472 THE NATYASASTRA [ XXIV. 240

Acts prohibited on the stage

240. [In representing various activities of women] there should be on the stage no ascending of the bed-stead, no bath, no use of unguents and collyrium, no decoration of the body and no handling of their breasts or hair¹.

241. And women of the superior and the middling types should not be shown as poorly draped (apāvṛtā) or wearing only one piece of garment (ekavastrā) and they should use no colour for their lips¹.

242. Such a rule [of dresses] will suit only the women of the inferior type, because of their low nature. But on certain occasions they too are not to be represented like that¹.

243. Men and women of the courtezan class in a play should take up a flower after they have dressed themselves up (lit. having taken ornaments).

244. If a woman with a decoration [of her body] awaits the arrival of her beloved, she should cleverly finish it so that nothing contrary [to propriety] finds expression¹.

The Heroine in expectancy

245. After finishing the preparation for the Conjugal Union, the Heroine should sit down and expect [every moment] the coming of the beloved (lit. Hero) while listening the sound of of striking the Nāḍikās¹.

246. After hearing the sound of [the expected] Nāḍikā the Heroine overcome [with joy] on [the chance of] the beloved one's

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240 (C.XXXI.134, Cf. K. XXII-225). ¹ This shows the high moral sense of the people of the time.

241 (C.XXXI.135; K.XXII.227). ¹ See above 240 note.

242 (C. XXXI.136; K.XXII.228). ¹ That is, they might appear on the stage as poorly draped or with one piece of garment or might have their lips painted.

243 (C. XXXI.137; Cf. K.XXII.229)

244 (C.XXXI.138; K.XXII.230). ¹ Read the couplet as follows :

नियुक्तमण्डना किञ्चित् प्रतीक्षेत प्रियागमम् । लीलयामण्डितं शेषं कुर्याद्यन्न विरुध्यते.

245 (C.XXXI.139 of K.XXII.231). ¹ Nālikā-K, nāyikā. C.

246 (C.XXXI.140; K.XXIII.231b, 232a). ¹ Nālikā K. nāyikā C. Samna-hṛdayā, C. (trasta-hṛdayā, K).

-XXIV. 253] | THE BASIC REPRESENTATION | 473

coming should run towards the gate [of the house] with a trembling [body] and with her heart about to stop (lit. motionless).

247. And holding the door-frame with her left hand, and a door-blade with the right one, she should with straight eyes look up for the arrival of the beloved.

248. Overcome with apprehension she should show reasonable [signs of] fear when the beloved will fail to appear (lit. not seeing the beloved), and should turn sad for the moment.

249. Then after heaving a deep sigh and lowering her look (lit. face) she should with a motionless heart drop down herself (lit. her limbs) on a seat.

250. Due to a delay of the beloved she should connect (lit. ponder over) his coming with causes (lit. considerations) which may be good or bad,

251. She will think [as follows :] "Could the beloved have been held up by duties to his superiors, by the friends, or by the ministers engaged in affairs of the state, or could he have been detained by some favourite woman ?"

252. She should represent appearances connected with the various good or bad causes [mentioned above] by means of personal omens like quivering or throbbing [of a particular limb].

Personal omens

253. Personal omens indicating occurrence favourable to women will occur to their left [side] while omens in case of all undesireable happenings will take place on their right.

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247 (C.XXXI 141; K.XXII.232b, 233a). ¹ C reads as 247a एतेनाधोमुखी भूय प्रतीक्षते प्रियागमम्; we with K.
248 (C.XXXI.142; K.XXII.233b-234a). ¹ K.'s reading is corrupt.
249 (C.XXXI.143; K.XXII.234b-235a). ¹ K. reads nayanāmbu for āsyaṁ caiva, C.
250 (C.XXXI.144; K.XXII.235b-236a).
251 (C.XXXI.145; K.XXII 236b-237a).
252 (C.XXXI.146; K.XXII.237b-238a). ¹ K. reads 252 as उतपत्ताविदि-ग्रैवैन शुभाशुभसमुत्थितम्। निमित्तैः सम्यगंगेषु स्फुरितै र्भेदितैस्तथा.
253 (C.XXXI. 147 ; K. XXII. 238b-239a). ¹ aniṣṭeṣu, C. for durukteṣu, K.
60

474 THE NATYASASTRA [ XXIV. 261-

254. If the left eye, eyebrow, forehead, lip, arm, breast or thigh throbs, this will indicate the coming [of the beloved].

