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Only compare fuel consumption and CO 2 figures with other cars tested to the same technical standard. Ownership of the vehicle remains with the finance company and the vehicle must be handed back at the end of the term. Subject to status. The offer above is available from participating Authorised Suzuki Dealers only. The offer cannot be used in conjunction with any other offer unless otherwise stated. This offer is available from 1st January to 31st March Return conditions apply.
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Her Kama-salila has the pleasant perfume of the lotus-flower. The Vadava or Ashvini numbers nine fingers depth. Her body is delicate; her arms are thick from the shoulders downwards; her breasts and hips are broad and fleshy, and her umbilical region is high-raised, but without protuberant stomach. Her hands and feet are red like flowers, and well-proportioned. Her head slopes forwards and is covered with long and straight hair; her forehead is retreating; her neck is long and much bent; her throat, eyes, and mouth are broad, and her eyes are like the petals of the dark lotus.
She has a graceful walk, and she loves sleep and good living. Though choleric and versatile, she is affectionate to her husband; she does not easily arrive at the venereal spasm, and her Kama-salila is perfumed like the lotus. The Karini has a Yoni twelve fingers in depth. Un clean in her person, she has large breasts; her nose, ears, and throat are long and thick; her cheeks are blown or expanded; her lips are long and bent outwards bordes ; her eyes are fierce and yellow-tinged; her face is broad; her hair is thick and somewhat blackish; her feet, hands, and arms are short and fat; and her teeth are large and sharp as a dog's.
She is noisy when eating; her voice is hard and harsh; she is gluttonous in the extreme, and her joints crack with every movement. Of a wicked and utterly shameless disposition, she never hesitates to commit sin. Excited and disquieted by carnal desires, she is not easily satisfied, and requires congress unusually protracted. Her Kama-salila is very abundant, and it suggests the juice which flows from the elephant's temples. The wise man will bear in mind that all these characteristics are not equally well defined and their proportions can be known only by experience.
Mostly the temperaments are mixed; often we find a combination of two and in some cases even of three. Great study, therefore, is required in judging by the absence or presence of the signs and symptoms, to choose the Chandrakala and other manipulations proper to the several differences, as without such judgment the consequences of congress are not satisfactory. Thus the student is warned that the several distinctions of Padmani, Chitrini, Shankhini and Hastini; of Shasta, Vrishabha, and Ashva, and of Mrigi Harini , Vadava Ashvini , and Karini are seldom found pure, and that it is his duty to learn the proportions in which they combine.
Before proceeding to the various acts of congress, the symptoms Of the orgasm in women must be laid down. As soon as she commences to enjoy pleasure, the eyes are half closed and watery; the body waxes cold; the breath after being hard and jerky, is expired in sobs or sighs; the lower limbs are limply stretched out after a period of rigidity; a rising and outflow of love and affection appear, with kisses and sportive gestures; and, finally, she seems as if about to swoon.
At such time, a distaste for further embraces and blandishments becomes manifest; then the wise know that, the paroxysm having taken place, the woman has enjoyed plenary satisfaction; consequently, they refrain from further congress. 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. Of these, however, four, being unusual, may be neglected, and attention is required only for the five following:.
Samana is when the proportions of both lovers arc alike and equal; hence there is plenary satisfaction to both. Uchha is that excess of proportion in the man which renders congress hard and difficult and therefore does not content the woman. Nichha, meaning literally hollow or low, and metaphorically when the man is deficient in size, gives but little contentment to either lover. The following table divides the congress of the several dimensions into three categories; which are respectively entitled Uttama, the best; Madhyama, the middling; and Kanishtha, the worst.
From an inspection of these tables, it is abundantly evident that the greatest happiness consist in the correspondence of dimensions, and that the discomfort increases with the ratio of difference. And of this fact the reason is palpable. Dimensional Names. In their several proportions they produce a prurience and titillation, wherefrom springs that carnal desire which is caused to cease only by congress. And thus it is that a Linga of small dimensions fails to satisfy. On the other hand, excess of length offends the delicacy of the parts, and produces pain rather than pleasure. But 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.
