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In the second adhyaya, Vatsyayana mentions a courtesan who lives like a wife. He directs her that she should 19. astamaparo labho bhattadhipanandi senatanayena | sivadevya upacarah kriyate yastena paryaptam || kuttani . 538. 20. pasyedam dhavalagrham pasupatacarya bhavasudhdaina | karitaganaigadecya vibhusanam pattanasya sakalasya || kuttani . 539. 21. apanikaryasya kuto raja labhate caturthamapi bhagam | hattapatiramasenaprasadato narmada yamupabhumkte || kuttani 540. 22. pumstvakhyapanakamo na stri na pumankila prabhusvami | anubadhnannupahasitastvaya jade svarthamanapeksya | kuttani 541. 23. History of Sanskrit Litterature, Oxford University Press, Amman house, London, P. 237.

35% have a mother dependent on her, one who should be represented as very harsh and who looks upon money as her chief object in life. In the event of there being no mother, then an old and confidential nurse should play 24 the same role. According to this rule Sudraka mentions an old lady as the mother of Vasantasena. 25 Dandi refers to the mother of Kamamanjarl who wants to drag her daughter to the prostitution which is their hereditary business. Damodaragupta pictures the mother of Malati and Manjari 27 26 who were harlots. Further he shows that she is cruel. Sundarasena blames the mother of Haralata before his friend Gunapalita thus- "O good friend, my beloved is friendly with me but her mother is like a demon. It is not possible for a man to gain her confidence, though 28 he tries for hundred years. The mother of a prostitute 24. matari ca krurasilayamarthaparayam cayatta myat tadabhave matrkayam | ka . su . 6.2.3. 25. adhikaranaka aye tvam vasantasenayah mata | - vrdhda atha kim | - 26. tasyastu janani - mrccha . 9. pr . 319-320. abhasata | dasa . 1. pr .65. 27. matra te gurujaghane sadaramavataranadikam krtva | abhinandaniya ebhirvacanavisesaih prayatnena || kutani . 142. atha mamjarya janani nijapaksa samarthana krtotsaha | aksiptumacacakse nrpasutasacivasitam vacam || kuttani . 862. 28. snehapara mayi kaili, kalahamsaka, kintu rati tasyah | mata tatmikartum varsasatenapi sakyate papa || kuttani . 345.

is always interested in money. Such type of a mother is depicted by Damodaragupta. Malati addresses her own mother thus - "0 bad mother, take all these ornaments. What is the use of those articles? I am adorned by the love of Gunanidhi 29 Here the poet has described the mother of Malati as a greedy woman according to the words of Kamasutra. 355 30 The Kamasutra further directs that the mother or nurse should appear to be displeased with the lover and forcibly take her away from him. Hence the mother of Malati blames her daughter's present lover and brings passionate people who are ready to sacrifice their all property. In the Dasakumaracarita, the mother of 31 Kamamanjari states the duties of the mother of a harlot thus. 29. idamaste'lamka ranam durjanani grhana kim mamaitena | tenaiva bhusita ham gunanidhina bhattaputrena || kuttani . 555. 30. sa sam ta gamyena natipriyeta prasaddaya ca duhitaramanayet | ka . su . 6.2 -4. 31. Supra F.n. 10-22 of this chapter. 325 raktasya duhitraikacarinivratanusthapanam nityanaimittika pritidayaka tatha hrta sistanam gamyadhanana citrairupayairapaharanam, adadata lubdhaprayena ca vigrhyasanam amsarasya � vaksamtaksnailakopako nirduhitanirodhanaivridotpadanairanyabhiyoge- rakhamanascapavahanam, arthaderanarthapratidhatibhiscaninyaribhyairanu- 32 badhdarthanarthasamsaya vicarya bhayobhuyah samyojanamiti | dasa . 2. pr .67, 68.

356 To make the daughter observe the vow of chastity towards the one who is attached to her, to appropriate by various aftifices what remains of the wealth of lovers after it has been expended by daily and occasional love gifts: to reject one who, though almost seduced, does not give anything, by picking a quarrel with him;... to get rid of one who is without money by means of sarcastic remarks, by reviling him in public, by keeping her daughter off from him, and thus making him ashamed, or by accepting another lover for her and by insults; and often to unite her with rich persons, capable of giving much money, who are able to remove all difficulties and who are unobjectionable, after duly considering all doubts about the advantages and disadvantages. These words of Dandin clearly show that they are depending on the aphorisms of love. The ideas of Vatsyayana are dealt with in detail in this speech. The Kamasutra directs a dourtesan who acts like a wife thus- "She should look at her lover with apparent anxiety when he is wrapt in thought; she should show neither complete shamelessness nor excessive bashfulness when he meets her or sees her standing on the terrace of her house; she should hate his enemies; she snould love those who are dear to him; she should like what he

