was an incarnation of Viṣṇu and the founder of Ayurvedic medicine. Moreover, he is said to be an eighth–generation descendant of Purūravas, the alleged author of the KS (cf. http://www.srimadbhagavatam.org/canto9/chapter17.html). Hence, this vividly attests the ahistoricality of the claim of Purūravas‟ authorship. 61 23 According to the comm. following this sūtra, “enjoyment” (nirveśana) has to be understood as “drinking” (pāna). Thus, if the man performs sexual acts together with a Śyāmā and has consumed alcohol beforehand, he will manage to delay ejaculation for up to three hours.65 According to Chauhan, withholding ejaculation is considered a highly desirable goal in all Kāmaśāstra treatises, as it was a generally accepted fact that it takes a long time to satisfy a woman. Moreover, premature “emission of semen” (vīryapāta, cf. also KK 96) was commonly associated with impotence (cf. Chauhan, p. ix, xiii-xiv). śyāmayā saheti | „ṣoḍaśavārṣikī śyāme‟ti vātsyāyanasūtre prasiddhiḥ,66 tādṛgavasthayā yoṣayā saha nirveśanaṃ pānaṃ „patiṣu nirviviśur madam aṅganā‟67 ity atra nirveśanaśabde pānaṃ lakṣyate, yāmapramāṇam yāmadvayasaṃ „pramāṇe dvayasaj‟ iti (pā- 5|2|37)68 sūtreṇa pramāṇārthe dvayasacpratyayaḥ69, tādṛkpramāṇopalakṣite diṣṭe kāle „kālo diṣṭopy anehāpī‟ti kośasmaraṇāt,70 tāvat kālam abhivyāpyeti yāvat, retaḥstambhane paramakāraṇam iti, tayā saha kāpiśāyanasya svīkaraṇe kriyamāṇe ekayāmaparyantaṃ varāṅgopari vrīhikaṇḍanavat āghātaṃ karotīty arthaḥ ||9|| “[Together] with a Śyāmā,” [as the sūtra states]. “A Śyāmā is a 16-year-old girl,” this is the general opinion in the manual of Vātsyāyana. The enjoyment together with a girl of such an age-group means drinking – “the fair ladies merrily enjoyed the intoxication [...] with their husbands;” here the word “enjoyment” refers to “drinking.” “The length of one Yāma” means “the measure of one Yāma,” according to the sūtra “The taddhita affix[...] dvayasaC [...] has the signification of pramāṇa „measure‟.” (Pā., 5.2.37), for the meaning of “measure” [one also finds] the dvayasaC-suffix. For a time that is characterized by such a measure, “For anehā (time) one can also say kāla as well as diṣṭa,” Apte as well as Böhtlingk identify yāma with a period of three hours (cf. Apte, p. 1311, Böhtlingk, p. 139). I was neither able to locate this quotation nor the term śyāmā itself in the KĀM. According to MW, the term Śyāmā (from śyāma “dark, black”) stands for a woman with peculiar characteristics (cf. MW, p. 1094). It also occurs in the ŚIŚ (stanza 8.36) where Hultzsch translates it as “young woman.” In his comm. on the ŚIŚ, Vallabhadeva defines the term as follows: ekavāraprasūtā | pradhānety anye (cf. Hultzsch, p. 81) “[One] who has given birth [to a child] once. According to others: the most important [one].” 67 Here the commentator quotes the RAGH by Kālidāsa (stanza 9.36.), albeit incorrectly as the original has madhum instead of madam. See also footnote 50. 68 In the AṢṬ, the respective sūtra reads as follows: 65 66 pramāṇe dvayasajdaghnañmātracaḥ ||5.2.37|| Sharma gives the following translation: “The taddhita affixes dvayasaC, daghnaC and mātraC occur to denote the sense of ṣaṣṭhī [viz. genitive] after a syntactically related nominal stem which ends in prathamā [viz. nominative] and has the signification of pramāṇa „measure‟.” (Sharma: AṢṬ, p. 535) 69 emendation: the edition has ddvayasacpratyayaḥ 70 In the AK, the respective section reads as follows: kālo diṣṭo ‟py anehāpi samayo ‟py atha pakṣatiḥ ||216|| (Āchārya: AK, p. 21). 24 from the tradition of the [Amara-]Kośa, up to such a [span of] time, [the drinking is] the primary cause as to the prevention of semen. If the consumption of liquor is being performed together with her, [for a span of time] up to one Yāma, he performs a thrusting – like a threshing of rice – upon the vagina – this is the meaning. Just like in case of sūtra 8, there is not provided an explanation as to why the girl has to be exactly of this age so that the desired effect arises.71 idānīṃ narmavyāpāravistāre ‟paricitanarmasukhānandāya nidhuvanāt pūrvaṃ kāpiśāyanaprāśanaṃ narmakhedāpanuttaye ‟tyāvaśyakatvenānudarśayati – Now, for the sake of unknown enjoyment of sexual pleasure during the segue into sexual intercourse, he teaches by extraordinary necessity the consumption of liquor prior to sexual intercourse, for the sake of the removal of the pain of the loveplay: “The pain of the loveplay” (narmakheda) is equivalent to the “pain [...] at the torn-apart seat of love” (manasijasadmavidīrṇavyathā) which the subsequent passage of the comm. makes mention of. nistanūruhavarāṅgasambhede yoṣāyā anuprāśanasyātyāvaśyakatvāt ||10|| Because of the extraordinary necessity for the consumption [carried out] by the girl when it comes to the splitting of the vagina which is free from body hair. Apparently, the term varāṅga comprises the inner as well as the outer region of the woman‟s pubic area, i.e. vagina and vulva, since, on the one hand, a vagina is naturally hairless (thus the modifier “free from body hair” (nistanūruha) would be redundant) and, on the other hand, the vulva cannot be split, viz. penetrated.72 nistanūruhavarāṅga iti | nirgataṃ tanūruhaṃ yasmāt tat nistanūruhaṃ[,] tanūruhāṇāṃ prādurbhāveṇa rahitaṃ tac ca tat varāṅgaṃ ca[,] tasya sambhedanaṃ73 svakīyenodañjinā mukhavidāraṇam[,] tādṛkkarmaṇi kriyamāṇe ajñātanarmavyāpārāyaireyaprāśanaṃ74 kārayitavyam, It might be sophistry, but I would like to point out the fact that the sūtra only states that the consumption of liquor has to be carried out together with a Śyāmā. This need not necessarily imply the subsequent intercourse has to take place with a 16-year-old girl as well. 72 Moreover, the explicit mention of hairlessness might serve to point to the girl‟s young age. 73 This does not constitute an exact quotation of the sūtra. The meaning, however, remains unchanged. 74 emendation: the edition has ajñātanarmavyāpārāyai reyaprāśanaṃ 71 25 kṛte aireyaprāśane manasijasadmavidīrṇavyathā sambhedakāle nānubhūyate, itarathā sadmavidīrṇajanyavyathayā sadmani sthitānāṃ nāḍīnāṃ viparyāsena(*) vyānavāyau saṅkaṭavyathā atitarām anubhūyate, tadvyathānivāraṇārthaṃ75 nidhuvanāt pūrvaṃ dvipalapramāṇaṃ kāpiśāyanaṃ pāyayitavyam ity arthaḥ ||10|| “The vagina which is free from body hair,” [as the sūtra states]. That [is called] free from body hair from which the body hair has disappeared; and that which is free from the occurrence of body hair, that is the vagina; and its splitting is the tearing apart of [its] opening by means of one‟s own penis. While such an action is being performed, for the sake of the unknown sexual intercourse, the consumption of spirituous liquor must be caused to be performed [by the girl]. After the consumption of spirituous liquor has been performed, at the time of the splitting, no pain is experienced at the torn-apart seat of love. Otherwise, due to the pain arising from the torn-apart seat [of love], [i.e.] due to the twist of the air tubes that are situated in this seat, the pain of narrowness with regard to the Vyāna-wind (*) is experienced excessively. For the sake of the prevention of that pain, a two Pala-measure76 of liquor must be caused to be drunk [by the girl] prior to the intercourse – this is the meaning. (*) vyānas sarvaśarīraga iti kośābhidhānāt | 77 “The Vyāna goes through the whole body,” as the [Amara-]Kośa-dictionary states. Apparently it is imagined that if the girl was not intoxicated at the time of penetration, the tubular organs that are responsible for the spread of the Vyāna-wind would be distorted – thus the Vyāna-wind could not pass through anymore and she would experience pain. Based on the fact that the comm. defines “splitting” of the vagina as “the tearing apart of [its] opening” (mukhavidāraṇa) and that it says that alcohol consumption has to take place “for the sake of the unknown sexual intercourse” (ajñātanarmavyāpārāya) one could speculate that – at least in the commentator‟s view – this section (that is, sūtras 10-13) deals with defloration. However, this cannot be ascertained beyond doubt. emendation: the edition has tadvyathānibāraṇārthaṃ According to Wilson, a Pala constitutes the “lowest measure of capacity, four being equal to one kuḍava, a measure of 13 ½ cubic angulas” (Wilson: Glossary, p. 390). With angula being equivalent to a finger‟s breadth (ibid., p. 26), i.e. ~1.9 cm, 13 ½ cubic angulas would equal ~92 cm³ and thus two Palas would equal ~46 ml. 77 In the AK, the respective section reads as follows: 75 76 prāṇo ‟pānaḥ samānaś codānavyānau ca vāyavaḥ ||126|| „hṛdi prāṇo gude „pānaḥ samāno nābhimaṇḍale ||**|| udānaḥ kaṇṭhadeśe syād vyānaḥ sarvaśarīragaḥ‟ ||**|| (Āchārya: AK, p. 12). The two latter verses are in turn taken from the ŚS (stanza 3.7.). Vasu translates them as follows: “The seat of the Prāṇa is the heart; of the Apāna, anus; of the Samāna, the region about the navel; of the Udāna, the throat; while the Vyāna moves all over the body.” (Vasu, p. 24) According to the ŚS, all the winds perform different functions in the body, e.g. the opening of the eyes, thirst, or yawning. However, the function of the Vyāna is not explicitly stated (cf. ibid., p. 24-25). 26 tayā yoṣayā kāpiśāyane pīte sati uttarasūtreṇa pānajanyaṃ yat sukhaṃ tad darśayati – When the liquor has been drunk together with this girl, by means of the following sūtra he shows the pleasure that arises from drinking: kriyamāṇe ’nuprāśane nirbhedavyathā nānubhūyate ||11|| If the consumption [of liquor] is performed, the pain of splitting is not experienced. kriyamāṇe ’nuprāśana iti | priyasakhīdvārā kriyamāṇe 78’nuprāśane satīti jñeyam, madāvirbhāveṇa anusandhānābhāvāt nirbhedajanyā vyathā nānubhūyate ity arthaḥ ||11|| “If the consumption [of liquor] is performed,” [as the sūtra states]. It should be known that if the consumption is performed by the beloved female friend, because of the absence of attention due to the presence of intoxication, the pain that arises from the splitting is not experienced – this is the meaning. Here, the comm. ascribes the absence of the perception of pain to the girl‟s inattentiveness thanks to intoxication and not, as one could assume as well, to actual preservation of the girl‟s physical integrity. uttarasmin ghasre upakārakāntaram anudarśayati – As for the following day, he teaches another advantage: uttarasmin ghasre asambheditam iva varāṅgaṃ paridṛśyate ||12|| On the following day, the vagina is perceived as if it was unsplit. uttarasmin ghasre iti | varāṅgavidīrṇād anantaram uttarasmin ghasre dine asambheditam iva avidīrṇam iva paridṛśyate varāṅgam[,] idam eva upakārakāntaram ||12|| “On the following day,” [as the sūtra states]. Immediately after the vagina has been torn apart, [i.e.] on the following day – for dina (day) one can also say ghasra – the vagina is perceived as if it was unsplit, [i.e.] as if it was not torn apart. This is indeed another advantage. It remains undecided whether this sūtra primarily refers to the woman‟s or to the man‟s perception – or, of course, to the experience on both sides.79 Thus, it could in theory imply that also on the following day the girl does not experience any pain in her pubic region and 78 emendation: the edition has no avagraha Both due to the wording and due to the position of the sūtra in the text (the preceding one predominantly deals with the girl‟s perspective, the following one, however, with the man‟s), this is unclear. 79 27 therefore it appears to her as if no “splitting” had happened. Judging from the comm. on sūtra 13, however, this seems to imply that when the man penetrates the woman on the following day – that is, for the second time in two days –, the entrance of the girl‟s vagina will still feel as tight as it had at the time of the first penetration and thus it would appear as if no prior penetration had taken place. yoṣāyā anuprāśanena taddvārā uttararūpe80 phalavaiśiṣṭyaṃ sampradarśayati – He teaches the excellent effect for the man due to the girl‟s consumption [of liquor]: kriyamāṇe narmavyāpāre udañjer dhārṣṭyasya phalegrahiḥ paridṛśyate ||13|| While sexual intercourse is being performed, the fruitfulness81 of the audacity of the penis is perceived. This “audacity” (dhārṣṭya) has already been addressed in sūtra 8 along with its comm. which paraphrases it as “exceeding hardness” (atyantadṛḍhataratva) and cites the “repeated drinking together with an Upaśyāmā” (upaśyāmayā saha madhuvāro) as its cause. The present sūtra, by contrast, focuses on its relevance for sexual intercourse. The terms uttararūpa and pūrvarūpa mean “man” and “woman,” respectively. Das refers to the following section of Jayakṛṣṇadīkṣita‟s comm. on sūtra 15 of the PMS as containing the “definition” of these two terms which in turn is found in TAIU 1.3.3. (cf. PMS, p. 11; Das, p. 431-432): 80 tasyāḥ pūrvarūpatvena prādhānyāvagamāt puruṣasyottararūpatvāt, ādheyasvarūpeṇānuṣaṅgikatvād utsāhavardhane yuvatyabhilāṣāyāḥ prādhānyam, tathā ca śrutiḥ: “mātā pūrvarūpaṃ pitottararūpaṃ prajā sandhiḥ prajananaṃ sandhānam” iti śruteḥ, tasmād yuvatyabhilāṣaiva ratyutsāhavardhane hetur iti [...] | In my own translation – all but the translation of the quotation from the TAIU which has been borrowed from Charles Johnston (cf. http://www.universaltheosophy.com/sacred-texts/taittiriya-upanishad/): Because of the understanding of the predominance due to her being the initial form and because of the man being the final form. Due to the connection with this peculiar nature that can be assigned, there is predominance of the girl‟s desire, when it comes to the increase of enthusiasm. Hence also the Śruti: “The mother is the initial form; the father is the final form; the offspring is the mediating power; the engendering brings about the union.” Therefore, only the girl‟s desire is the cause of the increase of enthusiasm for lovemaking [...]. The sūtra itself states: yuvatyabhilāṣā ratyutsāhavardhane hetuḥ ||15|| (in the KĀKU, it is misnumbered as 14) Mokkapati translates it as follows (cf. Mokkapati, p. 3): Desire in a young woman is the cause of the increase of enthusiasm for lovemaking. In my opinion, it is not immediately evident from the quotation from the TAIU why the girl‟s desire is supposed to be the more relevant factor when it comes to the arousal of enthusiasm for intercourse. Most likely the comm. intends to justify the sūtra‟s claim by somehow associating pūrva and uttara with the notion of priority and inferiority respectively (which, in my judgement, is not the intention of this text passage in its original context). Unequivocally, however, the quotation from the TAIU proves that pūrvarūpa and uttararūpa can be used as terms for “woman” and “man” respectively, and its occurrence within the comm. on the PMS serves as evidence that they are actually used in this manner within treatises on erotics. 81 MW only lists phalegrahi as an adjective (“fruitful”, cf. MW, p. 717), but from the comm. where it is identified with avandhyasāmarthya it is obvious that it is used as a noun here. 28 kriyamāṇe narmavyāpāra iti | uttararūpeṇa kriyamāṇe narmavyāpāre nidhuvanavyāpāre udañjer dhārṣṭyasya yaṣṭikāṇḍam iva atikaṭhinatāṃ samprāptasya meḍhrasya phalegrahir avandhyasāmarthyaṃ paridṛśyate | etad uktaṃ bhavati – kāpiśāyanasya anuprāśanamātreṇātisaṅkucitatvaṃ prāptasya yoṣāyāḥ varāṅgasya atidṛḍhatamasyāpy udañjeḥ varāṅgamukhavidīrṇane sāmarthyābhāvāt parābhavaṃ prāpta evety arthaḥ | sambhedite ‟pi varāṅge kāpiśāyanaprāśanena atisaṅkocaṃ prāptasya yoṣāyāḥ varāṅgasya vivarakaraṇe udañjau mahatī vyathā prādurbhūyate iti bhāvaḥ | anena vākyena dvitīyāvṛttāv api punaḥ yonividīrṇasukhaṃ puruṣo ‟nubhūyate iti tātparyārthaḥ ||13|| “While sexual intercourse is being performed,” [as the sūtra states]. While sexual intercourse – for nidhuvanavyāpāra (“sexual intercourse”) one can also say narmavyāpāra – is being performed by the man, the fruitfulness, [i.e.] the fruitful capability, of the audacity of the penis, [i.e.] of the penis that has reached an extraordinary hardness like a wooden cane, is perceived. Thus it has been said – if the girl‟s vagina has reached extraordinary contraction only due to the consumption of liquor, [then,] even if the penis is most exceedingly hard, because of the absence of the [fruitful] capability of tearing apart the entrance of the vagina, only humiliation is reached [on the part of the man] – this is the meaning. Then again, if the vagina has [already] been split and the penis performs the opening of the girl‟s vagina that has reached extraordinary contraction due to the consumption of liquor, a huge pain becomes manifest [at the vagina]82 – this is the sense. By these words [there is hinted at that] also in the second repetition, the man experiences the pleasure of tearing apart the vagina – this is the meaning of the purport. By “if the vagina has [already] been split” (sambhedite ‟pi varāṅge), the commentator incorporates the information provided by sūtra 12 into his reasoning. For even if the vagina has been penetrated before,83 as a result of the girl‟s alcohol ingestion it would still feel “as if it was unsplit” (asambheditam iva). This way, the man can re-experience the “pleasure of tearing apart the vagina” (yonividīrṇasukha). Furthermore, I would like to draw attention to the fact that the commentator clearly differentiates between the “audacity” and its “fruitfulness” which becomes evident from the following passage: “even if the penis is most exceedingly hard, because of the absence of 82 Admittedly, this interpretation is based on the plot of the KK (see also chapter 4.1.). Judging from the wording of this sentence, it could also mean that even if the man manages to penetrate the girl‟s utterly contracted vagina, he will experience great pain at his penis. In this case, however, it would be unclear, in what way this would constitute a “pleasure” for the man (yonividīrṇasukha). 83 Or, to take up the wording of sūtra 12 more precisely: the previous day. 29 the [fruitful] capability [...], only humiliation is reached” (atidṛḍhatamasyāpy udañjeḥ [...] sāmarthyābhāvāt parābhavaṃ prāpta eva). Apparently, the penis can be equipped with “exceeding hardness” – that is, “audacity” by definition – but this “audacity” can in turn be destitute of “fruitfulness” (phalegrahi). Unfortunately, it is not explicitly stated anywhere in the root text or the comm. what this “fruitfulness” actually refers to. Judging from the aforementioned sentence, however, it has to be a feature of the penis (apart from hardness) in whose absence the man does not manage to penetrate a very tight vagina. Thus, in my opinion, this “fruitfulness” either refers to indifference to pain84 or to “steadfastness” when faced with a difficult task. I would also like to remark that neither the sūtra nor the comm. discuss the prerequisites under which the “fruitfulness” occurs. śyāmayā saha nirveśane ratisukhodbodhanaṃ vīryastambhanakālāvadhiṃ ca proktaṃ[,] upaśyāmayā saha krīḍane samupasthitau tatrāpi aireyasvīkaraṇasya atyāvaśyakatvenānuvidhānaṃ vidadhāti – As for the enjoyment [i.e. drinking] together with a Śyāmā, the awakening of the pleasures of passion as well as the fixed period of time as to the restraint of the semen have been taught. Also when the play together with an Upaśyāmā is happening, by extraordinary necessity, he lays down the rule for the consumption of spirituous liquor: Accordingly, sūtras 9-13 deal with intercourse with Śyāmās. upaśyāmayā saha vyānatādibandhasamupasthitau85 pāśina ātmajāyāḥ svīkaraṇe anirvacanīyasukhānubhave hetuḥ kāraṇatvam ||14|| While a coital position86 such as [intercourse] from behind is happening together with an Upaśyāmā, the cause of, [i.e.] the reason for, the experience of indescribable pleasure87 [lies] in the consumption of the daughter of Varuṇa. upaśyāmayā saheti ||14|| “Together with an Upaśyāmā,” [as the sūtra states]. According to the Anaṅgaraṅga by Kalyāṇamalla,88 there are five main categories of coital positions (Bandhas) – namely “supine” (uttānaka), “lateral” (tiryaka), “seated” (āsītaka), It has already been argued that intoxication has this effect on a woman (cf. sūtra 11). emendation: the edition has vyānatādibandhe samupasthitau 86 Note that the term bandha also occurs in sūtra 7 (lalitavibhramabandha) where it has been translated in an entirely different way, namely as “arrangements of words.” 87 In this context, I would like to mention that in the comm. on sūtra 6, anirvacanīyasukhodbodha is used as a paraphrase of the “occurrence of an indescribable fluid.” 84 85 30 “standing” (sthita), and “from behind” ((vy)ānata) – which all can be further subcategorized. The (vy)ānatabandha, for example, has the two variations dhenukabandha (the woman is on all fours) and aibhabandha/gajasvabandha (the woman lies one the bed with her face downward) (cf. Garg, p. 679-681). Since vyānata constitutes one of the main categories, it seems likely that vyānatādi- stands for the total of these main categories of sexual positions, viz. for sexual intercourse in general. What the sūtra seems to express is that during sexual intercourse with an Upaśyāmā, viz. a 14- or 15-year-old girl, alcohol consumption is somehow required for pleasure gain. It is not evident from the sūtra, however, by whom this drinking has to be performed.89 aprāptayauvanābhiḥ saha bāhyatantre manīṣāyāḥ samupasthitau90 aṇumātraṃ tasyai prāśayitavyaṃ[,] tāvanmātreṇaiva ubhayoḥ ānandasukhānulabdheḥ, cumbanādivyāpāre anuvidhīyamāne alpasvīkāramātreṇa ānandānubhavadarśanāt na tatra ādhikyena pāśinaḥ ātmajāyāḥ svīkaraṇam iti hetuvādaṃ manasi nidhāya auttarīyaṃ sūtram anuśāsti – While the external system together with those [girls] who have not [yet] reached [their] adolescence is happening with thoughtfulness, a minute quantity must be caused to be consumed by her, because of the obtainment of the pleasure of enjoyment on both sides already due to [the consumption of] such a quantity. While the performance of kissing and so on is being carried out conformably to order, the consumption of the daughter of Varuṇa does not take place in full because of the meeting with the experience of enjoyment [already] by a minute consumption [of liquor] – having fixed [his] thoughts upon this reasoning, he teaches the next sūtra: By “[a girl] who has not [yet] reached [her] adolescence” (aprāptayauvanā), the commentator probably refers to girls who are younger than Upaśyāmas – for in the comm. on sūtra 8, the phrasing “[a girl] who has lost her adolescence” (galitayauvanā) is clearly used to refer to females who are not at an Upaśyāma-age which suggests that a 14- or 15year-old girl is viewed as “adolescent” (that is, prāptayauvanā). 88 As well as the RRP (cf. Sivapriyananda, p. 58-60). In my opinion, it is notable that the sūtra is rather long, not entirely trivial with regard to its grammatical relations, and contains a technical term, whereas the corresponding section of the comm. is strikingly short and, in fact, does not make any explanatory statement. These circumstances could suggest that the commentator did not properly understand the purport of the sūtra himself. 90 The usage of the locative of the noun samupasthiti rather than of the participle samupasthita (which would be the correct option) most likely constitutes an analogy to the wording of sūtra 14. 89 31 Thus, according to the comm., for a girl who is 13 years old or younger, drinking of a very small amount of alcohol will already be sufficient to wake her passion, although it is not enough to fully consume Vāruṇī.91 In this context, I am not entirely sure if the passage “because of the obtainment of the pleasure of enjoyment on both sides” (ubhayoḥ ānandasukhānulabdheḥ) has to be understood in the way that the man is supposed to consume the same quantity as the girl or if no statement as to the amount of alcohol required by the man is intended thereby. aprāptayauvanābhiḥ saha samprayoge aṇumātraprāśanena caritārthatvāt ||15|| In conjunction with those [girls] who have not [yet] reached [their] adolescence, because of the successfulness [already] due to the consumption of a minute quantity. aprāptayauvanābhiḥ saheti ||15|| “With those [girls] who have not [yet] reached [their] adolescence,” [as the sūtra states]. Judging from the syntactical parallelism, it seems that the comm. interprets “conjunction” (samprayoga) as “external system” (bāhyatantra).92 However, it cannot be ruled out completely that “conjunction” refers to sexual intercourse and the corresponding section of the comm. plainly means to state that the consumption of alcohol is supposed to take place while the external methods are being performed. 91 This statement might rest on the notion that one by drinking in some way becomes identical with the goddess of wine (cf. comm. on sūtra 3). It might as well plainly express that in order to become strongly intoxcitated one would have to drink more. 92 That is, preparatory measures to excite desire. See also comm. on sūtra 5 and stanza 7 of the KK. 32 2.3. Age Dependence of Drinking on the Part of the Man (Sūtras 16-19)93 The core statement of this section is that only adolescents and young adults are authorized to consume alcohol, whereas boys and old men are not. idānīm utkaṭayauvanāvasthāyām aireyaprāśanaṃ ratitantravilāse upadiśyate[,] netarāvasthāyām upayogābhāvād anadhikāritvād ity ālocya dvitīyāvasthāyām atyāvaśyakatvam iti paurastyasūtreṇānudarśayati – Now, there is explained the consumption of spirituous liquor during the play of the system of passion with regard to the age-group that is abounding in adolescence. With regard to another age-group, it is not [explained], because of the absence of suitability, [i.e.] because of the unentitlement. Having reflected upon this, by means of the following sūtra he shows that in the second age-group there is an extraordinary necessity [for the consumption of liquor]: The commentator clearly identifies the “age-group that is abounding in adolescence” (utkaṭayauvanāvasthā) with the “second age-group” (dvitīyāvasthā). Furthermore, he states that regarding an age-group other than the second, there was no entitlement (anadhikāritva) to consume alcohol in the context of sexual intercourse. tīyapratyayasya prakṛtibhūtāyām avasthāyāṃ kaśyasvīkaraṇasyātyāvaśyakatvaṃ sati pūrvarūpasaṃyoge ||16|| In an age-group which has the nature of the tīya-suffix [viz. the second and the third agegroup], [there is] an extraordinary necessity for the consumption of spirituous liquor when it comes to the contact with a woman. It is not unequivocally clear (albeit rather likely) that the sūtra addresses the drinking carried out by the man. The comm., however, doubtlessly interprets it in this way by stating that the consumption has to be performed “by a man who belongs to the second age-group” (dvitīyāvasthāvatā puruṣena). Judging from (a) the notion of avasthācatuṣṭaya (cf. footnote 41) and (b) the wording of the sūtra (if the author only wanted to refer to the second age-group, why did he not use the 93 My decision to begin a new chapter at this point rests on the fact that so far the girls‟ age-groups have been dealth with, while (as the wording “when it comes to the contact with a woman” (sati pūrvarūpasaṃyoge) suggests) the present sūtra as well as 17-19 focus on the men‟s age-groups and the respective recommendations with regard to alcohol consumption. One could, of course, assume that sūtra 15 also deals with the men‟s drinking (for “in conjunction with those [girls] who have not [yet] reached [their] adolescence” (aprāptayauvanābhiḥ saha samprayoge) consitutes a very similar phrasing). In this context, however, it is clearly the girl‟s age-group which is subject to discussion and – in the commentator‟s view – the consumption of the minute quantity (primarily) pertains to the girl as well. 33 term dvitīya?), I consider it significantly more likely that this sūtra deals with the second and the third age-group. tīyapratyayasya prakṛtibhūtāyām iti | tīyapratyayasya prakṛtibhūtāyām avasthāyāṃ dvitīyāyām avasthāyāṃ[,] „dves tīya‟ (pā- 5|2|54)94 ity anena dviśabdāt tīyapratyaye sati dvitīyaśabdo niṣpadyate, tasyām avasthāyāṃ(*) kaśyasvīkaraṇasyātyāvaśyakatvam[,] sati pūrvarūpasaṃyoge tādṛgavasthāvatyāḥ yoṣāyāḥ sannidhāne satīti jñeyam | nanu dṛṣṭaprayojanam uddiśya svīkaraṇaṃ vidhīyate vā adṛṣṭaphalam uddiśya vā? dṛṣṭaprayojanasyaivātrākāṅkṣitatvān nādṛṣṭaprayojanam uddiśyeti, dṛṣṭaprayojanaṃ tu udañjidārḍhyaṃ95 pūrvarūpasya96 dṛṣṭaprayojanaṃ tu āsyorojādyavayaveṣu (**)usrādhikyasyātyādhikyatvena sandarśanam, etasya phalatritayasyānubhavārthaṃ dvitīyāvasthāvatā puruṣena yoṣayā saha atyāvaśyakatvena sīdhugrahaṇam rativilāsakāle sarvathaiva kartavyam97 ity arthaḥ ||16|| “Which has the nature of the tīya-suffix,” [as the sūtra states]. “In the age-group which has the nature of the tīya-suffix” means “in the second age-group.” “The taddhita affix tīya occurs to denote the sense of pūraṇa [viz. ordinal number], after the syntactically related nominal stem dvi „two‟, when it ends in ṣaṣṭhī [viz. genitive].” (Pā., 5.2.54) –by this [there is hinted at that] when the tīya-suffix occurs after the word dvi (two), the word dvitīya (second) emerges. In this age-group, there is an extraordinary necessity for the consumption of spirituous liquor (*) when it comes to the contact with a woman, [i.e.] in the presence of a girl who belongs to such an age-group – this should be known. Is the consumption designated to aim at a short-term purpose or to aim at a long-term effect? Because only a short-term purpose is desired here, [the consumption is] not aimed at a long-term purpose. The short-term purpose is the hardness of the penis; for the woman, the short-term purpose is the manifestation of an abundance of rays of light (**) in the limbs such as the face, the breast and so on [which takes place] abundantly. For the sake of the experience of this triad of effects,98 by a man who belongs to the second age-group, the acquisition of spirituous liquor together with a girl is by extraordinary emendation: the edition has (pā- 2|4|54) In the AṢṬ, the respective sūtra reads as follows: 94 dves tīyaḥ ||5.2.54|| In Sharma‟s translation: “The taddhita affix tīya occurs to denote the sense of pūraṇa [viz. ordinal number], after the syntactically related nominal stem dvi „two‟, when it ends in ṣaṣṭhī [viz. genitive].” (Sharma: AṢṬ, p. 548) 95 emendation: the edition has udañjidāḍhya 96 emendation: the edition has pūrvarūpasma 97 emendation: the edition has karttavyam 34 necessity to be performed at the time of the play of passion, by all means indeed – this is the meaning. (*) madyasvīkaraṇasyety arthaḥ | 99 “[...] of the consumption of wine” – this is the meaning. (**) kiraṇosramayūkhāṃśur ity amaraḥ | 100 “For aṃśu (ray of light) on can also say kiraṇa, usra, and mayūkha,” as Amara states. After explaining why “having the nature the tīya-suffix” (tīyapratyayasya prakṛtibhūta) equals “second” (dvitīya), the commentator states that the “contact” (saṃyoga) that has been mentioned in the sūtra has to take place with a girl “who belongs to such an agegroup” (tādṛgavasthāvatī) which in all likelihood means that not only the man but also the girl has to belong to the second age-group. saṃprasāraṇaviśiṣṭatīyapratyayasya prakṛtibhūtāyām avasthāyāṃ tu nātyāvaśyakam ity āha – But in the age-group which has the nature of the tīya-suffix that is characterized by a [preceding] saṃprasāraṇa [viz. in the third age-group],101 he says that [the consumption] is not extraordinarily necessary: After stating that alcohol consumption in the context of sexual intercourse is utterly necessary for men who belong to the second age-group, there follows a reasoning as to why it is not important (or even prohibited) to those who belong to another age-group. taditarāvasthāyāṃ tu nādhikārakatvam ||17|| But in an age-group which is different from this one, there is no authority. 98 Note that in the preceding paragraph, the commentator only mentions two effects. As for the attempt at an explanation, see footnote 164. 99 Apparently, for some reason the editor of the KĀKU felt compelled to clarify the meaning of kaśya by paraphrasing it with madya. This is probably the case because he considered kaśya a very uncommon term for alcohol. Note in this context that in the AK, this term occurs three times, but only once to denote alcohol: madirā kaśyamadye cāpyavadaṃśas tu bhakṣaṇam ||2009|| (Āchārya: AK, p. 171) In its other occurrences (lines 1562 and 2113), kaśya constitutes equestrian terminology (cf. ibid., p. 135, 180). 100 In the AK, the respective section reads as follows: kiraṇosramayūkhāṃśugabhastighṛṇiraśmayaḥ ||210|| (Āchārya: AK, p. 20). 101 This phrasing refers to the sūtra in the AṢṬ that immediately follows the one that has been quoted in the comm. on sūtra 16. It reads as follows: treḥ samprasāraṇaṃ ca ||5.2.55|| In Sharma‟s translation: “The taddhita affix tīya occurs to denote the sense of pūraṇa after the syntactically related nominal stem tri „three‟, with an additional provision of its samprasāraṇa, when tri ends in ṣaṣṭhī [viz. genitive].” (Sharma: AṢṬ, p. 548) Thus, the formation of the word tṛtīya (third) is explained. 35 taditarāvasthāyām iti | diṣṭakanyayā vyāptāyām avasthāyām urojandhayāyām avasthāyāṃ ca tasya prāśane nādhikārikatvam iti ||17|| “In an age-group which is different from this one,” [as the sūtra states]. Together with the previously mentioned girl, in the full age-group and in the age-group [that is characterized by] drinking from the breast, there is no authority as to its consumption. According to the comm., apart from the age-group addressed by sūtra 16, there are two others, namely the “full” (vyāptā) age-group and the one “[that is characterized by] drinking from the breast” (urojandhayā) which probably refer to old age and childhood, respectively. The phrasing “together with the previously mentioned girl” (diṣṭakanyayā)102 suggests that irrespective of the man‟s age, the female he has intercourse with invariably belongs to the second age-group. ubhayatra hetutvena103 sūtradvayaṃ saṃpradarśayati – As there is a reason in both cases, he teaches a pair of sūtras: ekatra parijñānābhāvāt ||18|| In one case, because of the absence of thorough understanding. ekatra parijñānābhāvād iti | ekatra paugaṇḍavayasaḥ puruṣakalpasya uttarasmin kale upaśyāmayā samīkṛte anehasi andhasaḥ rasasya retasaḥ paripakvatāyāḥ abhāvāt tādṛkkarmādhikāre nādhikāritā ||18|| “In one case, [this is] because of the absence of thorough understanding,” [as the sūtra states]. In one case, [i.e.] at the time following the boyhood-age, that is, [the age of] almost being a man, [viz.] at a time equivalent to [the age of] an Upaśyāmā,104 [there is] no authority as to the right to such a performance because of the absence of maturity for the semen, [i.e.] for the nectar-like juice. Apparently, the comm. interrelates the “thorough understanding” (parijñāna) to the “maturity for the semen, [i.e.] for the nectar-like juice” (andhasaḥ rasasya retasaḥ paripakvatā). Thus, in the commentator‟s understanding, a boy is not allowed to consume spirituous liquor because he is destitute of this “understanding” or “maturity.” In all likelihood, the age-group that is addressed by the present sūtra is identical with the one The last-mentioned girl is the tādṛgavasthāvatī one in the comm. on sūtra 16. emendation: the edition has hetutbena 104 Despite the somewhat opaque phrasing in this sentence, the comm. on sūtra 19 leaves no doubt that the present paragraph addresses boys (bālāḥ). 102 103 36 that is mentioned at the beginning of the comm. on sūtra 6 whose members are referred to as being “beyond the second age-group” (dvitīyāvasthām atikrānta).105 Moreover, I would like to point out the possibility that the author of the KS merely intended to state that, because of his lack of experience, a boy should neither drink nor perform intercourse. itaratra pāñcabhautikāvayavānāṃ kṣīṇataratvāc ca ||19|| In the other case, because of an increased weakness of the limbs that are composed of the five elements. According to this sūtra, people of old age are not allowed alcohol consumption during intercourse. This is ascribed to their worsened bodily constitution. itaratreti | jīrṇāvasthāyām api tadānīm diṣṭakanyayā saha atinarmavyavasāyena sarvāsām indriyavṛttānāṃ svakīyapravṛttau106 kṣīṇataratvasya dṛśyamānatvān nādhikārakatvam | bālasya tathā jarāvataḥ puruṣasya ubhayoḥ narmakarmādhikāre nādhikāriteti sūtradvayasya tātparyārthaḥ ||19|| “In the other case,” [as the sūtra states]. Then, also in the old age-group, there is no authority [as to drinking] [which is] due to the exceedingly strenuous effort [that is required] for the loveplay together with the previously mentioned girl [which in turn is] because there is found an increased weakness regarding the proper activity of all the functions of the internal organs. For both, [i.e.] for a boy as well as for an aged man, [there is] no authority as to the right to the performance of intercourse – this is the meaning of the purport of the pair of sūtras. Interestingly, whereas the comm. on sūtra 17 states that in these two age-groups there is “no authority as to [the] consumption [of alcohol]” (prāśane nādhikārikatva), the present section phrases this notion in the way that there is “no authority as to the right to the performance of intercourse” (narmakarmādhikāre nādhikāritā). This seeming incongruity can be resolved by considering the comm. on sūtra 5 which states that “only immediately after the consumption of liquor, there is the authority as to the right to the performance of intercourse” and sūtra 31 which states that “directive [as to drinking] only [pertains] to the sacrifices by the not-by-others-born [viz. Kāma].” In other words, the two above-mentioned phrasings are equivalent. 105 106 For further discussion, see comm. on sūtra 6. emendation: the edition has svakīya2pravṛttau 37 2.4. Authorization Issues (Sūtras 20-31) After presenting the actual purport of the doctrine, there now follows a lengthy section that is concerned with the question of who is at what time entitled to alcohol consumption, that is, to make use of the doctrine that is taught by the KS. Thus, this chapter deals with the authorization according to social class, religion, and caste (20-29), according to gender (30), and, finally, according to occasion (31). kāraṇarūpopādhau satyāṃ kāryarūpasyopādheḥ anudarśanam iti[,] nyāyena padmāyāḥ anugraheṇa paripūritānāṃ sārvabhaumādīnām eva anayā puṣpadhanuṣaḥ saraṇyā(*) anuvartanaṃ107 sārvakālikaṃ nityakarmādhikāravat yuktataraṃ nānyeṣām iti prakaraṇopasaṃhāram108 anudarśayati – [Now that] the peculiarity of the nature of the cause [has been discussed], [there will be] the contemplation of the peculiarity of the nature of the duty. Accordingly, only for emperors and so on who are filled with the favor of the lotus-colored [viz. Lakṣmī] [that is, prosperity (or: beauty)] – and not for others – the pursuit of the manual (*) of the one having a bow of flowers [viz. Kāma] is designated for any time, [i.e.] there is the eternal right to the performance;109 [this way] he teaches the summary of this topic: 110 (*) saraṇiḥ paddhatiḥ padyety 111 amaraḥ | “For padyā (path) one can also say saraṇi or paddhati,” as Amara states. According to Chauhan, Lakṣmī as well as alcohol arose from the churning of the milk ocean which is why this drink is associated with the goddess (cf. Chauhan, p. xix). This phrasing is peculiar because the myth usually states that it was the goddess Vāruṇī who came out of the milk ocean.112 107 emendation: the edition has anuvarttanaṃ emendation: the edition has prakaraṇopasaṃhārapr 109 cf. sūtra 29. 110 emendation: the edition has padyām ity 111 In the AK, the respective section reads as follows: 108 saraṇiḥ paddhatiḥ padyā vartany ekapadīti ca ||487|| (Āchārya: AK, p. 55) According to MW, only the term paddhati means “path” and “manual” (cf. MW. p. 583), whereas all the other terms only mean “path.” In this context, however – as well as in the context of stanza 125 of the KK where the editor quotes the very same line of the AK – “manual” seems to be much more suitable than “path” and thus one could imagine that the author of the comm. consulted this dictionary in order to look up synonyms for paddhati (“manual”) mistaking the quoted line for a list of synonyms for “manual.” 112 In the VP (1.9.94), her appearance is described as follows: kim etad iti siddhānāṃ divi cintayatāṃ tataḥ | babhūva vāruṇī devī madāghūrṇitalocanā ||94|| (Gupta, p. 50) Wilson translates this stanza as follows: Then, as the holy Siddhas in the sky wondered what this could be, appeared the goddess Váruní (the deity of wine), her eyes rolling with intoxication (Wilson: VP, p. 76). 38 haripriyāvatāṃ janānām etacchāstreṇānuvartanam atyāvaśyakam ||20|| For people who have the beloved of Hari [viz. Lakṣmī] [that is, for prosperous (or: beautiful) people],113 the pursuit of this doctrine is extraordinarily necessary. haripriyāvatāṃ janānām iti ||20|| “For people who have the beloved of Hari,” [as the sūtra states]. nanu ekatra vidhāne niṣedhavākyaṃ kutra vidhīyate ity[,] uktaṃ cet pūrvoktajanapratiyogikeṣu pravartate114 ity āśayenāha – “[Now that we know that] there is a directive115 in one case, in which case are words of prohibition designated?” If this [question] is framed, he deals with those [people] forming the counterpart to the aforementioned people – thus he says thoughtfully: taditareṣām etacchāstre pravṛttir na vidhīyate ||21|| For [people] different from them, the practice concerning this doctrine is not designated. taditareṣām iti | kṣīrodajāyāḥ vibhavena rahitānām ity arthaḥ ||21|| “For [people] different from them,” [as the sūtra states]. For [people] void of the power of the one who was born in the milk-ocean [viz. Lakṣmī] [that is, prosperity (or: beauty)] – this is the meaning. nanu atyāvaśyakatvena īdṛkkarmavidhānaṃ kutrābhivyāptam iti cet tatsthānam sampradarśayati – If [there is asked]: “Who116 does the directive regarding such an action pertain to, by extraordinary necessity?,” he teaches correspondingly to that: pāriśeṣyāj jaladhisambhavayā yukteṣv etacchāstrasya pravṛttiḥ ||22|| MW lists both “prosperous” and “beautiful” for lakṣmīvat (cf. MW, p. 893). In my judgement, these options are equally likely which is why I gave both of them. Note however that the KK clearly interprets the term as “prosperous” (cf. stanza 121). 114 emendation: the edition has pravarttate 115 In my judgement, vidhāna has a different meaning in this part of the comm. than it has in the preceding sections of this work. In the comm. on sūtra 4, for example, clearly it could best be translated as “arrangement,” whereas in the given context – as the Sūtra has turned to matters of authorization – it seems more plausible to me to translate it as “directive.” 116 lit. “where” 113 39 As a result, the practice of this doctrine [is found] among those [people] who are connected with the ocean-born [viz. Lakṣmī] [that is, prosperity (or: beauty)]. pāriśeṣyād117 iti | pariśeṣasya bhāvaḥ pāriśeṣyaṃ[,] tasmāt niṣedhavyāptyā rahitāt pārāvāra(*)tanūjayā saṃyukteṣv eva kāpiśāyanasvīkaraṇaśāstrasya pravṛttiḥ anirvacanīyānandabodhāya pravartata ity arthaḥ ||22|| “As a result,” [as the sūtra states]. “Result” (pāriśeṣya) is the abstract noun of “remnant” (pariśeṣa). Due to this [result], [i.e.] due to that which is outside the scope of the prohibition,118 the practice of the doctrine of the consumption of liquor for the sake of the awakening of indescribable enjoyment only takes place among those [people] who are connected with the daughter of the ocean (*) [viz. Lakṣmī] [that is, prosperity (or: beauty)] – this is the meaning. (*) pārāvāraḥ 119 120 saritpatir ity amaraḥ | “For saritpati (ocean), one can also say pārāvāra,“ as Amara states. Sūtra 22 constitutes a conclusion of the two preceding sūtras – as the practice of the doctrine of the KS is important for prosperous (or: beautiful) people (sūtra 20) and not allowed for others (sūtra 21), it is, as a result, only performed by them. matāntaram anudiśati – He points out another opinion: The two following sūtras deal with the authorization to consume alcohol on Tuesdays (sūtra 23) and Fridays (sūtra 24).121 According to sūtra 25, they only pertain to Śāktas. gotrāpatyaghasre anutarṣasvīkaraṇasyātyāvaśyakatvam iti mārkaṇḍeyādiḥ ||23|| On the day of the child of the earth [viz. on Tuesday], there is an extraordinary necessity for the consumption of liquor – [this is the opinion of] Mārkaṇḍeya and so on. emendation: the edition has pariśeṣyād This phrasing refers to those the prohibition (cf. niṣedhavākya in the comm. on sūtra 21) does not pertain to. 119 emendation: the edition has pārābāraḥ 120 In the AK, the respective section reads as follows: samudro ‟bdhir akūpāraḥ pārāvāraḥ saritpatiḥ ||468|| (Āchārya: AK, p.45) 121 According to Rinehart, the seven-day week was adopted in the Gupta era. Each day is associated with a planet. Most of them also correspond to a Hindu deity and are considered (in)auspicious for some particular activity (cf. Rinehart, p. 130). The RŚ (stanzas 157-158) also deals with the days one is entitled to have intercourse. Amongst others, it lists the days of full and new moon, the eighth and the fourteenth day of the lunar month and Sunday (cf. Zysk, p. 85-86). 117 118 40 The “child of the earth” refers to Mars or Maṅgala who is thus also known as Bhauma or Bhūmiputra (cf. Dowson, p. 198). The day of the week that is assigned to him is Tuesday, viz. maṅgalavāra or bhaumavāra (cf. MW, p. 768, 773). Unfortunately, I was not able to find a particular connection between Maṅgala and the sage Mārkaṇḍeya that would explain why the latter would stress the importance of alcohol consumption on Tuesdays. gotrāpatyaghasreṣv iti | gotrāyāḥ(*) apatyan[,] tasya ghasraṃ122 dinaṃ[,] tasmin dine anutarṣasvīkaraṇam iti mṛkaṇḍatanūjasya matam ||23|| “On the days of the child of the earth [viz. on Tuesdays],” [as the sūtra states]. The child of the earth (*); its day – for ghasra (day) one can also say dina –; on this day, the consumption of liquor [is extraordinarily necessary] – this is the doctrine of the son of Mṛkaṇḍa. (*) gotrā 123 kuḥ pṛthivī pṛthvīty amareṇa 124 pṛthvīputramaṅgaladina ity arthaḥ | According to Amara, “for pṛthvī (earth) one can also say gotra, kuḥ, or pṛthivī” – thus, the meaning is “the auspicious day of the son of the earth.” taditareṣām matam uttarasūtreṇānudarśayati – By the following sūtra, he shows an opinion of [people] different from them (or: him):125 kāvyaghasreṣv atyāvaśyakatamam iti surathavaiśyau(*) ||24|| On the days of the Venus [viz. on Fridays], it is most extraordinarily important – [this is the opinion of] Suratha and Vaiśya (*). (*) ṭīkānusāreṇātra sūtre surathādaya iti pāṭho bodhyaḥ | According to the commentary, here in the sūtra surathādaya [i.e. Suratha and so on] has to be regarded as the [correct] reading. The “day of the Venus” (commonly referred to as śukravāra (cf. MW, p. 1332)) is equivalent to Friday. The king Suratha as well as the Vaiśya Samādhi (who is always addressed as “Vaiśya”) are characters that appear in the DEM – especially in the 13th chapter where the goddess grants both of them a wish (cf. Coburn, p. 82-84). Note also that the DEM constitutes a part of the 122 emendation: the edition has ghasran emendation: this space is missing in the edition 124 In the AK, the respective section reads as follows: 123 gotrā kuḥ pṛthivī pṛthvī kṣmā ‟vanir medinī mahī ||563|| (Āchārya: AK, p. 53) Sūtra 23 suggests that the view is held by Mārkaṇḍeya and others (mārkaṇḍeyādiḥ), whereas the corresponding section of the comm. only speaks of Mārkaṇḍeya. 125 41 MP (Mārkaṇḍeya‟s opinion is stated in sūtra 23) and, as Jacobsen points out, attests a number of important early developments regarding Tantrism (cf. Jacobsen, p. 575). kāvyaghasreṣv iti | „śukro daityaguruḥ kāvya‟ iti kośābhidhānāt,126 „ghasro dināhanī vā127 tv‟ ity amaraḥ |128 surathādaya iti ādiśabdena vaiśyasya saṅgrahaḥ ||24|| “On the days of the Venus [viz. on Fridays],” [as the sūtra states]. “For kāvya (Venus) one can also say śukra or daityaguru,” as the [Amara-]Kośa-dictionary states. “For vātu (day) one can also say ghasra, dina, or ahar,” as Amara states. “Suratha and so on,” [as the sūtra states] – by means of the word ādi (beginning) [the sūtra refers to] the Vaiśya[-caste] in its entirety. Interestingly, the comm. misquotes129 the sūtra (surathādayaḥ (pl.) as opposed to surathavaiśyau (du.)) in such a pronounced way that one can undoubtedly rule out a mere misspelling and – even more importantly – a misreading as well. This, in turn, strongly suggests that there exist at least two versions of the KS and that the comm. was in possession of a different version from the one to be found in the KĀKU.130 With regard to the content of both readings, the one found in the sūtra is clearly preferable to the one in the comm. for, according to the MP, the king Suratha belongs to the Kṣatriyacaste,131 whereas the comm. seems to imply that he is a Vaiśya.132 I would also like to add for consideration that it is somewhat curious that the commentator refers to Vaiśyas at all as he quotes a version of the sūtra which does not seem to contain this term. 126 In the AK, the respective section reads as follows: śukro daityaguruḥ kāvya uśanā bhārgavaḥ kaviḥ ||194|| (Āchārya: AK, p. 19). According to myth, Śukra refers to the planet Venus as well as to its regent. Śukra is said to be the priest and teacher of the Daityas and is furthermore identified with Uśanas (Kāvya) (cf. Dowson, p. 307). It should be mentioned that śukra is also a word for “semen” (cf. MW, p. 1080; KK 86). 127 emendation: this space is missing in the edition 128 In the AK, the respective section reads as follows: ghasro dināhanī vā tu klībe divasavāsarau ||218|| (Āchārya: AK, p. 21). 129 The use of the quotative makes it evident that this is meant to be a quotation and not a mere paraphrase. 130 In this context, I would also like to draw attention to the fact that the wordings of sūtra 22 and 23 deviate from the wordings of their respective quotations in the comm. as well. In case of sūtra 23, the sūtra has gotrāpatyaghasre (singular) while its quotation in the comm. has gotrāpatyaghasreṣv (plural). The subsequent sentence of the comm., however, uses the term in the singular again (tasmin dine). Thus one might also consider the plural form a mere mistake – either by the commentator or the editor of the KĀKU. In any event, the propositional content of the sūtra remains unchanged irrespective of the number. 131 The relevant stanza (93.17) of the MP reads as follows: evaṃ devyā varaṃ labdhvā surathaḥ kṣatriyarṣabhaḥ | sūryāj janma samāsādya sāvarṇir bhavitā manuḥ || (http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/3_purana/mkp1-93u.htm) 132 In my opinion, it is more likely that the wording of the last sentence of the comm. has to be understood in the way that surathādaya is supposed to mean “Suratha and all the other Vaiśyas” (thus, Suratha being a Vaiśya as well) than “Suratha and all the Vaiśyas” (thus, Suratha not being a Vaiśya himself). 42 Based on the fact that the editor of the KĀKU addresses the discrepancy in question as well (ṭīkānusāreṇātra sūtre surathādaya iti pāṭho bodhyaḥ), it can be inferred that he did not write the comm. himself (throughout the aforementioned book there is no mention of the author of the comm.). For if he had done so, he would probably not have inserted a footnote but would have framed the quotation in accordance with the sūtra in the first place. (Moreover, he would most likely have framed the references to other works such as the AK in a more consistent way, viz. either always in the comm. or always by means of footnotes.) niyamavidheḥ tātparyārthaṃ sampradarśayati – He teaches the meaning of the purport of the [aforementioned] restrictive rule: vākyadvayasya śaktyupāsanāvatāṃ viniyogāt ||25|| taditareṣāṃ yathākālopadeśaḥ ||26|| Because of the utter obligatoriness133 of this pair of statements for the worshippers of Śakti. For [people] different from them, [there will follow] an instruction concerning the [respective] right time. vākyadvayasyeti | śaktyupāsanāvatām evāyaṃ niyamaḥ yat ghasradvaye 134‟py anuvartanaṃ135[,] taditareṣāṃ janānāṃ pralamba(*)ghnamatānuyāyināṃ tu yathākālopadeśa iti[,] na ghasradvaye parisaṃkhyānam ity arthaḥ ||25||26|| “Of this pair of statements,” [as the sūtra states]. This restriction which [consists in] the pursuit [of the doctrine] also on this pair of days only [pertains] to the worshippers of Śakti. But for [people] different from them, [i.e.] the followers of the doctrine of Pralamba‟s (*) murderer [viz. Kṛṣṇa], [there will follow] an instruction concerning the [respective] right time. The limitation [pertaining to the latter] is: not on this pair of days – this is the meaning. 136 (*) balabhadraḥ pralambaghna ity amaraḥ | “Pralambaghna is equivalent to Balabhadra,” as Amara states. It has already been determined that the implementation of the doctrine of the KS is only allowed for prosperous (or: beautiful) people (sūtra 20-22). The present pair of sūtras, by 133 I took viniyoga as niyoga (necessity, obligation) with intensifying prefix vi- (cf. MW, p. 552, 949), thus virtually as a synonym for atyāvaśyakatva. 134 emendation: the edition has no avagraha 135 emendation: the edition has anuvarttanaṃ 136 In the AK, the respective section reads as follows: balabhadraḥ pralambaghno baladevo ‟cyutāgrajaḥ ||45|| (Āchārya: AK, p. 5). 43 contrast, states that the rules laid down in sūtra 23 and 24 only apply to worshippers of Śakti (sūtra 25), whereas for others (according to the comm., this refers to worshippers of Kṛṣṇa) the following sūtras will prescribe further restrictions.137 Furhtermore, the comm. interprets the two rules in the way that Śakti‟s devotees are allowed to consume alcohol also (api) on Tuesdays and Fridays (and not only on these days). kiñca – Moreover: dvitīyavarṇe sārvakālikam abhyanujñānam138 ||27|| For the second caste, the authorization is for any time. That is, they may consume alcohol whenever they want. dvitīyavarṇe iti | kṣatrajātau dvitīyavarṇe kāpiśāyanasvīkaraṇavidhānaṃ sārvakālikaṃ – tāmasīprakṛteḥ upāsanādhikāravatāṃ nirantaraṃ kādambarasvīkaraṇam kartavyatvenābhimatam139 | aparokṣānubhavena tatsvarūpānudarśane upādānakāraṇatvāt ātmabhuvaḥ tanoḥ upāsanādhikāravatāṃ140 na ghasrayoḥ anuvartanam141 ||27|| “For the second caste,” [as the sūtra states]. For the second caste, [i.e.] for the militarycaste, the directive regarding the consumption of liquor is for any time. For those who have the right to the worship of the Tāmasīprakṛti [viz. Śakti],142 the constant consumption of Kādambara is considered a duty. Since [drinking] is the material cause as to the contemplation of her [i.e. Śakti‟s] peculiar nature by means of visual perception,143 for those who have the right to the worship of the self-born [viz. Kāma], [i.e.] of the body,144 the pursuit [of the doctrine] is not [permitted] on the two days. Apparently, the second part of the comm. constitutes a further elaboration of the alternative opinion that has been presented in sūtras 23 and 24. The commentator thereby points out that the authorities this opinion is assigned to (such as Mārkaṇḍeya) do not agree Consequently, these restrictions do not apply to Śāktas. emendation: the edition has abhyujñānam 139 emendation: the edition has karttavyatvenābhimatam 140 emendation: the edition has upāsanādhikāravat 141 emendation: the edition has anuvarttanam 142 According to Wilson, Śakti, if she is imagined as the wife of Śiva, is also known by the term Tāmasī (-Prakṛti) (cf. Wilson: Shaktas, p. 37). As in this paragraph, there is mention of the two days (ghasrayoḥ) which sūtra 25 links with the worshippers of Śakti, there can hardly be any doubt that this is the correct notion. 143 The phrasing of this sentence is almost identical with that of sūtra 33. 144 By means of this wording, the commentator presumably intended to clarify what he understood by worshipping Kāma. 137 138 44 with the statement of the sūtra, but, according to them, only a Śākta is authorized to drink at any time, while others may not do so on Tuesdays and Fridays. The reasoning for the latter does not fully disclose itself to me, but since sūtra 33 states that drinking (from a Śyāmā‟s mouth) enables to directly perceive the Mūlaprākṛti, i.e. Śakti, the basic idea is probably that non-Śāktas shall not be given this opportunity on those two days. aupadeśikavarṇasya niyamavidhānaṃ vidadhāti – He lays down the restrictive rule for the caste that is related to [spiritual] teaching: yāgahetunā prathamavarṇasya yathāvācanikābhyanujñānam ||28|| On account of the sacrifice, for the first caste, the authorization is in accordance with that which is expressed by [sacred] words. yāgahetuneti | „vājapeye surāgrahān gṛhṇāti, sautrāmaṇyāṃ surāgrahān gṛhṇātī‟ti vākyadvayena prathamavarṇikasya yathāvācanikam eva grahaṇaprāśaneṣu ādhikāriko vidhiḥ | tathā cāyam arthaḥ - vājapeye tu grahaṇamātrasyaivābhyanujñānaṃ[,] prāśanābhyanujñānaṃ tu tṛtīyavarṇasyaiva, tathā145 cānuśravikavākyaṃ - „vimāthaṃ kurvate vājasṛta‟ iti | sautrāmaṇyāṃ tu yāgakartur eva prāśanaṃ niyamavākyenābhidhīyate netareṣām ṛtvijām, tatrāpy āghrāṇenaiva prāśanapratipattir iti matāntaram iti ṛṣyantarāṇāṃ vacanam iti ||28|| “In the Vājapeya-sacrifice he seizes the vessels for spirituous liquor, in the Sautrāmaṇi– sacrifice he seizes the vessels for spirituous liquor.” – According to this pair of statements, for someone who belongs to the first caste, the rule which authorizes to acquisitions and consumptions [of liquor] is only in accordance with that which is expressed by [sacred] words. And likewise the following notion – in the Vājapeya-sacrifice, there is only authorization to the acquisition. The authorization to the consumption, however, is only for the third caste. And likewise these words resting on Vedic tradition: “The chariot racers perform the utter destruction.” In the Sautrāmaṇi-sacrifice, – as a restrictive statement – only the consumption [of liquor carried out] by the sacrificer himself is mentioned, not [the consumption carried out] by the other priests. There is also another opinion [viz.] that only by smelling [the scent of the 145 emendation: this space is missing in the edition 45 liquor] the consumption is [already regarded as] accomplished – these are the words of other sages. The comm. clarifies that the statement that the authorization is “in accordance with that which is expressed by [sacred] words” (yathāvācanika) means that Brahmins are only entitled to alcohol consumption if it is prescribed as part of a sacrifice. For this purpose, the commentator quotes a short passage that mentions the seizing of drinking vessels during the Vājapeya- as well as during the Sautrāmaṇi-sacrifice.146 sārvakālikābhyanujñānaṃ147 tu (*)rasādhipatīnām eva nānyeṣāṃ janānām iti prakaraṇārtham upasaṃharati – But only for the kings of the earth (*), the authorization is for any time, not for others – like that he summarizes the meaning of the topic: (*) rasā viśvambharā sthirety amaraḥ | 148 “For sthira (earth) one can also say rasā and viśvambharā,” as Amara states. khaṇḍamaṇḍalādhipatyādīnām indirāvatāṃ janānām api sīdhugrahaṇasya149 vilāsaḥ sārvakālikaḥ ||29|| To the rulers of sub-divisions of the country and so on who are also people who have Lakṣmī [that is, prosperity (or: beauty)], the diversion of the acquisition of spirituous liquor is [allowed] at any time. 146 The Vājapeya-sacrifice constitutes one of the forms of the soma-ritual (along with six other sacrifices, such as the Agniṣṭoma-sacrifice). All sacrifices that belong to this category have in common that they include the act of pressing out soma as well as the act of sacrificing an animal (cf. Steiner, p. 12-13). It is a characteristic of the Vājapeya-sacrifice that in its course 17 vessels of surā are filled. Moreover, the chariot race constitutes a distinctive feature of the Vājapeya-sacrifice. In its course, the participants of the very same are given the aforementioned 17 vessels as well as the remains of a cow (cf. ibid., p. 14). Thereafter, the chariot racers fight over its pieces by tearing them from each other‟s hands. This fighting is referred to by the quotation “the chariot racers perform the utter destruction” (vimāthaṃ kurvate vājasṛtaḥ) which is to be found in the TAIB (1.3.8.4) (cf. Heesterman, p. 230). The Sautrāmaṇī-sacrifice consists of two integral parts: the sacrifice of a goat, a ram, and a bull as well as the libation of milk, butter, and especially of surā. In addition to the main sacrifice, there are several priests who partake in this sacrifice (such as the Adhvaryu and the Pratiprasthātṛ) but, according to Kolhatkar, after the offering of surā, the other priests pour that which is left of the surā in their cups into the sacrificer‟s cup. If the sacrificer, however, is not willing to drink the surā, he can also hire a Brahmin for this very purpose (cf. Kolhatkar, p. 91-104). In all likelihood, the mention of these two sacrifices has to be understood as an example rather than as a complete listing of the occasions that allow alcohol consumption for Brahmins. For if the author of the sūtra had intended to only refer to these two types of sacrifices, he could have mentioned them explicitly. 147 emendation: the edition has sārvakālikāmyanujñānaṃ 148 In the AK, the respective section reads as follows: bhūr bhūmir acalānantā rasā viśvambharā sthirā ||560|| (Āchārya: AK, p. 53) The usage of the term rasā for “earth” probably constitutes another pun. 149 emendation: the edition has mīdhugrahaṇasya 46 According to Tulpule, the term khaṇḍamaṇḍala stands for “sub-division of the country”150 and was coined by the early Mahānubhāva-authors (cf. Tulpule, p. 311). In this context, the ādi (“and so on”) in khaṇḍamaṇḍalādhipatyādīnām might constitute a reference to rulers of small kingdoms which are not termed khaṇḍamaṇḍala. Sūtra 29 basically constitutes a conflation of the statements made in sūtra 22 and sūtra 27. khaṇḍamaṇḍalādhipatyādīnām iti | alpaviṣayasya śāsanakartṝṇāṃ rājñāṃ (*)lokamātur anugraheṇa paripūritānāṃ sīdhugrahaṇena vilāsānubhavaḥ[,] vilāsānām anubhavanaṃ sārvakālikam, na surathavaiśyādīnāṃ matam anusṛtya pravartanam151 ity arthaḥ ||29|| “To the rulers of sub-divisions of the country and so on,” [as the sūtra states]. For the kings who rule small kingdoms and who are [also] filled with the favor of the mother of the world [viz. Lakṣmī] [that is, prosperity (or: beauty)] (*), an experience of diversions [takes place] due to the acquisition of spirituous liquor. This experience of diversions is [allowed] at any time. This [way of] dealing with [the subject matter] does not follow the doctrine of Suratha, Vaiśya, and so on – this is the meaning. (*) indirā lokamātā mety amaraḥ | 152 “For mā (Lakṣmī) one can also say indirā and lokamātā,” as Amara states. In the comm. on sūtra 24 (surathādaya iti ādiśabdena vaiśyasya saṅgrahaḥ), the commentator interprets the point of view stated by the sūtra as belonging to Suratha and the Vaiśya-caste in its entirety. The wording he makes use of in the current sūtra (surathavaiśyādīnāṃ), however, suggests that he does assume a person by the name of Vaiśya.153 yuvatīnāṃ prāśane niyamavidhiṃ sampradarśayati – [Also] for girls, he teaches the restrictive rule as to the consumption: svakīyapriyasāhacaryeṇa yuvatīnām abhyanujñānam ||30|| Today‟s Mahārāṣṭra, for example, consists of the three khaṇḍamaṇḍalas Koṅkaṇa, Deśa, and Vidarbha (or Varhāḍa). 151 emendation: the edition has pravarttanam 152 In the AK, the respective section reads as follows: 150 lakṣmīḥ padmālayā padmā kamala śrīr haripriyā ||54|| „indirā lokamātā mā kṣīrodatanayā ramā ||**|| bhārgavī lokajananī kṣīrasāgarakanyakā‟ ||**|| (Āchārya: AK, p. 6) For “of [...] and the Vaiśyas,” one would rather expect -vaiśyānām than -vaiśyādīnām. It might, of course, also be the case that he does not only intend to refer to those who hold the view that is depicted by sūtra 24 but also to others dissenting opinions – e.g. mārkaṇḍeyādiḥ (dealt with in sūtra 23) – and thus surathavaiśyādīnāṃ would have to be understood as “Suratha, the Vaiśyas, and so on.” 153 47 [Only] in their lover‟s company, there is authorization for girls. svakīyapriyasāhacaryeṇeti | nidhuvanakāle eva svapatibhiḥ sārdhaṃ kādambarasvīkaraṇasyābhyanujñānaṃ netarāvasthāyāṃ, kutaḥ? upayogābhāvāt niṣphalaprayāso svīkaraṇasya vaiyarthyāpatteḥ ||30|| “[Only] in their lover’s company,” [as the sūtra states]. Only at the time for sexual intercourse and together with [their] own husbands, there is authorization to the consumption of Kādambara [for girls], not on other conditions, why? Because of the absence of suitability, [i.e.] because of the encounter with uselessness, the consumption [would be] wasted effort. niyamavidhāv api kiñcid viśeṣāntaram154 anubadhnāti – He adds some other distinctiveness to the restrictive rule: tatrāpy ananyajamakheṣv eva netaratra vidhānam ||31|| Furthermore, the directive only [pertains] to the sacrifices by the not-by-others-born [viz. Kāma], not to other occasions. According to the sūtra, alcohol may only be consumed on the occasion of sexual intercourse. Thus it can be inferred that, in the opinion of the sūtra, the “refinement” of the love act constitutes the only benefit which derives from alcohol consumption. tatrāpi ananyajamakheṣv eveti | ananyajena kriyamāṇeṣu makheṣv eva atyāvaśyakatvena anutarṣasvīkaraṇavidhānaṃ netaratra tadatiriktakāleṣv iti ||31|| “Furthermore, only to the sacrifices by the not-by-others-born [viz. Kāma],” [as the sūtra states]. By extraordinary necessity, the directive as to the consumption of liquor only [pertains] to the sacrifices that are performed by the not-by-others-born [viz. Kāma], [it does] not [pertain] to other occasions, [i.e.] to times different from these [sacrifices]. 154 emendation: the edition has biśeṣāntaram 48 2.5. Beneficial Effects of Alcohol Consumption II (Sūtras 32-33) The last two sūtras state that by drinking, a girl starts talking without restraint (32) and a man is able to sensually perceive the Mūlaprakṛti (33).155 yoṣāyāḥ, atra yoṣāsaṅgraheṇa upaśyāmādīnām eva saṅgrahaḥ na vibhraṃśitadvitīyāvasthānām, āsyapadmena prāśanaṃ tu atyutkṛṣṭaphalaviśeṣāntaraṃ156 niścitya atyāvaśyakatvena prāśanam anudarśayati – “By the girl,” [as the sūtra states] – here by the [term that seems to signify the] entirety of girls, there is [actually] only [referred to] the entirety of the Upaśyāmas and so on, not [to the entirety] of those who are outside the second age-group. Feeling convinced that the consumption through the mouth-lotus [exhibits] another very excellent peculiar effect, he – by extraordinary necessity – teaches this consumption: According to the comm., sūtra 32 only deals with girls of the second age-group, that is, with “Upaśyāmas and so on.” Although it is unclear to me who “and so on” pertains to, I consider it most plausible that the commentator intended to exclude Śyāmās from the scope of the present sūtra by means of this restriction (probably in order to distinguish it from the following one).157 yoṣāyāḥ āsyapadmena prāśanaṃ bhāṣāyāḥ prabodhe avyabhicaritakāraṇam ||32|| The consumption through the girl‟s mouth-lotus is the inevitable cause as to the awakening of speech. What the sūtra seems to state is that alcohol consumption necessarily leads to some kind of speech production. In this context, the explicit mention of the girl‟s mouth (āsyapadma) could serve to indicate that this takes place because the mouth comes into contact with the spirituous liquor and is in a way “stimulated” thereby. yoṣāyāḥ āsyapadmeneti | prāśane kriyamāṇe yathecchikī bhāṣāyāḥ anusphurtir bhavatīty arthaḥ | anena vākyena śravaṇādivyavasāyarahite ‟pi jane niṣprayāsenaiva tridaśānāṃ gīḥ svamukhāt prādurbhūyata ity arthaḥ ||32|| The fact that these two sūtras are located at the end of the KS and address issues which are entirely different from the ones that are discussed in the preceding section of this treatise, points toward the possibility that they have been added later. 156 emendation: the edition has atyutkvaṣṭaphalaviśeṣāntaraṃ 157 If my assumption is correct, this means that the commentator assigns the latter to the third age-group, which suggests that he applies a quadripartite classification scheme when it comes to women (as opposed to a tripartite one when it comes to men). 155 49 “Through the girl’s mouth-lotus,” [as the sūtra states]. While the consumption is being performed, the emergence of speech takes place at pleasure – this is the meaning. By these words [there is hinted at that] even if a person is destitute of the strenuous effort of listening and so on, the speech of the thirty-three gods effortlessly arises from the [girl‟s] own mouth – this is the meaning. Accordingly, if a girl drinks alcohol, she starts talking unrestrainedly and does not care to listen to the words of others anymore (śravaṇādivyavasāyarahitā). The fact that this sūtra – although its purport exhibits a significant resemblance to the one of sūtra 7 – is located at the end of the treatise suggests that either the original order of the sūtras was confounded at some point or that the present sūtra was not contained in the original version of the KS but has been added later. One could also imagine that the version of the KS at hand constitutes a result of an intermingling of two prior versions – one in which the present sūtra did not occur and another one in which it was found in place of sūtra 7. Another alternative would be that sūtra 7, contrary to the commentator‟s explanatory notes, originally was not supposed to deal with “arrangements of words.”158 anyad apy utkṛṣṭataraṃ phalaviśeṣāntaraṃ svīkāramātreṇa sampradarśayati – He teaches yet another quite excellent peculiar effect [that is achieved] only by the consumption [of liquor]: śyāmāyā āsyasahasrapattrād159 anuprāśanam aparokṣānubhavena mūlaprakṛteḥ svarūpasyānudarśanam ||33|| The consumption [of liquor] from a Śyāmā‟s mouth-lotus is the contemplation of the peculiar nature of the Mūlaprakṛti by means of visual perception. Mūlaprakṛti, lit. “root-nature,” is a term that is primarily associated with the Sāṃkhya philosophy and signifies “the original root or germ out of which matter or all apparent forms are evolved” (MW, p. 826). According to the eighth stanza of the SĀKĀ, it cannot be directly perceived (anupalabdhi) but its existence can only be detected on the basis of its effects.160 According to Wilson, under the influence of Sāṃkhya philosophy, Śakti is also 158 The term bandha which the commentator interprets as utterances is, amongst others, also used in the sense of “coital position” (cf. sūtra 14). 159 emendation: the edition has āsyasahasrapatrād 160 In the SĀKĀ, the respective stanza reads as follows: saukṣmyāt tadanupalabdhir nābhāvāt kāryatas tadupalabdhiḥ | mahadādi tac ca kāryaṃ prakṛtivirūpaṃ sarūpaṃ ca ||8|| (Sharma: Sāṃkhya, p. 9) Sharma translates this stanza as follows: 50 referred to as (Mūla-)Prakṛti (cf. Wilson: Shaktas, p. 31-32). Thus, in Śaktism, the view is found that all female goddesses as well as all female human beings originated from this root (cf. ibid., p. 36). It is not directly evident from the phrasing of the sūtra that it is the man who is supposed to contemplate the Mūlaprakṛti (which is the interpretation found in the comm.). On the contrary, the respective beginnings of sūtra 32 (yoṣāyāḥ āsyapadmena prāśanaṃ) and 33 (śyāmāyā āsyasahasrapattrād anuprāśanam) exhibit a rather salient parallelism. Thus, the commentator might have been misguided by the divergent case marking. śyāmāyā āsyasahasrapatrād iti | kamalaprasūnāt(*) anuprāśanaṃ pratyakṣānubhavena sākṣāt mūlaprakṛteḥ svarūpānudarśane hetuḥ kāraṇam iti[,] tayā saha samprāśane kriyamāṇe kṛtsnasya prapañcasya kāraṇabhūtāyāḥ mūlaprakṛteḥ sākaṃ saṅgato bhavati | yad vā tatsvarūpaṃ sākṣād avyavadhānena paśyatīty arthaḥ | anena vākyena sāyujyādikaṃ phalam api nirāyāsena prāpnotīty arthaḥ ||33|| “From a Śyāmā’s mouth-lotus,” [as the sūtra states]. The consumption from the lotusflower (*) is the cause of, [i.e.] the reason for, the contemplation of the peculiar nature of the Mūlaprakṛti with the eyes, [i.e.] by means of the experience through sense perception.161 While the consumption is being performed together with her [viz. a Śyāmā], at the same time the meeting with the Mūlaprakṛti, [i.e.] the cause of the entire world, takes place. In other words, he sees its peculiar nature immediately, [i.e.] with the eyes – this is the meaning. By these words [there is hinted at that] he also easily obtains the effect of absorption162 and so on – this is the meaning. The non-apprehension of Nature is due to its minuteness and not to non-existence. It is ascertained from its effects. Those effects are Mahat and the rest, and they are similar and dissimilar to Nature. (Sharma: Sāṃkhya, p. 12) 161 Sense perception (pratyakṣa) is one of the four pramāṇas in Nyāya, in the fourth sūtra of the Nyāyasūtra by Gautama it is defined as follows: indriyārthasannikarṣotpannaṃ jñānam avyapadeśyam avyabhicāri vyavasāyātmakaṃ pratyakṣam ||4|| In Jhā‟s translation: Sense-perception is that cognition – (a) which is produced by the contact of the object with the senseorgan – (b) which is not expressible (by words) – (c) which is not erroneous, - and (d) which is well defined (Jhā, p. 111). 162 According to Dhavamony, the term sāyujya stands for one of the stages of liberation (mukti). It can either be understood as absorption into or as intimate union with the divine essence (cf. Dhavamony, p. 423-424). According to Jacobsen, becoming godlike or god-minded is a goal for most tantric practitioners (cf. Jacobsen, p. 574). As mentioned by Das (cf. Das, p. 431), it also occurs in the PMS: secanakālaḥ sāyujyānandasyānubhavadarśane prayojakībhūto hetuḥ ||23|| (in the KĀKU, it is misnumbered as 22) In Mokkapati‟s translation: 51 (*) prasūnaṃ kusumaṃ sumam ity amaraḥ | 163 “For suma (flower) one can also say prasūna or kusuma,” as Amara states. Thus, the KS concludes with a rather provoking statement, namely that intoxication and intercourse lead to deep spiritual insights which are usually considered impossible to gain by a human being (due to the aforementioned anupalabdhi of the Mūlaprakṛti). ratikāle sīdhupānaṃ kartavyaṃ vidhibodhitam | tatpurastāt kāmaśāstre proktaṃ krīḍānuvarṇanam || tat sarvaṃ tu prakartavyaṃ yoṣāyāḥ sukhalabdhaye | svasyāpi sukhabodhāya apatyotpattihetave || phaladvayaṃ sa prāpnoti prajāṃ kāmasukhaṃ tathā | urvaśīlokam āpnoti antakāle tu saḥ pumān || At the time for passion, the drinking of spirituous liquor is to be performed – this has been taught as a rule. Before that, [the man should familiarize himself with] the description of the amorous play that is taught by Kāmaśāstra. All that is to be performed for the sake of the girl‟s pleasure gain, also for the sake of the awakening of the [man‟s] own pleasures and in order to produce offspring. He obtains a pair of results – children as well as the pleasure of desire.164 At the time of death, this man obtains Urvaśī‟s world. According to these concluding stanzas, one should consume alcohol during sexual intercourse but one should also be acquainted with the Kāmaśāstra doctrine for this purpose. The consumption aims at the girl‟s satisfaction, the man‟s own satisfaction as well as the production of offspring. Das also refers to these stanzas when he points out that The time of ejaculation is the cause of the experience of the bliss of merging into each other (cf. Mokkapati, p. 4) The comm. on this sūtra adds the following information: sarvebhyaḥ ānandebhyaḥ sāyujyānandasyotkṛṣṭatvam iti vijñāpitaṃ bhavati | secanakālaḥ [...] tasmin kāle ‟parokṣānubhavadarśanena sāyujyānandasyānubhavaṃ karotīty arthaḥ | (PMS, p. 15) In my own translation: The pleasure of absorption is superior to all [other] pleasures, as it is made known. The time of ejaculation [...], at this time, he experiences the pleasure of absorption by means of visual perception – this is the meaning. Thus, according to the comm. on the PMS, during orgasm, the “pleasure of absorption” (sāyujyānanda) is experienced by means of “visual perception” (aparokṣānubhava). Interestingly, this is the exact same wording that the present sūtra uses for the mode of perception by means of which the “contemplation of the peculiar nature of the Mūlaprakṛti” (mūlaprakṛteḥ svarūpasyānudarśana) takes place. Consequently, this could be the reason why the comm. on sūtra 33 assumes that the wording of the selfsame implies the obtainment of sāyujya. 163 In the AK, the respective section reads as follows: striyaḥ sumanasaḥ puṣpaṃ prasūnaṃ kusumaṃ sumam ||682|| (Āchārya: AK, p. 64). 164 Assuming, the “awakening of the own pleasures” corresponds to the “hardness of the penis” and the “girl‟s pleasure gain” to the “manifestation of an abundance of rays of light [...],” “offspring” might be the missing third effect in the “triad of effects” that is declared in the comm. on sūtra 16. 52 sexology was considered instrumental in procreation (cf. Das, p. 370). Moreover, a man who follows the doctrine of the KS may spend his afterlife in heaven (viz. Urvaśī‟s world). iti śrīmahārājarṣivaryeṇa165 purūravasā viracitaṃ kāmijanānāṃ vinodāya rativilāsāṅgabhūtaṃ kādambarasvīkaraṇasūtraṃ savyākhyānaṃ samāptim agamat || Thus the Kādambarasvīkaraṇasūtra which was composed for the sake of the lovers‟ pleasure by the noble and great king and most excellent among the sages, Purūravas, which constitutes a supplement to the [works on the] diversion of sexual passion and which is furnished with an explanation has come to an end. iti kādambarasvīkaraṇasūtra(3)mañjarī | Thus the 3rd cluster of blossoms by the name of Kādambarasvīkaraṇasūtra. 165 emendation: the edition has śrīmahārājarṣibaryeṇa 53 3. The Kādambarasvīkaraṇakārikā – Text and Translation atha kādambarasvīkaraṇakārikā(4)mañjarī Now the 4th cluster of blossoms by the name of Kādambarasvīkaraṇakārikā: 3.1. Introductory Section (Stanzas 1-4) This section briefly addresses the general nature and purpose of Kādambara. mṛdvīkāyāḥ samudbhūto yo raso ‟mṛtasannibhaḥ | kādambara iti khyāta udañjeḥ(*) bodhakārakaḥ ||1|| The Amṛta-like166 drink which is produced from grapes and which is called Kādambara causes the awakening of the penis (*). (*) śiśnodañjiḥ śephameḍhram iti halāyudhaḥ 167 168 | “For meḍhra (Penis) one can also say śiśna, udañji, and śepha,” as Halāyudha states. kāmatantrakalāyāṃ tu atyantaṃ hitakārakaḥ | (*)mārasyodbodhane dakṣa atisāmarthyadāyakaḥ ||2|| It is exceedingly useful regarding the art of the system of desire, it is suitable for the awakening of Māra [viz. Kāma] (*) and it causes extraordinary capabilities. 169 (*) madano manmatho māra ity amaraḥ | 170 “For māra (the god of love), one can also say madana or manmatha,” as Amara states. The usage of the term māra for the god of love is of Buddhist and Jainist origin. As Eraly states, “they saw Kama [...] as Mara, the tempter-devil, and regarded Kama‟s love darts as arrows of delusion” (Eraly, p. 8-9).171 166 According to Chauhan, if alcohol is consumed in the right quantity and at the right time, it is indeed like Amṛta (cf. Chauhan, p. xix). 167 emendation: the edition has halāpudhaḥ 168 In the ARM, the stanza that bears the closest resemblance to the wording of the editor‟s note reads as follows: bhago yonir upasthaś ca varāṅgaṃ smaramaṃdiraṃ | śiśnaḥ śepho ‟tha meḍhraś ca tulye mehanaśephasī ||2.359|| (cf. Aufrecht, p. 55) It should be noted that the term udañji does not occur in this list. 169 emendation: the edition has bhadano 170 In the AK, the respective section reads as follows: madano manmatho māraḥ pradyumno mīnaketanaḥ ||49|| (Āchārya: AK, p. 6) It seems peculiar that the author of a Kāmaśāstra treatise used a term for the god of love that carries such a negative connotation. Maybe it was used because the preceding line starts with kāma and the author of the KK was trying to avoid the anaphora. Moreover, in case of the usage of kāma, it would not necessarily have been clear that the consumption of the Kādambara-juice leads to the awakening of an animate being (it might have been understood it as “desire arises”). 171 54 ratikāle samutpanne yoṣayā sahitaḥ pumān | tatpānaṃ tu prakurvīta172 rasodbodhasya hetave ||3|| When the time for passion has come, the man shall practice drinking it together with the girl for the sake of the awakening of desire. ratitantrasya vistāraḥ paścāt kāryaḥ prayatnataḥ ||4|| The detailed description of the system of passion is to be performed diligently later on. This stanza seems to constitute an indication for the reader that there will also follow an exemplification of the directives that are given in the present passage of the text. 172 emendation: the edition has prakuvīṃta 55 3.2. The First Love Act (Stanzas 5-20) Prior to the intercourse, both the man and the woman are supposed to consume alcohol. Hereafter the man commences different practices of foreplay (bāhyatantra or bāhyarata) and finally the actual love act takes place. ādau yoṣāṃ pāyayitvā atyantādarapūrvakam | [4] tatpītaśeṣaṃ tu rasaṃ svayam ādarapūrvakam | [4] nigṛhṇīyāt tatsamīpe atyantarucikārakam ||5|| At first, having caused the girl to drink in an exceedingly attentive way; he himself shall in an attentive way, in her presence, seize the drink that is left from her drinking, [that drink] which causes exceeding desire. tāmbūlādīn173 bhakṣayitvā rasodbodhasya hetave | [5] rasodbodhe jāyamāne ānandaḥ sampravardhate | ānande saṃpravṛddhe tu bāhyatantraṃ samārabhet ||6|| After consuming (or: causing [her] to consume)174 betel and so on for the sake of the awakening of desire; the enjoyment increases while the awakening of desire is being engendered. After the enjoyment has increased, he shall undertake the external system. kucayor dhāraṇaṃ pūrvaṃ oṣṭhapānaṃ tataḥ175 param | saṃśleṣaṇaṃ dṛḍhataraṃ kucāc chādanapūrvakam | etad bāhyarataṃ proktaṃ kalājñair bharatādibhiḥ ||7|| First the holding of the two breasts, thereafter the sucking of the lips; [then,] after the [removal of] the clothing from the breast, the rather hard embracing – this has been called external love by those acquainted with the art, i.e. by Bharata and so on. The term bāhyatantra (or: bāhyarata) refers to actions which are intended to produce sexual arousal, viz. foreplay.176 This stanza apparently constitutes a short summary of selected 173 The seventh book of the KĀM (esp. 7.1.25-7.1.51) contains a long list of aphrodisiacs, such as milk with sugar and goat testicles, rice with sparrow eggs or boiled ghee (cf. Doniger / Kakar, p. 163-166). 174 Both interpretations are possible; in stanza 23, the verb bhakṣ is clearly inflected in the 10th class, but that does not necessarily rule out the possibility that it has a causative meaning in the present stanza. In the given context, I would tend to favor the causative option (as the consumption of betel is supposed to lead to an increased level of enjoyment after which he shall start with the methods for her external stimulation, it seems plausible to me that it is her enjoyment that has to be increased beforehand due to the enjoyment of betel), but the other possibility cannot be completely ruled out either. 175 emendation: this space is missing in the edition 176 In the RRP (3.1-4ab), it is defined as follows: atha bāhyarataṃ vakṣye yathāśāstraṃ yathāmati | parasparālokanādi proktaṃ bāhyarataṃ budhaiḥ ||1|| parasparālokanaṃ ca tathāliṅganacumbane | 56 practices of the “external love,” whereas the following stanzas provide a more detailed description of the techniques that are suitable for the engendering of sexual arousal. Interestingly, just as in stanza 43, an authority by the name of Bharata is mentioned here.177 oṣṭhapānaṃ parityajya sṛkkiṇyau(*)178 daṃśayet punaḥ | dvijakṣatir yathā na syāt tathā daṃśanam ācaret ||8|| Having quit the sucking of the lips, he shall repeatedly bite the corner of the mouth (*); as long as there is no bite wound, he shall keep on biting. (*) oṣṭhayor dakṣiṇe pārśve tayor uttarato ‟pi ca | sṛkkiṇīti tayor nūnaṃ nāmadheyaṃ pracakṣate | mūlādhāraṃ gude vidyāt svādhiṣṭhānaṃ tu liṅgake || 179 iti halāyudhaḥ | “[For the regions] on the right-hand side of the two lips as well as on their left side, one applies the designation sṛkkinī. One must know that the Mūlādhāra is situated in the anus but the Svādhiṣṭhāna is situated in the penis,” as Halāyudha states.180 nakhadantakṣatiś caiva karihastaprakolitam ||2|| ityādibāhyasuratair upacāraiḥ striyā ramet | strīpuṃsayogasamaye sadravāḥ prathamaṃ narāḥ ||3|| tadaniṣṭamataḥ pūrvaṃ bāhye tām upacaryayet | [...] ||4|| (RRP, p. 13) In Sivapriyananda‟s translation: Now a consideration of outer love play according to traditional texts as well as the author‟s own understanding. Methods of erotic titillation, such as passionate gazes, are known as „outer love play‟. These include passionate gazing, embracing, kissing, scratching, biting and playing the elephant trunk game. All these can be used to sexually stimulate a woman. It is the firm opinion (of the elders) that „outer love‟ is the prelude to the sexual act and that a man must excite his female partner to a point where she becomes moist with desire (Sivapriyananda, p. 43). Note that the RRP opposes bāhyarata to ābhyantararata (lit. “inner enjoyment”), that is, the actual coitus (sambandho yoniliṅgayoḥ) (RRP, p. 20). 177 Assuming that this Bharata and the one who occurs in the colophon refer to one and the same person (for instance, the mythic composer of the Nāṭyaśāstra) the fact that he is mentioned here can be explained in two ways. On the one hand, it is possible that the actual author of the KK did not consider himself “authoritative” enough to put his own name into the colophon and thus decided to ascribe the work to some ancient authority – and since he had cited Bharata twice in the course of the treatise, he considered this sage the most suitable option. On the other hand, one could imagine that the author initially put his own name into the colophon (or that there was no colophon at all) while someone else at a later date decided to attribute the KK to an ancient authority (either because the name of the actual author was not known to him or because, in his view, the very same lacked the required “authoritativeness”) – and since the name Bharata had appeared twice in the course of the treatise, he considered this sage the most suitable option. It is, of course, also possible that the Bharata who is mentioned in the colophon was an actual person and had nothing to do with the aforementioned mythic figure. In this case, it is, of course, possible that in stanza 7 and 43 he refers to himself as an authority (and thus intends to legitimize his authorship of the work at hand). 178 MW does not explicitly list sṛkkinī but rather sṛkva, sṛkvaṇī, sṛkvan, and sṛkviṇī (all of them with the meaning “the corner of the mouth”) and mentions that all these lexemes allow the alternative spelling ‹kk› instead of ‹kv› (cf MW p. 1245). 179 I was not able to locate these lines anywhere in the ARM. Stanza 2.358 lists guda as one of the synonyms for “anus” (gudaḥ pāyur apānaṃ syāt, cf. Aufrecht, p. 55) but does not mention any tantric Cakras in this connection. Stanza 2.365 defines sṛkka as follows: sṛkka syād oṣṭhaparyaṃtaḥ (cf. ibid., p. 56), the term sṛkkinī, however, does not occur in this work. It is not entirely clear why the editor quoted the last of these three lines at this point. 180 In Tantra, the Mūladhāra as well as the Svādhiṣṭhāna are two of the six Cakras that are located along a person‟s spinal cord (along with the Maṇipūra, the Anāhata, the Viśuddha, and the Ājñā). They are believed to 57 paryāyeṇa prakartavyaṃ181 tasyā āhlādahetave ||9|| This [biting] is to be performed alternately [on the left and on the right] for the sake of her delight. prādurbhūte mahānande kucagranthivimokṣaṇam | [9] nīvībandhasya mokṣaṃ ca satvaraṃ kārayet sudhīḥ ||10|| After great enjoyment has become manifest, the learned man shall quickly perform the untying of the knot around the breasts as well as the untying of the tie of the waistcloth.182 svahastam añjau saṃsthāpya avalokanapūrvakam(*) [10] svahastaṃ bhrāmayet tatra cakrabhramaṇavat svayam | yoner mukhaṃ vidāryātha antaḥsthānaṃ vilokayet ||11|| After the inspection [of the vulva] (*), having placed his own hand on the vulva, there he shall move around his own hand, turning like a wheel. Having opened the entrance of the vagina, he shall then inspect183 the interior region.184 (*) añjiśabdena pūrvarūpasya svādhiṣṭhānasthānam | svādhiṣṭhāne tu yac cakraṃ taccakrasyāvalokanam | 185 186 sarvathaiva prakartavyaṃ mārasyodbodhahetave || Using the word añji [one refers to] the region of the woman‟s187 Svādhiṣṭhāna. For the sake of awakening of Māra [viz. Kāma], the inspection of the Cakra that is situated at the Svādhiṣṭhāna is to be performed by all means.188 According to Das, añji is a word used for “vagina” (cf. Das, p. 388). However, since it is described as the “region of the Svādhiṣṭhāna” and stanza 43 characterizes the Svādhiṣṭhāna as hairless, it seems more likely that the term añji – just as varāṅga (cf. sūtra 10) – pertains to correspond to different layers of the cosmos. Moreover, they are imagined as lotuses which have specific mantras on their petals which in turn somehow constitute a “verbalization” of the body and the mind as a manifestation of Śakti. In other words, they are regarded as a mapping of the phenomenal world within the body. Furthermore, the Cakras are believed to be the seats of Kuṇḍālinī, that is, the powerful conscious energy which is the form of Śakti inside an individual. If she is “asleep,” she resides in the Mūladhāra, whereas if she is activated, she gives rise to knowledge, sexuality etc. (cf. Taylor, p. 168-170). 181 emendation: the edition has prakarttavyaṃ 182 According to KĀM 2.10.5, after performing various acts of foreplay, the man shall initiate intercourse “beginning with loosening the knot of her waistband” (nīvīviśleṣaṇādi) (cf. Doniger / Kakar, p. 70; Durgāprasāda: KĀM, p. 178). 183 “Inspection” might actually refer to cunnilingus. For further information, see footnote 210. 184 The term “interior region” (antaḥsthāna) need not necessarily refer to the Svādhiṣṭhāna, as the editor‟s note indicates. It is not unlikely, however, as stanza 43 also deals with the inspection of this particular spot. In this context, the usage of the term cakrabhramaṇavat might be a word play hinting at the Cakra-doctrine. 185 emendation: the edition has sarvathaiba 186 Since the editor does not cite a source of these lines, it is possible that he composed them by himself. In any case, I was not able to locate these lines anywhere in the ARM. 187 For further information concerning the translation of pūrvarūpa as “woman,” see footnote 80. 188 For further information concerning the Cakra-doctrine, see footnote 180. 58 the inner as well as the outer region of the woman‟s pubic area or even exclusively to the latter. The course of events of the present stanza supports this hypothesis. tadvyāpāraṃ parityajya svakṣaumaṃ mocayet tataḥ | svaśephaṃ tāṃ darśayitvā atyantādarapūrvakam ||12|| Quitting the performance of that, he shall thereafter take off his own clothing; showing his own penis to her in an exceedingly attentive way, [he shall say] (...) saṃpaśya me priyatame ! tavānandasya kārakam | imaṃ śephaṃ tvadīyaṃ vai na madīyaṃ suniścitam | yad yat kāryam anubrūṣe tat sarvaṃ nu kariṣyati ||13|| [14] (...) “Look at me, my dearest! [Look at] this penis which is causing your enjoyment – it belongs to you, indeed, not to me, most assuredly. It will indeed do whatever you tell it to do.” etad vākyam anūcyātha mandaṃ jaṅghe prasārayet | tatsthānāt kiṃcid utthāya svajaṅghe ‟pi prasārayet ||14|| [15] Having said these words [to her], he shall then slowly spread [her] legs. Having raised himself a little from that place he shall also spread his own legs. lakṣyalakṣaṇayoḥ sāmyaṃ kauśalyena vidhāya ca | lakṣaṇam prerayel lakṣye nārācasya gater iva ||15|| [16] Through his skillfulness arranging congruence of the target and [his] organ,189 he shall push [his] organ into the target, in the same manner as the movement of an arrow. tadindriyasya dvitayaṃ dṛḍhaṃ saṃyojayet tataḥ ||16|| He shall thereafter firmly unite the pair of this organ. kṣaṇadvayamitaṃ kālaṃ tāvan mātraṃ sthiro bhavet | cañcalo na bhavet kiñcin na ca tāṃ cālayet punaḥ ||17|| For a span of time measured by two blinks of the eye, for such a measure [of time] he shall remain motionless; he shall not move at all and he shall not cause her to move either. Here, the author puns by using lakṣya (“target”) and lakṣaṇa (“organ”). This passage means that he shall bring his penis in position in the way an archer aims at the target with his arrow. 189 59 MW offers several possible translations for kṣaṇa that signify concrete intervals, e.g. 48 minutes, 4 minutes, or even 24/35 seconds (cf. MW, p. 324). While the two former, especially the first one, seem to be far too long spans of time, the latter, on the other hand, is probably too accurate an interval to be actually implemented in practice. Simply translating kṣaṇa in a very nonspecific way, for example as “moment” (and hence kṣaṇadvaya as “two moments”), does not seem to be an appropriate solution either, as it would not really make much sense to count at all in this case. Given that “blink of the eye” also constitutes one possible meaning of kṣaṇa, I consider it most suitable to interpret kṣaṇadvayamitaṃ kālaṃ as the span of time from one blink of the eye to the next, i.e. four to five seconds.190 yoge ārūḍhavat tūṣṇīm ekamudrāṃ samārabhet | avapūrvahanor dhātor yadvyāpāraṃ pracakṣate | tadvyāpāram tataḥ kuryāt mandaṃ191 mandaṃ suniścalam ||18|| As if he had reached [the state of] Yoga, he shall silently undertake one [single] Mudrā; he shall thereafter do a performance of that which one calls the performance “of the ingredient from the fore part of the cheek”192 slowly and quite motionlessly. In Tantra, the term mudrā stands for particular yogic positions and might refer to gestures of the hand but as well, more abstractly, to specific spiritual states. In any case, a mudrā serves the purpose of channeling vital energy and thus leads to the emergence of extraordinary abilities (cf. Muller-Ortega, p. 190). Nevertheless, the exact meaning of mudrā in the present stanza is utterly unclear. tataḥ kiñcid dṛḍhataram āghātaṃ kartum ārabhet | kiñcid dṛḍhatarāghātād dṛḍhāghātaṃ prakalpayet ||19|| Thereafter he shall begin to perform a somewhat harder thrusting; after a somewhat harder thrusting he shall provide a hard thrusting.193 śiśnaṃ niṣkāsya tatpaścāt pṛthagrūpo bhavet punaḥ | 190 An adult blinks around 14 times per minute (cf. Cavallotti/Cerulli, p. 324). emendation: this space is missing in the edition 192 The avapūrvahanor dhātor vyāpāra might be equivalent to adharoṣṭharasodgīrṇa (see stanza 42 and 105). However, since I do not know the exact meaning of either of these expressions, this should be regarded as a mere speculation based on the fact that in both cases the oral region is involved. One could also consider emending avapūrva- to avapūrṇa- in which case the pāda could be translated as “of the ingredient of the filled cheek.” 193 MW translates āghāta as “striking, stroke, blow” (cf. MW, p. 130). However, considering the contexts this term occurs in (cf. eg. stanzas 78, 91, and 93), it doubtlessly refers to the rough penetration of the woman. Consequently, I consider it more suitable to translate the term as “thrusting.” 191 60 kṣaṇamātraṃ sthiro bhūtvā dugdhapānaṃ tu kārayet ||20|| After pulling out the penis, he shall be of separate nature again.194 Remaining motionless for just one moment, he shall perform (or: cause [her] to perform) the milk-drinking. It remains unclear, if the fourth pāda, as a matter of fact, simply expresses the recommendation that he should drink some milk subsequent to the intercourse or if dugdhapāna refers to some more specific procedure, most likely to him causing her to drink his semen by means of her vagina (cf. stanza 95).195 This, however, would presuppose the man‟s ejaculation whereof no explicit mention is made. Considering the fact that the description of the first love act is significantly shorter than the one of the second love act, it is doubtlessly possible that this detail just had been omitted – maybe by reason of self-evidence. 194 That is, he shall no longer be united with the woman. Note that one cannot be sure whether kārayet has to be understood as a proper causative (there are several instances in the KK where this is clearly not the case, e.g. stanzas 27 and 28). Thus, it is not unequivocally determinable whether the man or the woman shall perform the dugdhapāna. 195 61 3.3. The Time Between (Stanzas 21-38) Subsequent to the first love act, the man is very exhausted and he anoints his and her body with sandalwood oil. Thereafter the girl encourages the man to have intercourse with her again. sāpi yoṣā tadotthāya vasanaṃ paridhāya ca | mūtrādikaṃ tataḥ kṛtvā punaḥ khaṭvāṃ samāśrayet ||21|| Also the girl, after raising herself and putting on her clothes, thereafter carrying out the urination and so on, shall enter the bedstead again. drākṣādīnāṃ bhakṣaṇaṃ ca yathālābhaṃ samācaret ||22|| She shall thoroughly practice drinking of wine and so on – according to what is available. The phrasing of this sentence can be understood as evidence that the doctrine of the KK is not restricted to any alcoholic beverage in particular, but pertains to all drinks that contain alcohol. Assuming the linearity of the plot, from this stanza it can be understood that the girl shall consume alcohol prior to the second intercourse as well. bhartrā196 yad yad dīyate vastujātaṃ tat sarvasvaṃ bhakṣayet prītipūrvam | tasmai yā yā rocate narmaceṣṭā tāṃ tāṃ krīḍāṃ darśayantyo vijahruḥ ||23|| She shall drink with love whatever kind of thing is given [to her] by the husband; whatever pleasurable gesture pleases him, that loveplay the girls took pleasure in showing. The meaning of the second half of this stanza is not completely clear to me. Undoubtedly, its propositional content reads roughly as follows: “The women willingly perform whatever pleases him sexually.” But why is there (albeit nowhere else in the KK) talk of more than one woman? And why is the perfect tense used here, although one would – in accordance with the first half of the stanza – rather expect an optative? In my opinion, these incongruities suggest that this stanza originally belonged to another work and has been secondarily incorporated into the KK.197 In that regard it is also a striking fact that it is the only stanza of the entire text being composed in the Tristubh rather than the Anustubh meter. The akṣara is not really identifiable, but, in my judgement, ‹rtrā› is the most plausible option. Note that the first line of stanza 10.79 of the ŚIŚ is (at least to a certain degree) similar to the second line of the present stanza. It reads as follows: yad yad eva ruruce rucirebhyaḥ subhruvo rahasi tad akurvan | (Durgāprasāda: ŚIŚ, p. 277). In Hultzsch‟s translation: Was immer den Geliebten gefiel, das taten die Schönbrauigen im geheimen (Hultzsch, p. 107). 196 197 62 evaṃ tu prathame yāme narmakrīḍāṃ vidhāya ca | punaḥ khaṭvāṃ samāroḍhum udyogam upacakrame ||24|| After having performed the loveplay in this manner during the first Yāma, he198 undertook the effort to get on the bedstead again. prathamakrīḍayā atyantaṃ śrameṇa paripūritaḥ | mandavāyor apekṣāvān dharmasvedāpanuttaye | hastena vyajanaṃ dhṛtvā bhrāmayāmāsa sarvataḥ ||25|| [26] He, excessively filled with exhaustion on account of the first amorous play and [thus] being in need of a gentle wind for the sake of the removal of the sweat from the practice, held the fan in his hand and swung it in every direction. kṣaṇamātraṃ sthiro bhūtvā dharmasvedaṃ pramārjya ca | śītalenānilenaiva santuṣṭo ‟bhūt gatavyathaḥ ||26|| Having remained motionless for just one moment and having wiped off the sweat from the practice, he was indeed well pleased by the cooling wind and free from agitation. śrīcandanasyānulepaṃ svaśarīre kārayet199 | yoṣāyāḥ dvau kucau dhṛtvā atīvadṛḍhavattamau | kucayor lepanaṃ cakre uṣmabādhānivṛttaye ||27|| He shall put a sandalwood anointment on his own body. Having held the girl‟s breasts, which were most exceedingly firm, he performed their anointing for the sake of the disappearance of the torment caused by the heat. According to Chopra, the application of sandalwood oil has a cooling and, moreover, an anti-inflammatory effect. It can also serve as an aphrodisiac (cf. Chopra, p. 243). KĀM 2.10.6 also prescribes that the man anoints the woman‟s body with sandalwood or some other oil subsequent to the love act (cf. Doniger / Kakar, p. 70). varāṅgasya pradeśe ‟pi lepanaṃ kārayet sudhīḥ | lepanena tu sā yoṣā atisantoṣitābhavat ||28|| On the region of the vagina the learned man shall also perform an anointing. Due to the anointing the girl became extraordinarily satisfied.200 It is not entirely clear whether this stanza deals with the man or the woman, but as the woman‟s return to the bedstead has already been mentioned in stanza 21) I consider it more likely that the man is referred to. 199 Note that the 2nd pāda only has 7 syllables. Thus the current version of the stanza might be a corruption. 198 63 priyopari parāṃ prītiṃ prakurvāṇā uvāca ha | he priya ! śṛṇu me vākyaṃ madvākyaṃ śṛṇu sādaram ||29|| She, who was showing uttermost love toward [her] lover, then spoke: “My dear! Listen to my words, listen to my words attentively! (...)” tavopari prasannāsmi kiñcid vijñāpayāmy aham | śrīcandanasya lepena mamānando mahān abhūt ||30|| “(...) Toward you I am kindly disposed, I let [you] know something. Due to the sandalwood anointment my enjoyment has become abundant. (...)” atanuvyādhinātyantaṃ śarīraṃ duḥkhitaṃ mama | atyuṣṇatā varāṅge ‟smin201 sañjātā bahu vartate ||31|| “(...) My body is excessively afflicted by the torment of the bodiless [viz. Kāma]. The extraordinary heat that has arisen inside my vagina continues unabatedly. (...)” śītalasyopacāreṇa atyantaṃ sukham aśnute | tatbādhāyāḥ vināśārthaṃ punar nidhuvanaṃ kuru ||32|| “(...) Due to the treatment with the sandalwood, it [the vulva] enjoys excessive pleasure. Perform the intercourse again in order to put an end to its torment! (...)” Superficially, the woman seems to contradict herself by stating that, on the one hand, the sandalwood anointment has had a pleasant effect on her (stanza 30) and, on the other hand, that she is still experiencing a heat inside her (stanza 31). In the present stanza, however, which actually identifies “pleasure” (sukha) with “torment” (bādhā) this seeming contradiction is resolved and it becomes evident that the “extraordinary heat” (atyuṣṇatā) has to be understood literally as “burning desire” (cf. also stanza 35). kriyamāṇe nidhuvane śāntatāṃ pratipatsyate | matsamīpe samāgaccha kucayor dhāraṇaṃ kuru ||33|| “(...) While intercourse is being performed, a cessation [of the torment] will be accomplished. Come close to me, perform the holding of [my] breasts! (...)” oṣṭhasya daṃśanaṃ kāryaṃ mandaṃ dṛḍhataraṃ na tu | niṣpīḍanaṃ dṛḍhataraṃ kuce kāryaṃ prayatnataḥ ||34|| 200 201 This can be seen as an example of the occurrence of a precept and an exemplification within one stanza. emendation: the edition has ‟sprin 64 “(...) The biting of the lip is to be performed, but slowly and not very hard. On the breast, a rather hard squeezing is to be performed diligently. (...)” kucayoḥ smarapīḍā tu atyantaṃ202 sampravardhate | tatpīḍāyāḥ praśāntyarthaṃ kuce niṣpīḍanaṃ kuru ||35|| “(...) The pain of love inside the breasts is increasing excessively. In order to ease this pain, perform a squeezing of the breast! (...)” The notion of the “pain of love” (smarapīḍā) basically constitutes the essence of the girl‟s reasoning why it is necessary that the intercourse take place again. Interstingly, the underlying idea seems to be that it is best to fight pain with pain which is even more emphasized by the word play the second line of the stanza exhibits (tatpīḍāyāḥ [...] niṣpīḍanaṃ) (cf. also stanza 77).203 smarasya mandiraṃ tasmin kaṇḍūtir bahu dṛśyate | tasyā vināśanārthāya yathecchaṃ tvaṃ bhajasva mām ||36|| “(...) Inside the temple of love,204 there is a strong itch [of desire];205 in order to put an end to that [itch], love me as you wish! (...)” upariṣṭāt mamāgaccha adhastāt kiṃ nu tiṣṭhase | pariṣvaja yathecchaṃ māṃ mamāhlādasya hetave ||37|| “(...) Come to me from above, why are you remaining below? Embrace me, as you wish, for the sake of my delight! (...)” The request to approach her “from above” (upariṣṭāt) probably means that the girl encourages him to perform oral sex on her (the term aupariṣṭaka is dealt with in KĀM 2.9 (cf. Doniger / Kakar, p. 65-69)), for stanza 44 states that he drank the nectar-juice from the girl‟s Svādhiṣṭhāna. āliṅgane mamātyantam ānandaḥ sampravardhate | jhaṭiti tvaṃ samāgaccha māṃ pariṣvaja he priya ||38|| 202 emendation: the edition has antyantaṃ This might also be connected to Tarkālangkāra‟s notion that poison can be destroyed by poison (see introduction). 204 The wording smarasya mandiraṃ tasmin (instead of smarasya mandire or smaramandire – for smaramandira, cf. footnote 168) is rather peculiar. It is reminiscent of both the vigraha of a compound (cf. footnote 235) and of the use of postpositions in the modern Indo-Aryan languages. 205 This “itch” is also discussed in KĀM 2.1.10-16 (cf. Doniger / Kakar, p. 30-32). 203 65 “(...) During the embracing, my enjoyment increases excessively. Come close to [me] instantly, embrace me, my dear!” 66 3.4. The Second Love Act (Stanzas 39-95)206 3.4.1. Preparatory Measures (Stanzas 39-69) After performing bāhyatantra, the man penetrates the woman which results in significant pain for her as her vaginal opening is contracted by reason of prior alcohol consumption. When they continue the fore-play, the man encourages the woman to masturbate him and in doing so she falls asleep. iti vākyaṃ tadā śrutvā tat sarvaṃ kartum udyataḥ | kucayor dhāraṇaṃ cakre yathā uktaṃ tayā tathā ||39|| Then, having heard these words, he commenced to do all that. He performed the holding of the breasts just as she told him to. āruroha tataḥ paścāt talpasyopari saṃsthitaḥ ||40|| Thereafter he who was on the bed stood up. tasyā vāmaprakoṣṭhe tu svaśephaṃ samprasārya ca | [40] talpataḥ kiñcid utthāpya sudṛḍhaṃ pariṣasvaje ||41|| After holding out his own penis toward her left (or: lovely) forearm207 and lifting [her] a little from the bed, he embraced [her] very hard. svakīyena hṛdā tasyāḥ kucau saṃyojya yatnataḥ | [41] adharoṣṭharasodgīrṇam anaṅgasya vivṛddhaye | cakāra smarasantaptaḥ tat priyo ‟tivicakṣaṇaḥ ||42|| Diligently uniting her breasts with his own chest,208 the very experienced lover who was tormented by love then performed the ejection of juice from the lower lip209 for the sake of the growth of the bodiless [viz. Kāma]. 206 According to Chauhan, it is regarded as necessary to perform the love act twice in order to bring the woman to orgasm in the majority of the cases (cf. Chauhan, p. xv). 207 The term vāmaprakoṣṭhe might be quoted from Kālidāsa‟s KUM (stanza 3.41): latāgṛhadvāragato ‟tha nandī vāmaprakoṣṭhārpitahemavetraḥ | mukhārpitaikāṅgulisaṃjñayaiva mā cāpalāyeti gaṇān vyanaiṣīt ||41|| (Kāle: KUM, p. 58) Kāle translates this stanza as follows: Then Nandi, standing at the entrance of the creeper-bower, with a gold staff resting against his left forearm, checked the Ganas, ordering them not to be mischievous by a sign of his forefinger placed on the mouth (ibid., p. 19). One could, moreover, speculate that this wording constitutes an allusion to Vāmacāra in the given context. 208 That is, pressing her breasts against his chest. 209 Potentially, adharoṣṭharasodgīrṇa (see also stanza 105) is a technical term (however, I was not able to find proof of that in any reference work). It is also possible that this term simply refers to spitting out saliva for 67 svādhiṣṭhāne tu nirlome darśanaṃ kartum udyataḥ | sudhārasasya tat sthānaṃ varṇitaṃ bharatādibhiḥ ||43|| He began to do the inspection210 at the hairless Svādhiṣṭhāna211 – this place of nectar-juice has been described by Bharata and so on. As the Svādhiṣṭhāna is described as hairless, this stanza suggests that it might be situated outside the vagina (otherwise the mention of its hairlessness would be redundant).212 In this case, it could refer to the clitoris. Just as in stanza 7, a certain Bharata is mentioned here.213 yathecchaṃ tāṃ sudhāṃ pītvā ānande majjito hy abhūt | dvitīyam āhavaṃ kartuṃ tasyā santoṣahetave ||44|| After drinking that nectar-juice at pleasure, he was drowned in enjoyment. For the sake of her satisfaction, he [began to]214 perform the second sacrifice.215 Apparently, the man performed oral sex on the girl and drank her lubricating fluid. tasyā ājñām anuprāpya nīvībandhaṃ visṛjya ca | uttānabhūtāṃ tāṃ kṛtvā jaṅghe utthāpya yatnataḥ | tūrṇaṃ svaśiśnaṃ niṣkāsya yonicchidre praveśayet ||45|| [46] After receiving her permission and releasing the knot of the cloth around her waist, making her lie stretched out on the back; raising her legs diligently, quickly exposing his own penis, he shall insert it into the opening of the vagina. kādambaraprāśanena atisaṅkucitaṃ bilam | praveśane hy udañjes tu na yogyaṃ dṛḍhavattamam ||46|| [47] The opening was extraordinarily contracted and excessively firm due to the consumption of the Kādambara and thus not fit for the entering of the penis. lubricating purposes. This would fit the context since the man turns to the girl‟s vulva in the next stanza. As the verb ud- gṝ can be used in the senses “to vomit,” “to belch,” “to spit,” “to utter,” and “to breathe out” (cf. MW, p. 187) and rasa has even more complex semantics, this cannot be ascertained beyond doubt. Moreover, one could assume that this practice is equivalent to avapūrvahanor dhātor vyāpāra (see stanza 18). 210 Judging from the fact that, according to stanza 44, the man drank nectar-juice from the Svādhiṣṭhāna, the wording “inspection” (darśana) might be a euphemism for cunnilingus. This way it would also become more plausible why, according to the note on stanza 11, this “inspection” (avalokana in that case) has to be carried out categorically in order to awaken the god of love. 211 For further information, see footnote 180. 212 From this it also follows that the Svādhiṣṭhāna is not identical with the Sardigṛda that is dealt with in stanza 85-86. 213 For further discussion, see footnote 177. 214 As it only contains an infinitive, this line is syntactically incomplete. 215 cf. stanza 92. 68 atyantavyavasāyena praveśaṃ ca cakāra saḥ | kṛte praveśane tasya tasyai pīḍā babhūva ha ||47|| [48] And he performed the entering with exceedingly strenuous effort. After its penetration had been performed, she came to be in pain. muñca muñca priyottiṣṭha meḍhraniṣkāsanaṃ kuru ||48|| “Let go, let go, my dear, stand up, pull the penis out! (...)” na śeke216 tāṃ vyathāṃ soḍhum udañjeḥ kaṭhinatvataḥ | kiñcid viśramya tatpaścāt tatpraveśaṃ kuru priya ! ||49|| “(...) Because of the hardness of the penis, I could not endure this pain. Perform the penetration of it [i.e. of the opening] after a little rest, my dear! (...)” sugandhidravyasaṃmiśraṃ snehalepaṃ kuru priya ! | lepane kriyamāṇe tu vyathā na syāt śrṇu priya ! ||50|| “(...) Apply an anointment that contains the ingredient of sandalwood,217 my dear! For once the anointing is being performed, there won‟t be any pain anymore – listen [to me], my dear! (...)” udañjeḥ kaṭhinatvāc ca yaṣṭivat pratibhāsate | sandehaṃ mā kuruṣveti satyam eva vadāmy aham ||51|| “(...) And because of the hardness of the penis, it looks like a cane; do not doubt me, I only speak the truth.” etad vākyaṃ priyāyās tu śrutvā kiñcid vihasya ca | aṅgīkṛtyātha tadvākyaṃ śiśnaṃ sunirakāsayat ||52|| After hearing these words from [his] lover and laughing a little; then, agreeing to her words, he quickly pulled the penis out. uktaṃ yathā tathā cakre tasyāḥ santoṣahetave | śephe niṣkāsite tasmān nirvyathā sā babhūva ha ||53|| He did as he was told to, for the sake of her satisfaction. After the penis had been pulled out, she became free of pain because of that. 216 217 emendation: the edition has śake cf. stanza 27. 69 bāhyatantraṃ kuruṣveti na bṛhattantram ācara | kalāmātraṃ pratīkṣasva paścāt kuru yathocitam ||54|| “Perform the external system, do not go on with the great system. Just wait for a little while, thereafter you may proceed as appropriate. (...)” bāhyatantre mama prītir adhunā sampravartate218 | bṛhattantre na me prītir vardhate bāhyatantravat ||55|| “(...) Now, during [the performance of] the external system, my enjoyment is aroused – during [the performance of] the great system, my enjoyment does not increase as during [the performance of] the external system. (...)” Given the context – that is, the fact that she just asked him to pull his penis out – these two stanzas suggest that the term “great system” (bṛhattantra) means to signify the actual coitus (as opposed to the foreplay, viz. the “external system”) and is thus equivalent to the term “inner enjoyment” (ābhyantararata) which is found in the RRP.219 añjipradeśe mahatī vyathā māṃ paribādhate | nāgavallīdalenaiva sekaṃ kuru mamepsitam ||56|| “(...) In the region of the vulva,220 a huge pain is tormenting me. Perform the moistening with the betel leaf, as desired by me. (...)” Chopra describes the effect of the betel leaf as analgesic and cooling (cf. Chopra, p. 371).221 tena sekena mahatī vyathā nāśaṃ gamiṣyati | vyathānāśe punas tvaṃ tu pūrvavat kartum arhasi(*) ||57|| “(...) Due to this moistening the huge pain will go away. After the disappearance of the pain, you may proceed as before. (...)” (*) m icchasi iti pāṭhāntaram | “you wish to [proceed]” is another reading. The existence of another reading shows that there are at least two versions of the KK and that the editor of the KĀKU probably had access to them. adhunā mā kuruṣveti yāvat pīḍāvyapohanam | emendation: the edition has sampravarttate; another possibility: sampravardhate “[...] increases” See also footnote 176. 220 For further information, see stanza 11. 221 It can, of course, also be used for other purposes, for example as an aphrodisiac (see also stanza 6). 218 219 70 matsamīpe samāgaccha māṃ pariṣvaja he priya ! ||58|| “(...) Now you may not proceed until the removal of the pain! Come close to me, embrace me, my dear! (...)” yathā māṃ sukham edheta tathā kāryaṃ prayatnataḥ | tavodañjer dhāraṇe tu manmanīṣā pravartate ||59|| “(...) It has to be diligently acted [by you] in a way that my222 pleasure increases; for during the holding of your penis, my desire is aroused. (...)” kiyad dīrghaṃ kiyat sthūlaṃ tat paśyāmi suniścitam | haste dhṛtvā svapiṣyāmi223 yoniḥ pīḍāṃ gamiṣyati ||60|| “(...) Indeed, I see how long and how thick it is. Holding it in [my] hand, I will lie down to sleep [when] the vagina will come to be in pain. (...)” Here the notion of the penetration during sleep occurs for the first time (see also stanzas 69-75). According to the present stanza, the main motive for this approach is that this way the woman will not consciously experience pain when the man inserts his penis. anyat kiñcin na yāce ‟ham etāvān me manorathaḥ | iti priyāmukhāc chrutvā tat sarvaṃ kartum udyataḥ ||61|| “(...) Nothing else I ask for, of such extent [is] my wish.” After hearing this from [his] lover‟s mouth, he commenced to do all that. he224 priye ! śṛṇu me vākyaṃ225 tava santoṣadāyakam | tava yad rocate kartuṃ tat kuruṣva yathepsitam ||62|| “My dear! Listen to my words which are giving you satisfaction. Whatever pleases you to do, you may do according to your wish. (...)” jāgradrūpas tu me śephaḥ atyantaṃ dṛḍhavattaraḥ | yaṣṭivat kaṭhino dakṣaḥ yonau gantuṃ samutsukaḥ ||63|| “(...) My penis is in an awake state, [i.e.] it is quite excessively firm. Hard like a cane, it is suitable for and eager to enter the vagina. (...)” 222 Instead of the accusative case (mām), one would rather expect the personal pronoun to be in the genitive case (mama/mā). 223 emendation: the edition has srapiṣyāmi 224 this space is missing in the edition 225 emendation: the edition has vākyan 71 tvam evainaṃ dhārayasva lajjāṃ mā kuru sarvathā | svakīyavastugrahaṇe yācñayā226 kiṃ prayojanam ||64|| “(...) You indeed may hold it, do not at all be bashful; when it comes to seizing the things that belong to oneself, what is the purpose of begging? (...)” According to Chauhan, it is one of the desired effects of alcohol to take away the woman‟s pudency and insecurity, which otherwise would hinder her from fully enjoying the sexual intercourse (cf. Chauhan, p. xv). niḥśaṅkaṃ tvaṃ gṛhāṇemaṃ svahaste dhāraya priye ! | tatropāyaṃ pravakṣyāmi tathā kuru sumadhyame ! ||65|| “(...) You may grasp it fearlessly, hold it in your own hand, my dear! I will explain the approach toward it; accordingly you may act, oh woman with slender waist! (...)” mayā parihite kṣaume tvaṃ hastaṃ samprasāraya | jāgradrūpas tvatpriyo ‟sau kṣutpipāsāsamanvitaḥ ||66|| “(...) You may hold out your hand toward the garment worn by me; your lover [that is, the penis] is in an awake state, [i.e.] full of hunger and thirst. (...)” tatra tiṣṭhaty ūrdhvamukhaḥ taṃ gṛhāṇa yathocitam | vicālayethās tasya tvam atyantānandapūrvakam ||67|| “(...) There it stands, with its head raised, grasp it as appropriate; you may shake it227 with exceeding enjoyment. (...)” cālane kriyamāṇe ‟pi pīḍānāśo bhaviṣyati | yathā priyeṇopadiṣṭaṃ sā tathaiva cakāra ha ||68|| “(...) Once the shaking is being performed, there will also be disappearance of the pain.” She acted exactly the way it had been explained by [her] lover. It is not entirely clear what the man‟s words refer to in the present stanza, but they might mean that masturbating the man will distract the young woman from the pain she is experiencing. emendation: the edition has yāñcayā Instead of the genitive case (tasya), one would rather expect the personal pronoun to be in the accusative case (tam). This might constitute a mere “mistake” but it could also display a partitive usage of the genitive case, that is, indicate that the object is only partially affected by the action. 226 227 72 svahastena bhrāmayantī paśyantī taṃ punaḥ punaḥ | bhramaṇasya sukhenaiva suṣvāpa śayane tadā ||69|| She was whirling it round with her own hand and looking at it again and again. Indeed, because of the pleasure of [the act of] the shaking, she then lay down to sleep on the bed. 73 3.4.2. The Actual Intercourse (Stanzas 70-95) When the man penetrates the woman, she wakes up and encourages him to perform hard thrusts on her and delay the ejaculation as long as possible. When the man‟s penis hits the portio vaginalis of the uterus, the woman experiences an orgasm that is accompanied by an ejaculation. Thereafter the man climaxes as well. gāḍhayā nidrayā vyāptāṃ svapriyām avalokya saḥ | kāmodbodhena santaptaḥ maithunāyodyato 228‟bhavat ||70|| Beholding his lover who was full of strong sleepiness, he, tormented by the awakening of desire (or: Kāmadeva), was eager for the sexual union. ābhyantarīyaṃ vasanaṃ jhaṭity unmucya yatnataḥ | tasyā jaṅghe samutthāpya yonyāṃ śiśnaṃ nyaveśayat ||71|| Instantly, after diligently taking off [his] lover‟s229 clothes and lifting up her two legs, he inserted [his] penis into the vagina. praveśe kriyamāṇe ‟pi praveśo naiva jāyate | sūkṣmatvād yonicchidrasya230 mukhamātraṃ nyaveśayat ||72|| Although the penetration is being performed, a [proper] penetration is not taking place; due to the narrowness of the opening of the vagina, he only inserted the tip [of the penis]. ādhikyena praveśe tu asamarthābhavat priyā | sugandhisnehalepena kṛtsnaṃ tatra nyaveśayat ||73|| [His] lover was incapable of being penetrated in full. By means of the sandalwood anointment, [however,] he inserted the entire [penis] in there. Apart from the cooling and pain-relieving effect (cf. e.g. stanza 27, 32, and 50), the sandalwood anointment apparently serves as a lubricant as well. svāpacchalena supyantī231 etad sarvaṃ vijānatī | svādād bodhas tato jāto ānando vavṛdhe tadā ||74|| 228 emendation: the edition has no avagraha According to MW, abhyantara can have the meaning “nearly related, intimate” or even “lover” (cf. MW, p. 75, 1315), thus ābhyantarīya would mean “relating/belonging to the lover.” As abhyantara also means “inner part, inside,” ābhyantarīyaṃ vasanam can also be interpreted as “underwear.” 230 emendation: the edition has yonichidrasya 231 As this verb belongs to the second class, one would rather expect svapatī than supyantī as a present participle. The form that is found in the present stanza might be a product of Middle Indo-Aryan influence (cf. e.g. Rhys Davids / Stede (p. 719) who list supati, suppati and soppati as possible forms of “to sleep”). 229 74 She [was] sleeping a fraudulent sleep [while actually] being aware of all this. Thereafter, due to the fragrance [of the sandalwood], she woke up; then, [her] enjoyment increased. atisantoṣatāṃ prāptā śephe praveśite sati | tadā nidrāṃ parityajya priyaṃ prati uvāca ha ||75|| After the penis had been inserted, she gained extraordinary satisfaction; then, having quit [her] sleep, she said to [her] lover: he priya ! śṛṇu me vākyaṃ mamānanda pravardhate | udañjes tu praveśena mukhaṃ yoner vidīryate ||76|| “(...) My dear! Listen to my words! My enjoyment is gaining in strength. For due to the entering of the penis, the opening of the vagina is being torn apart. (...)” ānandasyātirekatvāt kṛtsnaṃ śiśnaṃ praveśaya | āghātaṃ dṛḍhavad dehi kāmapīḍānivārakam ||77|| “(...) Because of the exuberance of [my] enjoyment, you may [now] insert the entire penis, thrust me hard, [as] it eases the pain of desire! (...)” According to this stanza, hard thrusting (that is, an act that rather tends to cause pain) “eases the pain of desire” (for further explanation regarding this notion, see stanza 35; as for the translation of āghāta as “thrusting,” see footnote 193). In this stanza, the woman asks her beloved to insert his entire penis, which is curious since, according to stanza 73, the man has already done that (as for this apparent loop in the plot, see also stanza 84). alpāghātaṃ mā kuruṣva ānando na bhavet dhruvam | atyānandasya bodhārthaṃ dṛḍhāghātaṃ kuruṣva me ||78|| “(...) Do not [just] perform a gentle thrusting, [for in this case, my] enjoyment would not arise, that is for sure; for the sake of the awakening of extraordinary enjoyment, [you have to] perform a hard thrusting upon me. (...)” retasaḥ skhalanaṃ yāvat tāvat kālaṃ kuruṣva me | cireṇa retaḥskhalanaṃ kālena kuru he priya ! ||79|| “(...) For my sake, perform the discharge of the semen as long as possible, perform the discharge of the semen for a long time, my dear! (...)” 75 As it can also be seen from stanza 94, she perceives the feeling the ejaculation causes inside her vagina as very agreeable. muhūrtatrayaparyantaṃ232 yathecchaṃ kaṇḍanaṃ kuru | yāvan me kāmaśamanaṃ tāvat tvaṃ kuru kaṇḍanam ||80|| “(...) For three Muhūrtas,233 perform the threshing as you wish; perform the threshing [upon me] to such an extent that [there occurs] the cessation of my desire. (...)” In my opinion, the only plausible interpretation of kāmaśamana would be “the cessation of the desire because an orgasm has taken place” (and not, as one might assume, the mere decline of sexual arousal). kāmasya śamane jāte māṃ parityaja he priya234 ! | etad vākyam anūcyātha svajaṅghe prasasāra sā ||81|| “(...) After the cessation of the desire has taken place, withdraw from me, my dear!” Having said these words [to him], she spread her own legs. bāhū ūrdhvatarau kṛtvā śiraḥ pārśve nidhāya ca | kucau prakāśitau kṛtvā suṣvāpa maithunecchayā ||82|| Having somewhat lifted the arms and having inclined the head to the side, having uncovered [her] breasts, she lay down to sleep with the wish for sexual union. tataḥ priya utthito ‟bhūt maithunāya tvarānvitaḥ ||83|| Thereafter, [her] lover raised himself quickly for the sake of sexual union. paridhānaṃ vinirmucya śiśnaṃ niṣkāsya yatnataḥ | [83] sukhāmodena snehena mukhaṃ śiśnasya hetunā | ubhayor lepanaṃ cakre yoneḥ śiśnasya caiva hi ||84|| After taking off [his] underclothes and diligently exposing [his] penis, he performed the anointing of both the vagina and the penis with the fluid which had the fragrance of passion and was issuing from the tip of the penis.235 emendation: the edition has muhūrttatrayaparyantaṃ That is, 3 x 48 minutes (cf. MW, p. 825), ergo 2 hours and 24 minutes. This span of time is roughly equivalent to one Yāma (cf. also comm. on sūtra 9). 234 emendation: the edition has priye, but there is no doubt that the man is addressed here 235 The pāda mukhaṃ śiśnasya hetunā (“which [...] was issuing from the tip of the penis”) attests a very peculiar phrasing – instead, one would rather expect the bahuvrīhi-compound śiśnamukhahetunā. The wording of the 232 233 76 This “fluid” (sneha) probably refers to the pre-seminal fluid issuing from the cowper gland. Strangely, the content of stanza 82-84 seems to constitute a rough repetition of the purport of stanza 69-73. It is especially noteworthy that the present stanza states that the man takes off his clothes, whereas according to the preceding stanzas, the girl‟s penetration has undoubtedly already taken place. Moreover, while (provided that my interpretation is correct) the present stanza mentions the usage of pre-seminal fluid as a lubricant, stanza 73 states that the man uses sandalwood oil for this purpose. Along with the incongruity stanza 77 exhibits, this points to the fact that either the original order of the stanzas has been confounded or that there originally was more than one version of the KK and that the present version constitutes an intermingling of those prior versions. The latter is even more likely for, if one tried to “correct” the KK by altering the order of its stanzas, one would still find several redundancies (e.g. stanza 69 as well as stanza 82 state that she lies down to sleep) and inconsistencies (e.g. the above-mentioned lubricant issue). paścāt praveśitas tena śiśno dṛḍhataraḥ pumān | abhyantaraṃ jagāmoccaiḥ yāvat sardigṛde ‟vadhi236 ||85|| After the very hard penis had been inserted by means of this [fluid], the man went inside very deeply, until he hit the Sardigṛda. Das suggests that the Sardigṛda is equivalent to the portio vaginalis of the uterus (cf. p. 433435). Chauhan supports this theory by mentioning a spot that is located four fingerbreadths pāda might constitute a result from a failed vigraha, that is, the analysis of a compound by splitting it up into its constituent parts – in case of the above-mentioned bahuvrīhi: śiśnasya mukhaṃ hetus yasya tena (cf. Goldman / Sutherland Goldman, p. 231-233). 236 emendation: the edition has sardigṛdebadhi One could also consider the emendation ‟vadhīt for the second word, which would be the correct form in proper classical Sanskrit. However, since the language of the KK exhibits several influences (cf. e.g. stanza 74) from Middle Indo-Aryan, where the personal suffix -īt was commonly shortened to -i (cf. Sen, p. 163-166), I will maintain this spelling. Das also suggests the emendations sardigṛde ‟vadhi as well as sardigṛdāvadhi (cf. p. 428). However, as all the other attested cases known to him treat the word in question as an i-stem, he prefers the emendations sardigṛdāv adhi or sardigṛder adhi to the two aforementioned (cf. p. 432). In my opinion, however, since the PMS proves that there are different spelling variants (cf. footnote 237), it might as well occur as an a-stem. The term Sardigṛda is first found in TAIS 7.4.19.2 by the name of sardigṛdi. There, according to Das, it “occurs in the connection with the Horse Sacrifice, when the chief queen of the sacrifice lies down beside the dead horse and, under a cover, inserts its penis into her vagina, to the accompaniment of [...] obscene verses.” In this section, mention of the horse is made [...] [...] yá āsāṃ kṛṣṇé lákṣmaṇi sárdigṛdiṃ parāvadhīt | In Das‟ translation: [...] who has struck down [upon]/crushed the Sárdigṛdi- within their black [characteristic] sign (scil. obviously genitals) (cf. Das., p. 433). The emendation to ‟vadhi is based on this section as well (Das also considers emending the stanza in this way but abandons this idea on the grounds that vadh is more commonly used as “slay” than as “strike” (cf. ibid., p. 429)). 77 beneath the navel, which he labels as “the door of the uterus” (garbhāśaya kā dvāra). According to Chauhan, it is the greatest pleasure for the woman if the penis reaches this spot (cf. Chauhan, p. xv).237 As the stanza states that the man “went inside very deeply” (abhyantaraṃ jagāmoccaiḥ) in order to reach this spot, I also consider the proposed identification of the Sardigṛda with the portio vaginalis utterly plausible. śukrapātasya yat sthānaṃ tena sthānena saṅgataḥ | tasmin kāle priyāyās tu ānando vavṛdhe param ||86|| He hit upon this spot which is the spot of the emergence of the semen. At this point of time, [his] lover‟s enjoyment increased to the utmost. bhāvukasyāpy aviṣayam anirvācyaṃ rasaplutam | tadā cakāra sā yoṣā ānandasyātirekataḥ ||87|| Because of the exuberance of [her] enjoyment, the girl then produced an indescribable flood of juice which was outside the range even of poetry.238 Apparently, these stanzas describe the girl‟s orgasm that is accompanied by an ejaculation.239 Furthermore, this is engendered by the stimulation of the girl‟s Sardigṛda, viz. the portio vaginalis (cf. also Das, p. 430). netre nimīlya bhaṇitaṃ(*) mandaṃ mandañ cakāra ha ||88|| She closed [her] eyes and slowly performed some cooing (*). (*) bhaṇitaṃ ratikūjitam iti koṣaḥ | 240 “For ratikūjita (the cooing due to passion), one can also say bhaṇita,” as the [Amara-]Koṣa states. anekarūpabhaṇitaṃ priyasya prītikārakam | 237 I will mention two further passages that give evidence of the very same notion. Jayakṛṣṇadīkṣita‟s comm. on sūtra 12 of the PMS states that the Sardigṛda (in this treatise, it is referred to as sardagṛdi) is situated four aṅgulas beneath the navel (nābheś caturaṅgulād adhastāt sardagṛdisthānam iti śāstrakārair upavarṇyate) (cf. Das, p. 432). In Sāyaṇa-Mādhava‟s comm. on the TAIS, it is furthermore defined as “the uterus [i.e. that] which holds the embryo” (madhyamā garbhadāriṇī) (cf. ibid., p. 434) which, in my opinion, does not contradict the interpretation of the Sardigṛda as the portio vaginalis but merely exhibits a less detailed knowledge concerning the female anatomy. 238 That is, even poetic words are not sufficient to describe it adequately. 239 According to Das, the notion that the sexual pleasure of a woman co-occurs with the emission of some fluid is already found in Yaśodhara‟s comm. on the KĀM. Later, it was commonly assumed that this fluid was ejaculated during the orgasm and was thus often referred to as “semen.” (cf. Das, p. 435) 240 In the AK, the respective section reads as follows: anakṣaram avācyaṃ syād āhataṃ tu mṛṣārthakam ||352|| „solluṇṭhanaṃ tu sotprāsaṃ bhaṇitaṃ ratikūcitam ||**|| śrāvyaṃ hṛdyaṃ manohāri vispaṣṭaṃ prakaṭoditam‟ ||**|| (Āchārya: AK, p. 34) 78 nānāvilāsacaritaṃ rasasyodbodhakaṃ241 tathā ||89|| Diversified cooing causes the enjoyment of [her] lover; in the same manner, the practice of various kinds of play causes the awakening of [his] desire. This stanza appears to be a parenthesis that makes a general statement. nānāvilāsacaritaṃ ratikāle prakurvatī | atyānandena saṃyuktā harṣayantī priyaṃ prati ||90|| At the time for passion, she, who is full of extraordinary enjoyment, performs the practice of various kinds of play and excites [her] lover sexually. priyas tu kāmarabhasāt atyāghāte samutsukaḥ | priyām ānandayāmāsa smarakāle priyaḥ suhṛt ||91|| Due to a wild desire, the lover began an excessive thrusting. The kind-hearted lover pleased [his] beloved at the time for [sexual] love. Subsequent to the woman‟s orgasm, the man attends to his own satisfaction. anena smarayāgena santuṣṭau tau babhūvatuḥ ||92|| They both were pleased by this sacrifice by the god of love.242 atyāghātaṃ prakurvāṇo retaḥskhalanahetave | [92] atīvavyavasāyena yonyāṃ reta apātayat | retasaḥ patane jāte ānandāt bhraṃśito hy abhūt ||93|| While he was performing an excessive thrusting for the sake of the emission of semen, he shot [his] semen into the vagina with exceedingly strenuous effort. After the emission of semen had taken place, he became deprived of enjoyment.243 tasmin kāle tu yoṣāyā atyānando babhūva ha | priyaṃ saṃśleṣaṇaṃ cakre244 atyantaṃ dṛḍhavattamam ||94|| At this time, the girl felt extraordinary enjoyment; she embraced her lover in an excessively firm way. 241 emendation: the edition has rasasyodvodhakaṃ The term smara can both refer to (sexual) love and to Kāmadeva himself. With regard to the terminology of the treatise the KK bases on (e.g. ananyajasaptatantu in sūtra 1), I consider the latter option preferable. 243 This phrasing is reminiscent of the term kāmaśamana that is found in stanza 80 and supports my interpretation of the latter. 244 The fact that priya stands in the accusative case and not in the genitive case indicates that saṃśleṣaṇaṃ cakre shows object incorporation. 242 79 yonidvāreṇa tad vīryaṃ papau sā madavihvalā245 ||95|| She, who was trembling with lust, drank that semen by means of [her] vagina.246 245 246 emendation: the edition has madavihūlā This might be the act of “milk-drinking” (dugdhapāna) that is mentioned in stanza 20. 80 3.5. Subsequent to the Climax (Stanzas 96-107) Following the second love act, during which both had an orgasm, the man is very exhausted. After some time has passed, they engage in intercourse again and fall asleep during it. priyo ‟tyantaṃ pariśrāntaḥ tasmin ratimahotsave247 | [95] āghāte asamarthaś ca vīryapātasya hetunā | punar nidhuvanaṃ kartum asamartho babhūva ha ||96|| After this great festival of passion, [her] lover was extremely exhausted and unfit for [further] thrusting. On account of the emission of semen, he was indeed unfit to perform sexual intercourse again. atīvārucitāṃ prāptaḥ maithunānandapūraṇāt | priyāṃ tyaktuṃ matiñ cakre tatrecchāyā abhāvataḥ || 97|| He, who had found exceeding pleasure due to the fulfillment of [his] enjoyment through sexual union, decided to withdraw from [his] lover, because of the absence of desire in this regard. tūrṇaṃ śiśnaṃ viniṣkāsya paścād upaviveśa saḥ | talpasya paścime bhāge atyantaṃ svedapūritaḥ ||98|| After quickly pulling out [his] penis, he sat down at the very end of the bed, very much running with sweat. hastena vyajanaṃ dhṛtvā bhrāmayāmāsa sarvataḥ |248 svedapraśamanārthāya śramabādhanivṛttaye ||99|| He held the fan in his hand and swung it in every direction in order to stop the sweating and to make the torment of exhaustion disappear. atisantoṣatāṃ prāptaḥ vyajanotpannavāyunā | muhūrtadiṣṭaparyantaṃ249 upaviṣṭo babhūva ha ||100|| He, who had gained extraordinary satisfaction by means of the wind produced by the fan, remained seated for the time of one Muhūrta.250 247 emendation: the edition has ratimahotsabe This line constitutes a verbatim repetition of the 3rd line of stanza 25. 249 emendation: the edition has muhūrttadiṣṭaparyantaṃ 250 Sūtras 35 and 36 of the PMS state that after ejaculation, a man has an aversion (virāga) to intercourse for one Muhūrta (cf. Mokkapati, p. 5). 248 81 (*)ādhāvavāyuṃ saṃgṛhṇan śrameṇa rahito hy abhūt | prasvedāḥ luptam abhavan251 vyajanotpannavāyunā ||101|| While he was receiving the wind [that resulted] from the agitation [of the fan] (*), he became devoid of exhaustion; the drops of sweat disappeared due to the wind produced by the fan. (*) ādhāvena māhendrastotram upākarotīti kalpasūtram | 252 “With the ādhāva, he begins the praise of the great Indra,” as the Kalpasūtras state. tata utthāya tarasā tatsamīpe samāgamat ||102|| Thereafter, raising himself quickly he approached her. samāśliṣya punas tāṃ vai bāhubhyāṃ satvaraṃ bhṛśam | [102] punaḥ suṣvāpa śayane śramabādhānivṛttaye ||103|| After tightly embracing her with his arms again, quickly and vehemently, he lay down on the bed again in order to make the torment of exhaustion disappear. tasyā ūrūpari253 svīyām ūruṃ drāk vinipātya ca | [103] kaṇṭhena kaṇṭhaṃ saṃyojya suṣvāpa śayane tadā ||104|| And after quickly placing his own thigh on her thigh and uniting [his] neck with [her] neck, he then lay down on the bed. adharasya rasodgīrṇaṃ śramabādhānivṛttaye | [104] anukṣaṇaṃ prakurvāṇo kucamardanapūrvakam254 ||105|| In order to make the torment of exhaustion disappear, he was perpetually performing the ejection of juice from the lower lip,255 while rubbing [her] breasts. pūrvavat kāmasadane nirlome gauravarṇake | [105] svaśephaṃ bhrāmayāmāsa tasyāḥ santoṣahetave ||106|| 251 Instead of the accusative singular (luptam), one would rather expect the nominative plural (luptāḥ). I was not able to locate these lines anywhere. Moreover, I consider it doubtful that the author of the KK actually had the proposed allusion in mind. 253 emendation: the edition has ūrvopari In the comm. as well as in the KK, upari is sometimes attached to the genitive of a noun (as common in Classical Sanskrit), but sometimes also directly to the nominal stem. Thus, correct forms would be as follows: ūrūpari, ūror upari (one thigh, respectively), ūrvor upari (two thighs). As only the first option fits the meter, I consider it as preferable. 254 emendation: the edition has kucamarddanapūrvakam 255 This phrasing also occurs in stanza 42. 252 82 As before, in the hairless seat of desire, which is of reddish color, he made his own penis move around for the sake of her satisfaction. nidrayā tāv abhivyāptau bhogecchārahitāv ubhau | [106] kāmavārttāṃ prakurvāṇāv ubhau tau jampatī mithaḥ | suratasya śrameṇaiva ubhau suṣupatuś cirāt ||107|| Both were full of sleepiness, free of the wish for (sexual) enjoyment. While wife and husband were performing the business of desire with each other, they both eventually fell asleep due to the exhaustion from intercourse. 83 3.6. The Morning After (Stanzas 108-119) In the morning, the woman rises early and does the housework. (*)kalyadiṣṭe sampravṛtte utthitā sābhavat tadā | taṃ talpaṃ samparityajya adhogantuṃ pracakrame ||108|| After the time of dawn (*) had come, she then raised herself; leaving the bed, she got ready to go downward. (*) pratyūṣo ‟harmukhaṃ kalyam ity amaraḥ | 256 “For kalya (dawn) one can also say aharmukha or pratyūṣa,” as Amara states. priyas tu nidrayā vyāptaḥ śrameṇa paripūritaḥ | suṣuptyavasthāṃ257 samprāptaḥ anusandhānavarjitaḥ ||109|| But [her] lover who had been pervaded by sleepiness and filled with exhaustion had reached the stage of deep sleep and was without attention. tādṛkpriyaṃ parityajya jagāma ratimandirāt | śvaśrvādīnāṃ258 sannidhāne gatvā sannihitābhavat ||110|| Leaving [her] lover who was in such a state she went out of the place of passion. Betaking herself into the presence of her mother-in-law and so on, she was ready [to work].259 According to Chauhan, there is the view that if the woman is sexually unsatisfied, she also becomes easily distractible and unwilling to duly perform the housework. Thus the woman‟s satisfaction also serves the purpose that she be able to fully focus on her domestic duties again (cf. Chauhan, p. xvii). The presence of this notion probably explains why the following section is contained in a treatise on Kāmaśāstra. tayā śvaśrvā260 yad yad uktaṃ tat sarvaṃ kartum icchatī | anyat sarvaṃ gārhyajātaṃ tat sarvaṃ kartum icchatī ||111|| She was willing to do whatever the mother-in-law told her to. Moreover, she was willing to do all [kinds of] domestic things. 256 In the AK, the respective section reads as follows: pratyūṣo ‟harmukhaṃ kalyam uṣaḥ pratyuṣasī api ||219|| (Āchārya: AK, p. 21) emendation: the edition has suṣuptyavasyāṃ 258 emendation: the edition has śvaśvrādānāṃ 259 Here, the author puns by using sannidhāna (“presence”) and sannihita (“ready”). 260 emendation: the edition has śvaśvrā 257 84 svahaste mārjanīṃ dhṛtvā gṛhaṃ saṃmārjayet261 tadā | devasya mandiraṃ pūrvaṃ paścāt anyat gṛhāntaram ||112|| Holding the broom in her own hand, she then cleaned the house, first the place of the god (temple) then the rest of the house. lepanaṃ gomayenaiva kurvatī gṛhaśuddhaye | cakrādīnāṃ lekhanaṃ ca kurvatī devamandire ||113|| She performed the plastering with cow-dung for the sake of the purification of the house; and in the place of the god (temple), she performed the scratching of circles and so on. According to Samuel, smearing cow-dung is a very common purificatory action among Hindus and is usually performed by the woman of the household. Furthermore, Lakṣmī is regarded as dwelling in the excrements of cows (cf. Samuel, p. 266). vrīhipiṣṭena262 dehalyāṃ śaṅkhacakrādīn263 likhyatī | devasya sannidhāne tu govatsādīn vilikhyatī ||114|| With rice flour at the threshold of the door, she drew a conch, a discus and so on. In the presence of god, she drew a calf and so on. Conch and discus belong to the attributes of Viṣṇu (besides, for example, lotus, mace, and bow). The conch, which is also called Pāñjcajanya, represents the origin of the five elements. The discus is also referred to as Sudarśana and stands for the universal mind (cf. Daniélou, p. 155-157). The calf probably alludes to Śiva whose vehicle is a bull by the name of Nandi (cf. ibid., 219-220). vṛndāvanan tulasyās tu likhyatī devamandire ||115|| In the temple, she drew a Vṛṇdāvana for Tulsi. On the one hand, Vrṇḍāvana is the name of the forest where Kṛṣṇa spent his youth, on the other hand, it is also a term for the platform in which the worshippers of Kṛṣṇa plant the holy basil, that is, Tulsi (cf. MW, p. 1011). The practice of drawing with rice flour constitutes a tradition which is found all over India and referred to by a number of names, such as Rangoli, Alpana, Mandana, and Kolam (cf. Chaitanya, p. 72). Nagarajan describes the latter as follows: 261 emendation: the edition has saṃmārjayat emendation: the edition has brīhipiṣṭena 263 emendation: the edition has śaṅkhacakrādi 262 85 The kōlam is drawn by millions of women in the misty light of pre-dawn; it is created on the threshold space in front of the house, at the feet of divine images in the main domestic shrine, and on temple grounds. Before the kōlam is made, a mixture of cowdung and water is ritually splashed on the floor or soil, creating a darkened, wet canvas. The kōlam can be simple or elaborate, made from wet or dry rice flour or, more recently, from ground stone powder and bright bazaar-bought colors. [...] Attracting auspiciousness and well-being, the kōlam is associated with bringing prosperity and good health into the household (Nagarajan, p. 270-271). ityādikaṃ karmajātaṃ sarvaṃ sampādya yatnataḥ | [115] laghuśaṅkāṃ bṛhacchaṅkāṃ kartuṃ manasi śaṅkitā | purīṣotsarjanagṛhe jagāmātitvarānvitā ||116|| Having diligently accomplished the whole amount of actions, beginning with the aforementioned, she was uncertain in her mind whether to perform a small doubt or a big doubt. She went into the place where the excrements are left very quickly. “To perform a small doubt” and “to perform a big doubt” are euphemistic references to urination and defecation, respectively.264 ityādikaṃ karmajātaṃ sarvaṃ sampādya yatnataḥ | snānaṃ kartuṃ matiṃ cakre śarīrasya viśuddhaye ||117|| Having diligently accomplished the whole amount of actions, beginning with the aforementioned, she decided to take a bath for the sake of the complete purification of the body. priyo ‟pi paścāt bubudhe yathārthajñānapūrvakam | na dṛśyate priyā tatra kāmenātyantapīḍitaḥ ||118|| Also [her] lover woke up thereafter, with knowledge in keeping with the truth. [His] lover is nowhere to be seen. [Therefore] he was troubled by desire. The phrasing “with knowledge in keeping with the truth” (yathārthajñānapūrvakam) seems to be in opposition to “without attention” (anusandhānavarjitaḥ) in stanza 109. That is, when the man was asleep, he did not realize that his beloved had left the bed, but when he woke up, he became aware of her absence. tathāpi nigrahaṃ kṛtvā indriyāṇāṃ parasparam | apīḍitam ivātmānaṃ manyate janasaṃsadi ||119|| Nevertheless, mutually performing the restraining of the senses, he does not feel troubled [by desire] in the company of people. cf. also the Hindi dictionary http://www.shabdkosh.com/translate/ which translates laghuśaṃkā karanā as “to stale.” 264 86 In all likelihood, this stanza expresses that although he is suffering from his lover‟s parting at first, he does not feel hurt anymore after betaking himself in the company of others, because in the interaction with other people it is required to compose oneself. 87 3.7. Concluding Section (Stanzas 120-131) The last section of the KK discusses the authorization to act out the doctrine, states that those who skillfully do so become partial incarnations of Kāma and Urvaśī, and provides information on the KS with regard to its composition, its purpose, and its effects on the man who makes use of it. evaṃ nirantaraṃ teṣāṃ ratitantraṃ pracoditam | aiśvaryavṛddhyā yuktānām ayuktānāṃ niṣedhitam ||120|| Thus, [the performance of] the system of passion is constantly demanded of those who are equipped with increased mastery (or: sovereignty); to those who are not equipped with it, it is forbidden. The most crucial term of this stanza is doubtlessly aiśvarya since the stanza states that only those who have a high level of aiśvarya are allowed to follow the doctrine that is presented in this treatise (and in the KS). Unfortunately, this term does not have an unambiguous meaning. Thus, the stanza could refer to people who have advanced skills regarding the art of love, but it might also refer to those who are endowed with a great deal of worldly powers, that is, to rulers. strīpuṃsoḥ sukhitor etat uktaṃ karma sukhāvaham | na cānyeṣāṃ nirdhanānam etan mārgaṃ265 prakāśitam ||121|| To a woman and a man who are prosperous this performance, which is conducive to pleasure, has been described,266 [whereas] this practice has not been revealed to others, [i.e.] to poor ones. Accordingly, only wealthy people are informed of the doctrine, and among them, only those who possess aiśvarya are allowed to actually pursue it.267 mīnaketanajanyasya(*) rūpam etat prakāśitam | etatsvarūpaṃ yo vetti sa pumān manmathaḥ khalu ||122|| The nature of the battle (*) of the fish-bannered [viz. Kāma] has been shown. The man who knows its peculiar nature becomes Manmatha [viz. Kāma] himself. mārga can also be inflected as a neuter (cf. MW p. 812), which is apparently the case in the present stanza. Here, the author puns by using sukhita (“prosperous”) and sukha (“pleasure”). 267 This stanza is highly reminiscent of Vāmācāra mindset, for, according to Thomas, it is a defining feature of the very same that they practice their worship in secrecy (cf. Thomas, p. 121). Tarkālangkāra elaborates on this as follows: “No one who is not a Tattva-Jnānī can master their [viz. the pañcamakāra‟s] esoteric meaning. [...] The way in which the Guru administers the poison of wine and thus destroys the poison of Sangsāra cannot be disclosed before the unworthy (Anadhikārī) and so this is prohibited by Shiva” (Avalon, p. 90). 265 266 88 (*) janyam āyodhanaṃ raṇam ity amaraḥ | 268 “For raṇa (battle) one can also say janya or āyodhana,” as Amara states. kṛtasthalyā samā yoṣā īḍṛśyā kurute ratim | ubhau devāṃśasambhūtau nānyau manuṣavigrahau ||123|| The girl who [has become] identical with Kṛtasthalī [viz. Urvaśī]269 – he makes love with the selfsame. Both becoming a partial incarnation of a god, not another pair [of a man and a woman] having the shape of human beings. Thus, due to profound knowledge of the art of love, the man becomes a partial incarnation of Kāma, the woman of Urvaśī.270 This phrasing can probably be understood as an explanation of the notion of the “awakening of Kāma” (cf. e.g. stanzas 2 and 70). prāktanīyasya tapasaḥ phalam etat prakāśitam ||124|| The effect of the heat experienced before has been shown. vātsyāyanīyasūtrasya tātparyārthanirūpaṇam | [124] kādambarasyaikapadyāṃ271 (*)yathāvat tat prakāśitam | kādambarasya tātparyād arthajñānaṃ na dṛśyate ||125|| An examination of the meaning of the purport of Vātsyāyana‟s manual has been roughly outlined in the manual (*) of the Kādambara[svīkaraṇasūtra]. The [true] knowledge of the meaning [of the Kāmasūtra] does not appear from the purport of the Kādambara[svīkaraṇasūtra]. (*) saraṇiḥ paddhatiḥ padyā 272 273 vartany ekapadīti cety amaraḥ | 274 268 I was not able to locate this passage in the AK. The line that exhibits the closest similarities to the very same reads as follows: yuddham āyodhanaṃ janyaṃ praghanaṃ pravidāraṇam ||1674|| (Āchārya: AK, p. 144). 269 This identification is evident from the VP (2.10.3-4,13): dhātā kratusthalā caiva pulastyo vāsukis tathā | rathabhṛd grāmaṇīr hetis tumburuś caiva saptamaḥ ||3|| ete vasanti vai caitre madhumāse sadaiva hi | maitreya syandane bhānoḥ sapta māsādhikāriṇaḥ ||4|| [...] aṃśukāśyapatārkṣyās tu mahāpadmas tathorvaśī | citrasenas tathā vidyun mārgaśīrṣe ‟dhikāriṇaḥ ||13|| (Gupta, p. 175-176) Wilson translates these stanzas as follows: The ditya Dh tri, the sage Pulastya, the Gandharba Tumburu, the nymph Kratusthal [viz. Kṛtasthalī], the Yaksha Rathakrit, the serpent Vásuki, and the Rákshas Heti, always reside in the sun's car, in the month of Madhu or Chaitra, as its seven guardians. [...] In Agrah yana or M rgaś rsha they are Ansu, Kaśyapa, Chitrasena, Urvasi, T rkshya, Mah padma, and Vidyut (Wilson: VP, p. 233). 270 This is curious as one would rather expect either Kāma and Rati or Purūravas and Urvaśī. 271 emendation: the edition has kādambarasyekapadyāṃ 89 “For ekapadī (path), one can also say saraṇi, paddhati, padyā and vartani,” as Amara states. According to this stanza, the KS275 to some degree provides an insight into the content of the KĀM, although one cannot come to a really profound understanding of Vātsyāyana‟s compendium simply by consulting the former. Thus, the stanza exhibits modesty as to the range of the KS. urvaśyādhiṣṭhitāl lokāt pracyuto bhavati kṣaṇāt | vātsyāyanaparijñānam āvaśyakatayā smṛtam ||126|| He was banished from the world inhabited by Urvaśi. Immediately after that, by necessity the thorough understanding of [the doctrine of] Vātsyāyana was recalled [by him]. This stanza obviously deals with Purūravas, the alleged author of the KS. Thus, after Urvaśī left him, he brought to mind the understanding of the “real meaning” of Vātsyāyana‟s treatise (that is, he interpreted its sūtras in a particular way) and condensed it in the KS. śraute smārte parijñāte vikhyātaṃ śreṣṭhavattamam276 | sāyujyādiphalaṃ cātra sūtrakāreṇa kīrtitam277 ||127|| As the religious and the scientific texts had been thoroughly understood by the author of the [Kādambarasvīkaraṇa-]Sūtra, also the effect of “absorption” and so on – which is generally known as the most excellent [effect] – is related by [the very same]. Thus, as a result of his wide education, Purūravas was also able to deal with the complex matter of “absorption” (sāyujya) in his treatise (see also footnote 162). etacchāstraparijñānam āvaśyakatayā smṛtam | vedādhyayanavacchāstram etac chāstraṃ prakīrtitam ||128|| By necessity the thorough understanding of this doctrine was recalled [by him]. This doctrine is praised as a doctrine which contains repetitions of the Veda. It is not clear whether “this doctrine” (etac chāstram) which – according to this stanza – is in conformity with the Veda refers to the KS or to the KĀM. The wording of the first line strongly resembles the second line of stanza 126 and thus suggests that the KĀM is addressed. Nevertheless, it is, of course, possible that the second line deals with the KS – in 272 emendation: this space is missing in the edition emendation: the edition has vartmany 274 For further information on this quotation from the AK, see footnote 111. 275 Note that it is not explicitly stated whether this stanza deals with the KS or the KK. Judging from stanza 130, which addresses the former, I assume that this is also the case in the present stanza. 276 Interestingly, this term exhibits a double superlative (śreṣṭha already constitutes a superlative itself). 277 emendation: the edition has kīrttitam 273 90 this case, the link to the Veda might also be ascribed to the fact that its alleged author, Purūravas, appears in the very same. tasmāc chāstraṃ samabhyasya kāmakrīḍāṃ samārabhet | apatyaṃ sakalaṃ pūtaṃ bhavatīti nigadyate ||129|| Therefore, after studying this doctrine, one shall commence the amorous play. “[This way] the offspring becomes entirely pure,” as it is declared.278 Apparently, this stanza states that by acting conformably to the doctrine (as pointed out before, this presumably refers to the doctrine of the KĀM), one gets entirely pure children. As indicated by “therefore” (tasmāt), this is due to the Vedic mindset that is contained in this doctrine – since several Vedic rites and mantras serve the purpose of obtaining progeny (cf. Bhat, p. 100).279 vedena sarvaviduṣā karmamātreṣu darśanāt | tasmāt kādambaraṃ sūtraṃ paṭhitavyaṃ dvijaiḥ sadā ||130|| Because [even] someone who is omniscient through [reading] the Veda only gains insight in the actions [he actually performs], the Kādambara[svīkaraṇa]sūtra is always to be studied by the members of the first three castes.280 According to this stanza, the mere knowledge of the Veda is not sufficient to gain practical insight (such as in the correct realization of sexual intercourse and the usage of alcohol with regard to the very same). Thus, the KK has to be understood as a manual which is designed for practical application of the theoretical knowledge that can be gained from the study of the Veda (as well as from the KĀM which is compared to the latter). brahmalokeṣu vasatīṃ prāpnoti sa pumān dhruvam | yad yat kāmayate loke tat tat prāpnoti sa dhruvam | vaikuṇṭhaloke vasatīṃ prāpnoti sa cirāt dhruvam ||131|| [132] This man obtains a dwelling in Brahma‟s world – that is for sure. He obtains whatever he desires in the world – that is for sure. Eventually, he obtains a dwelling in Viṣṇu‟s world – that is for sure. 278 Unfortunately, I could not locate the textual source of this declaration. Note that, according to Das, these two stanzas state “that sexology is as necessary as the study of the Vedas, since through it one obtains pure (pūta-) progeny” (cf. Das, p. 370), that is, in his interpretation the third pāda of stanza 128 reads “a doctrine [as necessary] as the study of the Vedas” (vedādhyayanavac chāstram). 280 The reason for this restriction might consist in the fact that the KS derives from the content of the KĀM, which in turn derives from the content of the Veda. And “the study of the Vedas is allowed to [the] first 3 classes, but not to a Śūdra” (Apte, p. 68). 279 91 Assuming this constitutes a climactic order, the KK considers Viṣṇu the highest among the gods. iti śrīrājarṣivaryeṇa narmarahasyadraṣṭrā bharatākhyena kṛtaṃ kādambarasūtrasya tātparyārthaprakāśakaṃ kārikāvivaraṇaṃ samāptim agamat || Thus the versified explanation which was composed by the noble king and most excellent among the sages who has insight into the secrets of the loveplay, bearing the name Bharata, and which illustrates the meaning of the purport of the Kādambara[svīkaraṇa]sūtra has come to an end. iti kādambarasvīkaraṇakārikā(4)mañjarī | Thus the 4th cluster of blossoms by the name of Kādambarasvīkaraṇakārikā. 92 4. Interrelations 4.1. Comparison of the Present Works In its colophon, the KK is characterized as “the versified explanation [...] which illustrates the meaning of the purport of the Kādambara[svīkaraṇa]sutra” (kādambarasūtrasya tātparyārthaprakāśakaṃ kārikāvivaraṇaṃ).281 In fact, however, the work primarily deals with the content of the sūtras 9-13 and 32 and especially with the respective sections of the comm. The remaining parts of the KS, by contrast, are either discussed very briefly or not at all.282 According to sūtra 9, alcohol consumption (together with a Śyāmā) enables the man to the “restraint of the semen up to the time which is characterized by the length of one Yāma” (yāmadvayasopalakṣitadiṣṭāvadhiretaḥstambhana), that is, three hours. The corresponding comm. elaborates on this statement as follows: “If the consumption of liquor is being performed together with her, [for a span of time] up to one Yāma, he performs a thrusting – like a threshing of rice – upon the vagina” (tayā saha kāpiśāyanasya svīkaraṇe kriyamāṇe ekayāmaparyantaṃ varāṅgopari vrīhikaṇḍanavat āghātaṃ karoti). This span of time also occurs in the KK. In stanza 24, it is stated that the man returns to the bed “after having performed the loveplay [...] during the first Yāma” (prathame yāme narmakrīḍāṃ vidhāya). That the girl also wished for the second intercourse to last for such a span of time becomes apparent from stanza 80 in which she instructs the man as follows: “For three Muhūrtas, perform the threshing as you wish” (muhūrtatrayaparyantaṃ yathecchaṃ kaṇḍanaṃ kuru). Here, the parallelism to the aforementioned sentence of the comm. is beyond any doubt.283 According to sūtras 10 and 11, if the girl consumes alcohol before the “splitting of the vagina which is free from body hair” (nistanūruhavarāṅgasambheda) takes place,284 “the pain of splitting is not experienced” (nirbhedavyathā nānubhūyate). 281 Chauhan also says that the KS does not properly explain the correct application of alcohol which is the reason why Bharata composed the KK (cf. Chauhan, p. xvi). 282 For instance, whereas sūtras 1-5 (along with the respective sections of the comm.) discuss the importance of alcohol consumption for erection and as such for intercourse in general, the KK merely states in its 1st stanza that alcohol “causes the awakening of the penis” (udañjeḥ bodhakāraka). 283 While the terms kaṇḍana and āghāta for the movement of penetration only occur once in the comm., they are found several times in the KK (cf. eg. stanzas 19, 77, 91 and 96). 284 The explicit mention of hairlessness is also found in stanza 43 of the KK, which states that the man “began to do the inspection at the hairless Svādhiṣṭhāna” (svādhiṣṭhāne tu nirlome darśanaṃ kartum udyataḥ). 93 The comm. on sūtra 11 provides the additional information that the reason for this consists in the “absence of attention due to the presence of intoxication” (madāvirbhāveṇa anusandhānābhāva). It cannot be determined with absolute certainty, but one could speculate that in the context of the KK, this phrasing refers to sleep. On the one hand, in stanza 60, the woman suggests this approach in order not to have to experience pain during the love act (“I will lie down to sleep [when] the vagina will come to be in pain” (svapiṣyāmi yoniḥ pīḍāṃ gamiṣyati)); on the other hand, in stanza 109, the man who “had reached the stage of deep sleep” (suṣuptyavasthāṃ samprāpta) is characterized as “without attention” (anusandhānavarjita). The comm. on sūtra 10 refers to the pain which occurs immediately after the insertion of the penis as “the pain of the loveplay” (narmakheda)285 and suggests that the girl shall drink a “two Pala-measure of liquor” (dvipalapramāṇaṃ kāpiśāyanaṃ) “for the sake of the prevention of that pain” (tadvyathānivāraṇārthaṃ).286 At first glance, this wording seems to correspond to terms such as “the pain of love” (smarapīḍā) and “the pain of desire” (kāmapīḍā) in the KK. Interestingly, however, the two latter terms refer to an entirely different notion than the former. In stanza 77 – which (just as sūtra 10 and its comm.) deals with the events immediately after penetration –,287 the woman instructs the man as follows: “thrust me hard, [as] it eases the pain of desire” (āghātaṃ dṛḍhavad dehi kāmapīḍānivārakam).288 Thus, the comm. on the KS delineates this pain as ordinary physical pain which can be prevented by means of prior drinking, whereas the KK conceives of it as pain in the figurative sense – that is, the desire for the satisfaction of one‟s sexual needs is viewed as a torment – from which one can be released by means of vigorous sexual acts. Since the latter concept is more specialized, more abstract, and does not logically follow from the wording of the sūtra, it clearly constitutes an advancement of the former, instead of the reverse. This serves to indicate that the KK was composed later than the comm. According to sūtra 12, “the vagina is perceived as if it was unsplit” (asambheditam iva varāṅgaṃ paridṛśyate), if one engages in intercourse again “on the following day” (uttarasmin ghasre). In the commentator‟s opinion, the latter has to be understood as “immediately after He also uses the term “pain [...] at the torn-apart seat of love” (manasijasadmavidīrṇavyathā) in this context. Note that the KK does not make any statement concerning the appropriate quantity of alcohol at all. 287 In stanza 76, the girl states that “the opening of the vagina is being torn apart” (mukhaṃ yoner vidīryate) and in stanza 77, she asks the man to insert the penis completely (kṛtsnaṃ śiśnaṃ praveśaya). 288 Analogously, in stanza 35, the woman bewails “the pain of love inside the breasts” (kucayoḥ smarapīḍā) and counter-intuitively suggests the “squeezing of the breast” (kuce niṣpīḍana) as a remedy. 285 286 94 the vagina has been torn apart” (varāṅgavidīrṇād anantaram), which seems to imply that an interval of one day between the first and the second intercourse is not necessary – or even not expedient – to achieve the aforementioned effect. The phrasing “if the vagina had been split [before]” (sambhedite [...] varāṅge) that is found in the comm. on sūtra 13 strongly suggests that this section also addresses the circumstances which prevail during the second love act. On this occasion, the girl‟s vagina “has reached extraordinary contraction due to the consumption of liquor” (kāpiśāyanaprāśanena atisaṅkocaṃ prāpta) which is why “in case the penis performs [its] opening [...], a huge pain becomes manifest” (vivarakaraṇe udañjau mahatī vyathā prādurbhūyate). Thus the second love act clearly differs from the first one, during which alcohol consumption entails the opposite, namely that no pain is experienced (see above). The KK also deals with the concept of a first and a second intercourse and, in accordance with the comm., the couple only has a short rest in between (cf. chapter 3.3.) – not a whole day as proposed by the sūtra. However, since the first love act is described very briefly (stanzas 16-20), it is highly problematic to argue either for or against any divergent features as compared to the second one. The author of the KK simply does not make any statement regarding the woman‟s physical condition. By contrast, the treatise deals with the second love act in great detail;289 as for the pain experienced in its course, see below. According to sūtra 8, alcohol consumption (together with an Upaśyāmā) leads to the “audacity of the penis” (udañjidhārṣṭya), which the corresponding section of the comm. further describes as “exceeding hardness” (atyantadṛḍhataratva). Moreover, the comm. on sūtra 13 refers to the very same by means of the simile “extraordinary hardness like a wooden cane” (yaṣṭikāṇḍam iva atikaṭhinatā).290 The KK makes use of this terminology as well. In stanza 49, the woman bewails that “because of the hardness of the penis, [she] could not endure this pain” (na śeke tāṃ vyathāṃ soḍhum udañjeḥ kaṭhinatvataḥ) and in stanza 51 – which exhibits an even more obvious parallelism –, she points out that “because of the hardness of the penis, it looks like a cane” (udañjeḥ kaṭhinatvāc ca yaṣṭivat pratibhāsate). The same phrasing is found in stanza 63 in which the man states that his penis is “in an awake state, [i.e.] it is quite excessively firm. 289 It also contains several topics that do not appear in the KS at all, most importantly the reference to the tantric Cakras (cf. stanza 43) and the woman‟s orgasm which is accompanied by an ejaculation (cf. stanzas 8587). 290 However, according to the comm. prior to sūtra 14 and thus contradictory to the statement of sūtra 8 along with its comm., this section deals with Śyāmās and not with Upaśyāmās. 95 Hard like a cane, it is suitable for and eager to enter the vagina” (jāgradrūpas [...] atyantaṃ dṛḍhavattaraḥ | yaṣṭivat kaṭhino dakṣaḥ yonau gantuṃ samutsukaḥ). Moreover, the KK accounts for the woman‟s aforementioned pain as follows: “The opening was extraordinarily contracted and excessively firm due to the consumption of the Kādambara and thus not fit for the entering of the penis” (kādambaraprāśanena atisaṅkucitaṃ bilam | praveśane hy udañjes tu na yogyaṃ dṛḍhavattamam) (stanza 46). This notion also bears striking resemblance to the comm. on sūtra 13, which states that “[...] if the vagina has [already] been split and the penis performs the opening of the girl‟s vagina that has reached extraordinary contraction due to the consumption of liquor, a huge pain becomes manifest” (sambhedite ‟pi varāṅge kāpiśāyanaprāśanena atisaṅkocaṃ prāptasya yoṣāyāḥ varāṅgasya vivarakaraṇe udañjau mahatī vyathā prādurbhūyate). Thus, the KK apparently provides a further elucidation of the case in which, according to the wording of sūtra 13, “the fruitfulness of the audacity of the penis is perceived” (udañjer dhārṣṭyasya phalegrahiḥ paridṛśyate).291 The comm. on sūtra 13 also states that by penetrating the girl‟s utterly contracted vagina (which entails tremendous pain for the girl), “also in the second repetition, the man experiences the pleasure of tearing apart the vagina” (dvitīyāvṛttāv api punaḥ yonividīrṇasukhaṃ puruṣo ‟nubhūyate). In all likelihood, the term “second repetition” (dvitīyāvṛtti) corresponds to the “second sacrifice” (dvitīya āhava), which is mentioned in stanza 44 – both referring to the second love act (see above).292 Futhermore, whereas the KS (along with its comm.) does not explain in more detail what the “pleasure of tearing apart the vagina” (yonividīrṇasukha) consists in,293 the plot of the KK suggests that it might be the girl‟s reaction (she experiences pain, compares the penis to a wooden cane and begs the man to pull it out (47-51)). For, as stanza 52 states, the man 291 The term phalegrahi itself does not occur in the KK. It should, however, be noted that the comm. equates the very same with “fruitful capability” (avandhyasāmarthya) and in stanza 2 of the KK, alcohol is referred to as “causing extraordinary capabilities” (atisāmarthyadāyaka). Admittedly, this terminological similarity might as well be purely coincidental. 292 Referring to sexual intercourse as “(Kāma‟s) sacrifice” constitutes another feature both the KS and the KK have in common. The former, for instance, shows this wording in sūtra 1 (“sacrifice by the not-by-othersborn” (ananyajasaptatantu)), whereas in the latter, this notion occurs in stanza 44 (see above) as well as in stanza 92 which states that both were “pleased by this sacrifice by the god of love” (anena smarayāgena santuṣṭau). 293 The verb vi- dṝ is not found in the KS but several times in the comm. (for instance on sūtras 10 (manasijasadmavidīrṇavyathā) and 13 (varāṅgamukhavidīrṇane)) and once in the KK (in stanza 76, the girl states that “due to the entering of the penis, the opening of the vagina is being torn apart” (udañjes tu praveśena mukhaṃ yoner vidīryate)). 96 amuses himself on account of the girl‟s words (etad vākyaṃ priyāyās tu śrutvā kiñcid vihasya ca).294 According to sūtra 32, if a young woman consumes alcohol, this will be “the inevitable cause as to the awakening of speech” (bhāṣāyāḥ prabodhe avyabhicaritakāraṇam). Moreover, the corresponding section of the comm. remarks that this “emergence of speech takes place at pleasure” (yathecchikī bhāṣāyāḥ anusphurtir bhavati), that is, in an unrestrained manner. In all likelihood, this section of the KS corresponds to those passages of the KK which feature quoted speech on the part of the girl (that is, stanzas 29-38, 48-51, 54-61, and 76-81) and which indeed exhibit rather straightforward statements – in stanza 78, for instance, she instructs the man as follows: “for the sake of the awakening of extraordinary enjoyment, [you have to] perform a hard thrusting upon me” (atyānandasya bodhārthaṃ dṛḍhāghātaṃ kuruṣva me).295 In like manner, it is possible that the aforementioned passages of the KK primarily refer to sūtra 7 rather than to sūtra 32 – after all, both of them deal with utterances that are instigated by alcohol consumption.296 Both the comm. (e.g. on sūtra 15) and the KK (e.g. stanza 7) refer to foreplay as “external system” (bāhyatantra), whereas this term is not found in the KS. The same applies to the term “absorption” (sāyujya) which is found in the comm. on sūtra 33 (“he also easily obtains the effect of “absorption” and so on” (sāyujyādikaṃ phalam api nirāyāsena prāpnoti)) and in stanza 127 of the KK (“also the effect of “absorption” and so on – which is generally known as the most excellent [effect] – is related by the author of the Sūtra” (vikhyātaṃ śreṣṭhavattamam | sāyujyādiphalaṃ cātra sūtrakāreṇa kīrtitam)). Notably, both cases (a) show a very similar phrasing and (b) lack any explanation of this term – which, in 294 There is, by contrast, no direct evidence that it is the mere feeling of narrowness which gives the man particular pleasure. One could, of course, assume that this has not been explicitly stated by reason of selfevidence. 295 One could also assume that sūtra 32 corresponds to the “cooing” (bhaṇita) the woman performs subsequent to her orgasm (stanzas 88-89), but it is doubtful whether this qualifies as “speech” (bhāṣā). 296 In this context, I would like to point out that the last paragraph of the comm. on sūtra 7 states that “only by hearing the words of [such a] literary composition, it [viz. alcohol] becomes the primary cause as to the awakening of the mind-born [viz. Kāma]” (śravaṇamātreṇa taddvārā manasijodbodhe [...] paramakāraṇatvam), which is the only instance of the mention of the awakening of Kāma throughout the KS and its comm. In the KK, by contrast, this terminology is found several times. Thus, stanza 2 describes alcohol as “suitable for the awakening of Māra [viz. Kāma]” (mārasyodbodhane dakṣa) and stanza 70 describes the man as “tormented by the awakening of desire (or: Kāma)” (kāmodbodhena santapta). See also stanzas 122-123. 97 my opinion, strongly suggests that one work borrowed the term from the other without thoroughly understanding it. The direction of this borrowing, however, remains unclear.297 As for the opinion regarding the sources of the KS, the work itself, its comm. and the KK show substantial differences. Apart from the mention of “Mārkaṇḍeya and so on” (mārkaṇḍeyādi) (23) and “Suratha and Vaiśya” (surathavaiśyau) (24), the KS itself does not cite any authorities.298 The comm. on sūtra 5, however, calls this work (or at least its first five sūtras) “a mere explanatory reference to established words [found] in the Māgha, the Kirāta, and the Raghuvaṃśa” (māghakirātaraghuvaṃśeṣu siddhāntitasya vākyasyaivāyam anuvāda), and the comm. on sūtra 9 mentions “the doctrine of Dhanvantari and so on” (dhanvantaryādīnāṃ mata) as a prototype. Moreover, the comm. on sūtra 6 states that the doctrine is “furnished with authoritative words of [other] authors on sexual intercourse” (narmavyāpārakartṝṇām āptavākyavat).299 The KK, on the other hand, states that the KS constitutes an “examination of the meaning of the purport of Vātsyāyana‟s manual” (vātsyāyanīyasūtrasya tātparyārthanirūpaṇa) (stanza 125) as well as a “doctrine which contains repetitions of the Veda” (vedādhyayanavacchāstra) (stanza 128). A third of the sūtras of the KS deal with the issue of authorization, whereas the KK only dedicates two stanzas to this topic. For a tabular overview of the respective rules and restrictions, see appendix III. Whereas a large part of the KS (sūtras 6-19, 32, 33 with comm.) distinguishes between agegroups (both on part of the man and of the woman), the KK does not address this matter at all but exemplifies the doctrine of the KS based on one sole married couple (cf. e.g. stanza 107) whose female member it refers to as “girl” yoṣā (cf. e.g. stanza 5). However, since the comm. on sūtra 9 states that sexual intercourse of such long continuance is only possible “when the consumption of liquor together with her [viz. a Śyāmā] is being performed” (tayā saha kāpiśāyanasya svīkaraṇe kriyamāṇe), it seems that the girl who appears in the KK is a Śyāmā. The fact that the plot of the KK is primarily based on the sūtras 9-13 (along with their comm.), which, according to the latter, is concerned with 297 The parallel passage from the comm. on the PMS (cf. footnote 162) is not suitable to resolve this issue either, for it both states that sāyujya is the most superior pleasure (which is more reminiscent of the wording in the KK) and makes use of the term “visual perception” (aparokṣānubhava) (which is also found in sūtra 33 and thus suggests a closer connection to the KS). 298 Although sūtra 7 quotes from the RAGH. 299 The comm. on sūtra 9 also claims to quote from the KĀM. I was, however, not able to locate the words in question anywhere in this treatise. 98 girls of the Śyāmā-age, points toward this interpretation as well. The references to sūtra 32 and (partly)300 to sūtra 8, by contrast, rather suggest that the girl is an Upaśyāmā. One could, of course, also assume that the author of the KK did not intend to implicitly assign the girl to any particular age-group at all. Now I would like to draw attention to the three stanzas which are located between the comm. on sūtra 33 and the colophon of the KS. Interestingly, they exhibit striking similarities in content, meter, and style with the stanzas of the KK. For instance, the first stanza states that “at the time for passion, the drinking of spirituous liquor is to be performed” (ratikāle sīdhupānaṃ kartavyaṃ), whereas stanza 3 of the KK has “when the time for passion has come, the man shall practice drinking it [viz. liquor]” (ratikāle samutpanne [...] pumān | tatpānaṃ tu prakurvīta). Similarly, according to the third stanza, the pursuit of the doctrine of the KS entails that the man “obtains a pair of results – children as well as the pleasure of desire. At the time of death, this man obtains Urvaśī‟s world” (phaladvayaṃ sa prāpnoti prajāṃ kāmasukhaṃ tathā | urvaśīlokam āpnoti antakāle tu saḥ pumān). This phrasing is highly reminiscent of stanza 131 of the KK which states that “this man obtains a dwelling in Brahma‟s world [...]. He obtains whatever he desires in the world [...]” (brahmalokeṣu vasatīṃ prāpnoti sa pumān [...] | yad yat kāmayate loke tat tat prāpnoti sa [...]). At first glance, these similarities which can almost be labeled as literal quotations create the impression that the comm. on the KS and the KK could have been composed by one and the same person. Alternatively, however, it is possible that the stanzas of one work were simply very closely adapted to those of the other;301 in any event, it should be noted that even if this was the case, this would still not support any conclusions as to the relative chronology of the two texts. One could also assume that the three stanzas were written by a different person from the author of the remaining comm. (which need neither mean that they must be younger than the very same nor that this person must be identical with the author of the KK). As I was trying to show, there are several salient similarities – both regarding content and terminology – between the comm. on the KS, on the one hand, and the KK, on the other hand, so there cannot be any doubt that these two works were not composed independently of each other. Nevertheless, as neither of the texts directly cites the other as a prototype, 300 See also footnote 63. As a matter of fact, they are not particularly complex regarding their stylistic features and thus probably not very difficult to imitate. 301 99 their chronological relation cannot be determined with absolute certainty. As already mentioned, in my opinion, the divergent concepts of the “pain of love” suggest that the KK is based on the comm., instead of the reverse. 100 4.2. Comparison to Selected Other Works In this chapter, I will compare the KS, its comm., and the KK to selected other works of Indian literature, namely the KIR by Bhāravi, the ŚIŚ by Māgha, the RAGH by Kālidāsa, the KĀM by Vātsyāyana, and the PMS, which is attributed to Purūravas. As already stated in the preceding chapter, the comm. on sūtra 5 of the KS makes mention of the ŚIŚ, the KIR, and the RAGH and refers to the former as “a mere explanatory reference to established words” (siddhāntitasya vākyasyaivāyam anuvāda) of these three Kāvyas, while stanza 125 of the KK characterizes this treatise as an “examination of the meaning of the purport” (tātparyārthanirūpaṇa) of the KĀM. For this reason, these four works have been selected. The PMS, on the other hand, is not cited in any of the treatises but it has been chosen because, as mentioned above, its alleged author is purportedly the same as the one of the KS. Although this constitutes a well-considered selection, there are doubtlessly many other works which would also be very interesting to draw a comparison to, but which have been excluded from this chapter for reasons of space – essentially, this applies to most works of the Kāvya and the Kāmaśāstra genre and also to a number of Tantric texts. A comparison to works of other genres, such as medical literature, could be worthwhile as well. The poem KIR by the author Bhāravi constitutes an adaptation from certain parts of the third book of the MBH (cf. Cappeller, p. xvi). It consists of 18 cantos and the stanzas 34-75 of the 9th canto describe a drinking bout during which the Apasaras and the Gandharvas “drink wine and make love” (Peterson, p. 31, 89). At night-time, as the KIR states, the women begin to drink wine and, as a result of this, become unbashful and devoid of pride and reservedness. Thereafter, they approach the Gandharvas. They continue drinking wine together with their lovers during the foreplay and finally engage in intercourse in front of each other (cf. Cappeller, p. 66-72). Just as the KS, the KIR makes use of the term vāruṇī for “alcohol” (cf. e.g. stanza 9.60) and madhuvāra (which is found in sūtra 8 of the KS) for “repeated drinking” (cf. eg. stanza 9.53). Moreover, the term “audacity” (dhārṣṭya) (which is found in sūtra 8 and 13) occurs in this section (stanza 9.72 desribes the loveplay of women as “having transgressed the suitable stage of audacity” (dhārṣṭyalaṅghitayathocitabhūmi), that is, marked by exceeding audacity) and stanza 9.35 states that the Apasaras did not enjoy drinking in their lover‟s absence, 101 which bears resemblance to the statement of sūtra 30 of the KS and the corresponding section of the comm.302 Apart from that, I have not found any particularly noticable similarities between the KIR and the present treatises. Just as in case of the KIR, the plot of Māgha‟s ŚIŚ is based on the MBH and, according to Jacobi, it is also inspired by the KIR (cf. Hultzsch, p. v). Of its 20 cantos, the 10th is entirely dedicated to alcohol consumption in connection with sexual acts. As the ŚIŚ states, the men begin to drink wine and cause the women to do so as well whereupon the latter gain confidence, laugh lustily, and speak of amusing things.303 Meanwhile, they engage in foreplay and undress in its course. The performance of intercourse culminates in the women‟s orgasm whereafter they engage in a second love act (cf. Hultzsch, p. 97-109). In accordance with the KIR, the ŚIŚ also makes use of the terms madhuvāra and vāruṇī (cf. e.g. stanzas 10.14, 19). Moreover, the term anutarṣa is found in this poem (see also footnote 14). The notion that, as a result of intoxication, a woman does not act bashful anymore but speaks uninhibitedly (cf. e.g. stanzas 10.12-13, 71)304 seems to correspond to the content of sūtra 32 as well as to the dialogical passages of the KK (cf. e.g. stanzas 29-38 or 76-81).305 In addition, this section of the poem addresses the consumption of alcohol from each other‟s lips (cf. e.g. stanzas 10.7, 23) and the awakening of the god of love (cf. stanza 10.72).306 Moreover, in stanza 9.86, it is said of a woman that her face is as pretty as Urvaśī‟s (cf. Hultzsch p. 97). 302 The respective stanza (9.35) of the KIR reads as follows: na srajo rurucire ramaṇībhyaś candanāni virahe madirā vā | sādhaneṣu hi rater upadhatte ramyatāṃ priyasamāgama eva || (Āchārya: KIR, p. 134) In Cappeller‟s translation: Während der Trennung machten den Frauen weder die Kränze noch der Sandel noch der Rauschtrank Freude: erst die Vereinigung mit dem Geliebten verleiht den Veranstaltungen zur Liebeslust ihren Reiz (Cappeller, p. 66). 303 Interestingly, stanza 10.28 contains the notion that one will only get intoxicated if one is good-tempered (cf. Hultzsch, p. 101). 304 As stanza 10.71 states, as a result of drinking, a woman features “boldness” (dhṛṣṭatā) in her husband‟s company (cf. Durgāprasāda: ŚIŚ, p. 275). 305 However, this does not necessarily point to an intertextual relation; it could simply be common knowledge. 306 The respective stanza (10.72) reads as follows: bāhupīḍanakacagrahaṇābhyām āhatena nakhadantanipātaiḥ | bodhitas tanuśayas taruṇīnām unmimīla viśadaṃ viṣameṣuḥ || (Durgāprasāda: ŚIŚ, p. 276) In Hultzsch‟s translation: Erweckt durch Pressen mit den Armen, Ziehen am Haare, Püffe (und) Verletzungen durch die Nägel und Zähne, öffnete der im Leibe der jungen Frauen schlummernde Liebesgott hell die Augen (Hultzsch, p. 106). Note however that the awakening of the god of love is not attributed to drinking here. 102 The RAGH consists of 19 cantos of which the cantos 9-19 are closely based on the Rāmāyaṇa (cf. Kāle: RAGH, p. xxvi). It contains several references as to the effect of alcohol on a person‟s (sexual) behavior – most important, it provides the prototype of sūtra 7 of the KS (see also footnote 50). Just as in the KIR and the ŚIŚ, the notion of drinking wine from the beloved‟s mouth is found in this Kāvya (cf. e.g. stanzas 8.68, 9.30; ibid., p. 67, 73). In canto 9 (which depicts spring), the RAGH also states that a woman‟s bashfulness disappears due to intoxication (cf. e.g. stanza 9.31; ibid., p. 73). As the KĀM states, it appertains to a wife‟s duties to make sure that alcohol is properly stored, which, of course, suggests that it was common to always have alcohol at home but does not necessarily mean that it was consumed on the occasion of intercourse.307 Neither does the fact that “preparing wines, fruit juices, and other things to drink” belonged to the sixty-four arts a woman should be acquainted with in addition to the doctrine of the KĀM itself (cf. Doniger / Kakar, p. 14-15). However, drinking alcohol in the company of other men and courtesans seems to have been part of the lifestyle of the “man-about-town.”308 Interestingly, the first sūtra of chapter 2.10 (The Start and Finish of Sex) states that the man “receives the woman, when she has bathed and adorned herself and has drunk the proper amount; he puts her at ease and offers her another drink” (kṛtasnānaprasādhanāṃ yuktyā pītāṃ striyaṃ sāntvanaiḥ punaḥ pānena copakramet). In the fourth sūtra, it is recommended that, after singing together and talking, the man “entices her with another drink” (punaḥ pānenopacchandanam). The immediately following sūtra starts with the words “[w]hen her feelings for him have been aroused” (jātānurāgāyāṃ), which suggests that serving drinks 307 The respective sūtra (4.1.35) reads as follows: surākumbhīnām āsavakumbhīnāṃ ca sthāpanaṃ tadupayogaḥ krayavikrayāv āyavyāyāvekṣaṇam | (Durgāprasāda: KĀM, p. 53-54) In Doniger‟s translation: She sees to the stocking and use of pots of wines and liquors, and to selling and buying them, and she keeps track of the income and expenditure from them (Doniger / Kakar, p. 96). According to Eraly, it was common in ancient India to have alcoholic beverages in stock at home (cf. Eraly, p. 411). 308 The respective sūtras (1.4.22-23) read as follows: paraspara-bhavaneṣu cāpānakāni | tatra madhumaireyasurān vividha-avaṇaphalaharitaśākatikta-aṭukāmlopadaṃśān veśyāḥ pāyayeyur anupibeyuś ca | (Durgāprasāda: KĀM, p. 177) In Doniger‟s translation: They have drinking parties at one another‟s houses. There the courtesans get the man to drink, and drink after them, wine made from honey, grapes, other fruits, or sugar, with various sorts of salt, fruit, greens, vegetables, and bitter, spicy, and sour foods (Doniger / Kakar, p. 19). Note that this is a description of the course of events of a “salon” (goṣṭhī, cf. 1.4.19) and does not necessarily mean that the alcohol has been consumed for the sake of the “quality enhancement” of sexual intercourse. 103 constitutes a means of arousing a woman (cf. Doniger / Kakar, p. 70; Durgāprasāda: KĀM, p. 177-178). It cannot be determined with absolute certainty, however, whether or not “drinking” necessarily refers to the consumption of alcoholic beverages here.309 Moreover, contrary to the KS, the KĀM does not contain any references to the effect of alcohol on sexual intercourse itself (such as, e.g. the delay of ejaculation) and, in addition, several relevant terms that occur in the KS – such as vyānatabandha for sex from behind in KS 14 – are not found in the KĀM (cf. also footnote 299). On the other hand, the initiation as well as the termination of sex as described in the KK (cf. esp. stanza 10 and 27, respectively) display several similarities to their respective description in the KĀM (cf. Doniger / Kakar, p. 70). To give another example, the term “from above” (upariṣṭāt) pertaining to oral sex (stanza 37) is also clearly borrowed from Vātsyāyana‟s treatise. Furthermore, I would like to mention that, according to Das, the emission of some fluid on the part of the woman as a sign of her sexual arousal (which is an important topic of KK) is also found in Yaśodhara‟s comm. on the KĀM (cf. footnote 239). Thus, the KK seems to have a little more in common with the KĀM than the KS – consequently, it is not surprising that it also lays more emphasis on the relatedness to the very same (see especially stanzas 125-128) than the KS or its comm. do – but it should nevertheless be noted that the main “agenda” of the KS and the KK clearly does not date back to the KĀM, but rather constitutes an autonomous mindset. As for the comparison to the PMS, I will have to confine myself to a few selected aspects since this work shows so many noticable similarities to the KS as well as the KK that an indepth examination of the relationship between these texts cannot be conducted on a few pages (in particular, this would also require a thorough study of the commentary of which, however, no translation exists so far). Apart from the fact that both the PMS and the KS are ascribed to Purūravas,310 there are also many terminological and conceptual correspondences which I will illustrate by presenting four of the 53 sūtras of the PMS (the translation has been taken from Mokkapati):311 darpakodbodhane śyāmādharasudhāprāśanam aupadeśikāṅgam ||3|| The verb pā which occurs in this sūtra (pītāṃ, pānena) means “to drink” in general. It can, however, also refer to drinking alcohol (cf. MW, p. 612). Note also that alcohol is not listed among the “Stimulants for Virility” (KĀM 7.1.36-51, cf. Doniger / Kakar, p. 164166). 310 In its colophon, the PMS is described as “taught by Purūravas” (purūravasā prokta) (PMS, p. 27). 311 For further resemblances, see e.g. footnotes 162 and 250. 309 104 In the arousing of the inflamer, the drinking of the nectar of the lips of a lovely woman is the primary procedure [of the science] (Mokkapati, p.1). The term darpaka is one of the synonyms that are used for the god of love; thus, this sūtra contains the notion of the “awakening of the god of love” which is found once in the comm. on the KS and several times in the KK. Moreover, just as in the KS, the term Śyāmā is used for a young woman;312 and the wording śyāmādharasudhāprāśanam is also somewhat reminiscent of śyāmāyā āsyasahasrapattrād anuprāśanam (the consumption [of liquor] from a Śyāmā‟s mouth-lotus) that occurs in sūtra 33 of the KS. However, in the context of the PMS, this does not seem to pertain to alcohol consumption. vyānatādiprabandhasya yuvāvasthāyāḥ prayojakatvāt ||21|| Positions like Vyānata and so forth are for the stage of youth (ibid., p. 3). Just as in sūtra 14 of the KS, this sūtra refers to a number of sexual positions by means of the wording “Vyānata [that is, intercourse from behind] and so on.” svādhiṣṭhānasudhāyā anuprāśanaṃ paramānandakāraḥ ||8|| Drinking the nectar of her genitals is the cause of the highest bliss. sardagṛdivyāghātaḥ cidābhāsasyānudarśane paramakāraṇam ||13|| Striking [with the penis] against the Sardagṛdi is the highest cause of seeing the light of supreme consciousness (ibid., p. 2). In this pair of sūtras, both Svādhiṣṭhāna and Sardagṛdi are found. Notably, these two terms do not occur in the KS but only in the KK (cf. stanzas 43-44 and 85-87). Thus, the PMS is clearly related to both the KS and the KK, and this brief comparison is not nearly sufficient to account for all aspects of this relation.313 It only differs from these two treatises in the (doubtlessly not irrelevant) fact that it – at least judging from Mokkapati‟s translation – does not deal with alcohol consumption. Although at this point it does not follow from Mokkapati‟s translation, this term has the same semantic properties as it has in the KS. This becomes obvious from sūtra 50, which mentions the Upaśyāmā, and from sūtra 48 which even addresses intercourse with an Atiśyāmā (according to the commentary, this refers to an 18-year-old woman) (cf. Mokkapati, p. 7). In other words, the PMS also deals with age-groups. 313 It does, in particular, not allow a relative dating of these the works. 312 105 5. Conclusion In summary, it can be stated that the KS, its comm., and the KK are suitable to provide a deeper insight into the nature of Kāmaśāstra literature for several reasons. On the one hand, this is because alcohol consumption in the context of sexual intercourse is a rather uncommon subject matter within this genre; on the other hand, this is due to the fact that these treatises - although doubtlessly Kāmaśāstric – show several affinities to Tantra when it comes to both ideas and terminology. Their doctrine is especially reminiscent of the practice of worship that is found in the Tantric Vāmācāra or Kaula tradition. Comparing these texts with each other, it becomes apparent that the KK mainly “comments on” sūtras 9-13 and 32. Furthermore, there are so many noticeable terminological similarities between the comm. and the KK that there can be no doubt that the one is based on the other – their relative chronology, however, cannot be determined with certainty. Apart from the fact that one stanza of the RAGH constitutes the direct prototype of a sūtra of the KS, the similarities between the present works and the three Kāvyas, which mainly focus on the disinhibiting effect of alcohol, are not particularly prominent. The idea that drinking had an effect on the actual performance of sexual intercourse (such as e.g. its prolongation) does not seem to have been present in the KĀM yet. However, this treatise might contain the notion that one should consume alcohol prior to the love act because of its disinhibiting and arousing effect – the wording of the relevant passages, however, is not entirely unambiguous. In addition, the KĀM exhibits several terminological similarities to the present works, especially to the KK. Judging from both the concepts that appear in the texts and the way they are phrased, the PMS – which is, just like the KS, ascribed to the mythological figure Purūravas – is very similar to both the KS and the KK. The only – if important – difference is that the PMS does not seem to deal with alcohol consumption. By all means, it would be very worthwile to examine the interrelations between the two present treatises and the PMS in greater detail than it has been done in the framework of this thesis. This would also require a full translation of its commentary. Moreover, the KĀKU contains several other texts that have not been thoroughly translated and analyzed so far. A detailed consideration of them could provide further insights into the Kāmaśāstra discipline as well. 106 Appendix 107 I. References Abhyankar, K. V.: Paribhāṣāsaṃgraha a collection of original works on Vyākaraṇa Paribhāṣās, edited critically with an introduction and an index of Paribhāṣās, Pune: Bhandarkar Oriental Institute 1967. Āchārya, Nārāyaṇ Rām (ed.): Mahākaviśrībhāraviviracitaṃ Kirātārjunīyam, Mumbai: Nirnaya Sagar Press 1954. 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Böhtlingk, Otto: Sanskrit-Wörterbuch in kürzerer Fassung, St. Petersburg: Buchdruckerei der kaiserlichen Akademie der Wissenschaften 1879-1889. cited from: http://www.sanskrit-lexicon.uni-koeln.de/scans/PWScan/disp2/ (access on May 11, 2014). Brill, Jo: Paribhāṣās Metarules in Sanskrit Grammar, Oxford 2013 [dissertation]. 108 Bühler, G.: The Laws of Manu: Translated with Exctracts from Seven Commentaries (= The Sacred Books of the East: Translated by Various Oriental Scholars, Vol. 25, ed. by F. Max Müller), Oxford: Clarendon Press 1886. Cappeller, Carl: Bharavi‟s Poem Kiratarjuniya or Arjuna‟s Combat with the Kirata (= Harvard Oriental Series, Vol. 15, ed. by Charles Rockwell Lanman), Cambridge, Massachusetts: Harvard University 1912. Cavallotti, Carlo / Cerulli, Luciano (ed.): Age-Related Changes of the Human Eye, Totowa: Humana Press 2008. Chaitanya, Krishna: A History of Indian Painting: The modern period, New Delhi: Shakti Malik Abhinav Publications 1994. Chauhan, Dalvir Singh: Kādambarasvīkaraṇakārikā Wine in Sex, with „Rama‟ Hindi commentary, Varanasi: Chowkhamba Sanskrit Series Office 2007. Chopra, R. N.: Indigenous Drugs Of India, 3rd ed., Kolkata: Academic Publishers 2006 [1933]. Coburn, Thomas B.: Encountering the Goddess: A Translation of the Devī-Māhātmya and a Study of Its Interpretation, Albany: State University of New York Press 1991. Dalal, Late C. D. / Sastry, Pandit R. A. (ed.): Kāvyamīmāṃsā of Rājaśekhara, 3rd ed., Delhi: Chaukhamba Sanskrit Pratishthan 2010. Das, Rahul Peter: The Origin of the Life of a Human Being: Conception and the Female according to Ancient Indian Medical and Sexological Literature, Delhi: Motilal Banarsidass 2003. Deshpande, Ganesh Tryambak: Indian Poetics, Mumbai: Popular Prakashan 2009. Dhavamony, Mariasusai: Classical Hinduism, Rome: Gregorian University Press, 1982. Doniger, Wendy / Kakar, Sudhir (ed.): Kamasutra: A New, Complete English Translation of the Sanskrit Text, Oxford: Oxford University Press 2003. 109 Dowson, John: A Classical Dictionary of Hindu Mythology and Religion, Geography, History, and Literature, London: Trübner & Co. 1879. Durgāprasāda, Paṇḍita (ed.): Śrīvātsyāyanapraṇītaṃ Kāmasūtram, Mumbai: Nirnaya Sagar Press 1891. Durgāprasāda, Paṇḍita (ed.): Śrīdattakasūnumahākavimāghapraṇītaṃ Śiśupālavadham, Mumbai: Nirnaya Sagar Press 1957. Eggeling, Julius: The Satapatha-Brāhmana According to the Text of the Mādhyandina School. Part V, Books XI, XII, XIII, and XIV (= The Sacred Books of the East: Translated by Various Oriental Scholars, Vol. 44, ed. by F. Max Müller), Oxford: Clarendon Press 1900. Eraly, Abraham: The First Spring: The Golden Age of India, Delhi: Penguin Books India 2011. Garg, Ganga Ram (ed.): Encyclopaedia of the Hindu World, Vol. 3, Delhi: Concept Publishing Company 1992. Goldman, Robert P. /Sutherland Goldman, Sally J.: Devavāṇīpraveśikā An Introduction to the Sanskrit Language, Delhi: Motilal Banarsidass 2009 [1980]. Gupta, Munilāla: Śrīśrīviṣṇupurāṇa mūla śloka aura hindī-anuvādasahita, Gorakhapura: Gitāpresa 1967. Heesterman, J. C.: The Broken World of Sacrifice: An Essay in Ancient Indian Ritual, Chicago: The University of Chicago Press 1993. Hultzsch, E.: Māgha‟s Śiśupālavadha Nach den Kommentaren des Vallabhadēva und des Mallināthasūri, Leipzig: Verlag der Asia Major 1926. Jacobsen, Knut A. (ed.) Brill‟s Encyclopedia of Hinduism, Vol. 3, Leiden / Boston: Brill 2011. Jhā, Gaṅgānātha: The Nyāya-Sūṭras of Gauṭama With the Bhāṣya of Vāṭsyāyana and the Vārṭika of Uḍḍyoṭakara, Vol. 1, Delhi: Motilal Banarsidass 1984 [1912-1919]. 110 Kādambarasvīkaraṇakārikā (=KK), in: Śāstrī, Ḍhuṇḍhirāja (ed.): Kāmakuñjalatā A Collection of Old and Rare Works on Kāma Śāstra (= The Chowkhamba Sanskrit Series. A Collection of Rare & Extraordinary Sanskrit Works 92), Varanasi: The Chowkhamba Sanskrit Series Office 1967, p. 1-11 [own pagination]. Kādambarasvīkaraṇasūtra (=KS), in: Śāstrī, Ḍhuṇḍhirāja (ed.): Kāmakuñjalatā A Collection of Old and Rare Works on Kāma Śāstra (= The Chowkhamba Sanskrit Series. A Collection of Rare & Extraordinary Sanskrit Works 92), Varanasi: The Chowkhamba Sanskrit Series Office 1967, p. 1-13 [own pagination]. Kāle, M. R. (ed.): Kālidāsa‟s Kumārasambhava, Cantos I-VII: Edited with the Commentary of Mallinātha, a Literal English Translation, Notes and Introduction, 2nd ed., Mumbai: The Standard Publishing Co. 1917. Kāle, M. R. (ed.): The Raghuvaṃśa of Kālidāsa: with the Commentary (the Sanjīvanī) of Mallinātha; Cantos I-X; Edited with a Literal English Translation, Copious Notes in Sanskrit and English, and Various Readings &c. &c., Mumbai: Gopal Narayen &Co. 1922. Kolhatkar, Madhavi Bhaskar: Surā The Liquor and the Vedic Sacrifice, New Delhi: D. K. 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Samuel, Geoffrey: Tantric Revisionings: New Understandings of Tibetan Buddhism and Indian Religion, Delhi: Motilal Banarsidass 2005. Śāstrī, Rāmapratāpa Tripāṭhī: Vāyupurāṇam, Allahabad: Hindi Sahitya Sammelana 1987. Sen, Sukumar: A Comparative Grammar of Middle Indo-Aryan, Poona: Linguistic Society of India 1960. Sharma, Har Dutt: The Sāṃkhya-Kārikā Īśvara Kṛṣṇa‟s Memorable Verses on Sāṃkhya Philosophy with the Commentary of Gauḍapādācārya, Poona: The Oriental Book Agency 1933. Sharma, Rama Nath: The Aṣṭādhyāyī of Pāṇini, Vol. 4, New Delhi: Munshiram Manoharlal Publishers 2008. 112 Sivapriyananda, Swami: A South Indian Treatise on the Kamasastra: The Rati-Ratna-Pradipika of Praudha-Devaraja Maharaja, New Delhi: Shakti Malik Abhinav Publications 2000. 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Mokkapati, Priyanka: Paurūravasamanasijasūtra (with English translation): http://de.scribd.com/doc/186263512/Paururavasa-manasija-sutra-Pururavas-EnglishTranslation (access on May 1, 2014). 114 Taittirīyopaniṣad (English translation): http://www.universaltheosophy.com/sacred-texts/taittiriya-upanishad/ (access on May 1, 2014). http://www.dkagencies.com/doc/from/1063/to/1123/bkId/DK465523344617410269844731 371/details.html (access on April 6, 2014). http://marathidictionary.org/meaning.php?id=3446&lang=Marathi (access on July 17, 2014). http://www.shabdkosh.com/translate/ (access on July 14, 2014). 115 II. List of Abbreviations AK = Amarakośa ARM = Abhidhānaratnamāla AṢṬ = Aṣṭādhyāyī AVI = Avadhavilāsa BHP = Bhāgavatapurāṇa comm. = commentary DEM = Devīmāhātmya GU = Garbhopaniṣad KĀD = Kādambarī KĀKU = Kāmakuñjalatā KĀM = Kāmasūtra KIR = Kirātārjunīya KK = Kādambarasvīkaraṇakārikā KS = Kādambarasvīkaraṇasūtra KUM = Kumārasambhava MAS = Manusmṛti MBH = Mahābhārata MP = Mārkaṇḍeyapurāṇa MW = Monier-Williams PMS = Paurūravasamanasijasūtra RAGH = Raghuvaṃśa RRP = Ratiratnapradīpikā RŚ = Ratiśāstra ṚV = Ṛgveda SĀKĀ = Sāṃkhyakārikā ŚIŚ = Śiśupālavadha ŚPB = Śatapathabrāhmaṇa ŚS = Śivasaṃhitā TAIB = Taittirīyabrāhmaṇa TAIS = Taittirīyasaṃhitā TAIU = Taittirīyopaniṣad VP = Viṣṇupurāṇa 116 III. Table: Authorization to Pursue the Doctrine of the Kādambarasvīkaraṇasūtra 1. According to the KS “Purūravas‟ view” On the occasion of sexual Prosperous (or: Beautiful) intercourse (31) (20-22) Brāhmaṇas In accordance with sacred Others (21) writings (28) Kṣatriyas / Rulers Always (27, 29) Girls Only in their lover‟s company (30) Not authorized in principle (21) “Mārkaṇḍeya‟s, Suratha‟s and Vaiśya‟s view” Worshippers of Śakti Others Always (25, 27c) In accordance with “Purūravas’ view” (26), However: not on Tuesdays and Fridays (23, 24, 25, 27c) 2. According to the KK Dvijas (130) Prosperous (121) Poor (121) Equipped with aiśvarya (120) Always authorized (120) and Always authorized (120), however informed of the KS (121) not informed of the KS (121)  pursuit of the doctrine  pursuit is not possible is allowed and possible Not equipped with aiśvarya Not authorized (120), however Not authorized (120) and informed (120) informed of the KS (121) of the KS (121)  pursuit is not allowed  pursuit is neither allowed nor possible 117 IV. Pure Text: Kādambarasvīkaraṇasūtra with Commentary atha kādambarasvīkaraṇasūtra(3)mañjarī ananyajasaptatantau(*) anutarṣasvīkaraṇasyātyāvaśyakatvāt ||1|| (*) kāmayajñe | idānīm ātmabhuvā kriyamāṇe saptatantau tatsādhanatvenānirvacanīyasukhodbodhahetutvena vāruṇīprāśanam anudarśayati ananyajasaptatantāv iti | anutṛṣyanti anirvacanīyānandaṃ prāpnuvanti anenety[,] anutarṣaṃ kādambaraṃ[,] tasya svīkaraṇam anuprāśanaṃ[,] tasya prāśanasyātyāvaśyakatvam atīva īpsitatamatvam[,] anirvacanīyānandapradātṛtvena retaḥstambhakatvena hetunā karmānuṣṭhānāt pūrvaṃ pracetasaḥ kanyāyāḥ svīkaraṇam kartavyam314 ity arthaḥ | „makaradhvaja ātmabhūḥ‟ ity amaraḥ | „saptantur makhaḥ kratur‟ ity amaraḥ ||1|| nanu anutarṣasvīkaraṇam adṛṣṭaphalodbodhe upakārakam āhosvit dṛṣṭaphalodbodhe upakārakaṃ veti saṃśayavākyam upanyasya, dṛṣṭaphalodbodhe eva sākṣād upakārakaṃ[,] na kiñcit svargādiphalavat ānuśravikavākyaṃ kalpyam upakārakam iti manasi niścitya pūrvasūtrasya hetutvena dvitīyaṃ sūtram anuśāsti – ratyānandasyodbodhe anirvacanīyānandasya kāraṇabhūtatvāt ||2|| ratyānandasyeti | anutarṣasvīkaraṇe kṛte satīti jñeyam | anena vākyena anayoḥ kāryakāraṇasaṅgatiḥ upapāditā bhavati, tathā315 cāyam arthaḥ - anutarṣasvīkaraṇe kṛte sati nidhuvanavyāpāre ratyānando ’nirvacanīya utpadyate[,] netarathā, sāmudrikakaṇāmiśritasya316 sūpaśākādidravyasyeva nīrasaḥ svāduḥ prādurbhūyate ity arthaḥ ||2|| anyad apy anirvacanīyam upakārāntaraṃ tṛtīyasūtreṇa anuśāsti = sampradarśayati – udañjyabhyutthāne pracetasaḥ kanyāyāḥ svīkaraṇasya paramakāraṇatvam ||3|| udañjyabhyutthāne iti | pāśinaḥ ātmajayā317 saha atiprītyupacayena tādātmyabhāvaṃ gamite sati nimittakāraṇasyātyupakārakatayā taddvārā svakīyānandasyānirvacanīyāhlāde318 prayojakībhūtaṃ bhavatīty arthaḥ | anena vākyenātyāvaśyakatayā tādṛkvyāpārasya 314 emendation: the edition has karttavyam emendation: this space is missing in the edition 316 emendation: the edition has sāmudrikaṇāmiśritasya 317 emendation: the edition has ātmajāyayā 318 emendation: the edition has svakīyānandasyānirvacanīyālhāde 315 118 purastāt tādṛṅnirveśanam sampādya tatpurastāt saptantoḥ karmādhikāre ‟dhikāritā, itarathā nimittakāraṇe utsāhaśaktibhraṃśāt sākalyena narmavyāpāradhvaṃso bhavatīty arthaḥ ||3|| etasya sūtrasya rāddhāntasūtraṃ darśayati – prayojyaprādhānyakartṛtvābhāve ratitantraṃ vidhātum aśakyatvāt ||4|| prayojyaprādhānye iti | prayojyasyodañjeḥ prādhānyakartṛtvam abhyutthāne sati sampadyate, tadabhāve abhyutthānābhāve „nimittāpāye naimittikasyāpy apāya‟ iti nyāyena ratitantraṃ lupyate, kutaḥ? nimittakāraṇasyābhāvāt, yathā turīvemādisattve paṭakāryasyotpattir netarathā tathā abhyutthānasattve tantravidhānasyotpattiḥ | anena vākyenātyāvaśyakatvenānutarṣasvīkaraṇaṃ sampādya tatpurastāt nidhuvanavyāpāre pravṛttir vidheyā iti bhāvaḥ ||4|| idānīm sūtracatuṣṭayasya sākalyena kṛtsnaṃ tātparyārthaṃ saṅgṛhya avyabhicaritaṃ sarvasūtrāṇāṃ rāddhāntavākyaṃ sampradarśayati – prayojye narmavyāpāravistāre abhyutthānaviśiṣṭodañjyabhāve sarvāṅgīṇavyāpāropalakṣitaṃ ratitantraṃ kartuṃ adhikārābhāvāt ||5|| prayojye narmavyāpāravistāre iti | pūrvasmin sūtre bāhyatantre319 yat kiñcid avacchedenādhikārikatvaṃ nirūpitam[,] asmin sūtre tu prayojakasya sākalyena narmapravṛttinimittasyābhāve jāyamāne sati prayojyavyāpāre ‟pi atyantābhāvasya vidhānaṃ nirvyavasāyenaiva prāptaṃ bhavati, kiñcid viśeṣavidhānaṃ yatra nopalabhyata iti bhāvaḥ | tasmād anutarṣasvīkaraṇād anantaram eva narmakarmādhikāre ādhikārikatvam iti pañcasūtrāṇām eka eva tātparyārthaḥ | māghakirātaraghuvaṃśeṣu siddhāntitasya vākyasyaivāyam anuvādaḥ na tv apūrvavidhānaṃ svamanīṣayā upakalpya proktam iti śaṅkanīyam ||5|| kiñca dvitīyāvasthām atikrāntasya diṣṭayātmajayā320 saha asaṃstutapremaprāduṣkaraṇe saṃyuktasya janasya saprakārakarasotpattyanubhave tādṛṅmanīṣāyā abhāvāt sīdhusaṅgrahaṇaṃ paramakāraṇatvena nābhimatam[,] taditarāvasthāyāṃ tu andhasaḥ śamalasya(*) anirvacanīyānandaprakāśane svīkaraṇatvena saṅgrahaṇam atyāvaśyakatvenābhimatam eva, īdṛksaṃvidā yāthārthyajñānaṃ parikalpya 319 320 emendation: the edition has vāhyatantre emendation: the edition has diṣṭyātmajāyayā 119 tādṛkkarmādhikāre anutarṣasvīkaraṇam atyāvaśyakatamam iti narmavyāpārakartṝṇām āptavākyavat yathārthopadeśam anuśāsti – (*) annamalarūparetasa ity arthaḥ | ratitantravilāse anirvacanīyarasotpattau sīdhusaṅgrahaṇasya paramakāraṇatvam ||6|| ratitantravilāse iti | ratitantravilāse narmavyāpāravilāse anirvacanīyarasotpattau ṣaḍvidharasād atirikto yo rasaḥ amṛtāndhasām upabhogayogya iti yāvat, kādambararasasya anuprāśanasya paramakāraṇatvam, tādṛgrase sampīte sati nidhuvanavyāpāravistāre rasabhāvanāviśeṣacaturāṇām anirvacanīyasukhodbodhaṃ janayatīty arthaḥ ||6|| kiñcānyad apy anirvacanīyaṃ rasaviśeṣāntaraṃ sīdhuprāśanenānudarśayati – lalitavibhramabandhavilāse puṣkarādhipater ātmajāyāḥ naisargikasvabhāvaḥ ||7|| lalitavibhramabandheti | „puṣkaraṃ sarvatomukham‟ ity amaraḥ | puṣkarādhipateḥ ātmajāyāḥ lalitavibhramabandhaprāduṣkaraṇe naisargikaḥ svabhāva iti sūtrasyārthaḥ | atra puṣkarādhipatiśabdena pratīcyāḥ kāṣṭhāyāḥ adhipatir lakṣyate, tasya ātmajāyāḥ vāruṇyā anuprāśane kriyamāṇe lalitavibhramabandhānāṃ prakaṭīkaraṇe prayojikā bhavati netarathā, kṛtsnavāṅmayasyādhidaivikarūpatvāt nirvyavasāyenaiva antaḥkaraṇasyāhlādakāḥ rucikaraprabandhāḥ atalapradeśāt kamalaniḥsaraṇam iva prāśanakartur mukhapadmanīḍāt prādurbhūyanta ity arthaḥ | idam eva rasaviśeṣāntaraṃ[,] sannipatyopakārakanyāyena paramāpūrvasādhane prayojakībhūtaṃ kāraṇaṃ[,] nibandhavarṇānāṃ321 śravaṇamātreṇa taddvārā manasijodbodhe anirvacanīyasādhanatvena paramakāraṇatvam, ayam eva tasyāḥ naisargikasvabhāva iti ||7|| anyad apy upakārāntaram uttarasūtreṇa sampradarśayati – upaśyāmayā saha madhuvāro udañjidhārṣṭye prayojakaḥ ||8|| upaśyāmayeti | śyāmāvasthāyā upa samīpe vartate sā upaśyāmā[,] tayā caturdaśapañcadaśahāyanātmikayā yoṣayā saha madhuvāro madhupānāvṛttiḥ udañjidhārṣṭye atyantadṛḍhataratve prayojako bhavati, anena vākyena parisaṃkhyāvidheḥ svarūpaṃ prakāśitaṃ bhavati | tathā322 cāyam arthaḥ atikrāntāvasthayā saha madhuvāre jāyamāne udañjidhārṣṭyaṃ naivotpadyate[,] tayā saha tādṛgvyavasāyaḥ323 ? (sya) vaiyarthyatāṃ pratipadyate nyubjaghaṭopari jalapūraṇanyāyena, tasmāt ratitantravilāse udañjidhārṣṭye manīṣāvatā puruṣeṇa galitayauvanayā