When a courtesan discards an existing lover after squeezing him dry, she may renew a previous liaison. Her former lover too may have lost money, but in case he is still wealthy and loves her, he is worth getting back.
(1–2)
However, it needs to be considered how he strayed elsewhere. Depending on the circumstances, there could be six possibilities: (i) he left her on his own initiative, and has left the other woman too on his own; (ii) he left both on being turned out; (iii) he left her place on his own, but the other on being turned out; (iv) leaving her on his own, he has taken up with another woman; (v) he was turned out from her place, but the other he left on his own; (vi) turned out from her place, he has taken up with another woman on the rebound.
(3–9)
If he is negotiating a return after leaving both places of his own accord, it shows that he does not care for either, is fickle-minded and not worth getting back. But leaving both after being sent away indicates a certain constancy of mind. If the other woman offended him even when he had the wherewithal and threw him out because she wanted much more from him, and if the courtesan feels ‘He will give me a lot because he is angry,’ he is worth trying to get back. If he was rejected because of his poverty or miserliness, he is not a good prospect. On the other hand, if he left the courtesan on his own and the other woman on being asked to leave, he should be accepted provided he gives an additional amount of money as an advance.
(10–13)
‘He left from here on his own, is at another place and now negotiating a return.’ Such a case deserves consideration. ‘He comes because he wants something special. He wishes to come to me because he did not find it there. He wants to know me better and will pay because he still loves me.’ Or, ‘having seen the other woman’s flaws, he will now notice my superior qualities and give me much more.’ Or, ‘his mind is like a child’s, unfocussed.’ Or, ‘he has too many affairs.’ Or, ‘his passion is as fleeting as the colour of turmeric.’ Thinking of all this, she may or may not have him back.
(14–16)
‘He left from here on being turned out. He is leaving the other woman of his own accord and now seeking a return.’ This also needs consideration. ‘It is because he loves me that he wants to come back. He will give much because he thinks of my good qualities and takes no pleasure in that other woman.’ Or, ‘I threw him out unjustly in the past. He harbours a grudge and now cultivates me in order to take it out on me.’ Or, ‘he wants to win my confidence, so that he may use it to get back the money I had been able to extract from him.’ Or, ‘he intends to abandon me after making me break with my present lover.’ A man with such a disagreeable mindset is not worth taking back. He could, however, become worthwhile with a change of mind in the course of time.
(17–20)
The foregoing applies to a man the courtesan had turned out, who is now with another woman and seeking a return. She may herself negotiate with him from among those who send feelers to her. ‘The reason for which I discarded him was false,’ she considers. ‘Hence he strayed elsewhere. Now I need to make an effort to get him back. If he is talked to from this side, he will break off from the other and stop his payments there.’ Or, ‘he is making good money now, his house is bigger. He has won several appointments. Separated from his wives, divided from his parents and brothers, he is free of encumbrances.’ Or, ‘by making up with him, I will be able to get a rich lover to whom he is connected.’ Or, ‘his wife insulted me and I will instigate a quarrel between him and her.’ Or, ‘his friend is in love with my co-wife who hates me. Through him I will cause them to split.’ Or, ‘I will get him into trouble by exposing his frivolity and fickle-mindedness.’
(21–30)
So, she gets her counsellors and other aides to tell him that he was turned out because of her mother’s wickedness, and that she was helpless even though she loved him; that she feels no desire for her present lover, sleeping with him but also hating him. Her aides remind him of her love with some memento, a souvenir of some favour he did to her. This concludes the reunion with an ex-lover.
(31–34)
According to many teachers, as between someone who has never been her lover, and one who has, the latter is better for the courtesan. His disposition is known, his passion tested and he is easier to serve. According to Vatsyayana, it is almost meaningless to consider a former lover as one who will provide some money: all of it has already been squeezed out of him. It is also hard to get back his trust. A new lover, on the other hand, can be easily pleased. Even so, there are exceptions which depend on the nature of the man.
(35–37)
There are some verses on this:
This is why the courtesan seeks
reunion with a former lover:
to split him from another woman,
or the woman from the man,
or to hurt her present beau.
(38)
A man attached excessively
gives much money out of fear:
he fears she’ll go to someone else,
so her deceits will disregard.
She greets the man still unattached,
ignoring one in love with her,
and when a messenger comes
from another well-known man,
she makes a rendezvous with him
who had made the first approach,
not breaking off the old connection
The man attached and in her power
she consults, and carries on
with another man from whom
she gets money, then returns
to give pleasure to the first.
(39–42)
A clever woman, initially,
will consider future prospects and
the gains, the pleasure maximum
and the friendship she can get
in reuniting with a previous lover.
(43)
The courtesan need not limit herself merely to one client if she can profit from many every day. She considers the place, the time and the situation, her own qualities and charms and how they compare with those of other courtesans. Then does she establish a price for the night, send messengers to the client or herself call those who may be connected with him. To gain a very large profit she may go, even two, three or four times, with just one client and act like his wife.
(1–4)
According to many teachers, when there are several clients who offer the same profit, the one who can deliver the thing she wants is obviously preferable. And he, according to Vatsyayana, is the one who pays in gold. For everything can be done with gold and it cannot be taken back. Gold, silver, copper, bronze, iron utensils, furniture, bedsheets, cloaks, special clothes, aromatic substances, pungent spices, pots, ghee, oil, grain and different cattle: each of these is preferable to the one which follows it. When the people and the things they offer are similar, a choice can be made on the basis of a friend’s advice, one’s immediate needs, future prospects, the client’s qualities and of course love.
(5–8)
As between a passionate and a generous lover, the generous one is obviously preferable, according to the teachers. It is, of course, possible to inspire generosity in a passionate man. According to Vatsyayana a passionate lover can be generous even if he is a lecher, but a generous one cannot merely be pressed into passion.
(9–11)
The teachers further say that a rich lover is preferable to a poor one because, as between someone just generous and a person who will serve your purpose, the latter is obviously better. However, one who serves a purpose thinks he has done what he had to after doing it just once, whereas the generous lover does not dwell upon what he gave in the past. This is the view of Vatsyayana, though here too preference depends on immediate needs.
(12–14)
Many teachers say that, as between a grateful and a generous lover, the latter is clearly to be preferred. In Vatsyayana’s opinion a generous lover, even though he may have been cultivated for a long time, will not consider the courtesan’s past services if he hears of even a single deception on her part or if she is falsely maligned by rival courtesans. This is because generous givers are usually haughty, plain-spoken and somewhat disdainful of others. The grateful, on the other hand, care about past services and will not break off suddenly. Moreover they will not be poisoned by falsehoods as they are familiar with the courtesan’s character. Here, of course, preference depends upon future needs.
(15–19)
The teachers say that, as between the counsel of a friend and the acquisition of wealth, the latter is obviously preferable. According to Vatsyayana money can be gained in the future too. As for the friend, if his advice is disregarded he may be turned off from helping again. Here also it is preferable to meet an immediate need. The courtesan can mollify the friend by showing him some work which must be done while saying ‘your advice will be carried out tomorrow,’ and take the money available straightaway.
(20–23)
As between making a profit and avoiding losses, the first is patently preferable according to many teachers. But Vatsyayana says that the extent of profit has a limit; as for losses, once they commence none can know where they will end. Preference depends on their relative importance, but preventing a loss is preferable to a doubtful gain.
(24–27)
From the excess over their profits, the elite courtesans spend money on building temples, pools and gardens; constructing fire altars on drained land; donating thousands of cows to brahmins through the intermediary of trusted people; arranging prayer offerings for the gods or providing money to bear that expense. Courtesans of the middle variety, those who subsist on their beauty, spend their excess on jewellery for adorning their limbs; enlargement of their home; and the improvement of its decor with valuable utensils and servants. And the lowest, the pot-carrier servant women, spend it on wearing fresh, clean clothes every day; eating and drinking to their fill; always using fragrances and the betel leaf; and on sporting jewellery partly made of gold. This is the way that all courtesans, even those of the middle and lower kinds, use the excess of their profits, in the opinion of many teachers. According to Vatsyayana, however, the profit from this livelihood is never constant, as it depends on the place and the time, prosperity and power, love and local predilections.
