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LIFE IN ANCIENT INDIA fession while in the law-books the prostitute is regarded with disfavour. In the Jätakas we find that the courtesans were not only tolerated but held in certain amount of esteem. According to Kautilya, they enjoyed a privileged position and held the royal umbrella, fan and golden pitcher. Vätsyāyana devotes six chapters to courtesans and divides them into nine classes, the most honourable being those always rewarded by kings and praised by gifted persons."
It seems that ganika was a member of gana or corporation whose charms were the common property of the whole body of men associated together by a common band, economic or political.19
A ganıkā in ancient India was highly respected by the people in gencral. According to Vätsyāyana her mind was cultivated and trained by a thorough education and she was versed in various artistic accomplish
ments.80
The Nāyādhammahalā refers to a rich courtesan of Campā She was versed in the traditional sixtyfour arts, possessed sixtyfour accomplishments of a courtesan, and was well-versed in the science of erotics 81 She was also a linguist, well-versed in dialects, she dressed sumptuously and was an accomplished singer and dancer Her sees were a thousand coins, and such was her renown that she was granted the privilege of carrying umbrella, chowries and fansa and moved in a karniratha as a mark of royal favour. She was also appointed as the head of many thousand courtesans 83
One of the various fine arts and sciences in which the courtesans were versed was that of Varszka.8* It is said that in order to lcarn this art people from distant places approached the courtesans. The Suyagada commentary mentions Dattavaisika," who, being cheated by a certain courtesan, would not show his love towards her The courtesan played various tricks mentioned in Varsika upon him but without any result.86 The courtesans were also expert psychologists and skilled in painting The BỊhatkalpa Bhāsya refers to a courtesan, who had a nice picturegallery in which she had painted the charactcristics of different casts (jātzkamma) and different phases of ars amoris depicting the reconciliation
18 hathūsarilsagara, trans Penzer, Vol I. App IV, p. 138 etc cf Puramatthadi ani the
com on the L düna, p. 28') where a ganih, is called as nugara-souhan 79 Challadai, Studies in Vātsyājana Kāmas üha, p. 199 f. Io the Jain lcgcnd regarding the
origin of ganhas see tasu p 103 Also cf Manu. who associates the gana and the ganika in one verse saying that thc food offered by both were equally to be refused by a Brāhmand (IV. 209), also Vinayarastu of the Mülasarvasuvāda, p 174 where Anuapāli s mentioned as a cominon property of the corporation of Varsāli (gurabhogyā).
Challadar, op cit, 198, also Bharata's Matyasashia, 35, 59-62 81 As described by Vātsvāyana, says the commentator I'oi 64 ways of accosting
man, see Dhammalada A IV, p. 197 8 Cf Arthasastra, p 130
3, p 59, also ct the description of Kämajjhaya in tlic Vilagasuya (2, p 12) 85
A quotation is given in the Süyagada cūrni (p 140) from Vaistha Tarsha is also mentioned in the Lalitauistara (p. 150), ako Michahaliha, I, p. 2, also Bharata's Natyasas
tra, Bombay 1943, Chapter 23. 86 Dattaka is mentioned as an author of Varsha in Daniodara's Kutlinimata, vs. 504 88 4. 1. 24.
