Two: Man is divided into three classes, according to the size of his lingam. Women are divided based on the size of their yoni.

Two:  Man is divided into three classes, according to the size of his lingam.  Women are divided based on the size of their yoni.
Untitled Document

PART II ON SEXUAL UNION
CHAPTER I KINDS OF SEXUAL UNION ACCORDING TO DIMENSIONS,
FORCE OF DESIRE OR PASSION, TIME


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 his 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 has 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\footnote{$^1$}
{High unions are said to be better than low ones, for in the
former it is possible for the male to satisfy his own passion
without injuring the female, while in the latter it is
difficult for the female to be satisfied by any means.}
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
sexual union is not great, whose semen 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, 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 lust, 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 semen of women
continues to fall from the beginning of the sexual union to its end,
and it is right that it should be so, for if they had no semen 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 semen has fallen away. And there is a verse with regard to this as
follows:

`The fall of the semen of the man takes place only at the end of
coition, while the semen of the woman falls continually, and after the
semen of both has all fallen away then they wish for the
discontinuance of coition.'\footnote{$^2$}
{The strength of passion with women varies a great deal, 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 génêtique',
as described in a French work recently published and called
Brevaire as l'Amour Experimental par le Dr Jules Guyot.}

Lastly, Vatsyayana is of opinion that the semen 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 results, 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.\footnote{$^3$}
{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.}

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
sexual 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 sexual union, men should use such means as they may
think suitable for the occasion.\footnote{$^4$}
{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 sexual intercourse, if she is
to derive satisfaction from it.}

At the first time of sexual 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.


Men learned in the humanities are of opinion that love is of four
kinds:
Love acquired by continual habit
Love resulting from the imagination
Love resulting from belief
Love resulting from the perception of external objects

Love resulting from the constant and continual performance of some act
is called love acquired by constant practice and habit, as for
instance the love of sexual intercourse, the love of hunting, the love
of drinking, the love of gambling, etc., etc.

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.

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.

The love resulting from the perception of external 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 sexual 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.



CHAPTER II
\centerline{\myf OF THE EMBRACE}




THIS part of the Kama Shastra, which treats of sexual 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:
\item{} Touching
\item{} Rubbing
\item{} Piercing
\item{} Pressing


The action in each case is denoted by the meaning of the word which
stands for it.


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'.


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 breasts,
and the man in return takes hold of them, it is called a `piercing
embrace'.


The above two kinds of embrace take place only between persons who do
not, as yet, speak freely with each other.


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'.


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:


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.


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'.


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.


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'.


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 sexual 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 breasts.


The embrace of the forehead.


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'.


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'.


When a man places his breast between the breasts of a of Vatsyayana
woman and presses her with it, it is called the `embrace of the
breasts'.


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
sexual 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
sexual 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: the forehead, the eyes, the
cheeks, the throat, the bosom, the breasts, the lips, and the interior
of the mouth. Moreover the people of the Lat country kiss also on the
following places: 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 sorts of kisses:



The nominal kiss}
The throbbing kiss}
The touching kiss}


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'.


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'.


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:



The straight kiss}
The bent kiss}
The turned kiss}
The pressed kiss}


When the lips of two lovers are brought into direct contact with each
other, it is called a `straight kiss'.


When the heads of two lovers are bent towards each other, and when so
bent, kissing takes place, it is called a `bent kiss'.


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'.


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: 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 on her 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 this 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.'



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