(28–32)
With a well-intentioned man, the courtesan may settle even for a very small profit. She may also do so if she wants to keep a client away from someone else; or steal another’s lover; or deprive another courtesan of some gain. She may think that she will improve her own position, desirability and future prospects by going with that particular client; or want to get his help in pre-empting a loss; or wish to hurt a former lover; or have in view a previous favour; or simply be in search of pleasure. But she will take nothing at all if she is looking to her future, and turning to that client in the hope of averting some loss.
(33–34)
However, she will seek an instant gain if she thinks: ‘I will leave him and take up with another person’; or ‘he will leave me’; or ‘he will go back to his wives’; or ‘he will liquidate some loss of his’; or ‘his supervisor, master or father will come and restrain him’; or ‘he is capricious.’ On the other hand, if she concludes: ‘he will get the reward promised by the king’; ‘he will obtain a post or position’; ‘this is the time for his pay’; ‘his ship is coming in’; ‘his holding or harvest is ripe’; ‘what he did will not be lost’, or ‘he is always true to his word’ – then, considering her own future prospects, she will act like a wife.
(35–36)
There are some verses on this:
It may be her future needs,
or those which are for here and now,
but she avoids, keeps far away
from those cruel royal favourites
whose money comes through wicked means.
There are some, refusing whom
is disastrous, while going with
them could lead to greater heights:
approach them under some pretext,
grab them, even with some effort.
And those who proffer countless wealth
when pleased, even a little bit,
broad-minded men of great energy:
they should be gone after, pursued
even at her own expense.
(37–39)
Working for gain can also lead to losses, with other consequences and doubts. Losses accrue from a weakness of the mind; from an excess of passion or conceit, duplicity or uprightness, trust or anger; from carelessness and recklessness; and because they are fated to happen. They result in fruitless work and expense. Future prospects are ruined. The inflow of money gets reversed. That which was gained is dissipated. The mind becomes obtuse and withdrawn. The body becomes prone to injury and accident: falling down, losing hair, getting hurt. Therefore losses should be avoided from the very beginning, ignoring even some substantial gain.
(1–4)
There are three kinds of gain: of wealth, of virtue and of pleasure. Losses, too, are three: of wealth, of virtue and of pleasure which is repugnance. When the pursuit of one leads also to another, that is a consequence. Uncertainty about getting a result: ‘will it happen or not’ is a pure doubt, and ‘will it be this or that’ is a mixed doubt. The appearance of a second objective while pursuing the first is a double combination; and the appearance of several is a multiple combination. We will give examples of all these. The form of the three gains has already been discussed. That of the three losses is exactly the opposite.
(5–12)
The courtesan obviously gains wealth in going with a man of the best class. She also has future benefits. Her desirability increases and she is sought by others. This is one gain which has the consequence of another. Consorting with someone merely for the money, however, is a gain without a consequence.
(13–14)
Accepting from a lover money which belongs to someone else cuts into future possibilities as the money may get taken back; and if he is base and generally despised, going with him ruins one’s future. This is a gain with the consequence of a loss.
(15)
Going at one’s own expense with some avaricious warrior, minister or other influential person who will not spend his money is not gainful. Even so, it may serve the purpose of solving a problem, removing the cause of a greater loss or creating an opportunity in the future. This is a loss with the consequence of a gain.
(16)
The cultivation of a miser, who thinks himself good-looking, has no gratitude or is exceedingly duplicitous, will be fruitless. This is a loss without a further consequence. However, if he is a royal favourite, cruel and influential, then not only is his cultivation fruitless but getting rid of him can also cause harm. This is a loss with the consequence of a further loss. The consequences of gaining virtue and pleasure can be determined in the same way, and each can be combined with the other. So much for consequences.
(17–20)
‘Even if he is satisfied, will he pay or will he not?’ This is a doubt about the gain of wealth. ‘His wealth wrung out, he gives nothing. Unable to get more, if I throw him out, will it be right or will it not?’ This is a doubt about the gain of virtue. ‘If I go with an attractive servant or some other lowly person I find, will it conduce to pleasure?’ This is a doubt about getting pleasure.
