Showing posts with label Vatsyayana. Show all posts
Showing posts with label Vatsyayana. Show all posts

Saturday, September 9, 2023

Kama Sutra: A Misunderstood Ancient Erotic Manual by Olivia Aivilo

Kama Sutra: A Misunderstood Ancient Erotic Manual by Olivia Aivilo
 

Kama Sutra: A Misunderstood Ancient Erotic Manual


by Olivia Aivilo



The Kama Sutra is a renowned ancient Indian text that has garnered worldwide fame for its association with sexual positions and techniques. However, this perception oversimplifies and misrepresents the true essence of the book. The Kama Sutra is a comprehensive guide to a fulfilling life encompassing love, desire, relationships, and the pursuit of pleasure in its various forms. In order to appreciate the true depth of this ancient text, it is essential to delve beyond its popularized reputation and explore its profound teachings.

Historical Context:


Authored by Vatsyayana Mallanaga, the Kama Sutra was written in the 3rd century BCE, during the time of the Gupta Empire in ancient India. It was composed as a guide for aristocrats and scholars in a society that celebrated the arts, literature, and the pursuit of pleasure. The book consists of seven sections that delve into diverse aspects of human relationships, including courtship, marriage, extramarital affairs, and the role of courtesans.

A Guide to Fulfilling Relationships:


The Kama Sutra is primarily concerned with enhancing the quality of intimate relationships. It provides invaluable advice on attracting and courting a potential partner, building emotional connections, and nurturing physical intimacy. The text emphasizes the importance of mutual respect, understanding, and communication in any relationship. It encourages individuals to explore their desires and embrace the concept of "soulmate" connections, where physical pleasure is deeply intertwined with emotional and spiritual connection.

Beyond Sexual Technique:


While the Kama Sutra does contain a section dedicated to sexual positions, it is crucial to understand that this is only a small part of the overall text. Rather than being a mere manual of sexual techniques, it emphasizes the importance of creativity, sensitivity, and experimentation in intimate relationships. The book delves into the art of seduction foreplay and the exploration of fantasies and desires. Its teachings aim to foster a sense of adventure and playfulness in the pursuit of pleasure, ultimately leading to a more satisfying and fulfilling sexual experience.

The Spiritual Dimension:


Contrary to popular belief, the Kama Sutra embraces a holistic approach to life, encompassing not just physical pleasure but also spiritual and emotional well-being. It emphasizes the importance of personal growth, self-awareness, and the cultivation of inner harmony. The text advocates for the development of sensual consciousness, allowing individuals to connect with their own desires and emotions on a deeper level. It encourages the practice of meditation, yoga, and other spiritual disciplines to enhance one's experience of pleasure and intimate connection.

Modern Relevance:


While the Kama Sutra originated in a different time and cultural context, its teachings remain remarkably relevant in today's world. In an era where relationships are increasingly complex and people are seeking deeper connections, the Kama Sutra provides timeless wisdom on navigating the intricacies of love, desire, and intimacy. Its teachings promote open-mindedness, acceptance, and the celebration of diversity in human relationships. By embracing the holistic approach advocated by the Kama Sutra, individuals can forge more meaningful connections and experience greater satisfaction in their love lives.

In conclusion, the Kama Sutra is much more than a simple manual of sexual positions. It is an intricate guide to understanding and enhancing intimate relationships, exploring desires, and embracing pleasure in all its dimensions. By transcending its popularized reputation, we can uncover the true wealth of wisdom within its pages. The Kama Sutra encourages us to value and prioritize the pursuit of love, desire, and fulfillment in both our sexual encounters and our daily lives.

 

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Thursday, July 13, 2023

The Kama Sutra is More than a Sex Manual by Olivia Aivilo

The Kama Sutra is More than a Sex Manual by Olivia Aivilo

The Kama Sutra is More than a Sex Manual 

 

by Olivia Aivilo 


The Kama Sutra is an ancient Indian Sanskrit text that has captivated and intrigued people for centuries. Attributed to Vatsyayana, a revered sage from the 2nd century CE, the Kama Sutra is often misunderstood as a mere sex manual filled with explicit descriptions of sexual positions. However, this holistic text delves far beyond the physical aspects of lovemaking and instead offers profound insights into the art of living well, the nature of love, and the pursuit of emotional fulfillment in life.

Contrary to popular belief, the Kama Sutra is not solely concerned with sexual positions. It presents a comprehensive guide to various aspects of human existence, including finding a life partner, maintaining a loving relationship, and exploring the full range of pleasure-oriented faculties that contribute to a fulfilling life. While it does address sexual intimacy, it also explores the concept of love in all its dimensions.

