Ananga Ranga

Ananga Ranga was translated and published into English under Kama Shastra Society in the year 1885 ^[6][7] under the editorship of Sir Richard Francis Burton and after his death, the manuscript of the translation with notes were burnt by his wife Isabel Burton in the weeks following his death.^[8][9]

The translators describe the objective of the manuscript as - "It is true that no joy in the world of mortals can compare with that derived from the knowledge of the creator. Second, however, and subordinate only, to this are the satisfaction and pleasure arising from the possession of a beautiful woman. Men, it is true, marry for the sake of undisturbed congress, as well as for love and comfort, and often they obtain handsome and attractive wives. But they do not give them plenary contentment, nor do they themselves thoroughly enjoy their charms.

The reason for this is that they are completely ignorant of the Kama Shastra, and they disregard the differences between the various types of women, viewing them only from an animal standpoint. Such men must be regarded as foolish and unintelligent, and this book was written with the intention of preventing lives and loves from being squandered in the same way, and the benefits to be gained from its study are outlined in the following verses.:

The contents of the chapters of Burton's translation of the Ananga Ranga are as follows:

Chapter I covers four sections describing classes of Women. ^[11]

Divided into classes of temperament and the same correspond with the four different phases of Moksha, or Release from further Transmigration.

This section describes the signs, symptoms and bodily features of the four classes/orders of the Women.

The arch-poet proceeds in this section with a table of the days of greatest enjoyment of the four classes/orders of the Women.

The arch-poet explains in this section with a table of the hours of greatest enjoyment of the four classes/orders of the Women. The following tables, then, show the Pahar, or watch of the night and day, during which the four classes of women derive the greatest pleasure.

- The Padmini, for instance, takes no satisfaction in night congress; indeed, she is thoroughly averse to it. She is like Surya Kamala (day-lotus) which opens its eyes to the sunlight, so she is satisfied even by a boy-husband in the bright hours. - The Chitrini and the Shankhini are like the Chandra Kamala, or night-lotus, that expands to the rays of the moon. The Chitrini and the Shankhini derive no satisfaction from day congress. - The Hastini, who is the coarsest, ignores all these delicate distinctions.

- the Ditto or Iteration Mark: used by the poet & translators - Burton Richard F., Arbuthnot F. F. is confusing as there is no above row value to copy. - There are a few Indian, and Hindi translations, and interpretations of these Ditto-Marks. These interpretations may be controversial not inline to the original script/text.

Kalyanamalla describes that the passion resides in different parts and members of the woman's person and that by applying to these the necessary Chandrakala, or preparatory attouchements, great comfort and pleasure are experienced by both husband and wife.^[12]

Passion resides in the woman's right side during the Shuklapksha, the first or light fortnight of the lunar month, from the new moon to full, including the fifteenth day. The reverse is the case on the dark fortnight, including its first day, and lasting from the full to the new moon.

The shifting is supposed to take place by the action of light and darkness, otherwise, the site of passion would be one and the same. The husband must continue his action till he sees the body-hair bristle, and hears the Sitkara. Thus he will know that the paroxysm has taken place, and the beloved one is thoroughly satisfied.

- Kalyana malla describes the manipulation of the places of various kinds and types of Women more specifically on the fortnight for the highest pleasure and satisfaction.

Following are the lunar day based manipulation for the Padmini woman.

Following are the lunar day based manipulation for the Chitrini woman.

- Kalyana malla describes the manipulation of the places of Chitrini Women however the various translators have been confused about what process on the nates to be followed.

Following are the lunar day based manipulation for the Shankhini woman.

- Kalyana malla describes the manipulation of the places of various kinds for Shankhini Women however the translators Sir Richard Francis Burton, have been concerned about the process/action specified and hence marked question mark (?) for the limbs like biting arm, applying linga with force below head, scratch roughly lower edge of yoni till marks are left.

Following are the lunar day-based manipulation for the Hastini woman.

This chapter covers overall 4 sections describing the different kinds of Men & Women.^[13]

There are three kinds of men, namely, the Shasha or the Hare-man; the Vrishabha or Bull-man, and the Ashwa or Horse-Man. These are based on the length of the erected linga of the men:

The four orders of women, Padmini, Chitrini, Shankhini, and Hastini, may be subdivided into three kinds, according to the depth and extent of the Yoni. These are the Mrigi, also called Harini, the Deer-woman ;the Vadava or Ashvini, Mare-woman ; and the Karini, or Elephant-woman.

Men and women, being, according to the above measurements, of three several divisions, it results that there are nine conditions under which congress takes place. The arch-poet describes these nines into Samana, Uchha, Nichha, Ati-uchha, and Anti-nichh, categorised as, respectively, entitled Uttama, the best ; Madhyama, the middling ; and Kanishtha, the worst.

The Poet describes that the proportion of enjoyment arises from the exact adaptation of the Linga, especially when the diameter agrees with the extension, and when the vigour of tension enables the husband to turn his mind towards the usual arts which bring women under subjection; rather than the length of the Linga.

The Poet further explains various distinctions in the congress as follows.

There are three forms of Vissrishti, or the emission of Kama Salila, both in men and women, viewed with respect to length or shortness of time:

1. Chirasambhava-vissrishti – occupies great length of time.
2. Madhyasambhava-vissrishti - accomplished within moderate period.
3. Shighrasambhava-vissrishti - takes short time to finish.

Then, Kalyana malla further describes that there are three degrees of Vega, that is to say, force of carnal desire, resulting from mental or vital energy and acting upon men and women.

1. Chanda-vega - furious appetite or impulse; the highest capacity.
2. Madhyama-vega - or moderate desires.
3. Manda-vega - slow or cold concupiscence the lowest capacity.

Then there are three Kriyas, acts or processes that bring on the orgasm in men and women these are:

1. Chirodaya-kriya - is applied to the efforts which continue long before they bear any result.
2. Madhyodaya-kriya - those which act in moderate time.
3. Laghudaya-kriya - the shortest.

Altogether we have twenty-seven kinds of congress, which, by multiplying the nine species (women & men) give grand total of two hundred and forty-three (9x3x9=243).

The arch-poet Kalyana malla in this chapter describes the peculiarities of the Women by various periods/phases known as four Avasthas of life; three types of Remperments; nine types based on their previous state (life) existence known as the Satvas; three routinely behaviors, and many characteristics, qualities.^[14]

This section describes the qualities attached to various age groups.

The following table will show the peculiarities of women according to the four periods of life during which she is open to love.

It may be premised that she is called Kanyá from birth to the age of eight years, which is the time of Balyavastha, or childhood; and Gaurí, after the white goddess Parvati, from that period to her eleventh year; Taru̐nyavastha, when she becomes marriageable then follow Yavavastha, young-womanhood, and Vreuddhavastha, old-womanhood.

- It is very interesting that the original author has marked a question mark “?” against the age group 30–55 years, despite it being the fertile period of the Women. None of the several international and Indian translations have so far been able to describe any point of view on this question mark.

- In the Indian Society, generally, the Women were married during early twenties, and would have given birth to few Children. The upbringing of Children requires a good amount of energy, effort and attention.

This may be one of the reasons that the Poet has marked a ‘question mark'.^{[citation needed]}

Further observe that there are three temperaments of women, as shown by the following characteristics:

Furthermore, women require to be considered in connection with the previous state of their existence; the Satva known as Guna, or disposition inherited from former life, and which influences their worldly natures.

Shastras mention that Women are born with inherent qualities of mind and character, based on their previous birth. Following table describes brief Sattvas:

- The subject of the Satvas is one requiring careful study, for the characteristics are ever varying, and only experience can determine the class to which women be longed in the former life, and which has coloured their bodies and minds in this state of existence.

