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(b). If a man thickens the juice of the fruits of the cassia fistula, and the eugenia jambolana by mixing them with the powder of the soma plant, the vernonia anthelmintica, the eclipta prostata, and the lohopa-jihirka, and applies this composition to the yoni of a woman, and then has sexual intercourse with her, his love for her will be destroyed.
(c). The same effect is produced if a man has connection with a woman who has bathed in the butter-milk of a she-buffalo mixed with the powders of the gopalika plant, the banu-padika plant, and the yellow amaranth.
(d). An ointment made of the flowers of the nauclea cadamba, the hog plum, and the eugenia jambolana, and used by a woman, causes her to be disliked by her husband.
[176](e). Garlands made of the above flowers, when worn by the woman, produce the same effect.
(f). An ointment made of the fruit of the asteracantha longifolia (kokilaksha) will contract the yoni of a Hastini or elephant woman, and this contraction lasts for one night.
(g). An ointment made by pounding the roots of the nelumbrium speciosum, and of the blue lotus, and the powder of the plant physalis flexuosa mixed with ghee and honey, will enlarge the yoni of the Mrigi or deer woman.
(h). An ointment made of the fruit of the emblica myrabolans soaked in the milky juice of the milk hedge plant, of the soma plant, the calotropis gigantea, and the juice of the fruit of the vernonia anthelmintica, will make the hair white.
(i). The juice of the roots of the madayantaka plant, the yellow amaranth, the anjanika plant, the clitoria ternateea, and the shlakshnaparni plant, used as a lotion, will make the hair grow.
(j). An ointment made by boiling the above roots in oil, and rubbed in, will make the hair black, and will also gradually restore hair that has fallen off.
(k) If lac is saturated seven times in the sweat of the testicle of a white horse, and applied to a red lip, the lip will become white.
(l). The colour of the lips can be regained by means of the madayantika and other plants mentioned above under (i).
(m). A woman who hears a man playing on a reed pipe which has been dressed with the juices of the bahupadika plant, the tabernamontana coronaria, the costus speciosus or arabicus, the pinus deodora, the euphorbia antiquorum, the vajra and the kantaka plant, becomes his slave.
(n). If food be mixed with the fruit of the thorn apple (Dathura) it causes intoxication.
(o). If water be mixed with oil and the ashes of any kind of grass except the kusha grass, it becomes the colour of milk.
(p). If yellow myrabolans, the hog plum, the shrawana plant, and the priyangu plant be all pounded together, and applied to iron pots, these pots become red.
(q). If a lamp, trimmed with oil extracted from the shrawana and priyangn plants, its wick being made of cloth and the slough[177] of the skins of snakes, is lighted, and long pieces of wood placed near it, those pieces of wood will resemble so many snakes.
(r). Drinking the milk of a white cow who has a white calf at her feet is auspicious, produces fame, and preserves life.
(s). The blessings of venerable Brahmans, well propitiated, have the same effect.
There are also some verses in conclusion:
"Thus have I written in a few words the 'Science of love,' after reading the texts of ancient authors, and following the ways of enjoyment mentioned in them."
"He who is acquainted with the true principles of this science pays regard to Dharma, Artha, Kama, and to his own experiences, as well as to the teachings of others, and does not act simply on the dictates of his own desire. As for the errors in the science of love which I have mentioned in this work, on my own authority as an author, I have, immediately after mentioning them, carefully censured and prohibited them."
"An act is never looked upon with indulgence for the simple reason that it is authorised by the science, because it ought to be remembered that it is the intention of the science, that the rules which it contains should only be acted upon in particular cases. After reading and considering the works of Babhravya and other ancient authors, and thinking over the meaning of the rules given by them, the Kama Sutra was composed, according to the precepts of Holy Writ, for the benefit of the world, by Vatsyayana, while leading the life of a religious student, and wholly engaged in the contemplation of the Deity."
"This work is not intended to be used merely as an instrument for satisfying our desires. A person, acquainted with the true principles of this science, and who preserves his Dharma, Artha, and Kama, and has regard for the practices of the people, is sure to obtain the mastery over his senses."
"In short, an intelligent and prudent person, attending to Dharma and Artha, and attending to Kama also, without becoming the slave of his passions, obtains success in everything that he may undertake."
End of Part VII.
Thus ends, in seven parts, the Kama Sutra of Vatsyayana, which might otherwise be called a treatise on men and women, their mutual relationship, and connection with each other.
It is a work that should be studied by all, both old and young; the former will find in it real truths, gathered by experience, and already tested by themselves, while the latter will derive the great advantage of learning things, which some perhaps may otherwise never learn at all, or which they may only learn when it is too late ("too late" those immortal words of Mirabeau) to profit by the learning.
It can also be fairly commended to the student of social science and of humanity, and above all to the student of those early ideas, which have gradually filtered down through the sands of time, and which seem to prove that the human nature of to-day is much the same as the human nature of the long ago.
It has been said of Balzac [the great, if not the greatest of French novelists] that he seemed to have inherited a natural and intuitive perception of the feelings of men and women, and has described them with an analysis worthy of a man of science. The author of the present work must also have had a considerable knowledge of the humanities. Many of his remarks are so full of simplicity and truth, that they have stood the test of time, and stand out still as clear and true as when they were first written, some eighteen hundred years ago.
As a collection of facts, told in plain and simple language, it must be remembered that in those early days there was apparently no idea of embellishing the work, either with a[179] literary style, a flow of language, or a quantity of superfluous padding. The author tells the world what he knows in very concise language, without any attempt to produce an interesting story. From his facts how many novels could be written! Indeed much of the matter contained in parts III. IV. V. and VI., has formed the basis of many of the stories and the tales of past centuries.
There will be found in part VII., some curious recipes. Many of them appear to be as primitive as the book itself, but in later works of the same nature these recipes and prescriptions appear to have increased, both as regards quality and quantity. In the Anunga Runga or "The Stage of Love," mentioned at page 5 of the Preface in Part I., there are found no less than thirty-three different subjects for which one hundred and thirty recipes and prescriptions are given.
