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THE KAMA SUTRA OF VATSYAYANA.
TRANSLATED FROM THE SANSCRIT.
IN SEVEN PARTS,
WITH
PREFACE, INTRODUCTION,
AND
CONCLUDING REMARKS.
By VATSYAYANA Translated by Richard Burton, Bhagavanlal
Indrajit, and Shivaram Parashuram Bhide.
INTRODUCTION.
It may be interesting to some persons to learn how it came about that
Vatsyayana was first brought to light and translated into the English
language. It happened thus. While translating with the pundits the
'Anunga runga, or the stage of love,' reference was frequently found to
be made to one Vatsya. The sage Vatsya was of this opinion, or of that
opinion. The sage Vatsya said this, and so on. Naturally questions were
asked who the sage was, and the pundits replied that Vatsya was the
author of the standard work on love in Sanscrit literature, that no
Sanscrit library was complete without his work, and that it was most
difficult now to obtain in its entire state. The copy of the manuscript
obtained in Bombay was defective, and so the pundits wrote to Benares,
Calcutta and Jeypoor for copies of the manuscript from Sanscrit
libraries in those places. Copies having been obtained, they were then
compared with each other, and with the aid of a Commentary called
'Jayamangla' a revised copy of the entire manuscript was prepared, and
from this copy the English translation was made. The following is the
certificate of the chief pundit:--
"The accompanying manuscript is corrected by me after comparing four
different copies of the work. I had the assistance of a Commentary
called 'Jayamangla' for correcting the portion in the first five parts,
but found great difficulty in correcting the remaining portion, because,
with the exception of one copy thereof which was tolerably correct, all
the other copies I had were far too incorrect. However, I took that
portion as correct in which the majority of the copies agreed with each
other."
The 'Aphorisms on Love,' by Vatsyayana, contains about one thousand two
hundred and fifty slokas or verses, and are divided into parts, parts
into chapters, and chapters into paragraphs. The whole consists of
seven parts, thirty-six chapters, and sixty-four paragraphs. Hardly
anything is known about the author. His real name is supposed to be
Mallinaga or Mrillana, Vatsyayana being his family name. At the close of
the work this is what he writes about himself:
"After reading and considering the works of Babhravya and other ancient
authors, and thinking over the meaning of the rules given by them, this
treatise 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 at Benares, and wholly engaged in the contemplation of
the Deity. This work is not to be used merely as an instrument for
satisfying our desires. A person acquainted with the true principles of
this science, who preserves his Dharma (virtue or religious merit), his
Artha (worldly wealth) and his Kama (pleasure or sensual gratification),
and who has regard to the customs of the people, is sure to obtain the
mastery over his senses. In short, an intelligent and knowing person,
attending to Dharma and Artha and also to Kama, without becoming the
slave of his passions, will obtain success in everything that he may
do."
It is impossible to fix the exact date either of the life of Vatsyayana
or of his work. It is supposed that he must have lived between the first
and the sixth centuries of the Christian era, on the following
grounds:--He mentions that Satkarni Srtvahan, a king of Kuntal, killed
Malayevati his wife with an instrument called kartari by striking her in
the passion of love, and Vatsya quotes this case to warn people of the
danger arising from some old customs of striking women when under the
influence of this passion. Now this king of Kuntal is believed to have
lived and reigned during the first century A.C., and consequently Vatsya
must have lived after him. On the other hand, Virahamihira, in the
eighteenth chapter of his 'Brihatsanhita,' treats of the science of
love, and appears to have borrowed largely from Vatsyayana on the
subject. Now Virahamihira is said to have lived during the sixth century
A.D., and as Vatsya must have written his works previously, therefore
not earlier than the first century, A.C., and not later than the sixth
century A.D., must be considered as the approximate date of his
existence.
On the text of the 'Aphorisms on Love,' by Vatsyayana, only two
commentaries have been found. One called 'Jayamangla' or 'Sutrabashya,'
and the other 'Sutra vritti.' The date of the 'Jayamangla' is fixed
between the tenth and thirteenth centuries A.D., because while treating
of the sixty-four arts an example is taken from the 'Kavyaprakasha,'
which was written about the tenth century A.D. Again, the copy of the
commentary procured was evidently a transcript of a manuscript which
once had a place in the library of a Chaulukyan king named Vishaladeva,
a fact elicited from the following sentence at the end of it:--
"Here ends the part relating to the art of love in the commentary on the
'Vatsyayana Kama Sutra,' a copy from the library of the king of kings,
Vishaladeva, who was a powerful hero, as it were a second Arjuna, and
head jewel of the Chaulukya family."
Now it is well known that this king ruled in Guzerat from 1244 to 1262
A.D., and founded a city called Visalnagur. The date, therefore, of the
commentary is taken to be not earlier than the tenth and not later than
the thirteenth century. The author of it is supposed to be one
Yashodhara, the name given him by his preceptor being Indrapada. He
seems to have written it during the time of affliction caused by his
separation from a clever and shrewd woman, at least that is what he
himself says at the end of each chapter. It is presumed that he called
his work after the name of his absent mistress, or the word may have
some connection with the meaning of her name.
This commentary was most useful in explaining the true meaning of
Vatsyayana, for the commentator appears to have had a considerable
knowledge of the times of the older author, and gives in some places
very minute information. This cannot be said of the other commentary,
called "Sutra vritti," which was written about A.D., by Narsing Shastri,
a pupil of a Sarveshwar Shastri; the latter was a descendant of Bhaskur,
and so also was our author, for at the conclusion of every part he calls
himself Bhaskur Narsing Shastra. He was induced to write the work by
order of the learned Raja Vrijalala, while he was residing in Benares,
but as to the merits of this commentary it does not deserve much
commendation. In many cases the writer does not appear to have
understood the meaning of the original author, and has changed the text
in many places to fit in with his own explanations.
A complete translation of the original work now follows. It has been
prepared in complete accordance with the text of the manuscript, and is
given, without further comments, as made from it.
PART I.
THE VATSYAYANA SUTRA.
INTRODUCTORY PREFACE.
SALUTATION TO DHARMA, ARTHA AND KAMA.
In the beginning, the Lord of Beings created men and women, and in the
form of commandments in one hundred thousand chapters laid down rules
for regulating their existence with regard to Dharma,[1] Artha,[2] and
Kama.[3] Some of these commandments, namely those which treated of
Dharma, were separately written by Swayambhu Manu; those that related to
Artha were compiled by Brihaspati; and those that referred to Kama were
expounded by Nandi, the follower of Mahadeva, in one thousand chapters.
Now these 'Kama Sutra' (Aphorisms on Love), written by Nandi in one
thousand chapters, were reproduced by Shvetaketu, the son of Uddvalaka,
in an abbreviated form in five hundred chapters, and this work was again
similarly reproduced in an abridged form, in one hundred and fifty
chapters, by Babhravya, an inhabitant of the Punchala (South of Delhi)
country. These one hundred and fifty chapters were then put together
under seven heads or parts named severally--
1st. Sadharana (general topics).
2nd. Samprayogika (embraces, etc.).
3rd. Kanya Samprayuktaka (union of males and females).
4th. Bharyadhikarika (on one's own wife).
5th. Paradika (on the wives of other people).
6th. Vaisika (on courtesans).
7th. Aupamishadika (on the arts of seduction, tonic medicines, etc.).
The sixth part of this last work was separately expounded by Dattaka at
the request of the public women of Pataliputra (Patna), and in the same
way Charayana explained the first part of it. The remaining parts, viz.,
the second, third, fourth, fifth, and seventh were each separately
expounded by--
Suvarnanabha (second part).
Ghotakamukha (third part).
Gonardiya (fourth part).
Gonikaputra (fifth part).
Kuchumara (seventh part), respectively.
Thus the work being written in parts by different authors was almost
unobtainable, and as the parts which were expounded by Dattaka and the
others treated only of the particular branches of the subject to which
each part related, and moreover as the original work of Babhravya was
difficult to be mastered on account of its length, Vatsyayana,
therefore, composed his work in a small volume as an abstract of the
whole of the works of the above-named authors.
FOOTNOTES:
[Footnote 1: Dharma is acquisition of religious merit, and is fully
described in Chapter 5, Volume III., of Talboys Wheeler's 'History of
India,' and in the edicts of Asoka.]
[Footnote 2: Artha is acquisition of wealth and property, etc.]
[Footnote 3: Kama is love, pleasure and sensual gratification.
These three words are retained throughout in their original, as
technical terms. They may also be defined as virtue, wealth and
pleasure, the three things repeatedly spoken of in the Laws of Manu.]
PART I.
CHAPTER I.
BEING THE INDEX TO OR CONTENTS OF THE WORK.
Chapter II. Observations on the three worldly attainments of
Virtue, Wealth and Love.
" III. On the study of the Sixty-four Arts.
" IV. On the Arrangements of a House, and Household Furniture;
and about the Daily Life of a Citizen, his Companions, Amusements, &c.
" V. About classes of Women fit and unfit for Congress with
the Citizen, and of Friends, and Messengers.
PART II.
ON *** UNION.
Chapter I. Kinds of Union according to Dimensions, Force of Desire,
and Time; and on the different kinds of Love.
" II. Of the Embrace.
" III. On Kissing.
" IV. On Pressing or Marking with the Nails.
" V. On Biting, and the ways of Love to be employed with
regard to Women of different countries.
" VI. On the various ways of Lying Down, and the different
kinds of Congress.
" VII. On the various ways of Striking, and of the Sounds
appropriate to them.
" VIII. About females acting the part of Males.
" IX. On holding the Lingam in the Mouth.
" X. How to begin and how to end the Congress. Different
kinds of Congress, and Love Quarrels.
PART III.
ABOUT THE ACQUISITION OF A WIFE.
Chapter I. Observations on Betrothal and Marriage.