Further, the women are of three types based on bodies and mind:

• Hard & Fleshy bosomed: The woman whose bosom is hard and fleshy, who appears short from the fullness of her frame, and looks bright and light-coloured, such a one is known to enjoy daily congress with her husband.
• Thin & Tall: The woman who, being thin, appears very tall and somewhat dark, whose limbs and body are unenergetic and languid, the effect of involuntary chastity, such a one is "Virahini," who suffers from long separation from her husband and from the want of conjugal embraces.
• Gluttony: The woman who eats twice as much as man, is four times more reckless and wicked, six times more resolute and obstinate, and eight times more violent in carnal desire. She can hardly control her lust of congress, despite the shame which is natural to the sex.

The author Kalyana malla, in this section describes various characteristics of Women.

Fifteen signs and symptoms of the amorous woman:

• She rubs and repeatedly smoothes her hair (so that it may look well).
• She scratches her head (that notice may be drawn to it)
• She strokes her own cheeks (so as to entice her husband).
• She draws her dress over her bosom, apparently to readjust it, but leaves her breasts partly exposed.
• She bites her lower lip, chewing it, as it were.
• At times she looks ashamed without cause (the result of her own warm fancies)
• She sits quietly in the corner (engrossed by concupiscence).
• She embraces her female friends, laughing loudly and speaking sweet words, with jokes and jests, to which she desires return in kind. She kisses and hugs young children, especially boys.
• She smiles with one cheek, loiters in her gait,
• Unnecessarily stretches herself under some pretense or other.
• At times she looks at her shoulders and under her arms.
• She stammers, and does not speak clearly and distinctly.
• She sighs and sobs without reason.
• She yawns whenever she wants tobacco, food, or sleep.
• She even throws herself in her husband's way and will not readily get out of his path.

Eight signs of indifference to be noted in womankind:

• When the wife is already weaned from conjugal desires; then she does not look straight between her husband's eyes.
• If anything be asked of her, she shows unwillingness to reply.
• If the man draw near her, and looks happy, she feels pained.
• If the man departs from her she shows symptoms of satisfaction.
• When seated upon the bedstead, she avoids amatory blandishments and lies down quietly to sleep.
• When kissed or toyed with she jerks away her face or her form.
• She cherishes malicious feelings towards her husband's friends.
• Finally, she has no respect nor reverence for his family.

Six principal causes deviation from the right way by woman, and to fall into the society of profligates:

• Remaining, when grown up, in her Maher, or mother's house, as opposed to that of her husband's parents.
• Evil communication with the depraved of her own sex.
• The prolonged absence of her husband.
• Living in the society of vile and licentious men.
• Poverty and the want of good food and dress.
• Mental trouble, affliction, and unhappiness, causing her to become discontented and reckless.

Fifteen principal causes which make women unhappy:

• The parsimony of parents and husbands, because the youth are naturally generous.
• Receiving too much respect or reverence when they are light-hearted; also being kept in awe by those with whom they would be familiar, and too strict restraint as regards orderly and guarded deportment.
• Trouble of disease and sickness.
• Separation from the husband and the want of natural enjoyment.
• Being made to work too hard.
• Violence, inhumanity, and cruelty, such as beating.
• Rough language and abuse.
• Suspicion that they are inclined to evil.
• Intimidation and threats of punishment for going astray.
• Calumny, accusing of ill deeds, and using evil words about them.
• Want of cleanliness in person or dress.
• Poverty.
• Grief and sorrow.
• Impotence of the husband.
• Disregard of time and place in the act of love.

Twelve periods of the greatest desire for congress, and at the same time are most easily satisfied:

• When tired by walking and exhausted with bodily exercise.
• After long want of intercourse with the husband, such as in the case of the Virahini.
• When month after childbirth has elapsed.
• During the earlier stages of pregnancy.
• When dull, idle and sleepy.
• If recently cured of fever.
• When showing signs of wantoness or bashfulness.
• When feeling unusually merry and happy.
• The Ritu-snata, immediately before and after the monthly ailment.
• Maidens enjoyed for the first time.
• Throughout the spring season.
• During thunder, lightning and rain.

- At such times women are easily subjected to men.

The arch-poet furthermore requests to learn that there are four kinds of the Prít or love-tie connecting men and women:

• Naisargikí-príti is that natural affection by which husband and wife cleave to each other like the links of an iron chain. It is friendship amongst the good of both sexes.
• Vishaya-príti is the fondness born in the woman, and increased by means of gifts, such as sweetmeats and delicacies, flowers, perfumery, and preparations of sandal wood, musk, saffron, and so forth. It partakes, therefore, of gluttony, sensuality and luxury.
• Sama-príti is also so far sensual, as it arises from the equally urgent desires of both husband and wife.
• Abhyásiki-priti is the habitual love bred by mutual society it is shown by walking in fields, gardens and similar places; by attending together at worship, penances and self-imposed religious observances and by frequenting sportive assemblies, plays and dances, where music and similar arts are practiced.

Moreover, the Poet tell that being Colder desires and slower to rouse than Man, woman is not easily satisfied by a single act of congress; needs prolonged embraces, and if denied to her, she feels aggrieved. At the second act, however, her passion is thoroughly aroused, she finds orgasm more violent and thoroughly contented. This is exactly reverse to the Man. First being violent, second languid and disinclined for the third act.

The woman, as long as she is young and strong, are not the full as real and urgent as those of the man. The custom of society and the shame of the sex may compel her to conceal them and even to boast that they do not exist; yet the man who has studied the Art of Love is never deceived by this cunning.

Section VII: Kinds of Yoni The poet, feels it necessary to understand description of the Yoni; it being of four kinds.

• Not Good : That which is rough as the cow's tongue.
• Good : That whose surface is studded with tender flesh-knots and similar rises.
• Better : That which abounds in rolls, wrinkles, and corrugations.
• Best : That which is soft inside as the filaments of the lotus-flower.

Kalyana mall describes the internal organs of the Yoní as below:

• The Saspanda artery which corresponds with that of the linga, and which, when excited by the presence and energetic action of the latter, causes Káma-salila to flow. It is inside and towards the navel, and it is attached to certain rough nesses (thorns), which are peculiarly liable to induce the paroxysm when subjected to friction.
• The Madana-Chatra (the clitoris) in the upper part of the Yoní, is that portion which projects like the plantain-shoot sprouting from the ground; it is connected with the Mada-Váhi (sperm-flowing) artery, and causes the latter to overflow.
• The Pu̐rna-Chandra artery, which is full of the Káma-Salila, and to this the learned men of old attribute the monthly ailment.

After dividing the women into many different classes, the poet points out that one should consider the women with references to the dwelling lands.^[15]

The lands described in this chapter are from the lands during 11th and 12th AD from the Rati-Rahasya of the kokkoka Pandit, which is known as Arya-varttá, which is “the tract between the Himalaya and the Vindhya ranges, from the Eastern Sea (Bay of Bengal) to the Western Sea (Arabian Sea)".

• Madhya-desha: the country between the Konkan and the Desha proper, whose chief cities are Puna ([[Pune]]), Nasik and Kolhapur. The woman of the Middle Region has red nails, but her body is still redder. She dresses well and in various sorts of apparel. She is an excellent housekeeper, perfectly broken to manual labour and other works, and much given to religious ceremonies. Though wonderfully fond of, and skillful in, amatory dalliance, she is averse to the tricks of teeth and nails (biting and scratching).
• Maru (Malwa): The woman from Malwa (now western Madhya Pradesh and Southern Rajasthan) likes to be enjoyed every day and is well fitted for those who prefer the act of congress when long protracted. She is satisfied only by enduring embraces, which she greatly covets and desires, and the paroxysm must sometimes be induced by the touch of the fingers.
• Mathrá or Abhira-Desha: , Krishná's country, or the Cow-herds' Land, placed in today's northern Gujrat, is fascinated by various forms of kissing. She delights in the closest embraces, and even in attachments but she has no tricks of tooth and nail.
• Latá -desha: Lar or Larice of the Gassics, the south-eastern Gujarat and northern part of the Dakhan (Deccan), is delicate and handsome. She will dance with joy at the prospect of congress, and during the act, her movements of pleasure are frequent and violent. She is prompt in her embraces, and the venereal orgasm may readily be introduced by gentle insertion, by striking with the hand, and by softly biting her lips.
• Andhra-desha: The Women are so fascinating that she charms the stranger at first sight, and she is sweet in voice as she is beautiful of body. She delights in jests and dalliance, yet she is an utter stranger to shame, and she is one of the most wicked of her sex.
• Koshalarashtra-desha: The Audh or Oude region Woman is very clever in the art of congress. She suffers much from prurience and titillation of the Yoní, and she desires lengthened embraces, which satisfy her only when the Linga is of unusual vigour.
• Maharashtra (the Maratha country) & Patalaputa-desha (Patna / Bihar): Woman is fond of giving amorous side-glances, of dress and ornaments, of junketing and garden trips. Ever smiling gently, airy and gay, full of jest and sport and amorous dalliance, she is yet somewhat destitute of shame. Affectionate and coquettish, she is proficient in the toying of love.
• Vanga (Bengal) and Gaura: The region of Western Champaran (Bihar), Malda (West Bengal) and Nawabganj (Bangladesh) has body soft and delicate as flower; she is coquettish and volatile; she delights in kissing and embracing, at the same time that she hates being roughly or cruelly handled, and she has little desire for congress.
• Utkala-desha (Orissa): The Woman is so beautiful that man is attracted to her at first sight, and her voice is soft as her body is delicate. She is loose and licentious, caring very little for decency in her devotion to love, at which time she becomes violent, disquieted and excessively inflamed she delights in different postures to vary enjoyment, especially in the contrary form, that is, when the lover is under the beloved, and she is easily satisfied, even by passing the fingers over her breasts.
• Kámaru̐pa-desha (Western Assam): The woman has soft body and sweet voice her affections are warm, and she is well skilled in all the arts of love. During congress she abounds in the Kama-salila.
• Vana-strí, or forest woman (of the Bhills and other hill tribes): have stout bodies and healthy constitutions. They delight, while concealing their own defects and blemishes, their faults and follies, in exposing those of others.
• Gurjara-desha (Gujrat): is wise and sensible. She has beautiful features, and eyes proportioned as they ought to be. She delights in handsome dresses and ornaments, and though warm and devoted to the pleasures of love, she is easily satisfied by short congress.
• Sindhu-desha (Sind), of Avanti-desha (Panjab or Oujein), and of Balhika-desha (Bahawalpur): The woman has lively eyes, casting sidelong and amorous glances. She is volatile, irascible, and wicked, and the fierceness, violence, and heat of her desires are very hard to be satisfied.
• Tirotpatna (or Tira-desha, Tirhoot, in Central India): This woman has eyes blooming like the flowers of the lake; she loves her husband fondly and her passion is inflamed by single look; she is especially skilful in congress;, she enjoys various ways and postures; and, by reason of her delicacy, she cannot endure rough or protracted embraces.
• Pushpapura, of Madda-desha (the north-western part of India) and Tailanga-desha (Southern India): The woman are though, proficient in the art of love, is modest, and enjoys only her husband. Her form of passion is the Chanda-vega, and her amorousness is excessive; she communicates delight by "Nakhara," scratching, biting, and other signs of hot desire.
• Dravia-desha (the Coromandel Coast), of Sauvira (Sind Pakistan), and Malaya-desha (Malayalim): The woman is well-proportioned in body and limbs, soft and delicate in make, and sweet of voice she delights in clean raiment and fine dresses, and she is satisfied with short congress, although fearless, shameless, and headlong in wickedness.
• Kamboj (Suth-eastern Iranian in Kandhar region) and Paundra-desha (Bogra district, Bangladesh): The women are tall, robust, and gross in body, and of wicked disposition she is ignorant of the acts of congress accompanied by tricks of nail and tooth, and she is satisfied only by the violent application of solid Linga.
• Mlenchchhas (mixed races, or those not speaking Sanskrit like the Hindus), of Parvata, of Gandhara and of Kashmir: The women are distinguished by evil savour of body. They are wholly ignorant of toying and dalliance, of kissing and embracing, they care little for congress, and they are easily satisfied by short embraces.

Kalyana malla explains that only by study and experience of women in different countries that the wise man learns to classify them according to their characteristics to discern the Chandrakalas, or preparatory attouchments, which best suit races as well as individuals, and thus to endear himself to womankind.

On useful Medicines, Prayogas (external applications), Prescriptions, Recipes, Remedies, Cosmetics, Charms, Magic, Unguents and Spells. ^[16]

Kalyana malla explains that the most useful drugs and simples, the receipts and prescriptions which have been handed down by learned men for the comfort of the married, and for the benefit of the world.

To induce paroxysmal excitement the manuscript covers two methods in conjunction induce excitement in woman and to delay orgasm in men. One of man's chief duties in this life is to learn to withhold himself as much as possible, and, at the same time, to hasten the enjoyment of his partner.

Hastening the paroxysm of the woman The book has 7 prescriptions for hastening the paroxysm of the woman which includes various herbs and ingredients as:

Black pepper-corns, thorn-apple (Dhatura or Dhotara, datura stramonium) seeds, long pepper pod (Pinpalli, the Piper longum), Lodhora bark (the symplocos racemosa, the morinda citrifolia), white honey, old Gur (jaggery), Tamarind-pod bean, Aniseed powder, ghee, brute borax, Agasta-tree leaves, camphor, purified quicksilver, Sindura (red lead, minium, cinnabar, or red sulphuret of mercury), Rui seeds, and Jai tree leaves (Jasminum auriculatum).

Some of these could be toxic and poisonous in nature. One should understand these with an expert ayurvedic consultant before applying the ointments / Lepas prepared from these ingredients. One should be careful before following these prescriptions today.

Delay the orgasm of the man The book describes 8 prescriptions for delaying orgasm of the man from the learned, wise men which includes various herbs and ingredients as:

Lajjalu or sensitive plant (mimosa pudica), cow-milk, Panjadhari-nivarung juice (5 leaves cactus), root of Rui (gigantic swallow root), safflower-seed oil (Kardai Carthamus tinctorius), Kang or white panic (P. italicum), lotus flower filaments, Sishu bark (the blackwood tree, dalbergia sissoo), camphor, purified quicksilver, White Tal-makhana (barleria longifolia), Saptaparna (echides scholaris), white Anvalli (emblic myrobalan), Banyan tree (ficus indica), and Karanj (galedupa arborea).

To increase libido, sexual desire, sexual attraction, sexual pleasure, or sexual behavior.

Kalyana Malla explains that the wise discovered aphrodisiacs with the view of restoring physical strength and vigor. The old wise recorded that it is evident that the recipes given above are of no use to an impotent or to very weak person it is, therefore, necessary also to know the remedies which comfort the heart and excite desire, at the same time giving power of satisfying them. The author describes eight prescriptions of Vajikarana / aphrodisiac describing the following ingredients:

Loha-bhasma, liquorice juice, clarified butter, honey, Kante-shevati juice (rosa glandulifera), milk, sugar, White Tal-makhana seeds, Deva-bhat seed (wild rice, growing near tanks and swamps), Moh tree inner bark (bassia latifolia), Urid (Mung or phaseolus radiata or P. mungo), Kuili (Cow-itch, or dolichos pruriens), Kanta-gokhru (Caltrops, the Tribulus lanuginosus), Kakri, or cucumber, Chikana hedysarum lagopodioides, Lechi, Laghu-shatavari (asparagus racemosus), bark of the Anvali (the emblic myrobalm, an astringent nut; phyllanthus emblica), and Bhiiya-Kohali juice (the solanum Jacquini, prickly plant).

This section covers methods for enlargement & hardening of the Linga along with narrowing & tightening of Yoni for greater extent of the pleasure from the congress.