Each of the foregoing nine forms of congress is subdivided into nine other classes, which will now be noticed. There are three forms of Vissrishti, or the emission of Kama-salila, both in men and women. Again, 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. In order to make this clear, a comparison may be instituted. Hunger, for instance, is felt by all human beings, but it affects them differently. Some must satisfy it at once, without which they are ready to lose their senses; others can endure it for a moderate extent, whilst others suffer from it but little.
The Vegas, or capacities of enjoyment, are:. The woman who possesses Chanda-vega, may be known by her ever seeking carnal enjoyment; she must enjoy it frequently and she will not be satisfied with a single orgasm. If deprived of it, she will appear like one out of her senses. The reverse is she who has Manda-vega, and who seems to find in it so little enjoyment that she always denies herself to her husband. And the owner of Madhyama-vega is the most fortunate, as she is free from either excess.
Again, there are three Kriyas, acts or processes which bring on the orgasm in men and women; these are:. Thus we may observe there are nine several forms of congress, according to the length and depth of the organs. There are also nine, determined by the longer or shorter period required to induce the orgasm and there are nine which arise from the Kriyas or processes which lead to the conclusion.
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 Kanya from birth to the age of eight years, which is the time of Balyavastha, or childhood; and Gauri, after the white goddess Parvati, from that period to her eleventh year; Tarunyavastha when she becomes marriageable: then follow Yavavastha, young-womanhood, and Vreuddhavastha, old-womanhood. And further observe that there are three temperaments of women, as shown by the following characteristics:.
The signs of Kapha lymphatic or phlegmatic diathesis are bright eyes, teeth and nails; the body is well preserved, and the limbs do not lose their youthful form. The Yoni is cool and hard, fleshy, yet delicate; and there is love and regard for the husband. Such is the lymphatic, or the highest temperament.
The next is the Pitta, or bilious diathesis. The woman whose bosom and nates are flaccid and pendant, not orbiculate; whose skin is white, whilst her eyes and nails are red; whose perspiration is sour, and whose Yoni is hot and relaxed; who is well versed in the arts of congress, but who cannot endure it for a long time, and whose temper is alternately and suddenly angry and joyous, such a one is held to be of the Pitta or bilious temperament.
She whose body is dark, hard, and coarse; whose eyes and finger nails are blackish, and whose Yoni, instead of being smooth, is rough as the tongue of a cow; she whose laugh is harsh; whose mind is set on gluttony; who is volatile and loquacious, whilst in congress she can hardly be satisfied, that woman is of the Vata or windy temperament, the worst of all.
Furthermore, women require to be considered in connection with the previous state of their existence; the Satva, or disposition inherited from a former life, and which influences their worldly natures. The Devasatva-stri, who belongs to the Gods, is cheerful and lively, pure-bodied and clean, with perspiration perfumed like the lotus-flower; she is clever, wealthy and industrious, of sweet speech and benevolent, always delighting in good works; her mind is sound as her body,. The Gandharvasarva-stri, who derives a name from the Gandharvas, or heavenly minstrels, is beautiful of shape, patient in mind, delighting in purity; wholly given to perfumes, fragrant substances and flowers, to singing and playing, to rich dress and fair ornaments, to sport and amorous play, especially to the Vilasa, one of the classes of feminine actions which indicate the passion of love.
The Munushyasatva-stri, who belongs essentially to humanity, delights in the pleasures of friendship and hospitality. She is respectable and honest, her mind is free from guile, and she is never wearied of religious actions, vows, and penances. The Pisachasatva-stri, who is concerned with that class of demons, has a short body, very dark and hot, with a forehead ever wrinkled; she is unclean in her person, greedy, fond of flesh and forbidden things, and, however much enjoyed, she is ever eager of congress, like a harlot.