" II. About creating Confidence in the Girl.
" III. Courtship, and the manifestations of the feelings by
outward signs and deeds.
" IV. On things to be done only by the Man, and the
acquisition of the Girl thereby. Also what to be done
by a Girl to gain over a Man and subject him to her.
" V. On the different Forms of Marriage.
PART IV.
ABOUT A WIFE.
Chapter I. On the manner of living of a virtuous Woman, and of her
behaviour during the absence of her Husband.
" II. On the conduct of the eldest Wife towards the other
Wives of her husband, and of the younger Wife towards
the elder ones. Also on the conduct of a *** Widow
re-married; of a Wife disliked by her Husband; of the
Women in the King's Harem; and of a Husband who has
more than one Wife.
PART V.
ABOUT THE WIVES OF OTHER PEOPLE.
Chapter I. On the Characteristics of Men and Women, and the reason
why Women reject the Addresses of Men. About Men who
have Success with Women, and about Women who are
easily gained over.
" II. About making Acquaintance with the Woman, and of the
efforts to gain her over.
" III. Examination of the State of a Woman's mind.
" IV. The business of a Go-between.
" V. On the Love of Persons in authority with the Wives of
other People.
" VI. About the Women of the Royal Harem, and of the keeping
of one's own Wife.
PART VI.
ABOUT COURTESANS.
Chapter I. Of the Causes of a Courtesan resorting to Men; of the
means of Attaching to herself the Man desired, and
the kind of Man that it is desirable to be acquainted
with.
" II. Of a Courtesan living with a Man as his Wife.
" III. Of the means of getting Money; of the Signs of a Lover
who is beginning to be weary, and of the way to get
rid of him.
" IV. About a Re-union with a former Lover.
" V. Of different kinds of Gain.
" VI. Of Gains and Losses, attendant Gains and Losses, and
Doubts; and lastly, the different kinds of Courtesans.
PART VII.
ON THE MEANS OF ATTRACTING OTHERS TO ONE'S SELF.
Chapter I. On Personal Adornment, subjugating the hearts of others,
and of tonic medicines.
" II. Of the Means of exciting Desire, and of the ways of
enlarging the Lingam. Miscellaneous Experiments and
Receipts.
PART I.
CHAPTER II.
ON THE ACQUISITION OF DHARMA, ARTHA AND KAMA.
Man, the period of whose life is one hundred years, should practise
Dharma, Artha, and Kama at different times and in such a manner that
they may harmonize together and not clash in any way. He should acquire
learning in his childhood, in his youth and middle age he should attend
to Artha and Kama, and in his old age he should perform Dharma, and thus
seek to gain Moksha, _i.e._, release from further transmigration. Or, on
account of the uncertainty of life, he may practise them at times when
they are enjoined to be practised. But one thing is to be noted, he
should lead the life of a religious student until he finishes his
education.
_Dharma_ is obedience to the command of the Shastra or Holy Writ of the
Hindoos to do certain things, such as the performance of sacrifices,
which are not generally done because they do not belong to this world,
and produce no visible effect; and not to do other things, such as
eating meat, which is often done because it belongs to this world, and
has visible effects.
Dharma should be learnt from the Shruti (Holy Writ), and from those
conversant with it.
_Artha_ is the acquisition of arts, land, gold, cattle, wealth,
equipages and friends. It is, further, the protection of what is
acquired, and the increase of what is protected.
Artha should be learnt from the king's officers, and from merchants who
may be versed in the ways of commerce.
_Kama_ is the enjoyment of appropriate objects by the five senses of
hearing, feeling, seeing, tasting, and smelling, assisted by the mind
together with the soul. The ingredient in this is a peculiar contact
between the organ of sense and its object, and the consciousness of
pleasure which arises from that contact is called Kama.
Kama is to be learnt from the Kama Sutra (aphorisms on love) and from
the practice of citizens.
When all the three, viz., Dharma, Artha, and Kama come together, the
former is better than the one which follows it, _i.e._, Dharma is better
than Artha, and Artha is better than Kama. But Artha should be always
first practised by the king, for the livelihood of men is to be obtained
from it only. Again, Kama being the occupation of public women, they
should prefer it to the other two, and these are exceptions to the
general rule.
_Objection 1._
Some learned men say that as Dharma is connected with things not
belonging to this world, it is appropriately treated of in a book; and
so also is Artha, because it is practised only by the application of
proper means, and a knowledge of those means can only be obtained by
study and from books. But Kama being a thing which is practised even by
the brute creation, and which is to be found everywhere, does not want
any work on the subject.
_Answer._
This is not so. *** intercourse being a thing dependent on man and
woman requires the application of proper means by them, and those means
are to be learnt from the Kama Shastra. The non-application of proper
means, which we see in the brute creation, is caused by their being
unrestrained, and by the females among them only being fit for ***
intercourse at certain seasons and no more, and by their intercourse not
being preceded by thought of any kind.
_Objection 2._
The Lokayatikas[4] say:--Religious ordinances should not be observed,
for they bear a future fruit, and at the same time it is also doubtful
whether they will bear any fruit at all. What foolish person will give
away that which is in his own hands into the hands of another?
Moreover, it is better to have a pigeon to-day than a peacock to-morrow;
and a copper coin which we have the certainty of obtaining, is better
than a gold coin, the possession of which is doubtful.
_Answer._
It is not so. 1st. Holy Writ, which ordains the practice of Dharma, does
not admit of a doubt.
2nd. Sacrifices such as those made for the destruction of enemies, or
for the fall of rain, are seen to bear fruit.
3rd. The sun, moon, stars, planets and other heavenly bodies appear to
work intentionally for the good of the world.
4th. The existence of this world is effected by the observance of the
rules respecting the four classes[5] of men and their
four stages of life.
5th. We see that seed is thrown into the ground with the hope of future
crops.
Vatsyayana is therefore of opinion that the ordinances of religion must
be obeyed.
_Objection 3._
Those who believe that destiny is the prime mover of all things say:--We
should not exert ourselves to acquire wealth, for sometimes it is not
acquired although we strive to get it, while at other times it comes to
us of itself without any exertion on our part. Everything is therefore
in the power of destiny, who is the lord of gain and loss, of success
and defeat, of pleasure and pain. Thus we see the Bali[6] was raised to
the throne of Indra by destiny, and was also put down by the same power,
and it is destiny only that can re-instate him.
_Answer._
It is not right to say so. As the acquisition of every object
pre-supposes at all events some exertion on the part of man, the
application of proper means may be said to be the cause of gaining all
our ends, and this application of proper means being thus necessary
(even where a thing is destined to happen), it follows that a person who
does nothing will enjoy no happiness.
_Objection 4._
Those who are inclined to think that Artha is the chief object to be
obtained argue thus. Pleasures should not be sought for, because they
are obstacles to the practice of Dharma and Artha, which are both
superior to them, and are also disliked by meritorious persons.
Pleasures also bring a man into distress, and into contact with low
persons; they cause him to commit unrighteous deeds, and produce
impurity in him; they make him regardless of the future, and encourage
carelessness and levity. And lastly, they cause him to be disbelieved by
all, received by none, and despised by everybody, including himself. It
is notorious, moreover, that many men who have given themselves up to
pleasure alone, have been ruined along with their families and
relations. Thus, King Dandakya,[7] of the Bhoja dynasty, carried off a
Brahman's daughter with evil intent, and was eventually ruined and lost
his kingdom. Indra, too, having violated the chastity of Ahalya,[8] was
made to suffer for it. In a like manner the mighty Kichaka,[9] who tried
to seduce Draupadi, and Ravana,[10] who attempted to gain over Sita, were
punished for their crimes. These and many others fell by reason of their
pleasures.
_Answer._
This
objection cannot be sustained, for pleasures, being as necessary
for the existence and well being of the body as food, are consequently
equally required. They are, moreover, the results of Dharma and Artha.
Pleasures are, therefore, to be followed with moderation and caution. No
one refrains from cooking food because there are beggars to ask for it,
or from sowing seed because there are deer to destroy the corn when it
is grown up.
Thus a man practising Dharma, Artha and Kama enjoys happiness both in
this world and in the world to come. The good perform those actions in
which there is no fear as to what is to result from them in the next
world, and in which there is no danger to their welfare. Any action
which conduces to the practice of Dharma, Artha and Kama together, or of
any two, or even one of them, should be performed, but an action which
conduces to the practice of one of them at the expense of the remaining
two should not be performed.
FOOTNOTES:
[Footnote 4: These were certainly materialists who seemed to think that
a bird in the hand was worth two in the bush.]
[Footnote 5: Among the Hindoos the four classes of men are the Brahmans
or priestly class, the Kshutrya or warlike class, the Vaishya or
agricultural and mercantile class, and the Shoodra or menial class. The
four stages of life are, the life of a religious student, the life of a
householder, the life of a hermit, and the life of a Sunyasi or
devotee.]
[Footnote 6: Bali was a demon who had conquered Indra and gained his
throne, but was afterwards overcome by Vishnu at the time of his fifth
incarnation.]
[Footnote 7: Dandakya is said to have abducted from the forest the
daughter of a Brahman, named Bhargava, and being cursed by the Brahman,
was buried with his kingdom under a shower of dust. The place was called
Gautama and subsequently afflicted with a thousand ulcers on his body.]
[Footnote 9: Kichaka was the brother-in-law of King Virata, with whom
the Pandavas had taken refuge for one year. Kichaka was killed by Bhima,
who assumed the disguise of Draupadi. For this story the Mahabarata
should be referred to.]
[Footnote 10: The story of Ravana is told in the Ramayana, which with the
Mahabarata form the two great epic poems of the Hindoos; the latter was
written by Vyasa, and the former by Valmiki.]
CHAPTER III.
ON THE ARTS AND SCIENCES TO BE STUDIED.