Prescriptions for thickening & enlarging the member: The poet says that when the Linga is soft or small, it is quite incapable of satisfying the wife, and of inducing her to love and to be subject to the husband. Hence it is necessary to offer recipes for thickening and enlarging that member, making it sound and strong, hard and lusty. The poet prescribes six prescriptions containing below ingredients for application of Lepa:

Chikana (hedysarum lago podioides), Lechi, Kosht (costus specicosus or Arabicus), Vekhand (orris root), Gajapimpali (pothos officinalis), Askhand (physalis flexuosa), Kanher-root (oleander, nerium odorum), Rakta-bol (myrrh), Manashil (red sulphurate of arsenic), Costus arabicus, aniseed, borax, sesamum oil, Saindhava (rock salt), pepper, costus, Ringani-root (prickly nightshade), Aghara-filaments (achyranthes aspera), Askhand (physalisflexuosa), barley, Urid (phaselus mungo), long pepper, white Shiras (a kind of mustard), Til (Jingilee or sesamum), Bibva or marking nuts (semicarpus anacardium), black salt,1 and lotus-flower leaves, Lodra-bark (symplocos racemose/ morinda citri folia) Hirakas (copperas, green vitrol or sulphate of iron), Dorli fruit (solanum macrorrhizon), pomegranate, and bitter oil (of the mustard, sinapis dichotoma).

Prescriptions for narrowing, contracting and hardening the Yoni As women advance in years, and especially after childbirth, certain enlargement takes place, followed by softness and flaccidity of the part. Hence it is necessary to give prescriptions for rendering it small and hard, thereby increasing the enjoyment of the husband, especially when he is in the flower of life. Here are the ingredients of the seven prescriptions for narrowing and closing the Yoni:

Lotus, stalk as well as blossom, milk, fir bark (pinus deodaru), turmeric, Daru-halad, (zedoary), Tal-makhana seeds & juice, Triphala, Dhavati-flower, (grislea tomentosa), Jambhuli (rose-apple tree), Sanvari-tree (silk cotton-tree, bombax heptaphyllum), honey, Karu-bhonpali (bitter white pompion, or pumpkin, curcubita lagenaria), 'Askhand-shoots, Chikana, Onva (or Ajvini, kind of dill or bishop's weed), blue lotus, Vala, or Khaskhas (andropogon muricata), and Moh-tree (bassia latifolia) bark.

This section describes recipes for cleansing & perfuming the genitals of man and woman, and hair-removal around the house of Smara/Love. One recipe in fact claims that the hair will not grow ever.

Perfuming the member To remove certain inconveniences, and to supply their place with good qualities. perfuming the member, which will be given in two recipes containing following ingredients:

Shiras (a kind of mustard) and the extract from the Jai, or Jasmine flower, pine (pinus deodaru), sesamum oil, Shegwa, or tree horse-radish (guilandina moringa), pomegranate bark, bitter Nim-tree bark (melia azadiracht indica), and yellow Champak flowers (michelia champaca).

Removing and destroying the body-pile The poet describes three Recipes for removing and destroying the body-pile (poil amatoire) containing highly toxic compounds. An ointment / Lepa prepared from these toxic compounds is supposed to be applied to the house of Smara / house of love so that the hairs around will fall:

Lead Oxide, Bitter Oil, calcined conch-shell powder, banana juice, Harital (orpiment, yellow arsenic, or sulphuret of arsenic), Palasha wood (butea frondosa), and plantain-tree juice.

This section addresses the abortion, suddenly stopped Menses and Abnormal uterine bleeding.

Remedies for regularizing menses Kalyana malla explains two recipes which are essentially prepared by old wise men for the monthly ailment, which is suddenly arrested, either by accident or disease, great evils result:

Pingavi, or Karad-kangoni Leaves (a scandent shrub, the heart-pea, celastrus panicolata), Jasvad (shoe-flower,) Tandul (rice), Durva (Doob-grass, bent grass, or agrestis linearis), and pine-wood (P. deodaru).

- Note: these can cause an abortion in case of pregnant woman.

Remedies for Controlling Abnormal uterine bleeding The poet describes that it is judged necessary to abate the immoderate appearance of the menses (Abnormal uterine bleeding), the two remedies containing following will be found efficacious:

Hirada-dal (bark of yellow, or chebulic myrobalans), bitter Nim-bark, Anwal-katbi bark (dried myrobalans), Kapitya-fruit, (the elephant-apple, wood-apple or feroni), Chiva (small bamboo).

This section addresses the complete life cycle of Family Planning from Preparation to conceive till voluntarily avoiding pregnancy.

The manuscript explains the family planning in greater detail and prescribes the recipes/prescriptions for helping manage the family plan. The phases of the family planning explained in the manuscript are as follows:

• Purifying the Womb - First the field (womb) must be duly purified with iron oxide, calcined gold, calcined copper, and honey. This prescription purifies the field/womb and makes it ready for conceiving a healthy progeny.
• Conceiving – For conceiving, the manuscript describes six prescriptions consisting of: Naga-kesar buds (a small Cassia, mesua ferrea) powder, clarified butter, 'Askhand (physalis flexuosa) decoction, Gulvel (menispermum glabrum/ cocculus cordifoliusi), resin called Laghu-Ral, Jatwand root (shoe flower), honey, Maha lung (common citron) root, white Chikana, liquorice root, sugar candy, cow milk, prickly nightshade (solatium lacquinia), dry ginger powdered, pepper, long pepper, and cassia buds.
• Protection from miscarriage - it is not enough that the woman become gravid, she must also be protected from miscarriage and other accidents. Overall three prescriptions are explained containing: fine clay, goat milk, liquorice powder, Lodhara-bark, dried emblic myrobalans, cow milk, clarified butter, honey, and red lotus-flower root. These medicines obviate miscarriage and accidents during pregnancy.
• Easy labor & deliverance – prescriptions for easy labor and deliverance containing: citron powder, Bassia latifolia bark, clarified butter, honey, fireplace soot, cold water, Gunj or Chanoti-tree (the abrus precatorius), and recite over water a mantra

 - जय मन्मथ मथमथ बहि: लिंबालकखोदरं मुंचमुंचलघुलघु

• Limiting the family member (sterilization) - It may be held desirable to limit the members of the family, and four prescriptions will be found useful containing: three year old jaggery, Chitraka (Ceylon lead wort, plumbago zeylonica) decoction, boiled rice water, Kallambha-plant (nauclea cadamba or parvifolia), jungle-flies feet, marking-nut (semicarpus anacardium), and Dhun/rice water.

This section covers the cosmetics recommendations for looking good so that there is greater attraction between the Man and Woman.

Cosmetics therapies are prescribed for beatification of the Man and Woman. These are classified into:

• Hair-Beautification
• Skin Cleaning & De-Tanning
• Breast Enlargement & Hardening

Thickening & beautifying hair: four therapies are prescribed for the hair beautification which are to be applied to the hairs. It is assumed that these are to be followed till the results/outcome are achieved unless specified, and may require these to be periodically followed. Some of these medications may result into violation of laws such as Prevention of Cruelty to Animals Act:

• First Recipe: Take sesamum flowers (the grain), and the fruit of caltrops (Tribulus lanuginosus ) levigate in cow's milk and apply to the hair for seven days however thin it may have been, it will become thick and long.
• Second Recipe: Levigate croton seeds (c. tiglium) and Sambhar or elk-horn, boil in sesamum oil and apply to the hair, which will change its tawny colour for lamp black and however weak and inclined to drop off it may be, it will lose all its infirmity.
• Third Recipe: Rub down finely powdered Gunj-beans (abrus pre-catorius) with honey and apply to the head this medicament will remove the disease called "Indra-lupta-roga," or baldness of the crown.
• Fourth Recipe: Burn ivory, pound it well, and apply it mixed with water to the head the latter will recover hair.

Obtaining Good Black Colour: four therapies are prescribed for the hair beautification to get good black colour which are to be applied to the hairs. It is assumed that these are to be followed till the results/outcome are achieved unless specified and may require these to be periodically followed.