The Nagasatva-stri, or snake-woman, is always in hurry and confusion; her eyes look drowsy; she yawns over and over again, and she sighs with deep-drawn respiration; her mind is forgetful and she lives in doubt and suspicion. The Kakasatva-stri, who retains the characteristics of the crow, ever rolls her eyes about as if in pain; throughout the day she wants food; she is silly, unhappy and unreasonable, spoiling everything that she touches.
The Vanarasatva-stri, or monkey-woman, rubs her eyes throughout the day, grinds and chatters with her teeth, and is very lively, active, and mercurial. Therefore she pleases no one. The Semitic races domesticated the ass, and recognised its admirable qualities; they treated it with due respect, and they were not ashamed of being compared with. The "Equus Caballus" was conquered and utilized by the Caucasians in Central Asia, and they overwhelmed its rival with abuse and contempt, attributing its creation to Vishvakarma, who caricatured the work of the gods. 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 belonged in the former life, and which has coloured their bodies and minds in this state of existence.
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. 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. A woman who eats twice as much as a 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 following are the signs by which the wise know that a woman is amorous: 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 a cause the result of her own warm fancies , and 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 a return in kind. She kisses and hugs young children, especially boys. She smiles with one cheek, loiters in her gait, and unnecessarily stretches herself under some pretence 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 and 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. The following are the eight signs of indifference to be noted in womankind: When worldly passion begins to subside, the wife 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 look happy, she feels pained. If he 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; and finally, she has no respect nor reverence for his family.
When these signs are seen, let it be known that the wife is already weaned from conjugal desires. The following are the principal causes which drive women to deviate from the right way, and to fall into the society of profligates: 1. 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. The following are the fifteen principal causes which make women unhappy: 1. The parsimony of parents and husbands, because the young are naturally generous. Receiving too much respect or reverence when they are lighthearted; also being kept in awe by those with whom they would be familiar, and a 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. Grief and sorrow. Impotence of the husband. Disregard of time and place in the act of love. The following are the twelve periods when women have the greatest desire for congress, and at the same time are most easily satisfied: 1.
When tired by walking and exhausted with bodily exercise. After a long want of intercourse with the husband, such as in the case of the Virahini. When a 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 wantonness or bashfulness. When feeling unusually merry and happy. Maidens enjoyed for the first time.
Throughout the spring season. During thunder, lightning and rain. At such times women are easily subjected to men. And furthermore, learn that there are four kinds of the Priti, or love-tie connecting men and women:. Naisargiki-priti is that natural affection by which husband and wife cleave to each other like the links of an iron chain. It is a friendship amongst the good of both sexes. Vishaya-priti is the fondness born in the woman, and increased by means of gifts, such as sweetmeats and delicacies, flowers, perfumery, and preparations of sandalwood, musk, saffron, and so forth.
It partakes, therefore, of gluttony, sensuality and luxury. Sama-priti is also so far sensual, as it arises from the equally urgent desires of both husband and wife. Abhyasiki-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 practised. At the second act, however, her passions being thoroughly aroused, she finds the orgasm more violent, and then she is thoroughly contented.
This state of things is clean reversed in the case of the man, who approaches. This is the Hindu view: The Moslems hold that the desires of a woman are ten times stronger than those of a man. Both are right in certain exceptions; for instance the male is the stronger in dry climates, the female in the hot, damp and depressing. But the wise do not argue therefrom, that the desires of the woman, as long as she is young and strong, are not at 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. Moreover, in the Yoni there is an artery called Saspanda; which corresponds with that of the Linga, and which, when excited by the presence and energetic action of the latter, causes Kama-salila to flow.