Man should study the Kama Sutra and the arts and sciences subordinate
thereto, in addition to the study of the arts and sciences contained in
Dharma and Artha. Even young maids should study this Kama Sutra along
with its arts and sciences before marriage, and after it they should
continue to do so with the consent of their husbands.
Here some learned men object, and say that females, not being allowed to
study any science, should not study the Kama Sutra.
But Vatsyayana is of opinion that this objection does not hold good, for
women already know the practice of Kama Sutra, and that practice is
derived from the Kama Shastra, or the science of Kama itself. Moreover,
it is not only in this but in many other cases that though the practice
of a science is known to all, only a few persons are acquainted with the
rules and laws on which the science is based. Thus the Yadnikas or
sacrificers, though ignorant of grammar, make use of appropriate words
when addressing the different Deities, and do not know how these words
are framed. Again, persons do the duties required of them on auspicious
days, which are fixed by astrology, though they are not acquainted with
the science of astrology. In a like manner riders of horses and
elephants train these animals without knowing the science of training
animals, but from practice only. And similarly the people of the most
distant provinces obey the laws of the kingdom from practice, and
because there is a king over them, and without further reason.[11]
And from experience we find that some women, such
as daughters of princes and their ministers, and public women, are
actually versed in the Kama Shastra.
A female, therefore, should learn the Kama Shastra, or at least a part
of it, by studying its practice from some confidential friend. She
should study alone in private the sixty-four practices that form a part
of the Kama Shastra. Her teacher should be one of the following persons,
viz., the daughter of a nurse brought up with her and already
married,[12] or a female friend who can be trusted in everything, or the
sister of her mother (_i.e._, her aunt), or an old female servant, or a
female beggar who may have formerly lived in the family, or her own
sister, who can always be trusted.
The following are the arts to be studied, together with the Kama
Sutra:--
1. Singing.
2. Playing on musical instruments.
3. Dancing.
4. Union of dancing, singing, and playing instrumental music.
5. Writing and drawing.
6. Tattooing.
7. Arraying and adorning an idol with rice and flowers.
8. Spreading and arraying beds or couches of flowers, or flowers upon
the ground.
9. Colouring the teeth, garments, hair, nails, and bodies, _i.e._,
staining, dyeing, colouring and painting the same.
10. Fixing stained glass into a floor.
11. The art of making beds, and spreading out carpets and cushions for
reclining.
12. Playing on musical glasses filled with water.
13. Storing and accumulating water in aqueducts, cisterns and
reservoirs.
14. Picture making, trimming and decorating.
15. Stringing of rosaries, necklaces, garlands and wreaths.
16. Binding of turbans and chaplets, and making crests and top-knots of
flowers.
17. Scenic representations. Stage playing.
18. Art of making ear ornaments.
19. Art of preparing perfumes and odours.
20. Proper disposition of jewels and decorations, and adornment in
dress.
21. Magic or sorcery.
22. Quickness of hand or manual skill.
23. Culinary art, _i.e._, cooking and cookery.
24. Making lemonades, sherbets, acidulated drinks, and spirituous
extracts with proper flavour and colour.
25. Tailor's work and sewing.
26. Making parrots, flowers, tufts, tassels, bunches, bosses, knobs,
&c., out of yarn or thread.
27. Solution of riddles, enigmas, covert speeches, verbal puzzles and
enigmatical questions.
28. A game, which consisted in repeating verses, and as one person
finished, another person had to commence at once, repeating another
verse, beginning with the same letter with which the last speaker's
verse ended, whoever failed to repeat was considered to have lost, and
to be subject to pay a forfeit or stake of some kind.
29. The art of mimicry or imitation.
30. Reading, including chanting and intoning.
31. Study of sentences difficult to pronounce. It is played as a game
chiefly by women and children, and consists of a difficult sentence
being given, and when repeated quickly, the words are often transposed
or badly pronounced.
32. Practice with sword, single stick, quarter staff, and bow and arrow.
33. Drawing inferences, reasoning or inferring.
34. Carpentry, or the work of a carpenter.
35. Architecture, or the art of building.
36. Knowledge about gold and silver coins, and jewels and gems.
37. Chemistry and mineralogy.
38. Colouring jewels, gems and beads.
39. Knowledge of mines and quarries.
40. Gardening; knowledge of treating the diseases of trees and plants,
of nourishing them, and determining their ages.
41. Art of *** fighting, quail fighting and ram fighting.
42. Art of teaching parrots and starlings to speak.
43. Art of applying perfumed ointments to the body, and of dressing the
hair with unguents and perfumes and braiding it.
44. The art of understanding writing in cypher, and the writing of words
in a peculiar way.
45. The art of speaking by changing the forms of words. It is of various
kinds. Some speak by changing the beginning and end of words, others by
adding unnecessary letters between every syllable of a word, and so on.
46. Knowledge of language and of the vernacular dialects.
47. Art of making flower carriages.
48. Art of framing mystical diagrams, of addressing spells and charms,
and binding armlets.
49. Mental exercises, such as completing stanzas or verses on receiving
a part of them; or supplying one, two or three lines when the remaining
lines are given indiscriminately from different verses, so as to make
the whole an entire verse with regard to its meaning; or arranging the
words of a verse written irregularly by separating the vowels from the
consonants, or leaving them out altogether; or putting into verse or
prose sentences represented by signs or symbols. There are many other
such exercises.
50. Composing poems.
51. Knowledge of dictionaries and vocabularies.
52. Knowledge of ways of changing and disguising the appearance of
persons.
53. Knowledge of the art of changing the appearance of things, such as
making cotton to appear as silk, coarse and common things to appear as
fine and good.
54. Various ways of gambling.
55. Art of obtaining possession of the property of others by means of
muntras or incantations.
56. Skill in youthful sports.
57. Knowledge of the rules of society, and of how to pay respects and
compliments to others.
58. Knowledge of the art of war, of arms, of armies, &c.
59. Knowledge of gymnastics.
60. Art of knowing the character of a man from his features.
61. Knowledge of scanning or constructing verses.
62. Arithmetical recreations.
63. Making artificial flowers.
64. Making figures and images in clay.
A public woman, endowed with a good disposition, beauty and other
winning qualities, and also versed in the above arts, obtains the name
of a Ganika, or public woman of high quality, and receives a seat of
honour in an assemblage of men. She is, moreover, always respected by
the king, and praised by learned men, and her favour being sought for by
all, she becomes an object of universal regard. The daughter of a king
too, as well as the daughter of a minister, being learned in the above
arts, can make their husbands favourable to them, even though these may
have thousands of other wives besides themselves. And in the same
manner, if a wife becomes separated from her husband, and falls into
distress, she can support herself easily, even in a foreign country, by
means of her knowledge of these arts. Even the bare knowledge of them
gives attractiveness to a woman, though the practice of them may be only
possible or otherwise according to the circumstances of each case. A man
who is versed in these arts, who is loquacious and acquainted with the
arts of gallantry, gains very soon the hearts of women, even though he
is only acquainted with them for a short time.
FOOTNOTES:
[Footnote 11: The author wishes to prove that a great many things are
done by people from practice and custom, without their being acquainted
with the reason of things, or the laws on which they are based, and this
is perfectly true.]
[Footnote 12: The proviso of being married applies to all the teachers.]
CHAPTER IV.
THE LIFE OF A CITIZEN.[13]
Having thus acquired learning, a man, with the wealth that he may have
gained by gift, conquest, purchase, deposit,[14] or inheritance from his
ancestors, should become a householder, and pass the life of a citizen.
He should take a house in a city, or large village, or in the vicinity
of good men, or in a place which is the resort of many persons. This
abode should be situated near some water, and divided into different
compartments for different purposes. It should be surrounded by a
garden, and also contain two rooms, an outer and an inner one. The inner
room should be occupied by the females, while the outer room, balmy with
rich perfumes, should contain a bed, soft, agreeable to the sight
covered with a clean white cloth, low in the middle part, having
garlands and bunches of flowers[15] upon it, and a canopy above it, and
two pillows, one at the top, another at the bottom. There should be also
a sort of couch besides, and at the head of this a sort of stool, on
which should be placed the fragrant ointments for the night, as well as
flowers, pots containing collyrium and other fragrant substances, things
used for perfuming the mouth, and the bark of the common citron tree.
Near the couch, on the ground, there should be a pot for spitting, a box
containing ornaments, and also a lute hanging from a peg made of the
tooth of an elephant, a board for drawing, a pot containing perfume,
some books, and some garlands of the yellow amaranth flowers. Not far
from the couch, and on the ground, there should be a round seat, a toy
cart, and a board for playing with dice; outside the outer room
there should be cages of birds,[16] and a separate place for spinning,
carving, and such like diversions. In the garden there should be a
whirling swing and a common swing, as also a bower of creepers covered
with flowers, in which a raised parterre should be made for sitting.
Now the householder having got up in the morning and performed his
necessary duties,[17] should wash his teeth, apply a limited quantity of
ointments and perfumes to his body, put some ornaments on his person and
collyrium on his eyelids and below his eyes, colour his lips with
alacktaka,[18] and look at himself in the glass. Having then eaten betel
leaves, with other things that give fragrance to the mouth, he should
perform his usual business. He should bathe daily, anoint his body with
oil every other day, apply a lathering[19] substance to his body every
three days, get his head (including face) shaved every four days, and
the other parts of his body every five or ten days.[20] All these things
should be done without fail, and the sweat of the armpits should also be
removed. Meals should be taken in the forenoon, in the afternoon, and
again at night, according to Charayana. After breakfast, parrots and
other birds should be taught to speak, and the fighting of ***,
quails, and rams should follow. A limited time should be devoted to
diversions with Pithamardas, Vitas, and Vidushakas,[21] and then should
be taken the midday sleep.[22] After this the householder, having put on his clothes and ornaments, should, during
the afternoon, converse with his friends. In the evening there should be
singing, and after that the householder, along with his friend, should
await in his room, previously decorated and perfumed, the arrival of the
woman that may be attached to him, or he may send a female messenger for
her, or go for her himself. After her arrival at his house, he and his
friend should welcome her, and entertain her with a loving and agreeable
conversation. Thus end the duties of the day.
