If the mother is unable to get so much out of the man, she should show some of her own things as having been given to the daughter by the bridegroom.
Or, the mother may allow her daughter to be married to the man privately, as if she was ignorant of the whole affair, and then pretending that it has come to her knowledge, she may give her consent to the union.
The daughter, too, should make herself attractive to the sons of wealthy citizens, unknown to her mother, and make them attached to her, and for this purpose should meet them at the time of learning to sing, and in places where music is played, and at the houses of other people, and then request her mother, through a female friend, or servant, to be allowed to unite herself to the man who is most agreeable to her.[77] When the daughter of a courtesan is thus given to a man, the ties of marriage should be observed for one year, and after that she may do what she likes.

But even after the end of the year, when otherwise engaged, if she should be now and then invited by her first husband to come and see him, she should put aside her present gain, and go to him for the night.
Such is the mode of temporary marriage among courtesans, and of increasing their loveliness, and their value in the eyes of others.

What has been said about them should also be understood to apply to the daughters of dancing women, whose mothers should give them only to such persons as are likely to become useful to them in various ways.
Thus end the ways of making oneself lovely in the eyes of others.
(a).

If a man, after anointing his lingam with a mixture of the powders of the white thorn apple, the long pepper, and the black pepper, and honey, engages in sexual union with a woman, he makes her subject to his will.
(b).

The application of a mixture of the leaf of the plant vatodbhranta, of the flowers thrown on a human corpse when carried out to be burnt, and the powder of the bones of the peacock, and of the jiwanjiva bird, produces the same effect.
(c).