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He expected to find her alone, but she is with her foster sister.
He is not the kind of man to shirk his duty, but still! The naughty girls
hardly allow him time to think. Before he knows what has hit him, he is in
their arms. He must recognize them with his eyes closed. Which one kisses
him? Which one scratches him? Whose yoni is this? He loses every time. His
hands and his mouth are no match for the forfeits they impose. And now
here are the two beauties, hip against hip, their legs raised, offering
their yonis. Clasping them both in his arms, the seasoned lover switches
from one to the other and, with all the valiance of his lingam, fills them
with joy. It is the united congress.
The object of the enjoyment
of women is twofold, viz., pleasure and progeny. Any woman who can be
enjoyed without sin for the purpose of accomplishing either the one or the
other of these two objects is a Nayika.
Nayikas are of three kinds, viz., maids,
women twice married, and public women. Gonikaputra has expressed an
opinion that there is a fourth kind of Nayika, viz., a woman who is
resorted to on some special occasion even though she be previously married
to another. These special occasions are when a man thinks one of the
following:
This woman is self-willed, and has been previously
enjoyed by many others besides myself. I may, therefore, safely resort to
her as to a public woman though she belongs to a higher caste than mine,
and in so doing I shall not be violating the ordinances of Dharma. This
is a twice-married woman and has been enjoyed by others before me, there
is, therefore, no objection to my resorting to her. This woman has
gained the heart of her great and powerful husband, and exercises a
mastery over him, who is a friend of my enemy; if, therefore, she becomes
united with me, she will cause her husband to abandon my enemy. This
woman will turn the mind of her husband, who is very powerful, in my
favor, he being at present disaffected towards me, and intent on doing me
some harm. By making this woman my friend I shall gain the object of
some friend of mine, or shall be able to effect the ruin of some enemy, or
shall accomplish some other difficult purpose. By being united with
this woman, I shall kill her husband, and so obtain his vast riches which
I covet. The union of this woman with me is not attended with any
danger, and will bring me wealth, of which, on account of my poverty and
inability to support myself, I am very much in need. I shall, therefore,
obtain her vast riches in this way without any difficulty. This woman
loves me ardently, and knows all my weak points, if therefore, I am
unwilling to be united with her, she will make my faults public, and thus
tarnish my character and reputation. Or she will bring some gross
accusation against me, of which it may be hard to clear myself, and I
shall be ruined. Or perhaps she will detach from me her husband, who is
powerful, and yet under her control, and will unite him to my enemy, or
will herself join the latter. The husband of this woman has violated
the chastity of my wife, I shall therefore return that injury by seducing
his wives. By the help of this woman I shall kill an enemy of the king,
who has taken shelter with her, and whom I am ordered by the king to
destroy. The woman whom I love is under the control of this woman. I
shall, through the influence of the latter, be able to get at the
former. This woman will bring to me a maid, who possesses wealth and
beauty, but who is hard to get at, and under the control of another. My
enemy is a friend of this woman’s husband, I shall therefore cause her to
join him, and will thus create an enmity between her husband and
him.
For these and similar other reasons the wives of other men may
be resorted to, but it must be distinctly understood that is only allowed
for special reasons, and not for mere carnal desire.
Charayana
thinks that under these circumstances there is also a fifth kind of
Nayika, viz., a woman who is kept by a minister, and who repairs to him
occasionally; or a widow who accomplishes the purpose of a man with the
person to whom she resorts.
Suvarnanabha adds that a woman who
passes the life of an ascetic and in the condition of a widow may be
considered as a sixth kind of Nayika.
Ghotakamukha says that the
daughter of a public woman, and a female servant, who are still virgins,
for a seventh kind of Nayika.
Gonardiya puts forth his doctrine
that any woman born of good family, after she has come of age, is an
eighth kind of Nayika.
But these four latter kinds of Nayikas do
not differ much from the first four kinds of them, as there is no separate
object in resorting to them. Therefore Vatsyayana is of opinion that there
are only four kinds of Nayikas, i.e., the maid, the twice married woman,
the public woman, and the woman resorted to for a special
purpose. |
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