The following are the things to be done occasionally as diversions or
amusements.
1. Holding festivals[23] in honour of different Deities.
2. Social gatherings of both sexes.
3. Drinking parties.
4. Picnics.
5. Other social diversions.
_Festivals._
On some particular auspicious day, an assembly of citizens should be
convened in the temple of Saraswati.[24]
There the skill of singers, and of others who may have come recently to the
town, should be tested, and on the following day they should always be
given some rewards. After that they may either be retained or dismissed,
according as their performances are liked or not by the assembly.
The members of the assembly should act in concert, both in times
of distress as well as in times of prosperity, and it is also the duty
of these citizens to show hospitality to strangers who may have come
to the assembly. What is said above should be understood to apply to all
the other festivals which may be held in honour of the different Deities,
according to the present rules.
_Social Gatherings._
When men of the same age, disposition and talents, fond of the same
diversions and with the same degree of education, sit together in
company with public women,[25] or in an assembly of citizens, or at the
abode of one among themselves, and engage in agreeable discourse with
each other, such is called a sitting in company or a social gathering.
The subjects of discourse are to be the completion of verses half
composed by others, and the testing the knowledge of one another in the
various arts. The women who may be the most beautiful, who may like the
same things that the men like, and who may have power to attract the
minds of others, are here done homage to.
_Drinking Parties._
Men and women should drink in one another's houses. And here the men
should cause the public women to drink, and should then drink
themselves, liquors such as the Madhu, Aireya, Sara, and Asawa, which
are of bitter and sour taste; also drinks concocted from the barks of
various trees, wild fruits and leaves.
_Going to Gardens or Picnics._
In the forenoon, men, having dressed themselves should go to gardens on
horseback, accompanied by public women and followed by servants. And
having done there all the duties of the day, and passed the time in
various agreeable diversions, such as the fighting of quails, *** and
rams, and other spectacles, they should return home in the afternoon in
the same manner, bringing with them bunches of flowers, &c.
The same also applies to bathing in summer in water from which wicked or
dangerous animals have previously been taken out, and which has been
built in on all sides.
_Other Social Diversions._
Spending nights playing with dice. Going out on moonlight nights.
Keeping the festive day in honour of spring. Plucking the sprouts and
fruits of the mangoe trees. Eating the fibres of lotuses. Eating the
tender ears of corn. Picnicing in the forests when the trees get their
new foliage. The Udakakashvedika or sporting in the water. Decorating
each other with the flowers of some trees. Pelting each other with the
flowers of the Kadamba tree, and many other sports which may either be
known to the whole country, or may be peculiar to particular parts of
it. These and similar other amusements should always be carried on by
citizens.
The above amusements should be followed by a person who diverts himself
alone in company with a courtesan, as well as by a courtesan who can do
the same in company with her maid servants or with citizens.
A Pithamarda[26] is a man without wealth, alone in the world, whose only
property consists of his Mallika,[27] some lathering, substance and a
red cloth, who comes from a good country, and who is skilled in all the
arts; and by teaching these arts is received in the company of citizens,
and in the abode of public women.
A Vita[28] is a man who has enjoyed the pleasures of fortune, who is a
compatriot of the citizens with whom he associates, who is possessed of
the qualities of a householder, who has his wife with him, and who is
honoured in the assembly of citizens, and in the abodes of public women,
and lives on their means and on them.
A Vidushaka[29] (also called a Vaihasaka, _i.e._, one who provokes
laughter) is a person only acquainted with some of the arts who is a
jester, and who is trusted by all.
These
persons are employed in matters of quarrels and reconciliations
between citizens and public women.
This remark applies also to female beggars, to women with their heads
shaved, to adulterous women, and to old public women skilled in all the
various arts.
Thus a citizen living in his town or village, respected by all, should
call on the persons of his own caste who may be worth knowing. He should
converse in company and gratify his friends by his society, and obliging
others by his assistance in various matters, he should cause them to
assist one another in the same way.
There are some verses on this subject as follows:--
A citizen discoursing, not entirely in the Sanscrit language,[30] nor
wholly in the dialects of the country, on various topics in society,
obtains great respect. The wise should not resort to a society disliked
by the public, governed by no rules, and intent on the destruction of
others. But a learned man living in a society which acts according to
the wishes of the people, and which has pleasure for its only object is
highly respected in this world.
FOOTNOTES:
[Footnote 13: This term would appear to apply generally to an inhabitant
of Hindoostan. It is not meant only for a dweller in a city, like the
Latin Urbanus as opposed to Rusticus.]
[Footnote 14: Gift is peculiar to a Brahman, conquest to a Kshatrya,
while purchase, deposit, and other means of acquiring wealth belongs to
the Vaishya.]
[Footnote 15: Natural garden flowers.]
[Footnote 16: Such as quails, partridges, parrots, starlings, &c.]
[Footnote 17: The calls of nature always performed by the Hindoos the
first thing in the morning.]
[Footnote 18: A colour made from lac.]
[Footnote 19: This would act instead of soap, which was not introduced
until the rule of the Mahomedans.]
[Footnote 20: Ten days are allowed when the hair is taken out with a pair
of pincers.]
[Footnote 21: These are characters generally introduced in the Hindoo
drama; their characteristics will be explained further on.]
[Footnote 22: Noonday sleep is only allowed in summer, when the nights
are short.]
[Footnote 23: These are very common in all parts of India.]
[Footnote 24: In the 'Asiatic Miscellany,' and in Sir W. Jones's works,
will be found a spirited hymn addressed to this goddess, who is adored
as the patroness of the fine arts, especially of music and rhetoric, as
the inventress of the Sanscrit language, &c., &c. She is the goddess of
harmony, eloquence, and language, and is somewhat analogous to Minerva.
For further information about her, see Edward Moor's 'Hindoo Pantheon.']
[Footnote 25: The public women, or courtesans (Vesya), of the early
Hindoos have often been compared with the Hetera of the Greeks. The
subject is dealt with at some length in H. H. Wilson's 'Select Specimens
of the Theatre of the Hindoos,' in two volumes, Trubner & Co., 1871. It
may be fairly considered that the courtesan was one of the elements, and
an important element too, of early Hindoo society, and that her
education and intellect were both superior to that of the women of the
household. Wilson says, "By the Vesya or courtesan, however, we are not
to understand a female who has disregarded the obligation of law or the
precepts of virtue, but a character reared by a state of manners
unfriendly to the admission of wedded females into society, and opening
it only at the expense of reputation to women who were trained for
association with men by personal and mental acquirements to which the
matron was a stranger."]
[Footnote 26: According to this description a Pithamarda would be a sort
of professor of all the arts, and as such received as the friend and
confidant of the citizens.]
[Footnote 27: A seat in the form of the letter T.]
[Footnote 28: The Vita is supposed to represent somewhat the character
of the Parasite of the Greek comedy. It is possible that he was retained
about the person of the wealthy and dissipated as a kind of private
instructor, as well as an entertaining companion.]
[Footnote 29: Vidushaka is evidently the buffoon and jester. Wilson says
of him that he is the humble companion, not the servant, of a prince or
man of rank, and it is a curious peculiarity that he is always a
Brahman. He bears more affinity to Sancho Panza, perhaps, than any other
character in western fiction, imitating him in his combination of
shrewdness and simplicity, his fondness of good living and his love of
ease. In the dramas of intrigue he exhibits some of the talents of
Mercury, but with less activity and ingenuity, and occasionally suffers
by his interference. According to the technical definition of his
attributes he is to excite mirth by being ridiculous in person, age, and
attire.]
[Footnote 30: This means, it is presumed, that the citizen should be
acquainted with several languages. The middle part of this paragraph
might apply to the Nihilists and Fenians of the day, or to secret
societies. It was perhaps a reference to the Thugs.]
CHAPTER V.
ABOUT THE KINDS OF WOMEN RESORTED TO BY THE CITIZENS, AND OF FRIENDS AND
When Kama is practised by men of the four castes according to the rules
of the Holy Writ (_i.e._, by lawful marriage) with virgins of their own
caste, it then becomes a means of acquiring lawful progeny and good
fame, and it is not also opposed to the customs of the world. On the
contrary the practice of Kama with women of the higher castes, and with
those previously enjoyed by others, even though they be of the same
caste, is prohibited. But the practice of Kama with women of the lower
castes, with women excommunicated from their own caste, with public
women, and with women twice married,[31] is neither enjoined nor
prohibited. The object of practising Kama with such women is pleasure
only.
Nayikas,[32] therefore, are of three kinds, viz., maids, women twice
married, and public women. Gonikaputra has expressed an opinion that
there is a fourth kind of Nayika, viz., a woman who is resorted to on
some special occasion even though she be previously married to another.
These special occasions are when a man thinks thus:--
(_a_). This woman is self-willed, and has been previously enjoyed
by many others besides myself. I may, therefore, safely
resort to her as to a public woman though she belongs to a
higher caste than mine, and in so doing I shall not be
violating the ordinances of Dharma.
Or thus:--
(_b_). This is a twice-married woman and has been enjoyed by others
before me, there is, therefore, no objection to my
resorting to her.
Or thus:--
(_c_). This woman has gained the heart of her great and powerful
husband, and exercises a mastery over him, who is a friend
of my enemy; if, therefore, she becomes united with me,
she will cause her husband to abandon my enemy.
