If a man is unable to satisfy a Hastini, or elephant woman, he should have recourse to various means to excite her passion. At the commencement he should rub her yoni with his hand or fingers, and not begin to have intercourse with her until she becomes excited or experiences pleasure. This is one way of exciting a woman. Or, he may make use of certain Apadravyas, or things that are put on or around the lingam to supplement its length or its thickness, so as to fit it to the yoni.
In the opinion of Babhravya, these Apadravyas should be made of gold, silver, copper, iron, ivory, buffalo’s horn, various kinds of woods, tin or lead, and should be soft, cool, provocative of sexual vigour, and well fitted to serve the intended purpose. Vasysyana, however, says that they may be made according to the natural like of each individual.
The following are the different kind of Apadravyas: the ‘armlet’ (Valaya) should be of the same size as the lingam, and should have its outer surface made rough with globules; the ‘couple’ (Sanghati) is formed of two armlets; the ‘bracelet’ (Chudaka) is made by joining three or more armlets, until they come up to the required length of the lingam; the ‘single bracelet’ is formed by wrapping a single wire around the lingam, according to its dimensions; the Kantukas or Jalaka is a tube open at both ends, outwardly rough and studded with soft globules, and made to fit the side of the yoni, and tied to the waist.
When such a thing cannot be obtained, then a tube made of the wood apple, or tubular stalk of the bottle gourd, or a reed made soft with oil and extracts of plants, and tied to the waist with strings may be made use of, as also a row of soft pieces of wood tied together.
The above are the things that can be used in connection with or in the place of the lingam.
There are also some verses in conclusion: ‘He who is acquainted with the true principles of this science of love pays regard to Dharma, Artha, Kama, and to his own experiences, as well as to the teachings of others, and does not act simply on the dictates of his own desire. As for the errors in the science which I have mentioned in this work, on my own authority as an author, I have, immediately after mentioning them, carefully censured and prohibited them.’
‘An act is never looked upon with indulgence for the simple reason that it is authorized by the science, because it ought to be remembered that it is the intention of the science, that the rules which it contains should only be acted upon in particular cases.
After reading and considering the works of Babhravya and other ancient authors, and thinking over the meaning of the rules given by them, the Kama Sutra was composed, according to the precepts of the Holy Writ, for the benefit of the world, by Vatsyayana, while leading the life of a religious student, and wholly engaged in the contemplation of the Deity.’
‘This work is not intended to be used merely as an instrument for satisfying our desires. A person acquainted with the true principles of this science, and who preserves his Dharma, Artha, and Kama, and has regard for the practices of the people, is sure to obtain the mastery over his senses.’
‘In short, an intelligent and prudent person, attending to Dharma and Artha and attending to Kama also, without becoming the slave of his passions, obtains success in everything that he may undertake.’
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