255. If these will throb differently¹ that will indicate something calamitous (lit. not desired). In case of perceiving such bad omens she should at once faint².

256. As long as the beloved has not come, her hand will rest on her cheek, and being careless about her toilet she should go on weeping.

257. But afterwards on seeing some good omen indicating his arrival the Heroine should represent that the beloved one has drawn near by means of feeling¹ his smell.

Heroine's reception of the beloved

258. On seeing him [come] she should joyfully get up and proceed to receive the beloved and look at him with eyes beaming in pleasure.

Receiving the guilty lover

259. But [in case of] the beloved one who has come with the signs [of meeting another woman] and green wounds¹ [received from her] she should point out [the man] after assuming the Āyata posture (sthāna) with her hand in the hand of her female friend².

260. And the beloved one being found guilty he should be given censure in due order by means of [appropriate] gestures and reproachful words as well as by Jealous Anger (māna), Insult (avamāna), Fainting (sammoha) or Dissimulation (avahitthā)¹.

261-263. Due to reasons like the application of Dissimulation, the use of hidden words or of laughter, curiosity, flurry, calamity and acceding to a situation of fun and to his

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254 (C.XXXI.148; K.XXII.239b-240a).
255 (C.XXXI.149; K.XXII.240b-241a). ¹ That is, if the right ey and eyebrow etc. throb. ² K. reads 255 a as यतोऽन्यथा स्पन्दमाने दुरितं दक्षिणं भवेत्.
256 (C.XXXI.150; K.XXII.241b-242a).
257 (C.XXX.151; K.XXII.242b-243a). ¹ That is, by representing it with gestures.
258 (C.XXXI.152; K.XXII.243b).
259 (C.XXXI.153). ¹ i.e. of biting and scratching. ² K. omits this.
260 (C.XXXI.154-155a, K.XXII.244-245a).
261-263 (C.XXXI.155a-157a; K.XXII.247-248). ¹ K. reads dharmārtha-kāma-yogeṣu.

-XXIV. 269] THE BASIC REPRESENTATION 475

concealing any fault, the Heroine should speak to the beloved even if [his guilts require that] he should not be spoken to.

263-264. Where there is affection there is fear also. And where there is jealousy there occurs love (madana).

Causes of jealousy

The causes of this (i.e. jealousy) are fourfold : Depression (vaimanasya), Mixed Feeling (vyalīka), Disgust (vipriya) and Anger (manyu). Please listen about their description.

Depression

265. Depression (vaimanasya) arises from seeing the beloved one walking lazily due to sleepiness and lassitude, and discovering signs [of his Union with another woman] and fresh wounds [received from the latter].

266. This should be represented with an intensely jealous face, great trembling of limbs due to anger, and utterance of words like "It is good", "It is nice" and "It is beautiful."

Mixed Feeling

267. Mixed Feeling (vyalīka) arises due to jealousy mixed with joy when one's beloved stays [near by] even after he has been treated with insult.

268. Mixed Feeling should be represented by standing firmly on legs with the left hand on the breasts and the right one violently gesticulating.

Disgust

269. Disgust (vipriya) will arise when the beloved one

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² K. reads before this three hemistichs (245b-246) as follows : वचनस्य समुत्पत्तिः स्त्रीणां गाथाकृता भवेत्। विस्रम्भेऽनुरागेषु संदेहे प्रणये तथा। परितोषे न हर्षे च दाक्षिण्याक्षेपपातने (Women's outburst of speech should be in Gāthā [in the following cases] : in confidence, affection, suspicion, love, satisfaction, joy, courtesy and infliction of abuse).
263-264 (C.XXXI.157b-159a; K.XXII.249-250).
265 (C.XXXI.159bc; K.XXII.251).
266 (C.XXXI.160; K.XXII.252).
267 (C.XXI.161; K.XXII.253).
268 (C.XXXI.162; K.XXII.254).
269 (C.XXXI.163; K.XXII.255).