It is inside and towards the navel, and it is attached to certain roughnesses thorns , which are peculiarly liable to induce the paroxysm when subjected to friction. Finally, there is an artery, termed Purna-chandra, which is full of the Kama-salila, and to this the learned men of old attribute the monthly ailment. The "Fons et scaturigo Veneris" of the classics. It need hardly be remarked that the Hindus, like the ancients in Europe, believed the Kama-salila of women to be in every way like that of men; the microscope was required for the detection of the spermatozoa in one sex only.
Furthermore, after dividing women into many different classes, it will be desirable to consider them with reference to the countries in which they dwell. And first of the woman of the Madhya-desha, the country between the Konkan and the Desha proper, whose chief cities are Puna Poona , 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 skilful in, amatory dalliance, she is averse to the tricks of teeth and nails biting and scratching. The Maru Malwa woman 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. The woman of Mathra, Krishna's country, also called Abhira-deshra, the Cow-herds' Land, is fascinated by various forms of kissing. She delights in the closest embraces, and even in attouchments; but she has no tricks of tooth and nail. The woman of Lata-desha Lar or Larice of the Classics , the northern part of the Dakhan Deccan , is delicate and handsome.
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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 induced by gentle insertion, by striking with the hand, and by softly biting her lips. The woman of Andhra-desha Telangana is 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.
The woman of Koshalarashtra-desha Audh or Oude is very clever in the art of congress. She suffers much from prurience and titillation of the Yoni, and she desires lengthened embraces, which satisfy her only when the Linga is of unusual vigour. The woman of Maharashtra the Maratha country and Patalaputa-desha is fond of giving amorous side-glances, of dress and ornaments, of junketting 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 a proficient in the toying of love.
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The woman of Vanga Bengal and Gaura has a body soft and delicate as a 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. The woman of Utkala-desha Orissa 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. The woman of Kamarupa-desha Western Assam has a 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. The Vana-stri, or forest woman of the Bhills and other hill tribes , have stout bodies and healthy constitutions. They delight, whilst concealing their own defects and blemishes, their faults and follies, in exposing those of others. The woman of Gurjara-desha Gujrat, or Guzerat 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. The woman of Sindhu-desha Sind , of Avanti-desha Panjab or Aujein , and of Balhika-desha Bahawalpur , 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. The woman of Tirotpatna or Tira-desha, Tirhoot in Central India has eyes blooming like the flowers of the lake; she loves her husband fondly and her passion is inflamed by a 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.
The woman of Pushpapura, of Madda-desha the north-western part of Hindostan Proper , and of Tailanga-desha Southern India , though a 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. The woman of Dravia-desha the Coromandel country, from Madras to Cape Comorin , of Sauvira, and of Malaya-desha Malayalim 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.
The woman of Kamboj Camboge and Paundradesha is 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 a solid Linga. The women of the Mlenchchhas mixed races, or those not speaking Sanskrit like the Hindus , of Parvata, of Gandhara and of Kashmir Cashmere , 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.
It is only by study and experience of these women in different countries that the wise man learns to classify them according to their several characteristics to discern the Chandrakalas, or preparatory attouchments, which best suit races as well as individuals, and thus to endear himself to womankind. And first the magic "Talaka.
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This is a round sectarian mark, about the size of a wafer, which the Hindu applies to his forehead, after certain rites and prayers. 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 a person of either sex, the result is the subjection of the patient to the adhibitor.
The European reader will hardly believe how extensively this practice is carried out all over the East. No Persian will drink sherbet in the house of his future mother-in-law; and Jewish women, who are especially addicted to these practices, will mix their monthly blood in the philters which they give to men. The man who will levigate the root of the giant Asdepias, the Jatamansi, or spikenard valeriana latamansi , Vekhand, the sweet-smelling grass Nagarmotha cyperus pertenuis or juncifolius , and costus with the blood from a woman's Yoni, and apply it to his forehead, shall ever be successful in the affairs of love, and shall enjoy a long course of happiness.
