CHAPITRE III - Cases or Kama is allowed or forbidden

Kama, when it is practised in the marriage contracted according to rules drawn by Manou, between persons of the same caste, gives a justifiable offspring and a general consideration.

He ( It ? ) is defended ( forbidden ? ) with women of superior caste either the same caste, but having already belonged to the others.

Kama is neither ordered nor defended ( forbidden ? ) with women, of castes lower or deprived of their caste, with the courtesans and with the divorced women.

With all these women, the practice of Kama has no other purpose than the pleasure.

We call Nayikas the women with whom we can unite without sin; some people are the girls who depend on nobody, the courtesans and the women who were twice married (N 1 Appendix).

Vatsyayana connects with these three categories the widows, the girls of the courtesans, the handmaids who are still virgin, and even every woman of caste who exceeded the age of puberty, without getting married.

Ganikapati thinks that there are circumstances or particular considerations which authorize the connection with the women of the others. For example, we can be made, as the case may be, the following reasonings;

- This woman wants to give himself to me, and already was engaged ( surrendered ? ) in many of the others previously; whatever she ( it ? ) is of a superior caste, she ( it ? ) is in the traffic as a courtesan; I may thus unite with her without sinning.

- This woman exercises a big empire over her husband who is a powerful man and a friend of my enemy. By becoming his ( her ? ) lover, I shall deprive to my enemy the support of her husband.

- I have an enemy who can damage me a lot; if his wife becomes my mistress ( teacher ? ), she ( it ? ) will change her ( its ? ) hostile capacities my respect.

- By means of such woman, if I am his ( her ? ) lover, I shall assure ( insure ? ) the triumph of my friend or the ruin of my enemy, or the success of some other very difficult company.

- By uniting me to such woman, I can kill her husband and appropriate his possessions.

- I am without resources and without means to acquire it, the union with such woman will get for me the wealth without making me be in danger.

- Such woman loves me ardently and knows all my secrets, all my weaknesses and, because of it, can damage me infinitely, if I am not his ( her ? ) lover.

- A husband seduced my wife, I have to pay him ( it ? ) of return (punishment ( effort ? ) of the talion).

- Become the lover of such woman, I shall kill an enemy of king, banned by this one and to which she ( it ? ) gave asylum.

- I love a woman placed under the supervision of the other one; by this one I shall manage to possess the one that I like ( love ? ).

- It is by this woman only that I may marry a rich and beautiful girl whom I look for; if I become his ( her ? ) lover, she ( it ? ) will make me reach ( affect ? ) my purpose.

For these motives and the other fellow men, it is allowed to have reports ( connections ? ) with married women; but he ( it ? ) is naturally that it is only in a particular purpose, and never with the aim of the only pleasure, otherwise there would be fault and sin [ 21 ].

[ Note 21: it is hardly necessary need to point out that this morality is admitted ( supposed ? ) only by brahmanes; we find track nowhere else that in their papers, whatever was able to be the subtlety of the casuists.]

The school of Babhravya professes that it is allowed to enjoy every woman who had five lovers; but Ganakipoutra thinks that, even in that case, he has to have exceptions for the women of a relative ( parent ? ), a learned brahmane and said king Vatsyayana there as few women resist to an assisted well man (N 2, Appendix).

It is forbidden to unite to the women enumerated below:

Lepers, whimsical, thrown back ( rejected ? ) by the caste, not knowing how to keep ( guard ? ) the secrets, expressing publicly their carnal desire, (N 3, Appendix), reached ( affected ? ) by albinisme (they are impure), and those whose skin, of an intense black, has stench.

Friendly women [ 22 ], Women of the relationship (N 4, Appendix); women ascètes with whom the sexual intercourse is forbidden.

[ Note 22: this respect for the friends whose list is rather long as well as that of their qualities, honors the Hindus. We do not find this praiseworthy scruple in the same degree in Europe where a lot of people finds hard to believe in a platonic friendship between persons of different sexes.]

Friendly women are considered with whom the sexual intercourse is forbidden:

Those with whom we played in the dust (friends of childhood), to whom we are bound ( connected ? ) by obligation for returned services.

Those who have our tastes and our humor.

Those who were our partners of studies.

Those who know our secrets and our defects as we know theirs.

Our foster sisters and the girls raised ( brought up ? ) with us; the hereditary friends, that is belonging to families united by a hereditary friendship.

These friends have to possess the following qualities: the sincerity, the constancy, the dedication, the firmness, the exemption of greed, the incorruptibility, a tried and tested allegiance to keep ( guard ? ) our secrets.