• First Recipe: Take blossoms of the Mango-tree: the fruits of the three myrobalans, the bark of Arjuna-vriksha (Arjuna tree, or pentaptera arjund), and the rind of the pendure shrub; grind them well and boil them in sesamum oil, which now gets the name of Nila-tel, oil of indigo i. e., of dark colour. This medicament is by far the most potent for dyeing hairwhat need say more, except that if the wing of the Hansa (wild white goose) be dipped into it, the hue will at once take the color of night!
• Second Recipe: Mix the powder of Persian gall-nut, long pepper, indigo leaves, and rock salt (the mordant) with sweet gruel of wheat, and the result will be brilliant dark dye.
• Third Recipe: Let man drink every day for month forty Mashas of Nim (Melim)-tree oil;2 his hair will gradually change colour and become glaring black as the Bhramara's wing (the "bumble-bee" of India).
• Fourth Recipe: Pound together Gorochana (Bezoar stones), black sesamum seed, Kata-jangha (the heart pea, literally "crow's thigh") and Shatavari (asparagus racemosus) and apply to the hair it will soon turn black.

Whitening & Bleaching the Hair: at times white colored hairs looks beautiful for certain personalities exhibiting various other characteristics. For bleaching to white color, there is a recipe to achieve it.

• Recipe: Wet the grain of sesamum with the juice of the Nivarung (euphorbia pentagonia) dry in the sun and extract the oil whatever part of the body is touched by tnis, the hair there growing will be white and bright as crystal.

Renewing the hair of the head:

• Recipe: Steep dried myrobolans in juice of the euphorbia (pentagonia), sun dry, pound, and apply to the hair.

It often happens that eruptions break out and leave black spots upon the face, greatly marring its comeliness.

Skin Cleansing: The following, therefore, are valuable prescriptions for clearing the skin:

• First Recipe: Vekhand (orris-root), elk horn, and coriander-seed be pounded together and applied to the face for three days, the exanthemata which break out upon the skin of young people of both sexes, disappear.
• Second Recipe: Reduce to powder the thorns of the silk-cotton-tree (bombax heptaphyllum) levigate it in milk, and apply it to the man's face: the effect will be all that he can desire.
• Third recipe: Take Lodhra, rock salt, white Shiras (mustard), and Vekhand, knead with water, and rub upon the skin.

Skin De-tanning: The following two recipes of de-tanning will remove the black colour of the epidermis and restore it to its original lighter tint:

• First Recipe: Levigate in milk, sesamum seed, coriander, Shaha-jire, (cummin; others say nigella indica), and Shiras-seed; if this be applied to the body for seven days it will make the aspect clean and brilliant as the moon.
• Second Recipe: Take red Sanders (or sandal) wood, Tetvi (the yellow wood of the bignonia chelonoides), root-bulbs of the sweet-smelling grass (cyperus juncifolius), liquorice, Tandulja (atnaranthus oleraceus), turmeric, and zedoary; levigate with the sap drawn from crushed banana or plantain-stems, and apply to the body for seven days.

It often happens that the breast turns flaccid, soft/tender, and lumpy causing discomfort and unattractiveness in women.

Breast Enlargement: The two following are useful recipes for enlarging the breasts of women:

• First Recipe: Take shoots of 'Askhand, Vekhand, Kosht, black cum min-seed (bitter fennel?) oleander-root and cloves; pound, levigate in mortar with water and butter; and, lastly, apply to the breasts, which will rise firm and hard.
• Second Recipe: Take equal parts of the kernels of the Badri (Ber, or jujube fruit, zizyphus), oleander-root, snake fat (oil), Kankol (myrtus pimento), and the heart of Jahad wood (the China cubeb tree?) pound, levigate, and use as the former prescription.

Raising and Hardening Pendulous Bosoms: The following three recipes are invaluable for raising and hardening pendulous bosoms.

• First Recipe: Boil the juice of the Narvel plant (narwelia zeylonica) in sesamum oil, and apply to the breasts it will be efficacious, however flaccid they may have been.
• Second Recipe: Boil powder of the pomegranate fruit-rind in mustard oil, and apply to the breasts of any woman even though she be old, they will soon become fat, fair and round.
• Third Recipe: Take equal parts of Rui juice (gigantic swallow-wort, asclepias or callotropis gigantea), levigate with Chikana Tridhar (leaves of the indigo tree), Onva (dry ginger?), sensitive-plant, turmeric, and zedoary; and boil in sesamum oil, or in clarified butter of the cow, with great care, so that the contents of the pot may not remain raw nor be overboiled. If this ointment be placed in woman's nostrils, the breasts will at once be drawn up. Moreover, if the same be mixed with water in which rice has been washed, and be drunk by girl not older than sixteen, her breasts, will be enlarged and drawn up, and will never become pendulous in after-life.

This chapter describes the technique used for Vashikaran.^[17]

Vashikarana is the art by which man or woman is rendered submissive and obedient to the fascinator, who for that purpose uses certain drugs and charms. And first the magic "Talaka". The translators note that the reader will find this chapter interesting on account of the various abominations which it contains. The underlying idea appears to be that if any secretion of the body, the fouler the better, can be secretly administered to person of either sex, the result is the subjection of the patient to the adhibitor.

Vátsyáyana rishi has described an extensive commentary on the Vashikaran or the science of seduction and possession.

Referring Vátsyáyana, the poet explains 3 prescriptions of Tilak to be applied on forehead for attracting women, and 4 prescription of Anjana for attracting men. In addition to this, the chapter describes three (3) more powerful prescriptions to reduce other persons to submission.

Then the author describes 5 charms (2 processes and 3 prescriptions) to master a woman or man. The chapter describes 2 incense to make the world submissive. One of the most important Chinta-Mani-Dhupa.

Kameshwara, Chamunda mantra for subjecting woman, Kameshwara mantra for subduing Padmini woman, Madanastra for subduing Chitrini woman, 2 mantras for subduing Shankhini woman. There are specific ingredients and rituals specified along with the mantras to be chanted for various sets of repetition.

This chapter describes characteristics, attributes, guna of bridge, bridegroom, and their family/social behavior for considering a suitable match for the marriage. ^[18]

The characteristics of woman whom we should take to wife, are as follows.

• She should come from a family of equal rank with that of her husband.
• Her family should be known to be valiant and chaste, wise and learned, prudent and patient, correct and becomingly behaved,
• Her family should be known to be famed for acting according to its religion, and for discharging its social duties.
• She should be free from vices, and endowed with all good qualities, possess a fair face and be a fine person.
• She should have brothers and kinsfolk.
• She should be great proficient in the Kama-shastra, or Science of Love.

Such girl is truly fitted for marriage; and let sensible man hasten to take her, by performing the ceremonies which are commanded in the Holy Law.

The poet insists that one needs to be learned the marks whereby beauty and good shape of body are distinguished.

• The maiden whose face is soft and pleasing as the moon.
• Whose eyes are bright and liquid as the fawn's,
• Whose nose is delicate as the sesamum flowers.
• Whose teeth are clean as diamonds and clear as pearls.
• Whose ears are small and rounded.
• Whose neck is like seashell, with three delicate lines or tracings behind
• Whose lower lip is red as the ripe fruit of the bryony.
• Whose hair is black as the Bhramara's wing.
• Whose skin is brilliant as the flower of the dark-blue lotus, or light as the surface of polished gold.
• Whose feet and hands are red, being marked with the circular Chakra or discus.
• Whose stomach is small, whilst the umbilical region is drawn in.
• Whose shape below the hips is large whose thighs, being well-proportioned and pleasing as the plantain-tree, make her walk like the elephant, neither too fast nor too slow.
• Whose voice is sweet as the Kokila-bird's.

Such girl, especially if her temper be good, her nature kindly, her sleep short, and her mind and body not inclined to laziness, should at once be married by the wise man.