saha 321 emendation: the edition has nirbandhavarṇānāṃ emendation: this space is missing in the edition 323 emendation: the edition has tādṛkvyavasāyaḥ 322 120 madhuvāro naiva kartavya ity arthaḥ | nirarthakaprayāse kasyāpi matir naivotpadyata iti nyāyāt ||8|| dhanvantaryādīnāṃ matam anusṛtya kāpiśāyanasvīkaraṇe ‟nirvacanīyāhlādadyotakam upakārāntaram anudarśayati – śyāmayā saha nirveśanaṃ yāmadvayasopalakṣitadiṣṭāvadhiretaḥstambhane paramakāraṇam ||9|| śyāmayā saheti | „ṣoḍaśavārṣikī śyāme‟ti vātsyāyanasūtre prasiddhiḥ, tādṛgavasthayā yoṣayā saha nirveśanaṃ pānaṃ „patiṣu nirviviśur madam aṅganā‟ ity atra nirveśanaśabde pānaṃ lakṣyate, yāmapramāṇam yāmadvayasaṃ „pramāṇe dvayasaj‟ iti (pā- 5|2|37) sūtreṇa pramāṇārthe dvayasacpratyayaḥ324, tādṛkpramāṇopalakṣite diṣṭe kāle „kālo diṣṭopy anehāpī‟ti kośasmaraṇāt, tāvat kālam abhivyāpyeti yāvat, retaḥstambhane paramakāraṇam iti, tayā saha kāpiśāyanasya svīkaraṇe kriyamāṇe ekayāmaparyantaṃ varāṅgopari vrīhikaṇḍanavat āghātaṃ karotīty arthaḥ ||9|| idānīṃ narmavyāpāravistāre ‟paricitanarmasukhānandāya nidhuvanāt pūrvaṃ kāpiśāyanaprāśanaṃ narmakhedāpanuttaye ‟tyāvaśyakatvenānudarśayati – nistanūruhavarāṅgasambhede yoṣāyā anuprāśanasyātyāvaśyakatvāt ||10|| nistanūruhavarāṅga iti | nirgataṃ tanūruhaṃ yasmāt tat nistanūruhaṃ[,] tanūruhāṇāṃ prādurbhāveṇa rahitaṃ tac ca tat varāṅgaṃ ca[,] tasya sambhedanaṃ svakīyenodañjinā mukhavidāraṇam[,] tādṛkkarmaṇi kriyamāṇe ajñātanarmavyāpārāyaireyaprāśanaṃ325 kārayitavyam, kṛte aireyaprāśane manasijasadmavidīrṇavyathā sambhedakāle nānubhūyate, itarathā sadmavidīrṇajanyavyathayā sadmani sthitānāṃ nāḍīnāṃ viparyāsena(*) vyānavāyau saṅkaṭavyathā atitarām anubhūyate, tadvyathānivāraṇārthaṃ326 nidhuvanāt pūrvaṃ dvipalapramāṇaṃ kāpiśāyanaṃ pāyayitavyam ity arthaḥ ||10|| (*) vyānas sarvaśarīraga iti kośābhidhānāt | tayā yoṣayā kāpiśāyane pīte sati uttarasūtreṇa pānajanyaṃ yat sukhaṃ tad darśayati – kriyamāṇe ‟nuprāśane nirbhedavyathā nānubhūyate ||11|| kriyamāṇe ‟nuprāśana iti | priyasakhīdvārā kriyamāṇe 327‟nuprāśane satīti jñeyam, madāvirbhāveṇa anusandhānābhāvāt nirbhedajanyā vyathā nānubhūyate ity arthaḥ ||11|| 324 emendation: the edition has ddvayasacpratyayaḥ emendation: the edition has ajñātanarmavyāpārāyai reyaprāśanaṃ 326 emendation: the edition has tadvyathānibāraṇārthaṃ 327 emendation: the edition has no avagraha 325 121 uttarasmin ghasre upakārakāntaram anudarśayati – uttarasmin ghasre asambheditam iva varāṅgaṃ paridṛśyate ||12|| uttarasmin ghasre iti | varāṅgavidīrṇād anantaram uttarasmin ghasre dine asambheditam iva avidīrṇam iva paridṛśyate varāṅgam[,] idam eva upakārakāntaram ||12|| yoṣāyā anuprāśanena taddvārā uttararūpe phalavaiśiṣṭyaṃ sampradarśayati – kriyamāṇe narmavyāpāre udañjer dhārṣṭyasya phalegrahiḥ paridṛśyate ||13|| kriyamāṇe narmavyāpāra iti | uttararūpeṇa kriyamāṇe narmavyāpāre nidhuvanavyāpāre udañjer dhārṣṭyasya yaṣṭikāṇḍam iva atikaṭhinatāṃ samprāptasya meḍhrasya phalegrahir avandhyasāmarthyaṃ paridṛśyate | etad uktaṃ bhavati – kāpiśāyanasya anuprāśanamātreṇātisaṅkucitatvaṃ prāptasya yoṣāyāḥ varāṅgasya atidṛḍhatamasyāpy udañjeḥ varāṅgamukhavidīrṇane sāmarthyābhāvāt parābhavaṃ prāpta evety arthaḥ | sambhedite ‟pi varāṅge kāpiśāyanaprāśanena atisaṅkocaṃ prāptasya yoṣāyāḥ varāṅgasya vivarakaraṇe udañjau mahatī vyathā prādurbhūyate iti bhāvaḥ | anena vākyena dvitīyāvṛttāv api punaḥ yonividīrṇasukhaṃ puruṣo ‟nubhūyate iti tātparyārthaḥ ||13|| śyāmayā saha nirveśane ratisukhodbodhanaṃ vīryastambhanakālāvadhiṃ ca proktaṃ[,] upaśyāmayā saha krīḍane samupasthitau tatrāpi aireyasvīkaraṇasya atyāvaśyakatvenānuvidhānaṃ vidadhāti – upaśyāmayā saha vyānatādibandhasamupasthitau328 pāśina ātmajāyāḥ svīkaraṇe anirvacanīyasukhānubhave hetuḥ kāraṇatvam ||14|| upaśyāmayā saheti ||14|| aprāptayauvanābhiḥ saha bāhyatantre manīṣāyāḥ samupasthitau aṇumātraṃ tasyai prāśayitavyaṃ[,] tāvanmātreṇaiva ubhayoḥ ānandasukhānulabdheḥ, cumbanādivyāpāre anuvidhīyamāne alpasvīkāramātreṇa ānandānubhavadarśanāt na tatra ādhikyena pāśinaḥ ātmajāyāḥ svīkaraṇam iti hetuvādaṃ manasi nidhāya auttarīyaṃ sūtram anuśāsti – aprāptayauvanābhiḥ saha samprayoge aṇumātraprāśanena caritārthatvāt ||15|| aprāptayauvanābhiḥ saheti ||15|| 328 emendation: the edition has vyānatādibandhe samupasthitau 122 idānīm utkaṭayauvanāvasthāyām aireyaprāśanaṃ ratitantravilāse upadiśyate[,] netarāvasthāyām upayogābhāvād anadhikāritvād ity ālocya dvitīyāvasthāyām atyāvaśyakatvam iti paurastyasūtreṇānudarśayati – tīyapratyayasya prakṛtibhūtāyām avasthāyāṃ kaśyasvīkaraṇasyātyāvaśyakatvaṃ sati pūrvarūpasaṃyoge ||16|| tīyapratyayasya prakṛtibhūtāyām iti | tīyapratyayasya prakṛtibhūtāyām avasthāyāṃ dvitīyāyām avasthāyāṃ[,] „dves tīya‟ (pā- 5|2|54)329 ity anena dviśabdāt tīyapratyaye sati dvitīyaśabdo niṣpadyate, tasyām avasthāyāṃ(*) kaśyasvīkaraṇasyātyāvaśyakatvam[,] sati pūrvarūpasaṃyoge tādṛgavasthāvatyāḥ yoṣāyāḥ sannidhāne satīti jñeyam | nanu dṛṣṭaprayojanam uddiśya svīkaraṇaṃ vidhīyate vā adṛṣṭaphalam uddiśya vā? dṛṣṭaprayojanasyaivātrākāṅkṣitatvān nādṛṣṭaprayojanam uddiśyeti, dṛṣṭaprayojanaṃ tu udañjidārḍhyaṃ330 pūrvarūpasya331 dṛṣṭaprayojanaṃ tu āsyorojādyavayaveṣu (**)usrādhikyasyātyādhikyatvena sandarśanam, etasya phalatritayasyānubhavārthaṃ dvitīyāvasthāvatā puruṣena yoṣayā saha atyāvaśyakatvena sīdhugrahaṇam rativilāsakāle sarvathaiva kartavyam332 ity arthaḥ ||16|| (*) madyasvīkaraṇasyety arthaḥ | (**) kiraṇosramayūkhāṃśur ity amaraḥ | saṃprasāraṇaviśiṣṭatīyapratyayasya prakṛtibhūtāyām avasthāyāṃ tu nātyāvaśyakam ity āha – taditarāvasthāyāṃ tu nādhikārakatvam ||17|| taditarāvasthāyām iti | diṣṭakanyayā vyāptāyām avasthāyām urojandhayāyām avasthāyāṃ ca tasya prāśane nādhikārikatvam iti ||17|| ubhayatra hetutvena333 sūtradvayaṃ saṃpradarśayati – ekatra parijñānābhāvāt ||18|| ekatra parijñānābhāvād iti | ekatra paugaṇḍavayasaḥ puruṣakalpasya uttarasmin kale upaśyāmayā samīkṛte anehasi andhasaḥ rasasya retasaḥ paripakvatāyāḥ abhāvāt tādṛkkarmādhikāre nādhikāritā ||18|| itaratra pāñcabhautikāvayavānāṃ kṣīṇataratvāc ca ||19|| emendation: the edition has (pā- 2|4|54) emendation: the edition has udañjidāḍhya 331 emendation: the edition has pūrvarūpasma 332 emendation: the edition has karttavyam 333 emendation: the edition has hetutbena 329 330 123 itaratreti | jīrṇāvasthāyām api tadānīm diṣṭakanyayā saha atinarmavyavasāyena sarvāsām indriyavṛttānāṃ svakīyapravṛttau334 kṣīṇataratvasya dṛśyamānatvān nādhikārakatvam | bālasya tathā jarāvataḥ puruṣasya ubhayoḥ narmakarmādhikāre nādhikāriteti sūtradvayasya tātparyārthaḥ ||19|| kāraṇarūpopādhau satyāṃ kāryarūpasyopādheḥ anudarśanam iti[,] nyāyena padmāyāḥ anugraheṇa paripūritānāṃ sārvabhaumādīnām eva anayā puṣpadhanuṣaḥ saraṇyā(*) anuvartanaṃ335 sārvakālikaṃ nityakarmādhikāravat yuktataraṃ nānyeṣām iti prakaraṇopasaṃhāram336 anudarśayati – (*) saraṇiḥ paddhatiḥ padyety337 amaraḥ | haripriyāvatāṃ janānām etacchāstreṇānuvartanam atyāvaśyakam ||20|| haripriyāvatāṃ janānām iti ||20|| nanu ekatra vidhāne niṣedhavākyaṃ kutra vidhīyate ity[,] uktaṃ cet pūrvoktajanapratiyogikeṣu pravartate338 ity āśayenāha – taditareṣām etacchāstre pravṛttir na vidhīyate ||21|| taditareṣām iti | kṣīrodajāyāḥ vibhavena rahitānām ity arthaḥ ||21|| nanu atyāvaśyakatvena īdṛkkarmavidhānaṃ kutrābhivyāptam iti cet tatsthānam sampradarśayati – pāriśeṣyāj jaladhisambhavayā yukteṣv etacchāstrasya pravṛttiḥ ||22|| pāriśeṣyād339 iti | pariśeṣasya bhāvaḥ pāriśeṣyaṃ[,] tasmāt niṣedhavyāptyā rahitāt pārāvāra(*)tanūjayā saṃyukteṣv eva kāpiśāyanasvīkaraṇaśāstrasya pravṛttiḥ anirvacanīyānandabodhāya pravartata ity arthaḥ ||22|| (*) pārāvāraḥ340 saritpatir ity amaraḥ | matāntaram anudiśati – gotrāpatyaghasre anutarṣasvīkaraṇasyātyāvaśyakatvam iti mārkaṇḍeyādiḥ ||23|| emendation: the edition has svakīya2pravṛttau emendation: the edition has anuvarttanaṃ 336 emendation: the edition has prakaraṇopasaṃhārapr 337 emendation: the edition has padyām ity 338 emendation: the edition has pravarttate 339 emendation: the edition has pariśeṣyād 340 emendation: the edition has pārābāraḥ 334 335 124 gotrāpatyaghasreṣv iti | gotrāyāḥ(*) apatyan[,] tasya ghasraṃ341 dinaṃ[,] tasmin dine anutarṣasvīkaraṇam iti mṛkaṇḍatanūjasya matam ||23|| (*) gotrā342 kuḥ pṛthivī pṛthvīty amareṇa pṛthvīputramaṅgaladina ity arthaḥ | taditareṣām matam uttarasūtreṇānudarśayati – kāvyaghasreṣv atyāvaśyakatamam iti surathavaiśyau(*) ||24|| (*) ṭīkānusāreṇātra sūtre surathādaya iti pāṭho bodhyaḥ | kāvyaghasreṣv iti | „śukro daityaguruḥ kāvya‟ iti kośābhidhānāt, „ghasro dināhanī vā343 tv‟ ity amaraḥ | surathādaya iti ādiśabdena vaiśyasya saṅgrahaḥ ||24|| niyamavidheḥ tātparyārthaṃ sampradarśayati – vākyadvayasya śaktyupāsanāvatāṃ viniyogāt ||25|| taditareṣāṃ yathākālopadeśaḥ ||26|| vākyadvayasyeti | śaktyupāsanāvatām evāyaṃ niyamaḥ yat ghasradvaye 344‟py anuvartanaṃ345[,] taditareṣāṃ janānāṃ pralamba(*)ghnamatānuyāyināṃ tu yathākālopadeśa iti[,] na ghasradvaye parisaṃkhyānam ity arthaḥ ||25||26|| (*) balabhadraḥ pralambaghna ity amaraḥ | kiñca – dvitīyavarṇe sārvakālikam abhyanujñānam346 ||27|| dvitīyavarṇe iti | kṣatrajātau dvitīyavarṇe kāpiśāyanasvīkaraṇavidhānaṃ sārvakālikaṃ tāmasīprakṛteḥ upāsanādhikāravatāṃ nirantaraṃ kādambarasvīkaraṇam kartavyatvenābhimatam347 | aparokṣānubhavena tatsvarūpānudarśane upādānakāraṇatvāt ātmabhuvaḥ tanoḥ upāsanādhikāravatāṃ348 na ghasrayoḥ anuvartanam349 ||27|| aupadeśikavarṇasya niyamavidhānaṃ vidadhāti – yāgahetunā prathamavarṇasya yathāvācanikābhyanujñānam ||28|| yāgahetuneti | „vājapeye surāgrahān gṛhṇāti, sautrāmaṇyāṃ surāgrahān gṛhṇātī‟ti vākyadvayena prathamavarṇikasya yathāvācanikam eva grahaṇaprāśaneṣu ādhikāriko 341 emendation: the edition has ghasran emendation: this space is missing in the edition 343 emendation: this space is missing in the edition 344 emendation: the edition has no avagraha 345 emendation: the edition has anuvarttanaṃ 346 emendation: the edition has abhyujñānam 347 emendation: the edition has karttavyatvenābhimatam 348 emendation: the edition has upāsanādhikāravat 349 emendation: the edition has anuvarttanam 342 125 vidhiḥ | tathā cāyam arthaḥ - vājapeye tu grahaṇamātrasyaivābhyanujñānaṃ[,] prāśanābhyanujñānaṃ tu tṛtīyavarṇasyaiva, tathā350 cānuśravikavākyaṃ - „vimāthaṃ kurvate vājasṛta‟ iti | sautrāmaṇyāṃ tu yāgakartur eva prāśanaṃ niyamavākyenābhidhīyate netareṣām ṛtvijām, tatrāpy āghrāṇenaiva prāśanapratipattir iti matāntaram iti ṛṣyantarāṇāṃ vacanam iti ||28|| sārvakālikābhyanujñānaṃ351 tu (*)rasādhipatīnām eva nānyeṣāṃ janānām iti prakaraṇārtham upasaṃharati – (*) rasā viśvambharā sthirety amaraḥ | khaṇḍamaṇḍalādhipatyādīnām indirāvatāṃ janānām api sīdhugrahaṇasya352 vilāsaḥ sārvakālikaḥ ||29|| khaṇḍamaṇḍalādhipatyādīnām iti | alpaviṣayasya śāsanakartṝṇāṃ rājñāṃ (*)lokamātur anugraheṇa paripūritānāṃ sīdhugrahaṇena vilāsānubhavaḥ[,] vilāsānām anubhavanaṃ sārvakālikam, na surathavaiśyādīnāṃ matam anusṛtya pravartanam353 ity arthaḥ ||29|| (*) indirā lokamātā mety amaraḥ | yuvatīnāṃ prāśane niyamavidhiṃ sampradarśayati – svakīyapriyasāhacaryeṇa yuvatīnām abhyanujñānam ||30|| svakīyapriyasāhacaryeṇeti | nidhuvanakāle eva svapatibhiḥ sārdhaṃ kādambarasvīkaraṇasyābhyanujñānaṃ netarāvasthāyāṃ, kutaḥ? upayogābhāvāt niṣphalaprayāso svīkaraṇasya vaiyarthyāpatteḥ ||30|| niyamavidhāv api kiñcid viśeṣāntaram354 anubadhnāti – tatrāpy ananyajamakheṣv eva netaratra vidhānam ||31|| tatrāpi ananyajamakheṣv eveti | ananyajena kriyamāṇeṣu makheṣv eva atyāvaśyakatvena anutarṣasvīkaraṇavidhānaṃ netaratra tadatiriktakāleṣv iti ||31|| yoṣāyāḥ, atra yoṣāsaṅgraheṇa upaśyāmādīnām eva saṅgrahaḥ na vibhraṃśitadvitīyāvasthānām, āsyapadmena prāśanaṃ tu atyutkṛṣṭaphalaviśeṣāntaraṃ355 niścitya atyāvaśyakatvena prāśanam anudarśayati – 350 emendation: this space is missing in the edition emendation: the edition has sārvakālikāmyanujñānaṃ 352 emendation: the edition has mīdhugrahaṇasya 353 emendation: the edition has pravarttanam 354 emendation: the edition has biśeṣāntaram 355 emendation: the edition has atyutkvaṣṭaphalaviśeṣāntaraṃ 351 126 yoṣāyāḥ āsyapadmena prāśanaṃ bhāṣāyāḥ prabodhe avyabhicaritakāraṇam ||32|| yoṣāyāḥ āsyapadmeneti | prāśane kriyamāṇe yathecchikī bhāṣāyāḥ anusphurtir bhavatīty arthaḥ | anena vākyena śravaṇādivyavasāyarahite ‟pi jane niṣprayāsenaiva tridaśānāṃ gīḥ svamukhāt prādurbhūyata ity arthaḥ ||32|| anyad apy utkṛṣṭataraṃ phalaviśeṣāntaraṃ svīkāramātreṇa sampradarśayati – śyāmāyā āsyasahasrapattrād356 anuprāśanam aparokṣānubhavena mūlaprakṛteḥ svarūpasyānudarśanam ||33|| śyāmāyā āsyasahasrapatrād iti | kamalaprasūnāt(*) anuprāśanaṃ pratyakṣānubhavena sākṣāt mūlaprakṛteḥ svarūpānudarśane hetuḥ kāraṇam iti[,] tayā saha samprāśane kriyamāṇe kṛtsnasya prapañcasya kāraṇabhūtāyāḥ mūlaprakṛteḥ sākaṃ saṅgato bhavati | yad vā tatsvarūpaṃ sākṣād avyavadhānena paśyatīty arthaḥ | anena vākyena sāyujyādikaṃ phalam api nirāyāsena prāpnotīty arthaḥ ||33|| (*) prasūnaṃ kusumaṃ sumam ity amaraḥ | ratikāle sīdhupānaṃ kartavyaṃ vidhibodhitam | tatpurastāt kāmaśāstre proktaṃ krīḍānuvarṇanam || tat sarvaṃ tu prakartavyaṃ yoṣāyāḥ sukhalabdhaye | svasyāpi sukhabodhāya apatyotpattihetave || phaladvayaṃ sa prāpnoti prajāṃ kāmasukhaṃ tathā | urvaśīlokam āpnoti antakāle tu saḥ pumān || iti śrīmahārājarṣivaryeṇa357 purūravasā viracitaṃ kāmijanānāṃ vinodāya rativilāsāṅgabhūtaṃ kādambarasvīkaraṇasūtraṃ savyākhyānaṃ samāptim agamat || iti kādambarasvīkaraṇasūtra(3)mañjarī | 356 357 emendation: the edition has āsyasahasrapatrād emendation: the edition has śrīmahārājarṣibaryeṇa 127 V. Pure Text: Kādambarasvīkaraṇakārikā atha kādambarasvīkaraṇakārikā(4)mañjarī mṛdvīkāyāḥ samudbhūto yo raso ‟mṛtasannibhaḥ | kādambara iti khyāta udañjeḥ(*) bodhakārakaḥ ||1|| (*) śiśnodañjiḥ śephameḍhram iti halāyudhaḥ358 | kāmatantrakalāyāṃ tu atyantaṃ hitakārakaḥ | (*)mārasyodbodhane dakṣa atisāmarthyadāyakaḥ ||2|| (*) madano359 manmatho māra ity amaraḥ | ratikāle samutpanne yoṣayā sahitaḥ pumān | tatpānaṃ tu prakurvīta360 rasodbodhasya hetave ||3|| ratitantrasya vistāraḥ paścāt kāryaḥ prayatnataḥ ||4|| ādau yoṣāṃ pāyayitvā atyantādarapūrvakam | [4] tat pītaśeṣaṃ tu rasaṃ svayam ādarapūrvakam | [4] nigṛhṇīyāt tatsamīpe atyantarucikārakam ||5|| tāmbūlādīn bhakṣayitvā rasodbodhasya hetave | [5] rasodbodhe jāyamāne ānandaḥ sampravardhate | ānande saṃpravṛddhe tu bāhyatantraṃ samārabhet ||6|| kucayor dhāraṇaṃ pūrvaṃ oṣṭhapānaṃ tataḥ361 param | saṃśleṣaṇaṃ dṛḍhataraṃ kucāc chādanapūrvakam | etad bāhyarataṃ proktaṃ kalājñair bharatādibhiḥ ||7|| oṣṭhapānaṃ parityajya sṛkkiṇyau(*) daṃśayet punaḥ | dvijakṣatir yathā na syāt tathā daṃśanam ācaret ||8|| (*) oṣṭhayor dakṣiṇe pārśve tayor uttarato ‟pi ca | emendation: the edition has halāpudhaḥ emendation: the edition has bhadano 360 emendation: the edition has prakuvīṃta 361 emendation: this space is missing in the edition 358 359 128 sṛkkiṇīti tayor nūnaṃ nāmadheyaṃ pracakṣate | mūlādhāraṃ gude vidyāt svādhiṣṭhānaṃ tu liṅgake || iti halāyudhaḥ | paryāyeṇa prakartavyaṃ362 tasyā āhlādahetave ||9|| prādurbhūte mahānande kucagranthivimokṣaṇam | [9] nīvībandhasya mokṣaṃ ca satvaraṃ kārayet sudhīḥ ||10|| svahastam añjau saṃsthāpya avalokanapūrvakam(*) | [10] svahastaṃ bhrāmayet tatra cakrabhramaṇavat svayam | yoner mukhaṃ vidāryātha antaḥsthānaṃ vilokayet ||11|| (*) añjiśabdena pūrvarūpasya svādhiṣṭhānasthānam | svādhiṣṭhāne tu yac cakraṃ taccakrasyāvalokanam | sarvathaiva363 prakartavyaṃ mārasyodbodhahetave || tadvyāpāraṃ parityajya svakṣaumaṃ mocayet tataḥ | svaśephaṃ tāṃ darśayitvā atyantādarapūrvakam ||12|| saṃpaśya me priyatame ! tavānandasya kārakam | imaṃ śephaṃ tvadīyaṃ vai na madīyaṃ suniścitam | yad yat kāryam anubrūṣe tat sarvaṃ nu kariṣyati ||13|| [14] etad vākyam anūcyātha mandaṃ jaṅghe prasārayet | tatsthānāt kiṃcid utthāya svajaṅghe ‟pi prasārayet ||14|| [15] lakṣyalakṣaṇayoḥ sāmyaṃ kauśalyena vidhāya ca | lakṣaṇam prerayel lakṣye nārācasya gater iva ||15|| [16] tadindriyasya dvitayaṃ dṛḍhaṃ saṃyojayet tataḥ ||16|| kṣaṇadvayamitaṃ kālaṃ tāvan mātraṃ sthiro bhavet | cañcalo na bhavet kiñcin na ca tāṃ cālayet punaḥ ||17|| 362 363 emendation: the edition has prakarttavyaṃ emendation: the edition has sarvathaiba 129 yoge ārūḍhavat tūṣṇīm ekamudrāṃ samārabhet | avapūrvahanor dhātor yadvyāpāraṃ pracakṣate | tadvyāpāram tataḥ kuryāt mandaṃ364 mandaṃ suniścalam ||18|| tataḥ kiñcid dṛḍhataram āghātaṃ kartum ārabhet | kiñcid dṛḍhatarāghātād dṛḍhāghātaṃ prakalpayet ||19|| śiśnaṃ niṣkāsya tatpaścāt pṛthagrūpo bhavet punaḥ | kṣaṇamātraṃ sthiro bhūtvā dugdhapānaṃ tu kārayet ||20|| sāpi yoṣā tadotthāya vasanaṃ paridhāya ca | mūtrādikaṃ tataḥ kṛtvā punaḥ khaṭvāṃ samāśrayet ||21|| drākṣādīnāṃ bhakṣaṇaṃ ca yathālābhaṃ samācaret ||22|| bhartrā365 yad yad dīyate vastujātaṃ tat sarvasvaṃ bhakṣayet prītipūrvam | tasmai yā yā rocate narmaceṣṭā tāṃ tāṃ krīḍāṃ darśayantyo vijahruḥ ||23|| evaṃ tu prathame yāme narmakrīḍāṃ vidhāya ca | punaḥ khaṭvāṃ samāroḍhum udyogam upacakrame ||24|| prathamakrīḍayā atyantaṃ śrameṇa paripūritaḥ | mandavāyor apekṣāvān dharmasvedāpanuttaye | hastena vyajanaṃ dhṛtvā bhrāmayāmāsa sarvataḥ ||25|| [26] kṣaṇamātraṃ sthiro bhūtvā dharmasvedaṃ pramārjya ca | śītalenānilenaiva santuṣṭo ‟bhūt gatavyathaḥ ||26|| śrīcandanasyānulepaṃ svaśarīre kārayet | yoṣāyāḥ dvau kucau dhṛtvā atīvadṛḍhavattamau | kucayor lepanaṃ cakre uṣmabādhānivṛttaye ||27|| 364 365 emendation: this space is missing in the edition The akṣara is not really identifiable, but, in my judgement, ‹rtrā› is the most plausible option. 130 varāṅgasya pradeśe ‟pi lepanaṃ kārayet sudhīḥ | lepanena tu sā yoṣā atisantoṣitābhavat ||28|| priyopari parāṃ prītiṃ prakurvāṇā uvāca ha | he priya ! śṛṇu me vākyaṃ madvākyaṃ śṛṇu sādaram ||29|| tavopari prasannāsmi kiñcid vijñāpayāmy aham | śrīcandanasya lepena mamānando mahān abhūt ||30|| atanuvyādhinātyantaṃ śarīraṃ duḥkhitaṃ mama | atyuṣṇatā varāṅge ‟smin366 sañjātā bahu vartate ||31|| śītalasyopacāreṇa atyantaṃ sukham aśnute | tatbādhāyāḥ vināśārthaṃ punar nidhuvanaṃ kuru ||32|| kriyamāṇe nidhuvane śāntatāṃ pratipatsyate | matsamīpe samāgaccha kucayor dhāraṇaṃ kuru ||33|| oṣṭhasya daṃśanaṃ kāryaṃ mandaṃ dṛḍhataraṃ na tu | niṣpīḍanaṃ dṛḍhataraṃ kuce kāryaṃ prayatnataḥ ||34|| kucayoḥ smarapīḍā tu atyantaṃ367 sampravardhate | tatpīḍāyāḥ praśāntyarthaṃ kuce niṣpīḍanaṃ kuru ||35|| smarasya mandiraṃ tasmin kaṇḍūtir bahu dṛśyate | tasyā vināśanārthāya yathecchaṃ tvaṃ bhajasva mām ||36|| upariṣṭāt mamāgaccha adhastāt kiṃ nu tiṣṭhase | pariṣvaja yathecchaṃ māṃ mamāhlādasya hetave ||37|| āliṅgane mamātyantam ānandaḥ sampravardhate | jhaṭiti tvaṃ samāgaccha māṃ pariṣvaja he priya ||38|| 366 367 emendation: the edition has ‟sprin emendation: the edition has antyantaṃ 131 iti vākyaṃ tadā śrutvā tat sarvaṃ kartum udyataḥ | kucayor dhāraṇaṃ cakre yathā uktaṃ tayā tathā ||39|| āruroha tataḥ paścāt talpasyopari saṃsthitaḥ ||40|| tasyā vāmaprakoṣṭhe tu svaśephaṃ samprasārya ca | [40] talpataḥ kiñcid utthāpya sudṛḍhaṃ pariṣasvaje ||41|| svakīyena hṛdā tasyāḥ kucau saṃyojya yatnataḥ | [41] adharoṣṭharasodgīrṇam anaṅgasya vivṛddhaye | cakāra smarasantaptaḥ tat priyo ‟tivicakṣaṇaḥ ||42|| svādhiṣṭhāne tu nirlome darśanaṃ kartum udyataḥ | sudhārasasya tat sthānaṃ varṇitaṃ bharatādibhiḥ ||43|| yathecchaṃ tāṃ sudhāṃ pītvā ānande majjito hy abhūt | dvitīyam āhavaṃ kartuṃ tasyā santoṣahetave ||44|| tasyā ājñām anuprāpya nīvībandhaṃ visṛjya ca | uttānabhūtāṃ tāṃ kṛtvā jaṅghe utthāpya yatnataḥ | tūrṇaṃ svaśiśnaṃ niṣkāsya yonicchidre praveśayet ||45|| [46] kādambaraprāśanena atisaṅkucitaṃ bilam | praveśane hy udañjes tu na yogyaṃ dṛḍhavattamam ||46|| [47] atyantavyavasāyena praveśaṃ ca cakāra saḥ | kṛte praveśane tasya tasyai pīḍā babhūva ha ||47|| [48] muñca muñca priyottiṣṭha meḍhraniṣkāsanaṃ kuru ||48|| na śeke368 tāṃ vyathāṃ soḍhum udañjeḥ kaṭhinatvataḥ | kiñcid viśramya tatpaścāt tatpraveśaṃ kuru priya ! ||49|| 368 emendation: the edition has śake 132 sugandhidravyasaṃmiśraṃ snehalepaṃ kuru priya ! | lepane kriyamāṇe tu vyathā na syāt śrṇu priya ! ||50|| udañjeḥ kaṭhinatvāc ca yaṣṭivat pratibhāsate | sandehaṃ mā kuruṣveti satyam eva vadāmy aham ||51|| etad vākyaṃ priyāyās tu śrutvā kiñcid vihasya ca | aṅgīkṛtyātha tadvākyaṃ śiśnaṃ sunirakāsayat ||52|| uktaṃ yathā tathā cakre tasyāḥ santoṣahetave | śephe niṣkāsite tasmān nirvyathā sā babhūva ha ||53|| bāhyatantraṃ kuruṣveti na bṛhattantram ācara | kalāmātraṃ pratīkṣasva paścāt kuru yathocitam ||54|| bāhyatantre mama prītir adhunā sampravartate369 | bṛhattantre na me prītir vardhate bāhyatantravat ||55|| añjipradeśe mahatī vyathā māṃ paribādhate | nāgavallīdalenaiva sekaṃ kuru mamepsitam ||56|| tena sekena mahatī vyathā nāśaṃ gamiṣyati | vyathānāśe punas tvaṃ tu pūrvavat kartum arhasi(*) ||57|| (*) m icchasi iti pāṭhāntaram | adhunā mā kuruṣveti yāvat pīḍāvyapohanam | matsamīpe samāgaccha māṃ pariṣvaja he priya ! ||58|| yathā māṃ sukham edheta tathā kāryaṃ prayatnataḥ | tavodañjer dhāraṇe tu manmanīṣā pravartate ||59|| kiyad dīrghaṃ kiyat sthūlaṃ tat paśyāmi suniścitam | haste dhṛtvā svapiṣyāmi370 yoniḥ pīḍāṃ gamiṣyati ||60|| 369 emendation: the edition has sampravarttate 133 anyat kiñcin na yāce ‟ham etāvān me manorathaḥ | iti priyāmukhāc chrutvā tat sarvaṃ kartum udyataḥ ||61|| he371priye ! śṛṇu me vākyaṃ372 tava santoṣadāyakam | tava yad rocate kartuṃ tat kuruṣva yathepsitam ||62|| jāgradrūpas tu me śephaḥ atyantaṃ dṛḍhavattaraḥ | yaṣṭivat kaṭhino dakṣaḥ yonau gantuṃ samutsukaḥ ||63|| tvam evainaṃ dhārayasva lajjāṃ mā kuru sarvathā | svakīyavastugrahaṇe yāñcayā373 kiṃ prayojanam ||64|| niḥśaṅkaṃ tvaṃ gṛhāṇemaṃ svahaste dhāraya priye ! | tatropāyaṃ pravakṣyāmi tathā kuru sumadhyame ! ||65|| mayā parihite kṣaume tvaṃ hastaṃ samprasāraya | jāgradrūpas tvatpriyo ‟sau kṣutpipāsāsamanvitaḥ ||66|| tatra tiṣṭhaty ūrdhvamukhaḥ taṃ gṛhāṇa yathocitam | vicālayethās tasya tvam atyantānandapūrvakam ||67|| cālane kriyamāṇe ‟pi pīḍānāśo bhaviṣyati | yathā priyeṇopadiṣṭaṃ sā tathaiva cakāra ha ||68|| svahastena bhrāmayantī paśyantī taṃ punaḥ punaḥ | bhramaṇasya sukhenaiva suṣvāpa śayane tadā ||69|| gāḍhayā nidrayā vyāptāṃ svapriyām avalokya saḥ | kāmodbodhena santaptaḥ maithunāyodyato 374‟bhavat ||70|| ābhyantarīyaṃ vasanaṃ jhaṭity unmucya yatnataḥ | 370 emendation: the edition has srapiṣyāmi emendation: this space is missing in the edition 372 emendation: the edition has vākyan 373 emendation: the edition has yāñcayā 374 emendation: the edition has no avagraha 371 134 tasyā jaṅghe samutthāpya yonyāṃ śiśnaṃ nyaveśayat ||71|| praveśe kriyamāṇe ‟pi praveśo naiva jāyate | sūkṣmatvād yonichidrasya375 mukhamātraṃ nyaveśayat ||72|| ādhikyena praveśe tu asamarthābhavat priyā | sugandhisnehalepena kṛtsnaṃ tatra nyaveśayat ||73|| svāpacchalena supyantī etad sarvaṃ vijānatī | svādād bodhas tato jāto ānando vavṛdhe tadā ||74|| atisantoṣatāṃ prāptā śephe praveśite sati | tadā nidrāṃ parityajya priyaṃ prati uvāca ha ||75|| he priya ! śṛṇu me vākyaṃ mamānanda pravardhate | udañjes tu praveśena mukhaṃ yoner vidīryate ||76|| ānandasyātirekatvāt kṛtsnaṃ śiśnaṃ praveśaya | āghātaṃ dṛḍhavad dehi kāmapīḍānivārakam ||77|| alpāghātaṃ mā kuruṣva ānando na bhavet dhruvam | atyānandasya bodhārthaṃ dṛḍhāghātaṃ kuruṣva me ||78|| retasaḥ skhalanaṃ yāvat tāvat kālaṃ kuruṣva me | cireṇa retaḥskhalanaṃ kālena kuru he priya ! ||79|| muhūrttatrayaparyantaṃ376 yathecchaṃ kaṇḍanaṃ kuru | yāvan me kāmaśamanaṃ tāvat tvaṃ kuru kaṇḍanam ||80|| kāmasya śamane jāte māṃ parityaja he priye377 ! | etad vākyam anūcyātha svajaṅghe prasasāra sā ||81|| 375 emendation: the edition has yonichidrasya emendation: the edition has muhūrttatrayaparyantaṃ 377 emendation: the edition has priye, but there is no doubt that the man is addressed here 376 135 bāhū ūrdhvatarau kṛtvā śiraḥ pārśve nidhāya ca | kucau prakāśitau kṛtvā suṣvāpa maithunecchayā ||82|| tataḥ priya utthito ‟bhūt maithunāya tvarānvitaḥ ||83|| paridhānaṃ vinirmucya śiśnaṃ niṣkāsya yatnataḥ | [83] sukhāmodena snehena mukhaṃ śiśnasya hetunā | ubhayor lepanaṃ cakre yoneḥ śiśnasya caiva hi ||84|| paścāt praveśitas tena śiśno dṛḍhataraḥ pumān | abhyantaraṃ jagāmoccaiḥ yāvat sardigṛde ‟vadhi378 ||85|| śukrapātasya yat sthānaṃ tena sthānena saṅgataḥ | tasmin kāle priyāyās tu ānando vavṛdhe param ||86|| bhāvukasyāpy aviṣayam anirvācyaṃ rasaplutam | tadā cakāra sā yoṣā ānandasyātirekataḥ ||87|| netre nimīlya bhaṇitaṃ mandaṃ mandañ cakāra ha ||88|| (*) bhaṇitaṃ ratikūjitam iti koṣaḥ | anekarūpabhaṇitaṃ priyasya prītikārakam | nānāvilāsacaritaṃ rasasyodbodhakaṃ379 tathā ||89|| nānāvilāsacaritaṃ ratikāle prakurvatī | atyānandena saṃyuktā harṣayantī priyaṃ prati ||90|| priyas tu kāmarabhasāt atyāghāte samutsukaḥ | priyām ānandayāmāsa smarakāle priyaḥ suhṛt ||91|| anena smarayāgena santuṣṭau tau babhūvatuḥ ||92|| atyāghātaṃ prakurvāṇo retaḥskhalanahetave | [92] 378 379 emendation: the edition has sardigṛdebadhi emendation: the edition has rasasyodvodhakaṃ 136 atīvavyavasāyena yonyāṃ reta apātayat | retasaḥ patane jāte ānandāt bhraṃśito hy abhūt ||93|| tasmin kāle tu yoṣāyā atyānando babhūva ha | priyaṃ saṃśleṣaṇaṃ cakre atyantaṃ dṛḍhavattamam ||94|| yonidvāreṇa tad vīryaṃ papau sā madavihvalā380 ||95|| priyo ‟tyantaṃ pariśrāntaḥ tasmin ratimahotsabe381 | [95] āghāte asamarthaś ca vīryapātasya hetunā | punar nidhuvanaṃ kartum asamartho babhūva ha ||96|| atīvārucitāṃ prāptaḥ maithunānandapūraṇāt | priyāṃ tyaktuṃ matiñ cakre tatrecchāyā abhāvataḥ || 97|| tūrṇaṃ śiśnaṃ viniṣkāsya paścād upaviveśa saḥ | talpasya paścime bhāge atyantaṃ svedapūritaḥ ||98|| hastena vyajanaṃ dhṛtvā bhrāmayāmāsa sarvataḥ | svedapraśamanārthāya śramabādhanivṛttaye ||99|| atisantoṣatāṃ prāptaḥ vyajanotpannavāyunā | muhūrttadiṣṭaparyantaṃ382 upaviṣṭo babhūva ha ||100|| (*)ādhāvavāyuṃ saṃgṛhṇan śrameṇa rahito hy abhūt | prasvedāḥ luptam abhavan vyajanotpannavāyunā ||101|| (*) ādhāvena māhendrastotram upākarotīti kalpasūtram | tata utthāya tarasā tatsamīpe samāgamat ||102|| samāśliṣya punas tāṃ vai bāhubhyāṃ satvaraṃ bhṛśam | [102] punaḥ suṣvāpa śayane śramabādhānivṛttaye ||103|| emendation: the edition has madavihūlā emendation: the edition has ratimahotsabe 382 emendation: the edition has muhūrttadiṣṭaparyantaṃ 380 381 137 tasyā ūrūpari383 svīyām ūruṃ drāk vinipātya ca | [103] kaṇṭhena kaṇṭhaṃ saṃyojya suṣvāpa śayane tadā ||104|| adharasya rasodgīrṇaṃ śramabādhānivṛttaye | [104] anukṣaṇaṃ prakurvāṇo kucamardanapūrvakam384 ||105|| pūrvavatkāmasadane nirlome gauravarṇake | [105] svaśephaṃ bhrāmayāmāsa tasyāḥ santoṣahetave ||106|| nidrayā tāv abhivyāptau bhogecchārahitāv ubhau | [106] kāmavārttāṃ prakurvāṇāv ubhau tau jampatī mithaḥ | suratasya śrameṇaiva ubhau suṣupatuś cirāt ||107|| (*)kalyadiṣṭe sampravṛtte utthitā sābhavat tadā | taṃ talpaṃ samparityajya adhogantuṃ pracakrame ||108|| (*) pratyūṣo ‟harmukhaṃ kalyam ity amaraḥ | priyas tu nidrayā vyāptaḥ śrameṇa paripūritaḥ | suṣuptyavasthāṃ385 samprāptaḥ anusandhānavarjitaḥ ||109|| tādṛkpriyaṃ parityajya jagāma ratimandirāt | śvaśrvādīnāṃ386 sannidhāne gatvā sannihitābhavat ||110|| tayā śvaśrvā387 yad yad uktaṃ tat sarvaṃ kartum icchatī | anyat sarvaṃ gārhyajātaṃ tat sarvaṃ kartum icchatī ||111|| svahaste mārjanīṃ dhṛtvā gṛhaṃ saṃmārjayet388 tadā | devasya mandiraṃ pūrvaṃ paścāt anyat gṛhāntaram ||112|| lepanaṃ gomayenaiva kurvatī gṛhaśuddhaye | emendation: the edition has ūrvopari emendation: the edition has kucamarddanapūrvakam 385 emendation: the edition has suṣuptyavasyāṃ 386 emendation: the edition has śvaśvrādānāṃ 387 emendation: the edition has śvaśvrā 388 emendation: the edition has saṃmārjayat 383 384 138 cakrādīnāṃ lekhanaṃ ca kurvatī devamandire ||113|| vrīhipiṣṭena389 dehalyāṃ śaṅkhacakrādīn390 likhyatī | devasya sannidhāne tu govatsādīn vilikhyatī ||114|| vṛndāvanan tulasyās tu likhyatī devamandire ||115|| ityādikaṃ karmajātaṃ sarvaṃ sampādya yatnataḥ | [115] laghuśaṅkāṃ bṛhacchaṅkāṃ kartuṃ manasi śaṅkitā | purīṣotsarjanagṛhe jagāmātitvarānvitā ||116|| ityādikaṃ karmajātaṃ sarvaṃ sampādya yatnataḥ | snānaṃ kartuṃ matiṃ cakre śarīrasya viśuddhaye ||117|| priyo ‟pi paścāt bubudhe yathārthajñānapūrvakam | na dṛśyate priyā tatra kāmenātyantapīḍitaḥ ||118|| tathāpi nigrahaṃ kṛtvā indriyāṇāṃ parasparam | apīḍitam ivātmānaṃ manyate janasaṃsadi ||119|| evaṃ nirantaraṃ teṣāṃ ratitantraṃ pracoditam | aiśvaryavṛddhyā yuktānām ayuktānāṃ niṣedhitam ||120|| strīpuṃsoḥ sukhitor etat uktaṃ karma sukhāvaham | na cānyeṣāṃ nirdhanānam etan mārgaṃ prakāśitam ||121|| mīnaketanajanyasya(*) rūpam etat prakāśitam | etatsvarūpaṃ yo vetti sa pumān manmathaḥ khalu ||122|| (*) janyam āyodhanaṃ raṇam ity amaraḥ | kṛtasthalyā samā yoṣā īḍṛśyā kurute ratim | ubhau devāṃśasambhūtau nānyau manuṣavigrahau ||123|| 389 390 emendation: the edition has brīhipiṣṭena emendation: the edition has śaṅkhacakrādi 139 prāktanīyasya tapasaḥ phalam etat prakāśitam ||124|| vātsyāyanīyasūtrasya tātparyārthanirūpaṇam | [124] kādambarasyaikapadyāṃ391 (*)yathāvat tat prakāśitam | kādambarasya tātparyād arthajñānaṃ na dṛśyate ||125|| (*) saraṇiḥ paddhatiḥ padyā392 vartany393 ekapadīti cety amaraḥ | urvaśyādhiṣṭhitāl lokāt pracyuto bhavati kṣaṇāt | vātsyāyanaparijñānam āvaśyakatayā smṛtam ||126|| śraute smārte parijñāte vikhyātaṃ śreṣṭhavattamam | sāyujyādiphalaṃ cātra sūtrakāreṇa kīrtitam394 ||127|| etacchāstraparijñānam āvaśyakatayā smṛtam | vedādhyayanavacchāstram etac chāstraṃ prakīrtitam ||128|| tasmāc chāstraṃ samabhyasya kāmakrīḍāṃ samārabhet | apatyaṃ sakalaṃ pūtaṃ bhavatīti nigadyate ||129|| vedena sarvaviduṣā karmamātreṣu darśanāt | tasmāt kādambaraṃ sūtraṃ paṭhitavyaṃ dvijaiḥ sadā ||130|| brahmalokeṣu vasatīṃ prāpnoti sa pumān dhruvam | yad yat kāmayate loke tat tat prāpnoti sa dhruvam | vaikuṇṭhaloke vasatīṃ prāpnoti sa cirāt dhruvam ||131|| [132] iti śrīrājarṣivaryeṇa narmarahasyadraṣṭrā bharatākhyena kṛtaṃ kādambarasūtrasya tātparyārthaprakāśakaṃ kārikāvivaraṇaṃ samāptim agamat || iti kādambarasvīkaraṇakārikā(4)mañjarī | emendation: the edition has kādambarasyekapadyāṃ emendation: this space is missing in the edition 393 emendation: the edition has vartmany 394 emendation: the edition has kīrttitam 391 392 140