Or thus:--
(_d_). This woman will turn the mind of her husband, who is very
powerful, in my favour, he being at present disaffected
towards me, and intent on doing me some harm.
Or thus:--
(_e_). By making this woman my friend I shall gain the object of
some friend of mine, or shall be able to effect the ruin
of some enemy, or shall accomplish some other difficult
purpose.
Or thus:--
(_f_). By being united with this woman, I shall kill her husband,
and so obtain his vast riches which I covet.
Or thus:--
(_g_). 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:--
(_h_). 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:--
(_i_). The husband of this woman has violated the chastity of my
wives, I shall therefore return that injury by seducing
his wives.
Or thus:--
(_j_). 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:
(_k_). 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:--
(_l_). 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:--
(_m_). 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, and who repairs
to him occasionally; or a widow who accomplishes the purpose of a man
with the person to whom she resorts.
Suvarnanabha adds that a woman who passes the life of an ascetic and in
the condition of a widow may be considered as a sixth kind of Nayika.
Ghotakamukha says that the daughter of a public woman, and a female
servant, who are still virgins, form a seventh kind of Nayika.
Gonardiya puts forth his doctrine that any woman born of good family,
after she has come of age, is an eighth kind of Nayika.
But these four latter kinds of Nayikas do not differ much from the first
four kinds of them, as there is no separate object in resorting to
them. Therefore Vatsyayana is of opinion that there are only four kinds
of Nayikas, _i.e._, the maid, the twice married woman, the public woman,
and the woman resorted to for a special purpose.
The following women are not to be enjoyed:--
A ***.
A lunatic.
A woman turned out of caste.
A woman who reveals secrets.
A woman who publicly expresses desire for *** intercourse.
A woman who is extremely white.
A woman who is extremely black.
A bad-smelling woman.
A woman who is a near relation.
A woman who is a female friend.
A woman who leads the life of an ascetic.
And, lastly, the wife of a relation, of a friend, of a learned Brahman,
and of the king.
The followers of Babhravya say that any woman who has been enjoyed by
five men is a fit and proper person to be enjoyed. But Gonikaputra is of
opinion that even when this is the case, the wives of a relation, of a
learned Brahman and of a king should be excepted.
The following are the kind of friends:--
One who has played with you in the dust, _i.e._, in childhood.
One who is bound by an obligation.
One who is of the same disposition and fond of the same things.
One who is a fellow student.
One who is acquainted with your secrets and faults, and whose faults and
secrets are also known to you.
One who is a child of your nurse.
One who is brought up with you.
One who is an hereditary friend.
These friends should possess the following qualities:--
They should tell the truth.
They should not be changed by time.
They should be favourable to your designs.
They should be firm.
They should be free from covetousness.
They should not be capable of being gained over by others.
They should not reveal your secrets.
Charayana says that citizens form friendship with washermen, barbers,
cowherds, florists, druggists, betel-leaf sellers, tavern keepers,
beggars, Pithamardas, Vitas and Vidushekas, as also with the wives of
all these people.
A messenger should possess the following qualities:--
Skilfulness.
Boldness.
Knowledge of the intention of men by their outward signs.
Absence of confusion, _i.e._, no shyness.
Knowledge of the exact meaning of what others do or say.
Good manners.
Knowledge of appropriate times and places for doing different things.
Ingenuity in business.
Quick comprehension.
Quick application of remedies, _i.e._, quick and ready resources.
And this part ends with a verse:--
The man who is ingenious and wise, who is accompanied by a friend, and
who knows the intentions of others, as also the proper time and place
for doing everything, can gain over, very easily, even a woman who is
very hard to be obtained.
FOOTNOTES:
[Footnote 31: This term does not apply to a widow, but to a woman who
had probably left her husband, and is living with some other person as a
[Footnote 32: Any woman fit to be enjoyed without sin. The object of the
enjoyment of women is twofold, viz., pleasure and progeny. Any woman who
can be enjoyed without sin for the purpose of accomplishing either the
one or the other of these two objects is a Nayika. The fourth kind of
Nayika which Vatsya admits further on is neither enjoyed for pleasure or
The word Nayika is retained as a technical term throughout.]
=END OF PART I.=
PART II.
OF *** UNION.
CHAPTER I.
KINDS OF *** UNION ACCORDING TO
(_a_) DIMENSIONS. (_b_) FORCE OF DESIRE OR PASSION.
(_c_) TIME.
_Kinds of Union._
Man is divided into three classes, viz., the hare man, the bull man, and
the horse man, according to the size of his lingam.
Woman also, according to the depth of her yoni, is either a female deer,
a mare, or a female elephant.
There are thus three equal unions between persons of corresponding
dimensions, and there are six unequal unions, when the dimensions do not
correspond, or nine in all, as the following table shows:
+--------------------+--------------------+ | EQUAL. | UNEQUAL. |
+--------------------+--------------------+ | MEN. | WOMEN. | MEN. | WOMEN. |
+--------+-----------+--------|-----------+ | | | | |
| Hare. | Deer. | Hare. | Mare. | | Bull. | Mare. | Hare. | Elephant. |
| Horse. | Elephant. | Bull. | Deer. | | | | Bull. | Elephant. |
| | | Horse. | Deer. | | | | Horse. | Mare. |
+--------+-----------+--------+-----------+
In these unequal unions, when the male exceeds the female in point of
size, his union with a woman who is immediately next to him in size is
called high union, and is of two kinds; while his union with the woman
most remote from him in size is called the highest union, and is of one
kind only. On the other hand when the female exceeds the male in point
of size, her union with a man immediately next to her in size is called
low union, and is of two kinds; while her union with a man most remote
from her in size is called the lowest union, and is of one kind only.
In other words, the horse and mare, the bull and deer, form the high
union, while the horse and deer form the highest union. On the female
side, the elephant and bull, the mare and hare, form low unions, while
the elephant and the hare make the lowest unions.
There are then, nine kinds of union according to dimensions. Amongst all
these, equal unions are the best, those of a superlative degree, _i.e._,
the highest and the lowest, are the worst, and the rest are middling,
and with them the high[33] are better than the low.
There are also nine kinds of union according to the force of passion or
carnal desire, as follows:
+-----------+-----------+-----------+-----------+ | MEN. | WOMEN. | MEN. | WOMEN. |
+-----------+-----------+-----------|-----------+ | | | | |
| Small. | Small. | Small. | Middling. | | Middling. | Middling. | Small. | Intense.
| | Intense. | Intense. | Middling. | Small.
| | | | Middling. | Intense. |
| | | Intense. | Small. | | | | Intense. | Middling. |
+-----------+-----------+-----------+-----------+
A man is called a man of small passion whose desire at the time of
*** union is not great, whose *** is scanty, and who cannot bear
the warm embraces of the female.
Those who differ from this temperament are called men of middling
passion, while those of intense passion are full of desire.
In the same way, women are supposed to have the three degrees of feeling
as specified above.
Lastly, according to time there are three kinds of men and women, viz.,
the short-timed, the moderate-timed, and the long-timed, and of these as
in the previous statements, there are nine kinds of union.
But on this last head there is a difference of opinion about the female,
which should be stated.
Auddalika says, "Females do not emit as males do. The males simply
remove their desire, while the females, from their consciousness of
desire, feel a certain kind of pleasure, which gives them satisfaction,
but it is impossible for them to tell you what kind of pleasure they
feel. The fact from which this becomes evident is, that males, when
engaged in coition, cease of themselves after emission, and are
satisfied, but it is not so with females."
This opinion is, however, objected to on the grounds that if a male be a
long-timed, the female loves him the more, but if he be short-timed, she
is dissatisfied with him. And this circumstance, some say, would prove
that the female emits also.
But this opinion does not hold good, for if it takes a long time to
allay a woman's desire, and during this time she is enjoying great
pleasure, it is quite natural then that she should wish for its
continuation. And on this subject there is a verse as follows:
"By union with men the ***, desire, or passion of women is satisfied,
and the pleasure derived from the consciousness of it is called their
satisfaction."
The followers of Babhravya, however, say that the *** of women
continues to fall from the beginning of the *** union to its end, and
it is right that it should be so, for if they had no *** there would
be no embryo.
To this there is an objection. In the beginning of coition the passion
of the woman is middling, and she cannot bear the vigorous thrusts of
her lover, but by degrees her passion increases until she ceases to
think about her body, and then finally she wishes to stop from further
coition.
This objection, however, does not hold good, for even in ordinary things
that revolve with great force, such as a potter's wheel, or a top, we
find that the motion at first is slow, but by degrees it becomes very
rapid. In the same way the passion of the woman having gradually
increased, she has a desire to discontinue coition, when all the ***
has fallen away. And there is a verse with regard to this as follows:
"The fall of the *** of the man takes place only at the end of
coition, while the *** of the woman falls continually, and after the
*** of both has all fallen away then they wish for the discontinuance
of coition."[34]
Lastly, Vatsyayana is
of opinion that the *** of the female falls in
the same way as that of the male.
Now some may ask here: If men and women are beings of the same kind, and
are engaged in bringing about the same result, why should they have
different works to do.
Vatsya says that this is so, because the ways of working as well as the
consciousness of pleasure in men and women are different. The difference
in the ways of working, by which men are the actors, and women are the
persons acted upon, is owing to the nature of the male and the female,
otherwise the actor would be sometimes the person acted upon, and vice
versa. And from this difference in the ways of working follows the
difference in the consciousness of pleasure, for a man thinks, "this
woman is united with me," and a woman thinks, "I am united with this
man."
It may be said that if the ways of working in men and women are
different, why should not there be a difference, even in the pleasure
they feel, and which is the result of those ways.