The man who will take equal parts of Tagar a flowering plant, taberna montana or coronaria asarobacca , of Pimpalimull the root of piper dichotonium , or long pepper , of Mendha-shinghi a plant whose fruit is compared with goat-horns or crab-claws , and of Indian spikenard; mix them together and knead them with honey, to which is added his Kama-salila, or with any of the other five Mala secretions of the body ; that man will find that such a mixture applied to his forehead will enable him to overcome and subdue the women of the world.
Moisten Gorochana in the blood which appears every month, and apply it to the forehead as a "Tilak"; as long as it is there and the man looks upon it, so long shall he be in her power. Take a human skull from the cemetery or burning ground on the eighth day of the moonlit fortnight of the seventh month Ashvini September-October , expose it to fire, and collect the soot upon a plate held over it; let this be drawn over the inner surface of the eye-lids, instead of the usual antimony, and the effect will be to fascinate every one. Nothing in Hindu eyes can be more impure or sacrilegious than such an act as this; the people having, as a rule, the highest reverence for the body from which life has departed.
And the horror of the thing is, of course, the secret of its power. Take wood of the Tad-palm toddy-tree , costus, and Tagar-root, levigate in water, and with the latter moisten a piece of silk stuff; convert this into wicks with Shiras-oil, light them and take the soot formed upon a human skull in a cemetery, when held above the lamp; this is a.
Take Manshil, Naga-keshar, Kala-umbar the fruit of ficus glomerosa and bamboo-sugar, and make a collyrium when the Pushya-asterism falls upon a Sunday; its effect will be greatly to increase the mutual love of husband and wife. If a powder made of the Kang, or white panic p. If a powder, made of Vatalu leaves, of Soma-valli the moon-plant, asclepias acida , or sarcostema viminalis , and of a garland or rosary placed upon a dead body, and mingled with a little of the man's own Kama-salila, be thrown upon a person, the latter will be surely subdued.
If a powder, made with equal quantities of the Satavina-Vrisksha the "seven-flowered tree", astonia scholaris or echites , of the Rudraksha cleocarpus lanceolatus , or Ganitrus, a tree sacred to Shiva , and of the seeds of San Bengal "sun" , be used as before, it will have even a greater effect. This is perhaps the most potent compound for fascinating others. If one of these be given to a woman, she will be subject to a man, and vice versa. The man who, after enjoying his wife, catches some of his own Kama-salila in his left hand, and applies it to her left foot, will find her entirely submissive to his win.
The woman who before congress will touch with her left foot the Linga of her husband, and will make a practice of this, undoubtedly subdues him, and makes him her slave for life. Let a man take of the egesta of the spotted-necked pigeon; rock-salt, and the leaves of the Bassia latifolia in equal parts, powder them, and rub the powder upon his Linga before congress, he will become the woman's master. Let a man levigate together Kasturi common musk, also applied to a kind of camphor and wood of the yellow Tetu-tree; mix them with honey two months old, and apply the substance to his Linga before congress, it will have the same effect.
Pound well together sandal-wood, Kunku red powder prepared from turmeric and alum coloured with lemon-juice and other matters , costus, Krishnaguru black sanders , Suvasika-puspha perfumed flowers? It is now known as Chintamani-Dhupa, the "thought-mastering incense". If a little of this be used according to the ceremonies prescribed, he who employs it will make all the world submissive to him. Pound and mix together equal quantities of cardamom-seeds, Olibanum or gum benzoin , the plant Garur-wel Moon-seed, monispermum glabrum , or cocculus cardifolius , sandal-wood, the flowers of the eared jasmine, and Bengal madder.