• The woman of inauspicious signs will be, or become an orphan, widow, destitute of brothers and sisters, and without connections, as well as relations, so that her life ends, as it began, in bitterness. Her characteristics, therefore, should be carefully examined before marriage with her is contracted.
• The woman who bears on the sole of her left foot the signs of the Chakra (quoit, peculiar to Vishnu), the Padma (lotus), the Dhvaja (flag), the Chatra (umbrella), the mystical Svastika, and the Kamala, that is circular lines, and not conch-shaped on her fingertips, that woman will be Rani (queen). If, however, one or more of these figures is wanting, she will enjoy all the happiness of a crowned head.
• The woman who bears on the sole of her left foot line extending from the “mount” or cushion of the little toe to the ball of the big toe, that woman will readily obtain good husband, and will find great happiness in his love.
• The woman whose two little toes do not touch the ground whilst walking, will certainly lose her husband and during her widowhood, she will not be able to keep herself chaste.
• The woman whose Tarjani or second toe is the longest of all the toes, will be unchaste even before marriage.
• The woman whose breasts are fleshy, firm, and handsome, whose bosom is without hair, and whose thighs are like the trunk of an elephant, will enjoy life of happiness.
• The girl who has black moles upon her left breast, throat and ears, will marry and bear son having auspicious marks; and by her means, all the family will be called blessed.
• The maiden whose neck is very long, will be of wicked and cruel disposition. The maiden whose neck is very short, will be wretchedly poor. The maiden whose neck has three lines or wrinkles, will be of good disposition, and her lot will be ever fortunate.
• The maiden who bears in the palm of her hand lines resembling enclosing walls, and "Toran" or garlands of flowers, and twigs of trees bent into circles, will become the wife of King, although she have been born in servant's house.
• The maiden whose palms have lines in the shape of an Ankush (spiked hook for guiding elephants), Kuntala (or spur), and Chakra (quoit or discus), will inter marry royal house, and bear son who shows the most fortunate signs.

Following are the signs if one observes should consider not suitable:

• The girl who comes from bad family
• Whose body is either very short or very tall, very fat, or very thin.
• Whose skin is ever rough and hard.
• Whose hair and eyes are yellowish, the latter like cat's.
• Whose teeth are long or are wholly wanting.
• Whose mouth and lips are wide and projecting, with the lower lip of dark colour, and tremulous when speaking.
• Who allows her tongue to loll out.
• Whose eyebrows are straight; whose temples are depressed who shows signs of beard, mustachios, and dense body-pile.
• Whose neck is thick, who has some limbs shorter and others longer than the usual proportion.
• Whose one breast is large or high, and the other low or small.
• Whose ears are triangular, like sifting or winnowing fan.
• Whose second toe is larger and longer than the big toe.
• Whose third toe is blunt, without tip or point, and whose little toes do not touch the ground; whose voice is harsh, and laugh is loud who walks quickly and with uncertain gait.
• Who is full grown, who is disposed to be sickly,
• Who bears the name of mountain (as Govardhan), of tree (as Anbi), of river (as Tarangini), of bird (as Chimani), or of constellation (as Revati, the 27th lunar mansion)

Such girl, especially if her disposition be irascible and temper violent if she eats and sleep much if she be always vexed, troubled and distressed; if her disposition be restless and fidgety, if she has little understanding in worldly matters if she be destitute of shame and if her natural disposition be wicked, should be carefully avoided, under all circumstances, by the wise.

• Some of these are still followed as superstitious traditions in many societies in India and marrying with a woman of such features has not found to be unfortunate or the couple lived the long, cordial life. No data points put this true from fortune/life/fidelity aspect.
• One should apply mind while interpreting such descriptions which are contradictory in their nature. E.g., the manuscript already has given recipes for body-pile/facial, arm-pit hairs permanent removal so if a woman follows that, then this sign turns non-applicable. Take it as an amusement/pinch of salt.

• This section also describes eleven (11) types of go-between women who may be helpful for pursuing maidens.

Whose deportment shows signs of immodesty. Widow. Highly accomplished in singing, in playing musical instruments, and in similar pleasant arts. Fond of conversation. Woman steeped in poverty. Wife of an imbecile or an impotent person. Wife of fat and tun-bellied man. Wife of cruel and wicked man. Wife of one who is shorter than herself. Wife of an old man. Wife of very ugly man. Woman accustomed to stand in the doorway and to stare at passersby. Women of variable disposition. Barren woman, especially if she and her husband desire the blessing of issue. Woman who brags and boasts. The woman who has long been separated from her husband and deprived of her natural refreshment. The woman who has never learned the real delight of carnal copulation; and the woman whose mind remains girlish.

The signs and symptoms by which we are to know when women are enamored are as follows:

• The woman loves man when she is not ashamed of looking at him and of boldly and without fear or deference keeping her eyes fixed upon his.
• When she moves her foot to and from whilst standing up, and draws, as it were, lines upon the ground.
• When she scratches diver's limbs without sufficient reason.
• When she leers, looks obliquely, and casts side-glances.
• When she laughs causelessly at the sight of man.

And furthermore, the woman who exhibit flirting, makes friends with our friend, sings sweet air who passes her hands frequently over her breasts and her arms who cracks her fingers who yawns and sighs though we call and summon her, unless in her most becoming dress; who throws flowers and similar articles upon us who pretexting various things, often goes into and comes forth from the house and finally, whose face, hands and feet break into perspiration when she casually sees us that woman showing any such signs and symptoms, is enamored of us.

The author hints that if such a maiden found to an unmarried man it is strongly excited by passion all we have to do, if versed in the art of love, is to send an able go-between/messenger.

Kalyana malla says that the man should be tried and tested as if Gold is tested in four ways.

• Rub with Touchstone (learning)
• By Cutting (disposition)
• By Heating (qualities)
• By Hammering (actions / achievements)

Following Characteristics should be evaluated in a Man.

• Courage, with endurance if a man attempts any deed, great or small, he should do it with the spirit of lion.
• Prudence, time and place must be determined, and opportunity devised, like the Bak-heron, that stands intently eyeing its prey in the pool below.
• Rising early and causing others to do the same.
• Hardihood in war.
• Generous distribution and division of food and property amongst family and friends.
• Duly bound to the wants of the wife.
• Circumspection in love matters.
• Secrecy and privacy in the venereal act.
• Patience and perseverance in all the business of life.
• Judgment in collecting and in storing up what may be necessary.
• Not to allow wealth and worldly success to engender pride and vanity, magnificence, and ostentation.
• Never aspiring to the unattainable.
• Contentment with what the man has if he can get no more.
• Plainness of diet.
• Avoids oversleeping.
• Diligent in the service of employers.
• Not to fly when attacked by robbers and villains.
• Working willingly; for instance, not taking into consideration the sun and shade. if the labourer is obliged to carry a parcel.
• Patient endurance of trouble.
• Keep the eye fixed upon great business.
• Studious for the means properest for success.

Now, any person who combines these twenty-one qualities is deservedly reputed an excellent man. In addition to this, the father of the bridge should consider the following characteristics in the prospective Son-in-Law:

• From a large family, which has never known sin and poverty.
• Young, handsome, wealthy, brave and influential diligent in business,
• Moderate in enjoying riches, sweet of speech,
• Well versed in discharging his own duties, known to the world as mine of virtues, steadfast in mind, and treasury of mercy.
• Gives alms and makes charities as far as his means permit.

Such man is described by celebrated poets as fit person to whom the daughter should be given in marriage. Following defects/blemishes should be looked upon in the man:

• Born in low family,
• Vicious, libertine, pitiless,
• Ever sickly with dangerous disease, sinful and very wicked,
• Poor and miserly,
• Impotent,
• Prone to conceal the virtues and to divulge the vices of others,
• Constant traveller, an absentee, one ever away from his home and residing abroad.
• Debtor, beggar,
• Man, who has no friendship with the good, or who, if he has it, breaks into quarrel upon trifling things such person the wise will not accept as son-in-law.