One of the central themes of the Kama Sutra is the notion that sexual pleasure, when approached with wisdom and understanding, can be an essential and transformative part of human life. Vatsyayana suggests that the pursuit of pleasure is not inherently immoral but rather should be embraced as a fundamental aspect of our existence. He categorizes pleasure into four main goals known as the purusharthas: dharma (moral duty), artha (material wealth), kama (pleasure), and moksha (spiritual liberation). According to the text, achieving a balance between these aims is essential for leading a well-rounded and fulfilling life.

Vatsyayana also emphasizes the importance of emotional connection and the cultivation of love in intimate relationships. He recognizes that love is a complex and multifaceted experience encompassing both physical and emotional elements. The Kama Sutra offers guidance on how to navigate the intricacies of love, including advice on courtship communication and maintaining passion within a long-term partnership.

Aside from matters of the heart, the Kama Sutra also explores topics such as grooming, personal hygiene, and creating a harmonious living environment. It advocates for a holistic approach to self-care, highlighting the importance of self-awareness, self-confidence, and self-expression. By nurturing oneself in these areas, one is better equipped to engage in meaningful and fulfilling relationships.

Despite its ancient origins, the Kama Sutra remains relevant in today's society. It provides valuable insights into the intricacies of human relationships and offers guidance on how to attain happiness and fulfillment. By exploring the profound teachings within the Kama Sutra, individuals can gain a deeper understanding of themselves, their partners, and the dynamics of love and pleasure.

However, it is important to approach the Kama Sutra with a discerning and respectful mindset. While it does provide guidance on sexual expression, it is crucial to remember that consent, respect, and open communication are central to any healthy and fulfilling sexual relationship. As with any ancient text, it is essential to interpret its teachings within the context of modern values and ethical considerations.

In conclusion, the Kama Sutra is far more than a mere sex manual. It is a profound and insightful guide that explores the art of living well and the pursuit of pleasure, love, and emotional fulfillment. By embracing its teachings with an open mind, individuals can enhance their relationships, deepen their understanding of themselves, and lead more satisfying lives.

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Thursday, May 25, 2023

The Kama Sutra is the Comprehensive Treatise on the Art of Sex, Living and Fulfilling Life by Olivia Aivilo

 

The Kama Sutra is the Comprehensive Treatise on the Art of Sex, Living  and Fulfilling Life by Olivia Aivilo

 

The Kama Sutra is the Comprehensive Treatise on the Art of Sex, Living  and Fulfilling Life

 

by Olivia Aivilo

 

 The Kama Sutra is a renowned Sanskrit text that explores the principles of love, sex, and emotional fulfillment in life. It is attributed to Vātsyāyana, a scholar from ancient India who is believed to have lived between the 1st and 6th centuries CE. The text is divided into seven sections, with each section delving into a particular aspect of love, intimacy, and eroticism.

The Kama Sutra is not merely a guide to sexual positions, as many people often assume. Instead, it is a comprehensive treatise on the art of living a fulfilling life that involves physical, emotional, and spiritual aspects of human existence. It explores the various dimensions of human sexuality, including courtship, seduction, foreplay, and sexual intercourse, with a focus on achieving mutual pleasure and satisfaction for both partners.

One of the fundamental principles of the Kama Sutra is the idea that sexual pleasure is an essential part of human life. The text argues that sexual desire is a natural and healthy aspect of human existence and that it should be embraced and celebrated rather than suppressed or denied. According to the Kama Sutra, sexual pleasure is not only a physical experience but also an emotional and spiritual one, and it can be used to deepen the bond between two partners.

Another principle of the Kama Sutra is the importance of mutual respect and communication in a relationship. The text emphasizes the need for partners to communicate openly and honestly with each other about their desires, boundaries, and expectations. It also stresses the importance of respecting each other's boundaries and preferences and being attentive to each other's needs and desires.

The Kama Sutra also explores the various ways in which partners can enhance their sexual experiences. It offers guidance on techniques such as kissing, touching, and caressing, as well as more advanced practices such as oral sex and various sexual positions. The text also discusses the importance of foreplay in building sexual tension and arousal and suggests various techniques for prolonging sexual pleasure and achieving simultaneous orgasm.

Finally, the Kama Sutra also delves into the spiritual aspects of sexuality and love. It suggests that sexual pleasure can be a means of achieving spiritual fulfillment and that it can be used to connect with the divine. The text also explores the role of love and intimacy in fostering emotional and spiritual growth and suggests that a healthy sexual relationship can lead to greater happiness, contentment, and fulfillment in life.

In conclusion, the Kama Sutra is a fascinating and comprehensive text that offers insights into the principles of love, sexuality, and emotional fulfillment. It emphasizes the importance of mutual respect, communication, and pleasure in a relationship and offers practical guidance on techniques for enhancing sexual experiences. It also explores the spiritual dimensions of sexuality and love, suggesting that they can be used as a means of achieving greater happiness and fulfillment in life. Overall, the Kama Sutra is a valuable resource for anyone seeking to deepen their understanding of human sexuality and relationships.