But this objection is groundless, for the person acting and the person
acted upon being of different kinds, there is a reason for the
difference in their ways of working; but there is no reason for any
difference in the pleasure they feel, because they both naturally derive
pleasure from the act they perform.[35]
On this again some may say that when different persons are engaged in
doing the same work, we find that they accomplish the same end or
purpose: while, on the contrary, in the case of men and women we find
that each of them accomplishes his or her own end separately, and this
is inconsistent. But this is a mistake, for we find that sometimes two
things are done at the same time, as for instance in the fighting of
rams, both the rams receive the shock at the same time on their heads.
Again, in throwing one wood apple against another, and also in a fight
or struggle of wrestlers. If it be said that in these cases the things
employed are of the same kind, it is answered that even in the case of
men and women, the nature of the two persons is the same. And as the
difference in their ways of working arises from the difference of their
conformation only, it follows that men experience the same kind of
pleasure as women do.
There is also a verse on this subject as follows: "Men and women being
of the same nature, feel the same kind of pleasure, and therefore a man
should marry such a woman as will love him ever afterwards."
The pleasure of men and women being thus proved to be of the same kind,
it follows that in regard to time, there are nine kinds of ***
intercourse, in the same way as there are nine kinds, according to the
force of passion.
There being thus nine kinds of union with regard to dimensions, force of
passion, and time, respectively, by making combinations of them,
innumerable kinds of union would be produced. Therefore in each
particular kind of *** union, men should use such means as they may
think suitable for the occasion.[36]
At the first time of *** union the passion of the male is intense,
and his time is short, but in subsequent unions on the same day the
reverse of this is the case. With the female, however, it is the
contrary, for at the first time her passion is weak, and then her time
long, but on subsequent occasions on the same day, her passion is
intense and her time short, until her passion is satisfied.
_On the different kinds of Love._
Men learned in the humanities are of opinion that love is of four kinds,
viz.:
1. Love acquired by continual habit.
2. Love resulting from the imagination.
3. Love resulting from belief.
4. Love resulting from the perception of external objects.
(1). Love resulting from the constant and continual performance and
habit, as for instance the love of *** intercourse, the love of
hunting, the love of drinking, the love of gambling, etc., etc.
(2). Love which is felt for things to which we are not habituated, and
which proceeds entirely from ideas, is called love resulting from
imagination, as for instance, that love which some men and women and
eunuchs feel for the Auparishtaka or mouth congress, and that which is
felt by all for such things as embracing, kissing, etc., etc.
(3). The love which is mutual on both sides, and proved to be true, when
each looks upon the other as his or her very own, such is called love
resulting from belief by the learned.
(4). The love resulting from the perception of eternal objects is quite
evident and well-known to the world, because the pleasure which it
affords is superior to the pleasure of the other kinds of love, which
exists only for its sake.
What has been said in this chapter upon the subject of *** union is
sufficient for the learned; but for the edification of the ignorant, the
same will now be treated of at length and in detail.
some being easily satisfied, and others eager and willing to go on for a
long time. To satisfy these last thoroughly a man must have recourse to
art. It is certain that a fluid flows from the woman in larger or
smaller quantities, but her satisfaction is not complete until she has
experienced the "spasme genesique," as described in a French work
recently published and called "Breviare de l'Amour Experimental par le
Dr. Jules Guyot."]
[Footnote 35: This is a long dissertation very common among Sanscrit
authors, both when writing and talking socially. They start certain
propositions, and then argue for and against them. What it is presumed
the author means, is, that though both men and women derive pleasure
from the act of coition, the way it is produced is brought about by
different means, each individual performing his own work in the matter,
irrespective of the other, and each deriving individually their own
consciousness of pleasure from the act they perform. There is a
difference in the work that each does, and a difference in the
consciousness of pleasure that each has, but no difference in the
pleasure they feel, for each feels that pleasure to a greater or lesser
degree.]
[Footnote 36: This paragraph should be particularly noted, for it
specially applies to married men and their wives. So many men utterly
ignore the feelings of the women, and never pay the slightest attention
to the passion of the latter. To understand the subject thoroughly, it
is absolutely necessary to study it, and then a person will know that,
as dough is prepared for baking, so must a woman be prepared for ***
intercourse, if she is to derive satisfaction from it.]
CHAPTER II.
OF THE EMBRACE.
This part of the Kama Shastra, which treats of *** union, is also
called "Sixty-four" (Chatushshashti). Some old authors say that it is
called so, because it contains sixty-four chapters. Others are of
opinion that the author of this part being a person named Panchala, and
the person who recited the part of the Rig Veda called Dashatapa, which
contains sixty-four verses, being also called Panchala, the name
"sixty-four" has been given to the part of the work in honour of the Rig
Vedas. The followers of Babhravya say on the other hand that this part
contains eight subjects, viz., the embrace, kissing, scratching with the
nails or fingers, biting, lying down, making various sounds, playing the
part of a man, and the Auparishtaka, or mouth congress. Each of these
subjects being of eight kinds, and eight multiplied by eight being
sixty-four, this part is therefore named "sixty-four." But Vatsyayana
affirms that as this part contains also the following subjects, viz.,
striking, crying, the acts of a man during congress, the various kinds
of congress, and other subjects, the name "sixty-four" is given to it
only accidentally. As, for instance, we say this tree is "Saptaparna,"
or seven-leaved, this offering of rice is "Panchavarna," or
five-coloured, but the tree has not seven leaves, neither has the rice
five colours.
However the part sixty-four is now treated of, and the embrace, being
the first subject, will now be considered.
Now the embrace which indicates the mutual love of a man and woman who
have come together is of four kinds, viz.:
Touching. Piercing.
Rubbing. Pressing.
The action in each case is denoted by the meaning of the word which
stands for it.
(1). When a man under some pretext or other goes in front or alongside
of a woman and touches her body with his own, it is called the "touching
embrace."
(2). When a woman in a lonely place bends down, as if to pick up
something, and pierces, as it were, a man sitting or standing, with her
***, and the man in return takes hold of them, it is called a
"piercing embrace."
The above two kinds of embrace takes place only between persons who do
not, as yet, speak freely with each other.
(3). When two lovers are walking slowly together, either in the dark, or
in a place of public resort, or in a lonely place, and rub their bodies
against each other, it is called a "rubbing embrace."
(4). When on the above occasion one of them presses the other's body
forcibly against a wall or pillar, it is called a "pressing embrace."
These two last embraces are peculiar to those who know the intentions of
each other.
At the time of the meeting the four following kinds of embrace are used,
viz.:
_Jataveshtitaka_, or the twining of a creeper.
_Vrikshadhirudhaka_, or climbing a tree.
_Tila-Tandulaka_, or the mixture of sesamum seed with rice.
_Kshiraniraka_, or milk and water embrace.
(1). When a woman, clinging to a man as a creeper twines round a tree,
bends his head down to hers with the desire of kissing him and slightly
makes the sound of sut sut, embraces him, and looks lovingly towards
him, it is called an embrace like the "twining of a creeper."
(2). When a woman, having placed one of her feet on the foot of her
lover, and the other on one of his thighs, passes one of her arms round
his back, and the other on his shoulders, makes slightly the sounds of
singing and cooing, and wishes, as it were, to climb up him in order to
have a kiss, it is called an embrace like the "climbing of a tree."
These two kinds of embrace take place when the lover is standing.
(3). When lovers lie on a bed, and embrace each other so closely that
the arms and thighs of the one are encircled by the arms and thighs of
the other, and are, as it were, rubbing up against them, this is called
an embrace like "the mixture of sesamum seed with rice."
(4). When a man and a woman are very much in love with each other, and
not thinking of any pain or hurt, embrace each other as if they were
entering into each other's bodies, either while the woman is sitting on
the lap of the man or in front of him, or on a bed, then it is called an
embrace like a "mixture of milk and water."
These two kinds of embrace take place at the time of *** union.
Babhravya has thus related to us the above eight kinds of embraces.
Suvarnanabha, moreover, gives us four ways of embracing simple members
of the body, which are:
The embrace of the thighs.
The embrace of the jaghana, _i.e._, the part of the body from the navel
downwards to the thighs.
The embrace of the ***.
The embrace of the forehead.
(1). When one of two lovers presses forcibly one or both of the thighs
of the other between his or her own, it is called the "embrace of
thighs."
(2). When a man presses the jaghana or middle part of the woman's body
against his own, and mounts upon her to practise, either scratching with
the nail or finger, or biting, or striking, or kissing, the hair of the
woman being loose and flowing, it is called the "embrace of the
jaghana."
(3). When a man places his breast between the *** of a woman, and
presses her with it, it is called the "embrace of the ***."
(4). When either of the lovers touches the mouth, the eyes and the
forehead of the other with his or her own, it is called the "embrace of
the forehead."
Some say that even shampooing is a kind of embrace, because there is a
touching of bodies in it. But Vatsyayana thinks that shampooing is
performed at a different time, and for a different purpose, and it is
also of a different character, it cannot be said to be included in the
embrace.
There are also some verses on the subject as follows: "The whole subject
of embracing is of such a nature that men who ask questions about it, or
who hear about it, or who talk about it, acquire thereby a desire for
enjoyment. Even those embraces that are not mentioned in the Kama
Shastra should be practised at the time of *** enjoyment, if they are
in any way conducive to the increase of love or passion. The rules of
the Shastra apply so long as the passion of man is middling, but when
the wheel of love is once set in motion, there is then no Shastra and no
order."
CHAPTER III.
ON KISSING.
It is said by some that there is no fixed time or order between the
embrace, the kiss, and the pressing or scratching with the nails or
fingers, but that all these things should be done generally before
*** union takes place, while striking and making the various sounds
generally takes place at the time of the union. Vatsyayana, however,
thinks that anything may take place at any time, for love does not care
for time or order.
On the occasion of the first congress, kissing and the other things
mentioned above should be done moderately, they should not be continued
for a long time, and should be done alternately. On subsequent
occasions, however, the reverse of all this may take place, and
moderation will not be necessary, they may continue for a long time, and
for the purpose of kindling love, they may be all done at the same time.