{ likes; she should be happy when he is happy, dejected when he is dejected. She should be curious to find out if he is attached to another girl; she should feign a fit of temper and suspiciously tell him that the nail and the teeth marks which she has herself made on his 33 body are inflicted by another woman. 357 Influence of these sutras is seen in literature. Sudraka expresses the same idea as follows- "These women (harlots) laugh and weep too for money; they make a man confide in them, but themselves never trust him. Therefore, a man of high birth and good character should avoid courtesans like flowers in the cremation ground. "34 The ideas 33. preksanamanyamanaska sya rajamarge ca prasadasthayah, tatra viditaya vridasadayanasah, tat dveseye dvesyata, tatpriye priyata tadramye ratih, tamanuharsasoki, strisu jijnasa, kopascadirghah svakrtesvapi nakhadasanacinhesvanyasanka | ka . su . 6.2.10. 34. etahasanti ca rudanti ca vittaheto- visvasayanti purusam na tu visvasanti | tasmannarena kulasila samanvitena vaisyah smasanasumana iva varjaniyah || mrccha . 4. 1 40

in the first two sentences are taken from the Kamasutra. Visnusarman narrates the same with a little change. He says that women should be avoided like pots in the cremation ground. Further he says "They laugh with a laughing person, weep with a weeping man. They win over even an undesirable person by sweet words, according to the situation." The fable story writer Visnusarman has .36 taken the views of Vatsyayana, when he depicts the nature of women. 358 Vatsyayana has narrated that a harlot should express her suspicion about the true love of her lover. Therefore Malati in the Kuttanimata exhibits her mistrust thus before her lover - "O lustful one, today, you talking secretly in the ear of the foster mother of Sankarasena, were seen by me through the windown. I will not object, 37 if you speak a little to Malati, who is my friend. But I suspect because you are looking intently towards her 35. naryah smasana-yatika hava varjaniya || pamca . 2203. 36. santam prahasantyeta dantam prarudantyapi | apriyam priyavapayaisca grnhanti kalayogatah || pamca . 2.165. 37. avalokito'ti lampata kimapi vadan karnasannidhau nikrtam | samkarasenadhatrya adya maya jalamargena || kuttani . 520-

359 for a long time. 38 Why have you given the betel leaves to Kamaladevi who did not come to see you and who did not ask for it? Tell me why you invited her? 39 Why you saw with curiosity the arms, the armpits and the breasts of Kundamala which were visible due to pulling her upper 40 garment? All these words of Damodaragupta are influenced by the above phorism of Vatsyayana. 41 The Kamasutra further instructs a courtesan thusShe should show sympathy when her lover suffers from misfortune; she should express her desire to accompany him if he happens to leave the country. Therefore Sudraka's Vasantasena, having seen the poverty of Carudatta, sympathises and exclaims thus- "O divine fate, you do indeed sport with the fortunes of men, resembling the 38. malatya saha kincidabhidadhasi sakhi mameti na virodhah | yattu ciram snigdhadrsa pasyati tam tatra me sahaka || kuttani . 521. 39. tvamagata na viksitamanubadhya na yacitah prayatnena | ahuya vada kimartham tambulam grahita kamaladevi || kuttani . 522. 40. kancukamapakarsantyah prakatibhavadamsaka sakuca parsvam | sabhinivesam drstam bhavata kim kundamalayah || kuttani . 523. 41. tadyuktasca vilapah tena saha desameksam rocayeda x •••� | ka . su . 6. 2. 19. - **** 1

drops of water fallen on lotus-leaves."42 360 The Kamasutra instructs that the courtesan should venerate her lover's family, his disposition, skill, learning, caste, complexion, native country, friends, 43 good qualities, age and his sweet temper. According to this sutra Vasantasena shows respect to the good qualities of Carudatta directly and indirectly. When she wants to deposit her ornaments, she says "Deposits are entrusted 1.45 to persons and not to houses. "44 This expression of Vasantasena clearly shows that she has liked the good qualities of Carudatta. Hence she utters- "It is merit indeed that is the cause of love and not force. she lauds him as a mango tree, before sakara who is like a Palasa tree and proclaims- "An effort should be made to serve a man of (good) family and (virtuous) character, " Further 42. bhagavankrtanta puskarapatrapatitajalabindusadrsaih kridati tvam purusabhagadheyaih | mrccha . 6.218. 43. kulasilasilpa jati vidya varna vitta desa mitragunavayo madhurya puja | ka . sa. 6.2-31. 44. purusesu nyasah niksipyante na punargehesu | punargehesu | mrccha . 1. pr .62. 45. gunah khalvanuragasya karanam na punarbalatkarah | mrccha . 1. pr . 38.

381 even though he may be in reduced circumstances. For love for a worthy personage constitutes the glory of courtesans. Vatsyayana advises a harlot who lives like a wife in this way- She should express her desire to die by taking poison, by starving herself to death, by stabbing herself, when her mother forces her to unite with another man. 47 When the mother of Vasantasena informs her daughter to unite with Sakara, the king's brother-in-law, through a maid-servant, Vasantasena replies thus- "If you wish that I should live, I should never again be asked to #48 do such a thing by the mother. Here the young harlot Vasantasena, threatens her mother according to the advice of C Vatsyayana. Thus Sudraka has depicted the character of Vasantasena according to the description of 46. yatnena sevitavyah purusah kulasilavan daridro'pi | | sobha hi panyastrinam sadrsa-jana-samasrayah kamah || mrccha . 8.33. 47. balatkarena ca yadyanyatra tatha niyate tada visamanasanam sastram rajjum va kamayaita | ka . su . 6.2.38. 48. yadi mam jivantimicchasi tadevam na pumnaraham matra jnapayitavya | muccha . 4. pu . 134. f

Vatsyayana's Kantanuvrtta-vesya. Though a courtesan by profession, she acts like a Kulastri. The dramatist Sudraka has made the maximum use of this adhyaya in describing the character of Vasantasena, who is the heroine of his drama.