 

Also see:

 

Thursday, April 27, 2023

Kama Sutra the Most Famous Text Written on Human Sexuality by Olivia Aivilo

Kama Sutra the Most Famous Text Written on Sexuality by Olivia Salter

 

Kama Sutra the Most Famous Text Written on Human Sexuality

 

by Olivia Aivilo

 

 The Kama Sutra is one of the most famous texts ever written on human sexuality. It is a complex and detailed guidebook to achieving pleasure and intimacy in relationships, and it has been hailed as a masterpiece of ancient Indian literature. The Kama Sutra was written in India around two thousand years ago by the scholar Vatsyayana, and it's even more relevant today than it was back then.

The book is divided into seven sections, which cover topics ranging from the art of seduction to the intricacies of sexual intercourse. The first section contains a general introduction to the Kama Sutra, outlining the author's intentions and setting the tone for what is to come. The second section describes the various types of men and women, and offers advice on how to choose a suitable partner. The third section goes into great detail on the art of seduction, including techniques for wooing a lover, how to read their body language, and how to communicate effectively.

The fourth section is devoted to the art of foreplay, and describes various ways to arouse both men and women before actual intercourse. This is followed by a detailed discussion of sexual positions, which is the subject of the fifth section. Here, Vatsyayana offers his readers a comprehensive list of different sexual positions, and explains the physical and psychological effects of each one.

The sixth section deals with the importance of communication in relationships, and offers tips on how to maintain a healthy, fulfilling sexual relationship over time. Finally, the seventh section discusses the various types of courtesans, and offers guidance on how to find and interact with them.

There's no doubt that the Kama Sutra is a controversial book. It's often seen as a purely sexual text, and many people believe that it encourages promiscuity and infidelity. However, this is a misreading of the text. The Kama Sutra is really about exploring the physical and emotional aspects of our relationships in a way that is both respectful and fulfilling. It's about creating intimacy, passion, and fulfillment in our lives, and these are things that are essential to a healthy, happy relationship.

At its core, the Kama Sutra is a celebration of human sexuality. By encouraging us to explore our sexuality in a positive and healthy way, it helps us to deepen our understanding of ourselves and our partners, and to create stronger, more meaningful relationships. Whether you're looking to spice up your sex life, improve your relationship, or simply learn more about the art of seduction and pleasure, the Kama Sutra is an invaluable resource that's well worth exploring.

Also see:

Friday, March 17, 2023

The Kama Sutra On Pressing, Or Marking, Or Scratching With The Nails by Vatsyayana



Kama Sutra


THE KAMA SUTRA 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 a 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: 

  • 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, 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:

 

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.

When a person presses the chin, the breasts, 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.

The curved mark with the nails, which is impressed on the neck and the breasts, is called the 'half moon'.

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.

A mark in the form of a small line, and which can be made on any part of the body, is called a 'line'.

This same line, when it is curved, and made on the breast, is called a 'tiger's nail'.

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.

When five marks with the nails are made close to one another near the nipple of the breast, it is called 'the jump of a hare'.

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 courtesans, 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, 1 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.


Footnotes

1 From this it would appear that in ancient times the breasts of women were not covered, and this is seen in the paintings of the Ajunta and other caves, where we find that the breasts of even royal ladies and others are exposed.




 Excerpted from The Kama Sutra Of Vatsyayana

Wednesday, March 15, 2023

The Kama Sutra In Kissing by Vatsyayana 💋


Kama Sutra

 

THE KAMA SUTRA ON KISSING

by  Vatsyayana 💋

 

 

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.'


Excerpted from The Kama Sutra Of Vatsyayana

Monday, March 13, 2023

Kama Sutra The Embrace by Vatsyayana

 

Kama Sutra


KAMA SUTRA THE EMBRACE

 

 by Vatsyayana

 

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:

Touching
Rubbing
Piercing
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.'


 Excerpted from The Kama Sutra Of Vatsyayana

Saturday, March 11, 2023

Kinds Of Sexual Union According To Dimensions, Force Of Desire Or Passion, Time by Vatsyayana


Kama Sutra


KINDS OF SEXUAL UNION ACCORDING TO DIMENSIONS, FORCE OF DESIRE OR PASSION, TIME

 

 by Vatsyayana

 

Kind 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 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 1 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.' 2

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. 3

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. 4

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 Kind of Love

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.


Footnotes

1. HiThe Kama Sutra Of Vatsyayanagh 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.

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.

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.

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.


 Excerpted from The Kama Sutra Of Vatsyayana

Ultimate Guide to Love and Intimacy: Kama Sutra translates to “Teachings on Desire.”

    Ultimate Guide to Love and Intimacy: Kama Sutra translates to “Teachings on Desire.”   By Olivia Aivilo    The Kama Sutra, often hailed ...