• The man whose eye is red, whose body is fair and of good complexion like gold; whose trunk is fleshy and whose arms reach his knees,3 the same will always remain rich and enjoy grandeur, opulence, lordship, and supremacy.
• The man whose thighs are large, will win great wealth.
• The man whose waist is broad, will be blessed in his wife and many children.
• the man whose feet are long.
• The man whose hands are very delicate, will always enjoy happiness.
• and the man whose head is large and lengthy, will rise to be prince.
• The man whose Linga is very long, will be wretchedly poor.
• The man whose Linga is very thick, will ever be very lucky
• The man whose Linga is short, will be Rajah.

This chapter also explains the Sámudrika-lakshana or chiromantic signs / palmistry for identifying bride or groom having longer life and hard-working. The bridegroom's palmistry should be considered first.

Every perfect hand and foot consist of five members, namely the Angushtha (thumb), the Tarjani (forefinger), the Madhyama (middle-finger), the Anamika (ring-finger), and the Kanishthika (little finger).

• This section describes the lifeline and karma-line. However, these lines are contradictory to the palmistry followed today in India and around.

This section describes and warns the readers that there are severe consequences of immoral relationships. It is recommended to adhere to holy and social guidelines.

There are seven kinds of troubles which result from having intercourse with the wife of another man. This section narrates stories from various scriptures to place an emphasis on acceptable social behavior. This section describes various issues and troubles arising from immoral relationships.

• Adultery shortens or lessens the period of life.
• Body becomes spiritless and vigourless;
• The world derides and reproaches the lover.
• Despises himself.
• Wealth greatly decreases; in thought how to woo and win the woman in question.
• Suffers much in this world, to come.

Prohibited relationships: The author of this book strongly warns and commands his readers to avoid thinking of sexual relations with following types of women as deadly sins.

• Wife of Guru/Brahman, instructor, teacher, King/Prince, student, disciple
• Wife of a friend or a relative, own family.
• Virgin without marrying her or an older woman than man.
• Widow, Woman living chastely or virtuously with her husband.
• Wife of our foe/enemy.
• Woman afflicted with any serious complaint or sickness or a mad woman.
• Woman who has been defiled, or sinful.

The following are the places where woman should not be enjoyed. These more appear from religious faith such as places of worship, in front of elderly/guru/powerful men, avoiding public places, roads, highways, near river, in castle, in prison, forest, in relatives/someone else house, cremation ground. Etc.

By day, unless their class and temperament require coition during the light hours. during or at the Sankranti-parvani, that is to say, when the sun or planet passes from one side of the zodiac to another. During the Sharad, or cold season, (October to November.). During the Grishma, or hot season1 (June to July). In the Amavasya (the last, the thirtieth, or the new moon day of the Hindu month), unless the Love-shastra specify the contrary. During the periods when the man's body suffers from fever. During the time of "Vrata," any self-imposed religious observance, with obligation to carry it out. In the evening time, and, when wearied with wayfarer. The consequences of congress at such epochs are as disastrous as if the act took place in prohibited spot.

Choose the largest, and finest, and the airiest room in the house, purify it thoroughly with whitewash, and decorate its spacious and beautiful walls with pictures and other objects upon which the eye may dwell with delight. Place musical instruments, especially the pipe and the lute; with refreshments, as cocoanut, betel-leaf, and milk, useful for retaining and restoring vigour; bottles of rose water and various essences, fans and chauris for cooling the air, and books containing amorous songs, and gladdening the glance with illustrations of love-postures.

Splendid Divalgiri, or wall lights, should gleam around the hall, reflected by hundred mirrors, whilst both man and woman should contend against any reserve, or false shame, giving themselves up in complete nakedness to unrestrained voluptuousness, upon high and handsome bedstead, raised on tall legs, furnished with many pillows, and covered by rich chatra, or canopy the sheets being besprinkled with flowers and the coverlet scented by burning luscious incense, such as aloes and other fragrant woods. In such place, let the man, ascending the throne of love, enjoy the woman in ease and comfort, gratifying his and her every wish and every whim.

• When he/she is in state of Dhyasa (desxdenum) at loss to do anything except to see particular woman/man
• When he/she finds his/her mind wandering, as if he/she were about to lose his/her senses.
• When he/she is ever losing himself/herself
• When he/she passes restless nights without the refreshment of sleep.
• When his/her looks become haggard, and his/her body emaciated.
• When he/she feels himself/herself growing shameless and departing from all sense of decency and decorum
• When his/her riches take to themselves wings and fly.
• When the state of mental intoxication verges upon madness.
• When fainting fits come on and
• When he/she finds himself/herself at the door of death.

This section narrates the stories of Pururavas and Urvashi, Ravana etc. and recommends that when man has allowed himself to be carried away captive of desire, he must consult physician, and the books of medicine which treat upon the subject.

This section describes the use of astrology for matchmaking of the bride and bridegroom; for a very long sustainable, happy, and joyful marriage. The effect resulting from the consonance and dissonance, amity, and hospitality, between the stars (and destinies) of couple proposed to be bride and bridegroom shall be understood.

Having ascertained that the houses (kula), the family names (gotra), and the individual dispositions (Svabhava), of the postulants are free from inherent blemish. Their Gunas (qualities or requisites) must be determined from the zodiacal signs and the asterisms presiding over their birth. The Gunas, number in total thirty-six, of which at least nineteen are requisite for prosperous match and thence upwards, the fruit resulting from their influence is proportioned to their number.

When the zodiacal sign of a person's birth-time and place is known, then the presiding planet, the vashyas / genus (or nature) and the caste (in theory not in practice) by zodiacal characteristics are known.

The Planet Lords – In Indian astrology, for each zodiac sign, there is a lord defined and the person born under the sign exhibits the characteristics associated with the planet.

• Vashya: Vashya / genus exhibits the instinct of animal which may be present in the person. It defines the power-equation between the individuals.
• Varna / Caste: In horoscope, astrological structure, varna/caste defines the ego aspect of the individual.

This section describes the group and class to which a person belongs when the asterism (Nakshatra, or lunar mansion) of his/her birth-time is known, together with his/her Nadi, or hour of twenty-four minutes. The twenty-seven asterisms are classed under three heads of gods of men and of demons (Rakshasas), and the asterism determines to which the querent belongs. Moreover, each asterism is divided into four quarters, and of these nine make one zodiacal sign. The name-letter used in that quarter stands for that quarter.

• Nakshtras: defines the Tattva (Akasha – Sky, Vayu – Air, Tejas – Fire, Apas – Water, Prithvi - Earth) and the behavior.
• Yoni / Class: this defines the sexual characteristics of an individual based on the animal yoni.
• Gana / Group: this defines the temperament class of the individual.
• Nadi: defines the health, genetical aspects of the individual. Adi Nadi describes the soul is under influence of Vaata (Air), Madhya Nadi describes the soul is under Pitta (Bile) while Antya Nadi describes the soul under the influence of Kapha (phlegmatic).

The astrological method of Guna Milan follows an Ashta-Kuta i.e. eight heads forming total 36 Guna, these are as:

 

• Varna / Caste Koota: This represents the spiritual compatibility of the bride and bridegroom. It exhibits the ego level and personalities of both. It holds one (1) Guna.
• Vashya Koota: The Vashya indicates our physical behaviors or physical comfortability. This holds a total of two Guna.
• Tara / Nakshatra Koota: Tara or Dina Koota indicates the wellbeing and longevity of the prospective couple. Its compatibility ensures that the couple shall remain disease-free and have a long life thereby will be able to enjoy the comforts of a happy conjugal life. It holds 3 Guna.
• Yoni Koota: Yoni Koota measures the intimacy levels, sexual compatibility, and mutual love of the prospective couple. It matches the sensuous nature and characteristics of both. It holds 4 Guna.
• Graha Maitri / Planetary Friendship: This reflects the mental compatibility, affection, and natural friendship between the partners. It denotes how inimical the bride and bridegroom are to each other. This has a total of five Guna.
• Gana Koota: Gana indicates the mutual behaviors, mental compatibility, and temperaments of the prospective bride and bridegroom. This is a vital factor that impacts on the compatibility levels of the Partners. This has a total of six Guna.
• Bhakoota: This represents the emotional compatibility of the couple. It shows the relative influence of one partner on the other and their capability of realizing mutual understanding and mental acceptance. It describes the cooperation between couples.
• Nadi Koota: Nadi measures the comparative levels of Vata, Pitta, and Kapha between the couple. This shows the impact upon progeny and child-birth issues; it also addresses the health matters and metabolism of the partners. he Nadi matching has allotted 8 points and is associated with child-birth.

