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in need. I shall, therefore, obtain her vast riches in
this way without any difficulty.
(_h_). This woman loves me ardently, and knows all my weak points,
if therefore, I am unwilling to be united with her, she
will make my faults public, and thus tarnish my character
and reputation. Or she will bring some gross accusation
against me, of which it may be hard to clear myself, and I
shall be ruined. Or perhaps she will detach from me her
husband, who is powerful, and yet under her control, and
will unite him to my enemy, or will herself join the latter.
(_i_). The husband of this woman has violated the chastity of my
wives, I shall therefore return that injury by seducing
(_j_). By the help of this woman I shall kill an enemy of the king,
who has taken shelter with her, and whom I am ordered by
the king to destroy.
(_k_). The woman whom I love is under the control of this woman. I
shall, through the influence of the latter, be able to get
at the former.
(_l_). This woman will bring to me a maid, who possesses wealth and
beauty, but who is hard to get at, and under the control
Or, lastly, thus:--
(_m_). My enemy is a friend of this woman's husband, I shall
therefore cause her to join him, and will thus create an
enmity between her husband and him.
For these and similar other reasons the wives of other men may be
resorted to, but it must be distinctly understood that is only allowed
for special reasons, and not for mere carnal desire.
Charayana thinks that under these circumstances there is also a fifth
kind of Nayika, viz., a woman who is kept by a minister, and who repairs
to him occasionally; or a widow who accomplishes the purpose of a man
with the person to whom she resorts.
Suvarnanabha adds that a woman who passes the life of an ascetic and in
the condition of a widow may be considered as a sixth kind of Nayika.
Ghotakamukha says that the daughter of a public woman, and a female
servant, who are still virgins, form a seventh kind of Nayika.
Gonardiya puts forth his doctrine that any woman born of good family,
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