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Or thus:
By being united with this woman, I shall kill her husband, and so obtain his vast
riches which I covet.
Or thus:
The union of this woman with me is not attended with any danger, and will bring me
wealth, of which, on account of my poverty and inability to support myself, I am
very much in need. I shall therefore obtain her vast riches in this way without any
difficulty.
Or thus:
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.
Or thus:
The husband of this woman has violated the chastity of my wives, I shall therefore
return that injury by seducing his wives.
Or thus:
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.
Or thus:
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.
Or thus:
This woman will bring to me a maid, who possesses wealth and beauty, but who is
hard to get at, and under the control of another.
Or lastly thus:
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, or who repairs to him occasionally; or a widow who accomplishes the
purpose of a man with the person to whom she resorts.
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