This incense is powerful as that above given. THE characteristics of a woman whom we should take to wife, are as follows: She should come from a family of equal rank with that of her husband, a house which is known to be valiant and chaste, wise and learned, prudent and patient, correct and becomingly behaved, and 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 fine person, have brothers and kinsfolk, and be a great proficient in the Kama-shastra, or Science of Love. Such a girl is truly fitted for marriage; and let a sensible man hasten to take her, by performing the ceremonies which are commanded in the Holy Law. This chapter has been left in all its original confusion of subjects; it would be easy to order it otherwise; but then it would lose cachet. And here may be learned the marks whereby beauty and good shape of body are distinguished. The large black bee of Southern Europe, India, etc.
Corresponding with the "bumble bee" of England, but without the yellow markings. All Easterns uphold the doctrine of the Salernitan School. Noscitur a labiis quantum sit virginis antrum: nocitur a naso quanta sit hasta viro. In Europe there is much dispute concerning this canon.
But the big toe represents the thumb which distinguishes the human from the simian hand, and the longer and the better formed the two are, the higher is the organisation. In this matter races greatly differ: compare, for instance, the short thumb of the Anglo-Saxon with the long thumb of the Celt, or the common Englishman with the common Irishman.
So much for the characteristics of the woman. On the other hand, man should be tried, even as gold is tested, in four ways: 1, by the touchstone; 2, by cutting; 3, by heating: and, 4, by hammering. Thus should we take into consideration, learning; 2, disposition; 3, qualities; and 4, action. The first characteristic of a man is courage, with endurance; if he attempt any deed, great or small, he should do it with the spirit of a lion. Second, is prudence: time and place must be determined, and opportunity devised, like the Bak-heron, that stands intently eyeing its prey in the pool below.
The third is early rising, and causing others to do the same. The fourth is hardihood in war. The fifth is a generous distribution and division of food and property amongst family and friends. The sixth is duly attending to the wants of the wife. The seventh is circumspection in love matters. The eighth is secrecy and privacy in the venereal act.
The ninth is patience and perseverance in all the business of life. The tenth is judgment in collecting and in storing up what may be necessary. The eleventh is not to allow wealth and worldly success to engender pride and vanity, magnificence and ostentation. The twelfth is never aspiring to the unattainable.
The thirteenth is contentment with what the man has, if he can get no more. The fourteenth is plainness of diet. The fifteenth is to avoid over-sleep. The sixteenth is to be diligent in the service of employers. The seventeenth is not to fly when attacked by robbers and villains.
The eighteenth is working willingly; for instance, not taking into consideration the sun and shade if the labourer be obliged to carry a parcel. The nineteenth is the patient endurance of trouble. The twentieth is to keep the eye fixed upon a great business; and the twenty-first is to study the means properest for success.
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Now, any person who combines these twenty one qualities is deservedly reputed an excellent man. When choosing a son-in-law, the following characteristics should be aimed at: He must come from a large family, which has never known sin and poverty. He must be young, handsome, wealthy, brave and influential; diligent in business, moderate in enjoying riches, sweet of speech, well versed in discharging his own dudes, known to the world as a mine of virtues, steadfast in mind, and a treasury of mercy, who gives alms and makes charities as far as his means permit.
Such a. And these are the defects and blemishes of a son-in-law: The man who is born in a low family, who is vicious, a libertine, pitiless, and 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; a constant traveller, an absentee, one ever away from his home and residing abroad; a debtor, a beggar, a man who has no friendship with the good, or who, if he have it, breaks into quarrel upon trifling things-such a person the wise will not accept as a son-in-law.
We now proceed to the Samudrika-lakshana or chiromantic signs, good and bad, which affect present and future happiness. The length of a man's and woman's life, and the marks which denote it, must first be treated of, because it is useless to see auspicious details if death may shortly be expected. And first of all the palmistry of the man. Every perfect hand and foot consists of five members, namely the Angushtha thumb , the Tarjani forefinger , the Madhyama middle-finger , the Anamika ring-finger , and the Kanishthika little-finger.
But the man in whose palm an unbroken line runs from the ball or cushion of the little finger to that of the middle finger, should be considered as likely to live for a period of sixty years.