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-XXIV. 304 ] THE BASIC REPRESENTATION 479

297. As a Nāṭaka is to be witnessed by the father and the son, the mother-in-law and the daughter-in-law [all sitting together] these acts should be avoided.

298. Experts should write Nāṭakas with pleasant and not very harsh words giving rise to good counsel.

Endearing terms of address for the beloved

299. Now hear about terms which women in love are to use to their beloved ones when the Union takes place.

300. Such terms are “dear” (priya), “beloved” (kānta), “affectionate” (vinīta), “lord” (nātha), “master” (svāmin), “life” (jīvita) and “joy” (nandana).

Angry terms of address for the beloved

301. In case of anger terms used may be “ill-natured” (duḥśīla), “tyrant” (durācāra, lit. ill-doing), “deceitful” (śaṭha), “hostile” (vāma), “indifferent” (virūpa), “shameless” (nirlajja) and “cruel” (niṣṭhura).

Endearing terms of address

302. He who does nothing undesirable, speaks nothing improper, and always conducts himself uprightly is called “dear” (priya).

303. He in whose lips or [other parts of] the body no sign of Union with another woman is visible is called “beloved” (kānta).

304. He who even in his anger does not cross words [with the woman he loves] and does not use any harsh word is called “affectionate” (vinīta, lit. disciplined).

---

297 (C.289; K.XXII.283). $^1$ See above 294-295 note
298 (C.290; K.XXII.284). 299 (C.291; K.XXII.285).
300 (C.292; K.XXII.286). $^1$ BhP. (p. 107, l. 7-9) has eleven terms.
301 (C.293; K.XXII.287). $^1$ BhP. (p. 108, l. 10-11) has eight terms.
302 (C.294; K.XXII.288).
303 (C.295; K.XXII.289). $^1$ Cf. BhP. p. 107, l.14-15.
304 (C.296; K.XXII.290).

480 THE NATYASASTRA [ XXIV. 305-

305. He who maintains an intercourse with a woman by sweet words (sāma, lit. conciliation), gifts (artha), providing, enjoyment, caress and maintinance, is called “lord” (nātha).

306. He who is a well-wisher [of his beloved woman], is able to protect her, is not conceited or jealous, is always alert on every occasion, is called “master” (svāmin).

307. He who takes to the bed to please the woman tactfully by [providing] enjoyments according to her wishes and desires, is called “life” (jīvita).

308. He who is high-born, patient, clever, kind, master of words and fit to be praised among women friends, is called “joy” (nandana).

309. These words are used to highten the charm of love's enjoyment. I shall now speak of words which indicate an want of love. Hear about them.

Angry terms of address explained

310. He who is cruel, impatient, conceited, shameless, bragging, given to crossing words is called “ill-natured” (duḥśīla).

311. He who out of indiscretion restrains a woman’s movement or beats her or uses harsh words to her, is called a “tyrant” (durācāra).

312. He who for his own purpose speaks sweet words but does not put them into practice is called “deceitful (śaṭha).

313. He who even being forbidden to do anything does that very thing, is called “hostile” (vāma).

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305 (C.297; K.XXII.291). ¹ Cf. BhP. p. 107b, l. 16-17.
306 C. 298; K.XXII.292). ¹ Cf. BhP; p. 107b, l. 18-19.
307 (C.299 K.XXII.293). ¹ Cf. BhP. p. 103b, l. 4-5; the term here is jīviteśa, ‘lord of life’.
308 (C.300; K.XXII.294). ¹ Cf. BhP. p. 108b, l. 2-3.
309 (C.301; K.XXII.295).
310 (C.302; K.XXII.296). ¹ Cf. BhP. p. 108b, l. 14-15.
311 (C.303; K.XXII.297). ¹ Cf. BhP. p.109b, l. 4-5.
312 (C.304; K.XXII.298). ¹ Cf. BhP. p. 108b, l. 20. p. 109b, l. 1.
313 (C.305; K.XXII.299). ¹ Cf. BhP. p. 108b, l. 12-13.