(21–23)
‘Will an influential but base person who remains ungratified cause me a loss or not?’ This is a doubt concerning loss of wealth. ‘If a lover who gives absolutely nothing is discarded and then dies, will I have done wrong or not?’ This doubt concerns the loss of virtue. ‘Will my passion turn into aversion if I am unable to get the person I want even after I have expressed my feelings to him?’ This is a doubt concerning repugnance or the loss of pleasure. This concludes simple doubts.
(24–26)
Now, the mixed doubts. ‘Will gratifying a visitor whose character is unknown but who is influential or recommended by a lover, lead to my gaining or losing money?’ This is one form of doubt. ‘The passion of a learned priest or a religious celibate, an ordinand or one under holy vows, or a wearer of sacred marks, has been aroused on seeing me. So much so that he is ready to die. Will it be right or will it be wrong to go to him out of kindness as advised by a friend?’ This is another. ‘People are undecided if a particular man has good qualities or not. Will going with him without consideration of this aspect give pleasure or will it cause aversion?’ This is yet another kind of doubt. All these can be further combined with one another. This concludes mixed doubts.
(27–31)
Now the double combinations. When money is gained from an affair with someone, and simultaneously from an existing lover because of his rivalry with that man, that is a double gain. When one’s own money is spent on an affair with no returns, and an offended existing lover takes back what he paid, that is a double loss.
(32–33)
When there is uncertainty whether an affair will result in any gain or not, and also whether the existing lover will give anything in rivalry, this is a twofold doubt about gaining wealth. When she has an affair at her own expense with the thought, ‘will my former lover harm me out of anger or not?’ or ‘will that offended lover take back the money he had given to me?’ this is a twofold doubt concerning a loss. Such are the double combinations according to Auddalaki.
(34–35)
According to the followers of Babhravya: ‘She gains from going to the man and also gains from a lover to whom she does not go.’ This is a twofold gain. ‘There is a fruitless expense in going to the man and an irreconcilable loss in not going.’ This is a twofold loss. ‘Going to the man will cost nothing, but it is uncertain if he will pay or not. Also, will the existing lover pay or not pay without my going to him?’ This is a twofold doubt concerning a gain. ‘Going to the man involves expense. Whether the former lover, influential and frustrated, can then be got back is uncertain. So too it is if he will harm me out of anger at my not going to him.’ This is a twofold doubt concerning a loss.
(36–40)
A combination of the foregoing shows six kinds of mixed doubt: gain on the one side and loss on the other; gain on the one side and doubtful gain on the other; gain on the one side and doubt about loss on the other. Considering them with her helpers, the courtesan follows a course which provides for gain or its maximum possibility, or for the avoidance of some heavy loss. The gains and losses of virtue and pleasure can be interrelated, combined with each other and exemplified in this way also.
(41–43)
When several libertines get together to take one courtesan, that is a group possession. She consorts with them here and there, getting money from each one through their mutual rivalry. ‘My daughter’, she gets her mother to tell them, ‘will go tonight with one who arranges such and such things for me for the spring and other festivals.’ And she aims for what she needs, as going with her creates competition between these men.
(44–47)
Gain from one, gain from all; loss from one, loss from all; gain from half of them, gain from all; loss from half and loss from all. These are the group combinations. Doubts concerning gains and losses may be combined and computed as explained earlier. So, too, can it be done for virtue and pleasure. This concludes the consideration of gains, losses, consequences and doubts.
(48–49)
Courtesans are of the following kinds: the pot-carrier servant woman; the attendant girl; the wanton; the promiscuous woman; the dancer; the woman artisan; the abandoned wife; the woman who lives on her beauty; and the elite courtesan. All of them need to give thought to compatible clients, helpers and to pleasing them; to methods of obtaining money, discarding clients and getting them back; to the consequences of particular profits; and to the consequences and doubts concerning gain and loss. This concludes the book on courtesans.
(50–51)
There are two verses on this:
Now men want pleasure
and women want it too:
here are precepts for women
as wanting is mainly
what these rules are about.
There are women who care for passion,
some others care also for wealth.
Passion was discussed earlier,
this book gives rules for courtesans.
(52–53)