The following are the places for kissing, viz., the forehead, the eyes,
the cheeks, the throat, the ***, the ***, the lips, and the
interior of the mouth. Moreover, the people of the Lat country kiss also
on the following places, viz., the joints of the thighs, the arms, and
the navel. But Vatsyayana thinks that though kissing is practised by
these people in the above places on account of the intensity of their
love, and the customs of their country, it is not fit to be practised by
all.
Now in a case of a young girl there are three sort of kisses, viz.:
The nominal kiss. The throbbing kiss.
The touching kiss.
(1). When a girl only touches the mouth of her lover with her own, but
does not herself do anything, it is called the "nominal kiss."
(2). When a girl, setting aside her bashfulness a little, wishes to
touch the lip that is pressed into her mouth, and with that object
moves her lower lip, but not the upper one, it is called the "throbbing
kiss."
(3). When a girl touches her lover's lip with her tongue, and having
shut her eyes, places her hands on those of her lover, it is called the
"touching kiss."
Other authors describe four other kinds of kisses, viz.:
The straight kiss. The bent kiss.
The turned kiss. The pressed kiss.
(1). When the lips of two lovers are brought into direct contact with
each other, it is called a "straight kiss."
(2). When the heads of two lovers are bent towards each other, and when
so bent kissing takes place, it is called a "bent kiss."
(3). When one of them turns up the face of the other by holding the head
and chin, and then kissing, it is called a "turned kiss."
(4). Lastly, when the lower lip is pressed with much force, it is called
a "pressed kiss."
There is also a fifth kind of kiss called the "greatly pressed kiss,"
which is effected by taking hold of the lower lip between two fingers,
and then after touching it with the tongue, pressing it with great force
with the lip.
As regards kissing, a wager may be laid as to which will get hold of the
lips of the other first. If the woman loses, she should pretend to cry,
should keep her lover off by shaking her hands, and turn away from him
and dispute with him, saying "let another wager be laid." If she loses
this a second time, she should appear doubly distressed, and when her
lover is off his guard or asleep, she should get hold of his lower lip,
and hold it in her teeth, so that it should not slip away, and then she
should laugh, make a loud noise, deride him, dance about, and say
whatever she likes in a joking way, moving her eyebrows, and rolling her
eyes. Such are the wagers and quarrels as far as kissing is concerned,
but the same may be applied with regard to the pressing or scratching
with the nails and fingers, biting and striking. All these, however, are
only peculiar to men and women of intense passion.
When a man kisses the upper lip of a woman, while she in return kisses
his lower lip, it is called the "kiss of the upper lip."
When one of them takes both the lips of the other between his or her
own, it is called "a clasping kiss." A woman, however, only takes this
kind of kiss from a man who has no moustache. And on the occasion of
this kiss, if one of them touches the teeth, the tongue, and the palate
of the other, with his or her tongue, it is called the "fighting of the
tongue." In the same way, the pressing of the teeth of the one against
the mouth of the other is to be practised.
Kissing is of four kinds, viz., moderate, contracted, pressed, and soft,
according to the different parts of the body which are kissed, for
different kinds of kisses are appropriate for different parts of the
body.
When a woman looks at the face of her lover while he is asleep, and
kisses it to show her intention or desire, it is called a "kiss that
kindles love."
When a woman kisses her lover while he is engaged in business, or while
he is quarrelling with her, or while he is looking at something else, so
that his mind may be turned away, it is called a "kiss that turns away."
When a lover coming home late at night kisses his beloved, who is asleep
or in bed, in order to show her his desire, it is called a "kiss that
awakens." On such an occasion the woman may pretend to be asleep at the
time of her lover's arrival, so that she may know his intention and
obtain respect from him.
When a person kisses the reflection of the person he loves in a mirror,
in water, or on a wall, it is called a "kiss showing the intention."
When a person kisses a child sitting on his lap, or a picture, or an
image, or figure, in the presence of the person beloved by him, it is
called a "transferred kiss."
When at night at a theatre, or in an assembly of caste men, a man coming
up to a woman kisses a finger of her hand if she be standing, or a toe
of her foot if she be sitting, or when a woman is shampooing her lover's
body, places her face on his thigh (as if she was sleepy) so as to
inflame his passion, and kisses his thigh or great toe, it is called a
"demonstrative kiss."
There is also a verse on the subject as follows:--
"Whatever things may be done by one of the lovers to the other, the same
should be returned by the other, _i.e._, if the woman kisses him he should
kiss her in return, if she strikes him he should also strike her in
return."
CHAPTER IV.
ON PRESSING, OR MARKING, OR SCRATCHING WITH THE NAILS.
When love becomes intense, pressing with the nails or scratching the
body with them is practised, and it is done on the following occasions:
On the first visit; at the time of setting out on a journey; on the
return from a journey; at the time when an angry lover is reconciled;
and lastly when the woman is intoxicated.
But pressing with the nails is not an usual thing except with those who
are intensely passionate, _i.e._, full of passion. It is employed together
with biting, by those to whom the practice is agreeable.
Pressing with the nails is of the eight following kinds, according to
the forms of the marks which are produced, viz.:
1. Sounding.
2. Half moon.
3. A circle.
4. A line.
5. A tiger's nail or claw.
6. A peacock's foot.
7. The jump of a hare.
8. The leaf of a blue lotus.
The places that are to be pressed with the nails are as follows: the arm
pit, the throat, the ***, the lips, the jaghana, or middle parts of
the body, and the thighs. But Suvarnanabha is of opinion that when the
impetuosity of passion is excessive, then the places need not be
considered.
The qualities of good nails are that they should be bright, well set,
clean, entire, convex, soft, and glossy in appearance. Nails are of
three kinds according to their size, viz.:
Small. Middling.
Large.
Large nails, which give grace to the hands, and attract the hearts of
women from their appearance, are possessed by the Bengalees.
Small nails, which can be used in various ways, and are to be applied
only with the object of giving pleasure, are possessed by the people of
the southern districts.
Middling nails, which contain the properties of both the above kinds,
belong to the people of the Maharashtra.
(1). When a person presses the chin, the ***, the lower lip, or the
jaghana of another so softly that no scratch or mark is left, but only
the hair on the body becomes erect from the touch of the nails, and the
nails themselves make a sound, it is called a "sounding or pressing with
the nails."
This pressing is used in the case of a young girl when her lover
shampoos her, scratches her head, and wants to trouble or frighten her.
(2). The curved mark with the nails, which is impressed on the neck and
the ***, is called the "half moon."
(3). When the half moons are impressed opposite to each other, it is
called a "circle." This mark with the nails is generally made on the
navel, the small cavities about the buttocks, and on the joints of the
thigh.
(4). A mark in the form of a small line, and which can be made on any
part of the body, is called a "line."
(5). This same line, when it is curved, and made on the breast, is
called a "tiger's nail."
(6). When a curved mark is made on the breast by means of the five
nails, it is called a "peacock's foot." This mark is made with the
object of being praised, for it requires a great deal of skill to make
it properly.
(7). When five marks with the nails are made close to one another near
the *** of the breast, it is called "the jump of a hare."
(8). A mark made on the breast or on the hips in the form of a leaf of
the blue lotus, is called the "leaf of a blue lotus."
When a person is going on a journey, and makes a mark on the thighs, or
on the breast, it is called a "token of remembrance." On such an
occasion three or four lines are impressed close to one another with the
nails.
Here ends the marking with the nails. Marks of other kinds than the
above may also be made with the nails, for the ancient authors say,
that as there are innumerable degrees of skill among men (the practice
of this art being known to all), so there are innumerable ways of making
these marks. And as pressing or marking with the nails is independent of
love, no one can say with certainty how many different kinds of marks
with the nails do actually exist. The reason of this is, Vatsyayana
says, that as variety is necessary in love, so love is to be produced by
means of variety. It is on this account that courtezans, who are well
acquainted with various ways and means, become so desirable, for if
variety is sought in all the arts and amusements, such as archery and
others, how much more should it be sought after in the present case.
The marks of the nails should not be made on married women, but
particular kinds of marks may be made on their private parts for the
remembrance and increase of love.
There are also some verses on the subject, as follows:
"The love of a woman who sees the marks of nails on the private parts of
her body, even though they are old and almost worn out, becomes again
fresh and new. If there be no marks of nails to remind a person of the
passages of love, then love is lessened in the same way as when no union
takes place for a long time."
Even when a stranger sees at a distance a young woman with the marks of
nails on her breast,[37] he is filled with love and respect for her.
A man, also, who carries the marks of nails and teeth on some parts of
his body, influences the mind of a woman, even though it be ever so
firm. In short, nothing tends to increase love so much as the effects of
marking with the nails, and biting.
FOOTNOTE:
[Footnote 37: From this it would appear that in ancient times the
*** of women were not covered, and this is seen in the painting of
the Ajunta and other caves, where we find that the *** of even royal
ladies and others are exposed.]
CHAPTER V.
ON BITING, AND THE MEANS TO BE EMPLOYED WITH REGARD TO WOMEN OF
DIFFERENT COUNTRIES.
All the places that can be kissed, are also the places that can be
bitten, except the upper lip, the interior of the mouth, and the eyes.
The qualities of good teeth are as follows: They should be equal,
possessed of a pleasing brightness, capable of being coloured, of proper
proportions, unbroken, and with sharp ends.
The defects of teeth on the other hand are, that they are blunt,
protruding from the gums, rough, soft, large, and loosely set.
The following are the different kinds of biting, viz.:
The hidden bite. The swollen bite.
The point. The line of points.
The coral and the jewel. The line of jewels.
The broken cloud. The biting of the boar.
(1). The biting which is shown only by the excessive redness of the skin
that is bitten, is called the "hidden bite."
(2). When the skin is pressed down on both sides, it is called the
"swollen bite."
(3). When a small portion of the skin is bitten with two teeth only, it
is called the "point."
(4). When such small portions of the skin are bitten with all the teeth,
it is called the "line of points."
(5). The biting which is done by bringing together the teeth and the
lips, is called the "coral and the jewel." The lip is the coral, and the
teeth the jewel.
(6). When biting is done with all the teeth, it is called the "line of
jewels."
(7). The biting which consists of unequal risings in a circle, and which
comes from the space between the teeth, is called the "broken cloud."
This is impressed on the ***.
(8). The biting which consists of many broad rows of marks near to one
another, and with red intervals, is called the "biting of a boar." This
is impressed on the *** and the shoulders; and these two last modes
of biting are peculiar to persons of intense passion.
The lower lip is the place on which the "hidden bite," the "swollen
bite," and the "point" are made; again the "swollen bite," and the
"coral and the jewel" bite are done on the cheek. Kissing, pressing with
the nails, and biting are the ornaments of the left cheek, and when the
word cheek is used it is to be understood as the left cheek.
Both the "line of points" and the "line of jewels" are to be impressed
on the throat, the arm pit, and the joints of the thighs; but the "line
of points" alone is to be impressed on the forehead and the thighs.
The marking with the nails, and the biting of the following things,
viz., an ornament of the forehead, an ear ornament, a bunch of flowers,
a betel leaf, or a tamala leaf, which are worn by, or belong to the
woman that is beloved, are signs of the desire of enjoyment.
Here end the different kinds of biting.
In the affairs of love a man should do such things as are agreeable to
the women of different countries.
The women of the central countries (_i.e._, between the Ganges and the
Jumna) are noble in their character, not accustomed to disgraceful
practices, and dislike pressing the nails and biting.
The women of the Balhika country are gained over by striking.
The women of Avantika are fond of foul pleasures, and have not good
manners.
The women of the Maharashtra are fond of practising the sixty-four arts,
they utter low and harsh words, and like to be spoken to in the same
way, and have an impetuous desire of enjoyment.
The women of Pataliputra (_i.e._, the modern Patna) are of the same nature
as the women of the Maharashtra, but show their likings only in secret.
The women of the Dravida country, though they are rubbed and pressed
about at the time of *** enjoyment, have a slow fall of ***, that
is they are very slow in the act of coition.
The women of Vanavasi are moderately passionate, they go through every
kind of enjoyment, cover their bodies, and abuse those who utter low,
mean and harsh words.
The women of Avanti hate kissing, marking with the nails, and biting,
but they have a fondness for various kinds of *** union.
The women of Malwa like embracing and kissing, but not wounding, and
they are gained over by striking.
The women of Abhira, and those of the country about the Indus and five
rivers (_i.e._, the Punjab), are gained over by the Auparishtaka or mouth
congress.
The women of Aparatika are full of passion, and make slowly the sound
"Sit."
The women of the Lat country have even more impetuous desire, and also
make the sound "Sit."
The women of the Stri Rajya, and of Koshola (Oude), are full of
impetuous desire, their *** falls in large quantities, and they are
fond of taking medicine to make it do so.
The women of the Audhra country have tender bodies, they are fond of
enjoyment, and have a liking for voluptuous pleasures.
The women of Ganda have tender bodies, and speak sweetly.
Now Suvarnanabha is of opinion that that which is agreeable to the
nature of a particular person, is of more consequence than that which is
agreeable to a whole nation, and that therefore the peculiarities of the
country should not be observed in such cases. The various pleasures, the
dress, and the sports of one country are in time borrowed by another,
and in such a case these things must be considered as belonging
originally to that country.
Among the things mentioned above, viz., embracing, kissing, etc., those
which increase passion should be done first, and those which are only
for amusement or variety should be done afterwards.
There are also some verses on this subject as follows:
"When a man bites a woman forcibly, she should angrily do the same to
him with double force. Thus a 'point' should be returned with a 'line of
points,' and a 'line of points' with a 'broken cloud,' and if she be
excessively chafed, she should at once begin a love quarrel with him. At
such a time she should take hold of her lover by the hair, and bend his
head down, and kiss his lower lip, and then, being intoxicated with
love, she should shut her eyes and bite him in various places. Even by
day, and in a place of public resort, when her lover shows her any mark
that she may have inflicted on his body, she should smile at the sight
of it, and turning her face as if she were going to chide him, she
should show him with an angry look the marks on her own body that have
been made by him. Thus if men and women act according to each other's
liking, their love for each other will not be lessened even in one
hundred years."
CHAPTER VI.
OF THE DIFFERENT WAYS OF LYING DOWN, AND VARIOUS KINDS OF CONGRESS.
On the occasion of a "high congress" the Mrigi (Deer) woman should lie
down in such a way as to widen her yoni, while in a "low congress" the
Hastini (Elephant) woman should lie down so as to contract hers. But in
an "equal congress" they should lie down in the natural position. What
is said above concerning the Mrigi and the Hastini applies also to the
Vadawa (Mare) woman. In a "low congress" the women should particularly
make use of medicine, to cause her desires to be satisfied quickly.
The Deer-woman has the following three ways of lying down.
The widely opened position. The yawning position.
The position of the wife of Indra.
(1). When she lowers her head and raises her middle parts, it is called
the "widely opened position." At such a time the man should apply some
unguent, so as to make the entrance easy.
(2). When she raises her thighs and keeps them wide apart and engages in
congress, it is called the "yawning position."
(3). When she places her thighs with her legs doubled on them upon her
sides, and thus engages in congress, it is called the position of
Indrani, and this is learnt only by practice. The position is also
useful in the case of the "highest congress."
The "clasping position" is used in "low congress," and in the "lowest
congress," together with the "pressing position," the "twining
position", and the "mare's position."
When the legs of both the male and the female are stretched straight
out over each other, it is called the "clasping position." It is of two
kinds, the side position and the supine position, according to the way
in which they lie down. In the side position the male should invariably
lie on his left side, and cause the woman to lie on her right side, and
this rule is to be observed in lying down with all kinds of women.
When, after congress has begun in the clasping position, the woman
presses her lover with her thighs, it is called the "pressing position."
When the woman places one of her thighs across the thigh of her lover,
it is called the "twining position."
When a woman forcibly holds in her yoni the lingam after it is in, it is
called the "mare's position." This is learnt by practice only, and is
chiefly found among the women of the Andra country.
The above are the different ways of lying down, mentioned by Babhravya;
Suvarnanabha, however, gives the following in addition.
When the female raises both of her thighs straight up, it is called the
"rising position."
When she raises both of her legs, and places them on her lover's
shoulders, it is called the "yawning position."
When the legs are contracted, and thus held by the lover before his
***, it is called the "pressed position."
When only one of her legs is stretched out, it is called the "half
pressed position."
When the woman places one of her legs on her lover's shoulder, and
stretches the other out, and then places the latter on his shoulder, and
stretches out the other, and continues to do so alternately, it is
called the "splitting of a bamboo."
When one of her legs is placed on the head, and the other is stretched
out, it is called the "fixing of a nail." This is learnt by practice
only.
When both the legs of the woman are contracted, and placed on her
stomach, it is called the "crab's position."
When the thighs are raised and placed one upon the other, it is called
the "packed position."
When the shanks are placed one upon the other, it is called the
"lotus-like position."
When a man, during congress, turns round, and enjoys the woman without
leaving her, while she embraces him round the back all the time, it is
called the "turning position," and is learnt only by practice.
Thus says Suvarnanabha, these different ways of lying down, sitting, and
standing should be practised in water, because it is easy to do so
therein. But Vatsyayana is of opinion that congress in water is
improper, because it is prohibited by the religious law.
When a man and a woman support themselves on each other's bodies, or on
a wall, or pillar, and thus while standing engage in congress, it is
called the "supported congress."
When a man supports himself against a wall, and the woman, sitting on
his hands joined together and held underneath her, throws her arms round
his neck, and putting her thighs alongside his waist, moves herself by
her feet, which are touching the wall against which the man is leaning,
it is called the "suspended congress."
When a woman stands on her hands and feet like a quadruped, and her
lover mounts her like a bull, it is called the "congress of a cow." At
this time everything that is ordinarily done on the *** should be done
on the back.
In the same way can be carried on the congress of a dog, the congress of
a goat, the congress of a deer, the forcible mounting of an ***, the
congress of a cat, the jump of a tiger, the pressing of an elephant, the
rubbing of a boar, and the mounting of a horse. And in all these cases
the characteristics of these different animals should be manifested by
acting like them.
When a man enjoys two women at the same time, both of whom love him
equally, it is called the "united congress."
When a man enjoys many women altogether, it is called the "congress of a
herd of cows."
The following kinds of congress, that is, sporting in water, or the
congress of an elephant with many female elephants, which is said to
take place only in the water, the congress of a collection of goats, the
congress of a collection of deer, take place in imitation of these
animals.
In Gramaneri many young men enjoy a woman that may be married to one of
them, either one after the other, or at the same time. Thus one of them
holds her, another enjoys her, a third uses her mouth, a fourth holds
her middle part, and in this way they go on enjoying her several parts
alternately.
The same things can be done when several men are sitting in company with
one courtesan, or when one courtesan is alone with many men. In the same
way this can be done by the women of the King's harem when they
accidentally get hold of a man.
The people in the Southern countries have also a congress in the ***,
that is called the "lower congress."
Thus ends the various kinds of congress. There are also two verses on
the subject as follows.
"An ingenious person should multiply the kinds of congress after the
fashion of the different kinds of beasts and of birds. For these
different kinds of congress, performed according to the usage of each
country, and the liking of each individual, generate love, friendship,
and respect in the hearts of women."