-XXIV. 321 ] THE BASIC REPRESENTATION 481

314. He who has green wounds [received from a another woman] and is proud of it and remains silent [in conceit] is called "indifferent" (virūpa)¹.

315. He who approaches the woman more resolutely than ever even when he is guilty [towards her] and bears the marks of such a guilt and is forbidden to approach, is called "shameless" (nirlajja)¹.

316. He who being guilty towards her tries to enjoy a woman's embrace by force and does not think of concilating her, is called "cruel" (niṣṭhura)¹.

317. These are the ways of using words to indicate whether a lover is dear or not so. In different circumstances¹ one should use the opposite [of these]².

318. These should be the rules [of address] in songs with a gentle dance as well as anything to be expressed in words for the Erotic Sentiment¹.

319. This is the rule about the representation of incidents relating to the harem. I shall now describe in detail the rules regarding the goddesses (lit. celestial females)¹.

Goddesses in human roles

320. The dress of goddesses is always brilliant, their mind is always full of joy and their time is always passed happily and in sports.

321. Celestial males have no jealousy, anger and malice in life and they require no propitiation of their females.

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314 (C 306; K.XXII.300). ¹ Cf. BhP. p. 108b, l. 14-15.
315 (C.307; K.XXII.301). ¹ Cf. BhP. p. 108b, l. 18-19.
316 (C.308; K.XXII.302). ¹ Cf. BhP. p. 108b. l. 20-21.
317 (C.309; K.XXII.303). ¹ That is, in irony (solluṇṭhaṇa-bhāṣita). See SD. 107.
² K. reads 317b as नर्तकीसंश्रिता कार्या बह्वोऽन्येपि नाटके.
318 (C.310; K.XXII.304). ¹ K. reads 318b as शृङ्गाररससंभूतो रतिसंभोग-खेदजम्.
319 (C.311; K.XXII.307). ¹ K. repeats before this 277a and the following शृङ्गार एवमेष स्यात्तथाप्यपक्रमो भवेत् and XXII. 278 afterwards.
320 (C.312; K.XXII 308).
321 (C.313; K.XXII.309).

61

462	THE NATYASASTRA	[ XXIV. 322-

322. When celestial women unite with human beings they are to assume all the States of a mortal.

323. When celestial women sustain a fall [from the heaven] due to a curse, they are to be united with human males and should be approached in a suitable manner.

324. [Remaining] invisible, she should tempt them with her voice and with [the scent of] flowers in her decoration and then revealing herself for a moment she should disappear¹.

325. Infatuation in a play grows out on coming to have dresses, ornaments, garlands [of Heroines] and letters [sent by them].

326. Love growing out infatuation will be pleasing, and that [love] which is natural will bring about different enjoyments.

327. Being reduced to human existence celestial males should assume all the States which are proper for men and should behave like them.

328. This should be the practice in connexion with kingly Etiquette in relation to the harem. The Etiquette in relation to the outsiders will be treated in rules regarding Courtezans (vaiśika).

Here ends Chapter XXIV of Bharata's Nāṭyaśāstra which treats of the Basic Representation

---

322 (C.314; K.XXII 310).
323 (C.315; K.XXII.311).
324 (C.316; K.XXII.312). ¹ Read pralobhayet (pulo bhavet, K. °trāpi ya bhavet, C.).
325 (C.317; K.XXII.313).
326 (C.318; K.XXII.314).
327 (C.319; K.XXII.315).
328 (C.320; K.XXII.316).

CHAPTER TWENTYFIVE

DEALINGS WITH COURTEZANS

The definition of a Gallant

1. One excelling (viśeṣayet)$^1$ in all the arts (kalā)$^2$ is called a Gallant (vaiśika) or one is so called because of his dealings with the courtezans (veśyopacāra)$^3$.

2. A man who has learnt all the arts (kalā)$^1$ and is an adept in all the crafts (śilpa)$^2$ and can [besides] captivate the heart of women, is called a Gallant$^3$.

Qualities of a Gallant

3. His thirtythree [characteristic] qualities are briefly of three classes : physical, extraneous (āhārya) and psychological (sahaja, lit. natural).

4-7. One who is well-versed in the Śāstras, skilled in arts and crafts, well-formed, pleasant-looking, powerful, possessing self-command, desireable age, dress and pedigree, is friendly (surabhi),

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1 (C.1; K.XXIII.1). $^1$ This is an instance of folk-etymology. Vaiśeṣa the base of the participle viśeṣayet should have given rise to vaiśeṣika and not to vaiśika. See BhP. p. 106, 1-10.

$^2$ These are generally considered to be sixtyfour in number. See Vātsyāyana. KS. I. 3. 34. But the Jains have their number as seventytwo (See Amulya Chandra Sen, "Social Life in Jain Literature," Calcutta, 1933. pp. 12-15).

$^3$ This etymology is rather sensible. For veśa (residence of courtezans) is connected with veśyā (woman who is available for all the members of the tribe or the settlement).

2 (C.2; K.XXIII.2). $^1$ See above 1 note 2.

$^2$ The word kalā is usually synonymous with śilpa. For the most of the sixtyfour items included by Vātsyāyana (l.c.) are nothing but crafts. But when the two words are used together in a sentence śilpa may be taken in the sense of 'craft' only.

$^3$ Another name for vaiśika (Gallant) seems to be viṭa. See KS. I.4.16; SD.80 and also NŚ. XXXV.74.

3 (C.3; K.XXIII.3).

4-7 (C.4-7; K.XXIII.4-7). See BhP. p. 106, 1.2-9.

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-XXV. 20 DEALINGS WITH COURTEZANS 485

Functions of the female Messenger

13. She should encourage [the beloved one] by mentioning the various ways of seeing [the lover] and should communicate the exact words [of the latter] and describe his condition¹.

14. Besides this the Messenger should make an exaggerated statement about his birth, wealth and [capacity for giving] love's enjoyment and say what [various] acts should be done [to facilitate the Union]¹.

15. The Messenger should in various ways bring about for the man an Union with a woman who is in love for the first time or a beloved woman who has been angry with him¹.

16-17. The first meeting of men [with women] may be made on a festive occasion, during night, in a park, in the house of a kinsman, a foster-mother or a female, or in a dinner-party (nimantraṇa), on the pretext of seeing a sick person, or in an empty house¹.

18. After meeting a woman in one of these various ways one should ascertain from different marks whether she is friendly or not.

The woman overcome with love

19. The woman who from her nature is smitten with love and does not conceal her amorous behaviour [at the sight of the beloved] is said to be "overcome with love" (madanāturā).

The attached woman

20-23. When a women speaks of her lover's a [good] qualities to her friend, gives him her own money, honours his friends, hates his enemies, seeks to unite with him, becomes much pleased to see him, looks pleased after a talk about him, sleeps after he has slept, kisses after he has kissed her, rises [in the morning] before he gets up, puts up with suffering [for his sake], remain the same in

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13 (C.13; K.XXIII.12). ¹ Cf. KS. I.5 28, BhP. p. 94, 1.4-13.
14 (C 14; K.XXIII.13). ¹ Cf. KS. I. 5.28, BhP. p. 94, l.11-13.
15 (C.15; K.XXIII.14). ᶠ Cf. BhP. p. 94, l.14-15.
16-17 (C.16-17; K.XXIII.15-16). ¹ Ag. (p. 480) says गान्धर्वविवाहे वेश्या पुनर्भूसहस्रे वेत्यर्थः 2cf. BhP. p. 94 l.16-19.
18 (C.18; K.XXIII.17). 19 (C.19; K.XXIII.18).
20-23 (C.20-23; K.XXIII.19-22). ¹ See BhP. p. 115, l.2-8.

