The Unified Lovers

The Unified Lovers

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.

The Unified Lovers
	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.