Following are the rules, and exceptions associated with the Ashta-Koota matchmaking.

When bridegroom is of a Superior or same varna than the bride, 1 Guna is allotted. The Varna superiority is as follows:

• Brahman (Studious)
• Kshtriya (Firesome)
• Vaishya (Collaborator)
• Shudra (Hardworking)

- this has nothing to do with the cast based classification of the society.

If the bride and bridegroom belong to the same group the full two Guna are allotted. Where bride's Vashya is controllable to bridegroom's Vashya, one point is given. Where bride's vashya is Bhakshya (eatable) to bridegroom's vashya, 1⁄2 point is given. For example, human or Dwipad signs can control all other signs except Leo, and for them Jalachar signs are Bhakshya (eatable). Refer below table:

The Tara matching is done by counting the Nakshatras from each other.

1. Count from bridegroom's Nakshatra to bride's Nakshatra and divide it by 9, if the remainder is 3, 5 or 7 then Tara is malefic, otherwise benefic. 1 1⁄2 point is given for benefic Tara and nil point for malefic Tara.
2. Similarly count from bride's Nakshatra to bridegroom's Nakshatra and divide it by 9, find out the remainder. If it is 3, 5 or 7 no point is given otherwise 1 1⁄2 point is given.
3. If on both counting, a beneficial Tara is obtained, full 3 points are given. For one benefic Tara 1 1⁄2 point is given and for both malefic Tara, no point is given.

There are 14 yonis based upon 27 Nakshatras. There is an extra nakshtra not counted in general; its name is Abhijit. The translator didn't highlight this aspect. Two Nakshatra represent one Yoni. Yonis of bride and bridegroom should not be inimical to each other. Refer below table:

This is very important because if the Moon rashis and the rashi lords are same or they are friends then there are good chances for a successful marriage between two unknown persons. Table for Natural Friendship of Planets:

The three Gana are important for the match. A zero Guna for Gana Koota is not considered suitable for marriage. The Deva Gana represents Satvta; Manushya Gana represents Rajas and Rakshasha Gana represents Tamas guna. Following table describes the Guna for Gana Koota:

In Bhakoota matching, Guna are allocated based on the zodiac sign of bride and bridegroom. Bhakoota has 0 and maximum 7 Guna. A high Bhakoota Guna indicates a good match and the helps the couple avoid health, financial, conception related problems.

Nadi is very essential for the Ashta-Koota or Guna-Melan. Nadi defines the health aspect and the procreation by the couple. The basis of marriage is procreation. Hence, any dosha or non-recommended matches are strictly prohibited. The Nadi Koota has eight (8) Guna. If bride & bridegroom nadis are different, then full eight Guna are allotted else none. The astrology doesn't recommend marriage with same nadis other than prescribed exceptions. Following are the types of Nadis doshas:

• Aadi Nadi Dosh: If the couple confronts this Dosha, they shall confront divorce and arguments. There are even possibilities that people might see issues related to children.
• Madhya Nadi Dosh: With this Dosh, the couple would face mishappenings and divorce. Also, their kid might inherit health issues and make his/her childhood full of ailments.
• Antya Nadi Dosh: Having this Dosha might lead to the death of a partner. Marital life would be cold, and there shall be early age health issues too.

Exceptions in the Nadi Dosha: following are the exceptions with the nadi-dosha:

• It is pretty evident that people shall possess the same Nadi. Thus, there are some exceptions that come with the Nadi Dosha in Kundli matching:
• When both the partners possess the same Rashis, but their Nakshatras are different, the Nadi Dosh gets nullified.
• Moreover, if both the partners have the same Nakshatra but their Rashi is different, Nadi dosh gets canceled.
• There are some pairs that act as an exception from the Nadi Dosha:
• If a male and female have the following pairs of Nakshatra, their Dosha gets canceled:

1. Rohini and Purva Bhadrapada
2. Magha and Rohini
3. Punarvasu and Ashwini
4. Uttara Ashadha and Swati

This section describes how to prepare the metals for Rasayana or Medicinal purposes. This covers overall six recipes.

• First Recipe: Antidote therapy for disease caused by QuickSilver = Take sixty-four Tolas (each three drachms) of the juice of betel-plant (piper betel) mix with equal quantities of the juice of Bhringaraja (eclipta prostrata), juice of the Tulsi (ocymum basilicum=herb basil) and goat's milk; and rub the mixture into all parts of the body for two days, each day two pahars (six hours) followed by cold bath.
• Second Recipe: Preparing Mercury Bhasma - Take of purified quicksilver and sulphur equal parts, and levigate with the sap of the Banyan-tree (ficusindica) place the preparation in an earthern pot over slow fire and stir with stick of the Banyan-tree for whole day. If two Gunjas (0.25 grams) of this medicine be eaten at early morning in betel leaf digestion is improved and the powers of copulation are increased.
• Third Recipe: preparing Hemagarbha, the Elixir Vitae of Gold - Take three parts of purified quicksilver; one part and half of sulphur one part of gold two parts of the ashes (metallic oxide) of copper and calx of pearls and coral, each one-tenth of part. Levigate in mortar for seven days with the juice of the Kumari (aloe per foliate,) make into ball, cover well with piece of cotton cloth and place in an earthen vessel, containing little sulphur: the mouth must be well closed, leaving for the escape of smoke small hole which must be kept open with needle if necessary. Set the vessel over Valuka-yantra (bain marie, or sand-bath) under which slow fire is kindled. After about half Ghataka (= 12 minutes) the fire must be diminished and allowed to extinguish. Remove the ball and use it as the doctor directs.
• Fourth Recipe: Reducing Harital to ashes -Take Haital (Sansk, hartalaka, sulphuret of arsenic, yellow orpiment) to ashes, or metallic oxide. Levigate yellow orpiment and knead it with the juice of the plant Nagar-juni (a Cyperus-grass.) Levigate again with the juice of the Pinpalli (piper longum) and the Piper betel for two days. Make balls of the preparation dry in shade then set in earthen vessel in bain marie. hot fire must be kept up till the orpiment is thoroughly "cooked," and allow the fire to diminish and extinguish. Remove the balls from the vessel and use in every disease.
• Fifth Recipe: absorbing all other metals by purified mercury- Thoroughly levigate quicksilver with the juice of the "seven minor poisons," viz., Arka (Calotropis gigantea) Sehunda (Euphorbia), Dhatura (Stramonium, white thorn-apple), Langali (Jussioea repens), Karavira (olean der or Soma1) and opium. By this means mercury loses its wings and cannot fly, while it gets mouth and eats up every metal with speed
• Sixth Recipe: Sovereign Remedy against All Diseases and Death - Take Abhraka (tale) and levigate with the milky sap of the Arka for the space of day. Then wrap up the preparation in Arka-leaves and boil in heap of Gobar (cow dung) cakes about two feet thick. Repeat this boiling with fresh leaves for seven times, then infuse the preparation three times in decoction of Parambi Marathi, the fibrous roots of the Banyan-tree. In this way the mineral is "killed;" its impurities are removed and it becomes nishchandra talc. Boil equal parts of this and Ghi (clarified butter) in an iron vessel till the butter is absorbed, and it is ready for use it cures every complaint, including old age and death.

- These recipes may sound interesting and tempting however may be lethal and deadly. One should exercise caution.

• Text of the Burton translation of the Ananga Ranga
• Burton's translation of the Ananga Ranga in pdf format   This article incorporates text from this source, which is in the public domain.