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-XXV. 42] DEALINGS WITH COURTEZANS 487

a woman may be kept out of anger and even if angry she may be pacified¹.

33-35. A covetous woman should be won over by [making her] a gift of money, a learned woman by knowledge of arts, a clever woman by sportfulness, a sensitive woman by acting to her desire, a woman who hates man by stories to her liking, a girl below sixteen (bālā) by a present of playthings, a terrified woman by cheering her up, a proud woman by servile attendance and a noble lady by the practice of arts¹.

The three types of woman

36. Women, are by nature of three classes : superior, middling and inferior.

The superior woman

37-39. The woman who remains unperturbed when she has been offended, does not use harsh words to her beloved, has a short-lived anger, possesses skill in arts and crafts, is desired by men for her high birth, wealth, capacity for giving enjoyment and the like, is an expert in the acts of love (kāmatantra), is honest, possesses physical charm, becomes angry only when there is a [proper] cause, speaks without malice and knows the proper occasion [for all acts] is of the superior class (uttamā)¹.

The middling woman

40-41. The woman who desires men and is desired by men, is skilled in the acts of love, jealous of her rivals, is overcome with malice and has a short-lived anger, is proud, and can be pacified in a moment, is of the middling class (madhyamā)¹.

The inferior woman

42. The woman who is angry without a suitable cause, ill-natured, very proud, fickle, harsh and remains angry for a long-time, is of the inferior class (adhamā)¹.

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¹ Read 32b. as yena ca priyate etc.
33-35 (C.33-35; K.XXIII.31b-33). ¹ K. omits. 54a.
36 (C.36; K.XXIII.34).
37-39 (C.37-39; K.XXIII.35-37). ¹ Cf. BhP. p. 102, l. 1-5.
40-41 (C.40-41; K.XXIII.38-39). ¹ Cf. BhP. p. 102, l. 6-9.
42 (C.42; K.XXIII.40). ¹ Cf. BhP. p. 102, l. 10-13.

488 THE NATYASASTRA [ XXV. 43-

The four stages of woman's youth

43. The youth of women when they have tasted love's pleasures is manifested in four stages through dresses, limbs and their movements as well as [inner] qualities¹.

The primary youth

44. The primary (prathama) youth which has an enthusiasm for sexual acts, is characterised by plump thighs, cheeks, hips, lips and firm breasts which are conducive to (lit. charming in) love's pleasures¹.

The secondary youth

45. The secondary (dvitiya) youth which affords the best pleasure of love is characterised by full and round limbs, plump breasts and slender waist¹.

The tertiary Youth

46. The tertiary (tṛtīya) youth which creats the utmost brilliance [in women] is full of all kinds of beauty, exciting sexual desire and is maddening and rich in various qualities¹.

The quartenary youth

47-48. The quartenary (caturtha) youth which is the enemey of love's pleasure, comes when the primary, the secondary and the tertiary youths have gone by [one after another]. It is characterised by reduced physical charm due to sunken (lit. pale) cheeks, hips, lips, breasts as well as lack of enthusiasm for sexual acts¹.

Behaviour in the primary youth

49. A woman in her first youth is to be known as one who cannot take much pains, is neither pleased or displeased with her rivals (females), and is attached to persons of mild qualities¹.

Behaviour in the secondary youth

50. A woman in her secondary youth takes offence lightly,

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43 (C. 43; K.XXIII.41). ¹ Cf. BhP. p. 103, l. 10.
44 (C.44; K.XXIII.42). ¹ Cf. BhP. p. 103, l. 11-16.
45 (C.45; K.XXIII.43). ¹ Cf. BhP. p. 104, l. 2-11.
46 (C.46; K.XXIII.44). ¹ Cf. BhP. p. 104, l. 13-14.
47-48 (C.47-48; K.XXIII.45-46). ¹ Cf. BhP. 105, l. 1-6.
49 (C.49; K.XXIII.47). ¹ Cf. BhP. p. 104, l. 2-6.
50 (C.50; K.XXIII.48).

.XXV. 56 ] DEALINGS WITH COURTEZANS 489

and her anger and malice is also not great, and in her anger she remains silent¹.

Behaviour in the tertiary youth

51. A woman in her tertiary youth is an expert in love's pleasures, full of malice for her rivals, has many qualities and is not secretive about her proud acts¹.

Behaviour in the quartenary youth

52. A woman in her quartenary youth is capable of captivating a man, has no malice to her rivals even if she is an expert in love's enjoyments, and she always desires to remain unseparated [from her beloved]¹.

Five types of men

53-54. These are the four stages of youth for the Heroine in a drama. I shall now describe the types (lit. qualities) of men with regard to their love-affairs (kāmitantra)¹. With reference to their dealings (lit. application) with woman they are of five types, such as "excellent" (catura, lit. clever), "superior" (uttama), "middling" (madhyama), inferior" (adhama), and "too old" (sampravṛddha)².

The excellent man

55. A man is to be known as "excellent" when he is sympathetic, able to endure hardship, skilled in pacifying anger in connexion with love, expert in sexual acts and is honest.

The superior man

56-57. A man is to be known as "superior" when he does not do anything displeasing, is exalted (dhīrodātta)¹, sweet-tongued, dignified, and knows thoroughly the mysteries of [human] feelings (lit. heart). One who is sweet [in manners], munificent and feels love, but is not overcome by passion, and when insulted by a woman gets disgusted with her, is [to be hnown as] a "superior" man.

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¹ Cf. BhP. p. 104, l. 13-18.
51 (C.51; K.XXIII.49). ¹ Cf. BhP. p. 105, l. 1-4.
52 (C.52; K.XXIII.50). ¹ Cf. BhP. p. 105, l. 8-10.
53-54 (C.53-54; K.XXIII.51). ¹ K. omits 53.
² Cf. BhP. 91. l. 20ff. 55 (C.55; K.XXIII.52).
56-57 (C.56-57; K.XXIII.53). ¹ The term is used in later classifications of Heroes. Cf. DR. II. 3-6a, BhP. p. 92 l. 2-3.

62

490 THE NATYASASTRA [ XXV: 58-

The middling man

58. A man who takes in every way the [emotional] states of a woman with calmness and is disgusted with her on discovering any fault of her, is to be known as "middling".

59. A man who makes a gift in proper time, does not have much anger even when he is insulted, but on discovering her act of deceit gets disgusted with a woman, is to be known as "middling".¹

The inferior man

60-61. A man who shamelessly approaches a woman with a steadfast love even when she has insulted him and loves her more strongly in spite of a friend's advice to the contrary even when he has come to know directly of her deceit, is to be known as "inferior".

The too old man

62-63. A man who does not care for fear or anger, is foolish, naturally inclined to women¹ (?), obdurate, shameless in acts of love, rough in love-quarrels [and] in striking connected therewith, a laughing stock (lit. play thing) of women, is to be known as "too old".

Psychological approach to women

64. Women are of different nature¹ and their hearts are mysterious. Hence a wise man should know them properly before approaching them.

65. A man should deal with a woman according to the Science of Erotics (kāmatantra) after he has measured her feelings through different acts.

66. Such acts are : Conciliation (sāma)¹, Gift (pradāna =

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58 (C.58; K.XXIII.54).
59 (C.59; K.XXIII.55). ¹ K. reads this as follows : सर्वार्थे मध्यस्थो भाव-ग्रहणं करोति नारीणाम् । किंचिद्दो' दृष्ट्वा विरज्यते मध्यमव्यमोऽयमिति.
60-61 (C.60-61; K.XXIII. 56-57).
62-63 (C.62-63; K.XXIII. 58-59). ¹ Read prakṛti-prasakta-bhāvaś ca.
64 (C.64; K.XXIII.60). ¹ nānāśīlā, K. nānātītā, C.
65 (C.65; K.XXIII.61).
66 (C.66; K.XXIII.62). ¹ Cf. BhP. p. 214. l. 7. These terms have been from the Arthaśāstra.

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