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."[34]
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 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 versâ. 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
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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 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
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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.[36]
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.
On the different kinds of Love.
Men learned in the humanities are of opinion that love is of four kinds, viz.:
Love acquired by continual habit.
Love resulting from the imagination.
Love resulting from belief.
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 sexual 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
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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.
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CHAPTER II.
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, viz.:
Touching.
Piercing.
Rubbing.
Pressing.
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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 breasts, 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
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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 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.
(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 breasts of a woman, and presses her with it, it is called the "embrace of the breasts."
(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.
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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."
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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, viz., 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, 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
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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
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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."
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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.:
Sounding.
Half moon.
A circle.
A line.
A tiger's nail or claw.
A peacock's foot.
The jump of a hare.
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 breasts, 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.: