© Copyright by Brian Howard Seibert
Note: This website is about Vikings and Varangians and the way they lived over a thousand years ago. The content is as explicit as Vikings of that time were and scenes of violence and sexuality are depicted without reservation or apology. Reader discretion is advised.
CHAPTER I OF THE KINDS OF SEXUAL UNION AND OF LOVE
KINDS OF SEXUAL UNION ACCORDING TO:
( a ) DIMENSIONS.
( b ) FORCE OF DESIRE OR PASSION.
( c ) TIME.
Man is divided into three classes: being the hare man, the bull man, and the horse man, according to the size of his lingam.
Woman also, according to the depth [and width] of her yoni, is either a 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:
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 are better than the low.
KINDS OF SEXUAL UNION ACCORDING TO CARNAL DESIRE:
There are also nine kinds of union according to the force of passion or carnal desire as follows:
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.
KINDS OF SEXUAL UNION ACCORDING TO CARNAL TIME:
Lastly, according to time there are three kinds of men and women, being: 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.”
Lastly, Vatsyayana is of opinion that the semen of the female falls in the same way as that of the male.
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.
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, being:
(1). Love acquired by continual habit:
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, etcetera, etcetera.
(2). Love resulting from the imagination:
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, etcetera, etcetera.
(3). Love resulting from belief or infatuation:
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 or infatuation by the learned.
(4). Love resulting from the perception of external objects:
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 sexual union is sufficient for the learned; but for the edification of the less knowledgeable, the following chapters will be treating the subject at length and in great detail.
Here ends The Sexual Union and Love
CHAPTER II OF THE EMBRACE
The 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, being: 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 also contains the following subjects: 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, being:
The action in each case is denoted by the meaning of the word which stands for it.
(1). Touching: 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). Piercing: 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 may take place between persons who do not, as yet, speak freely with each other.
(3). Rubbing: 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). Pressing: 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, being:
– 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 sexual union.
Babhravya has thus related to us the above eight kinds of embraces.
CHAPTER III OF THE KISS
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, being: 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 sort of kisses, being:
1. The nominal kiss.
2. The throbbing kiss.
3. 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, being:
1. The straight kiss.
2. The bent kiss.
3. The turned kiss.
4. 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.
CHAPTER IV OF THE MARKING, OR SCRATCHING WITH 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. 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, being:
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 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, being:
Large nails, which give grace to the hands, and attract the hearts of women from their appearance, are possessed by the Banglas.
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 Maharashtra.
(1). 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.
(2). The curved mark with the nails, which is impressed on the neck and the breasts, 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 nipple 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 Nails
CHAPTER V ON BITING AND THE MEANS TO BE EMPLOYED
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, being:
1 The hidden bite.
2 The swollen bite.
3 The point.
4 The line of points.
5 The coral and the jewel.
6 The line of jewels.
7 The broken cloud.
8 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 breasts.
(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 breasts 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, being 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 ends The Kinds of Biting
OF THE DIFFERENT WAYS OF LYING DOWN AND VARIOUS KINDS OF CONGRESS
On the occasion of a “high congress” the Mrigi (Doe) 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:
1 The widely opened position.
2 The yawning position.
3 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 the lingam in her yoni after it is in, it is called the “Mare’s Position”. This is learned 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 bosom, 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 learned 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 learned 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 bosom 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 ass, 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
The following kinds of congress, being: 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 anus, that is called the “Lower Congress”.
CHAPTER VII OF THE VARIOUS MODES OF STRIKING
OF THE VARIOUS MODES OF STRIKING, AND THE SOUNDS APPROPRIATE TO THEM
Sexual intercourse can be compared to a quarrel, on account of the contrarieties of love and its tendency to dispute. The place of striking with passion is the body, and on the body the special places are:
1. The shoulders.
2. The head.
3. The space between the breasts.
4. The back.
5. The jaghana, or middle part of the body.
6. The sides.
Striking is of four kinds, being:
1. Striking with the back of the hand.
2. Striking with the fingers a little contracted.
3. Striking with the fist.
4. Striking with the open palm of the hand.
On account of its causing pain, striking gives rise to the hissing sound, which is of various kinds, and to the eight kinds of crying, being:
1 The sound Hin.
2 The thundering sound.
3 The cooing sound..
4 The weeping sound.
5 The sound Phut.
6 The sound Phat.
7 The sound Sut.
8 The sound Plat.
Besides these, there are also words having a meaning, such as “mother,” and those that are expressive of prohibition, sufficiency, desire of liberation, pain or praise, and to which may be added sounds like those of the dove, the cuckoo, the green pigeon, the parrot, the bee, the sparrow, the flamingo, the duck, and the quail, which are all occasionally made use of.
Blows with the fist should be given on the back of the woman, while she is sitting on the lap of the man, and she should give blows in return, abusing the man as if she were angry, and making the cooing and the weeping sounds. While the woman is engaged in congress the space between the breasts should be struck with the back of the hand, slowly at first, and then proportionately to the increasing excitement, until the end.
At this time the sounds Hin and others may be made, alternately or optionally, according to habit. When the man, making the sound Phat, strikes the woman on the head, with the fingers of his hand a little contracted, it is called Prasritaka, which means striking with the fingers of the hand a little contracted. In this case the appropriate sounds are the cooing sound, the sound Phat, and the sound Phut in the interior of the mouth, and at the end of congress the sighing and weeping sounds. The sound Phat is an imitation of the sound of a bamboo being split, while the sound Phut is like the sound made by something falling into water. At all times when kissing and such like things are begun, the woman should give a reply with a hissing sound. During the excitement when the woman is not accustomed to striking, she continually utters words expressive of prohibition, sufficiently, or desire of liberation, as well as the words “father,” “mother,” intermingled with the sighing, weeping and thundering sounds. Towards the conclusion of the congress, the breasts, the jaghana, and the sides of the woman should be pressed with the open palms of the hand, with some force, until the end of it, and then sounds like those of the quail, or the goose should be made.
Here ends The Modes of Striking
CHAPTER VIII ABOUT WOMEN ACTING THE PART OF A MAN
ABOUT WOMEN ACTING THE PART OF A MAN; AND OF THE WORK OF A MAN
When a woman sees that her lover is fatigued by constant congress, without having his desire satisfied, she should, with his permission, lay him down upon his back, and give him assistance by acting his part. She may also do this to satisfy the curiosity of her lover, or her own desire of novelty.
There are two ways of doing this, the first is when during congress she turns round, and gets on the top of her lover, in such a manner as to continue the congress, without obstructing the pleasure of it; and the other is when she acts the man’s part from the beginning. At such a time, with flowers in her hair hanging loose, and her smiles broken by hard breathings, she should press upon her lover’s bosom with her own breasts, and lowering her head frequently, should do in return the same actions which he used to do before, returning his blows and chaffing him, should say, “I was laid down by you, and fatigued with hard congress, I shall now therefore lay you down in return.” She should then again manifest her own bashfulness, her fatigue, and her desire of stopping the congress. In this way she should do the work of a man, which we shall presently relate.
Whatever is done by a man for giving pleasure to a woman is called the work of a man, and is as follows:
While the woman is lying on his bed, and is as it were abstracted by his conversation, he should loosen the knot of her under garments, and when she begins to dispute with him, he should overwhelm her with kisses. Then when his lingam is erect he should touch her with his hands in various places, and gently manipulate various parts of the body. If the woman is bashful, and if it is the first time that they have come together, the man should place his hands between her thighs, which she would probably keep close together, and if she is a very young girl, he should first get his hands upon her breasts, which she would probably cover with her own hands, and under her armpits and on her neck. If however she is a seasoned woman, he should do whatever is agreeable either to him or to her, and whatever is fitting for the occasion. After this he should take hold of her hair, and hold her chin in his fingers for the purpose of kissing her. On this, if she is a young girl, she will become bashful and close her eyes. Any how he should gather from the action of the woman what things would be pleasing to her during congress.
Here Suvarnanabha says that while a man is doing to the woman what he likes best during congress, he should always make a point of pressing those parts of her body on which she turns her eyes.
The signs of the enjoyment and satisfaction of the women are as follows: her body relaxes, she closes her eyes, she puts aside all bashfulness, and shows increased willingness to unite the two organs as closely together as possible. On the other hand, the signs of her want of enjoyment and of failing to be satisfied are as follows: she shakes her hands, she does not let the man get up, feels dejected, bites the man, kicks him, and continues to go on moving after the man has finished. In such cases the man should rub the yoni of the woman with his hand and fingers (as the elephant rubs anything with his trunk) before engaging in congress, until it is softened, and after that is done he should proceed to put his lingam into her.
The acts to be done by the man are:
1 Moving forward.
2 Friction or churning.
6 Giving a blow.
7 The blow of a boar.
8 The blow of a bull.
9 The sporting of a sparrow.
(1). When the organs are brought together properly and directly it is called “moving the organ forward.”
(2). When the lingam is held with the hand, and turned all round in the yoni, it is called “churning.”
(3). When the yoni is lowered, and the upper part of it is struck with the lingam, it is called “piercing.”
(4). When the same thing is done on the lower part of the yoni, it is called “rubbing.”
(5). When the yoni is pressed by the lingam for a long time, it is called “pressing.”
(6). When the lingam is removed to some distance from the yoni, and then forcibly strikes it, it is called “giving a blow.”
(7). When only one part of the yoni is rubbed with the lingam, it is called the “blow of a boar.”
(8). When both sides of the yoni are rubbed in this way, it is called the “blow of a bull.”
(9). When the lingam is in the yoni, and moved up and down frequently, and without being taken out, it is called the “sporting of a sparrow.” This takes place at the end of congress.
When a woman acts the part of a man, she has the following things to do in addition to the nine given above, being:
1 The pair of tongs.
2 The top.
3 The swing.
(1). When the woman holds the lingam in her yoni, draws it in, presses it, and keeps it thus in her fora long time, it is called the “pair of tongs”.
(2). When, while engaged in congress, she turns round like a wheel, it is called the “top”. This is learned by practice only.
(3). When, on such an occasion, the man lifts up the middle part of his body, and the woman turns round her middle part, it is called the “swing”.
When the woman is tired, she should place her forehead on that of her lover, and should thus take rest without disturbing the union of the organs, and when the woman has rested herself the man should turn round and begin the congress again.
Though a woman is reserved, and keeps her feelings concealed, yet when she gets on top of a man, she then shows all her love and desire. A man should gather from the actions of the woman of what disposition she is, and in what way she likes to be enjoyed. A woman during her monthly courses, a woman who has been lately confined, and an overweight woman should not be made to act the part of a man.
Here ends The Woman on Top Congress
CHAPTER IX OF THE AUPARISHTAKA OR MOUTH CONGRESS
Auparishtaka : This practice appears to have been prevalent in some parts of India from a very ancient time. The “Shushruta,” a work on medicine some two thousand years old, describes the wounding of the lingam with the teeth as one of the causes of a disease treated upon in that work. Traces of the practice are found as far back as eight centuries earlier, for various kinds of the Auparishtaka are represented in the sculptures of many Shaiva temples at Bhuvaneshwara, near Cuttack, in Orissa, and which were built about that period. From these sculptures being found in such places, it would seem that this practice was popular in that part of the country at that time. It does not seem to be so prevalent now in Hindustan, its place perhaps is filled up by the practice of sodomy.
There are two kinds of eunuchs, those that are disguised as males, and those that are disguised as females. Eunuchs disguised as females imitate their dress, speech, gestures, tenderness, timidity, simplicity, softness and bashfulness. The acts that are done on the jaghana or middle parts of women, are done in the mouths of these eunuchs, and this is called Auparishtaka. These eunuchs derive their imaginable pleasure, and their livelihood from this kind of congress, and they lead the life of courtesans. So much concerning eunuchs disguised as females.
Eunuchs disguised as males keep their desires secret, and when they wish to do anything they lead the life of shampooers. Under the pretence of shampooing, an eunuch of this kind embraces and draws towards himself the thighs of the man whom he is shampooing, and after this he touches the joints of his thighs and his jaghana, or central portions of his body. Then, if he finds the lingam of the man erect, he presses it with his hands, and chaffs him for getting into that state. If after this, and after knowing his intention, the man does not tell the eunuch to proceed, then the latter does it of his own accord and begins the congress. If however he is ordered by the man to do it, then he disputes with him, and only consents at last with difficulty.
The following eight things are then done by the eunuch one after the other, being:
1 The nominal congress.
2 Biting the sides.
3 Pressing outside.
4 Pressing inside.
7 Sucking a mango fruit.
8 Swallowing up.
At the end of each of these the eunuch expresses his wish to stop, but when one of them is finished, the man desires him to do another, and after that is done, then the one that follows it, and so on.
(1). When, holding the man’s lingam with his hand, and placing it between his lips, the eunuch moves about his mouth, it is called the “nominal congress“.
(2). When, covering the end of the lingam with his fingers collected together like the bud of a plant or flower, the eunuch presses the sides of it with his lips, using his teeth also, it is called “biting the sides”.
(3). When, being desired to proceed, the eunuch presses the end of the lingam with his lips closed together, and kisses it as if he were drawing it out, it is called the “outside pressing”.
(4). When, being asked to go on, he puts the lingam further into his mouth, and presses it with his lips and then takes it out, it is called the “inside pressing”.
(5). When, holding the lingam in his hand, the eunuch kisses it as if he were kissing the lower lip, it is called the “kissing”.
(6). When, after kissing it, he touches it with his tongue everywhere, and passes the tongue over the end of it, it is called the “rubbing”.
(7). When, in the same way, he puts the half of it into his mouth, and forcibly kisses and sucks it, this is called “sucking the mango fruit”.
(8). And lastly, when, with the consent of the man, the eunuch puts the whole lingam into his mouth, and presses it to the very end, as if he were going to swallow it up, it is called the “swallowing up”.
Striking, scratching, and other things may also be done during this kind of congress.
The Auparishtaka is practised only by unchaste and wanton women, female attendants and serving maids, i.e., those who are not married to anybody, but who live by shampooing.
The Acharyas (i.e., ancient and venerable authors) are of opinion that this Auparishtaka is the work of a dog and not of a man, because it is a low practice, and opposed to the orders of the Holy Writ, and because the man himself suffers by bringing his lingam into contact with the mouths of eunuchs and women. But Vatsyayana says that the orders of the Holy Writ do not affect those who resort to courtesans, and the law prohibits the practice of the Auparishtaka with married women only. As regards the injury to the male, that can be easily remedied.
The people of Eastern India do not resort to women who practise the Auparishtaka.
The people of Ahichhatra resort to such women, but do nothing with them, so far as the mouth is concerned.
The people of Saketa do with these women every kind of mouth congress, while the people of Nagara do not practise this, but do every other thing.
The people of the Shurasena country, on the southern bank of the Jumna, do everything without any hesitation, for they say that women being naturally unclean, no one can be certain about their character, their purity, their conduct, their practices, their confidences, or their speech. They are not however on this account to be abandoned, because religious law, on the authority of which they are reckoned pure, lays down that the udder of a cow is clean at the time of milking, though the mouth of a cow, and also the mouth of her calf, are considered unclean by the Hindus. Again a dog is clean when he seizes a deer in hunting, though food touched by a dog is otherwise considered very unclean. A bird is clean when it causes a fruit to fall from a tree by pecking at it, though things eaten by crows and other birds are considered unclean. And the mouth of a woman is clean for kissing and such like things at the time of sexual intercourse. Vatsyayana moreover thinks that in all these things connected with love, everybody should act according to the custom of his country, and his own inclination.
The male servants of some men carry on the mouth congress with their masters. It is also practised by some citizens, who know each other well, among themselves. Some women of the harem, when they are amorous, do the acts of the mouth on the yonis of one another, and some men do the same thing with women. The way of doing this (i.e., of kissing the yoni) should be known from kissing the mouth. When a man and woman lie down in an inverted order, i.e., with the head of the one towards the feet of the other and carry on this congress, it is called the “congress of a crow”.
For the sake of such things courtesans abandon men possessed of good qualities, liberal and clever, and become attached to low persons, such as slaves and elephant drivers. The Auparishtaka, or mouth congress, should never be done by a learned Brahman, by a minister that carries on the business of a state, or by a man of good reputation, because though the practice is allowed by the Shastras, there is no reason why it should be carried on, and need only be practised in particular cases. As for instance, the taste, and the strength, and the digestive qualities of the flesh of dogs are mentioned in works on medicine, but it does not therefore follow that it should be eaten by the wise. In the same way there are some men, some places and sometimes, with respect to which these practices can be made use of. A man should therefore pay regard to the place, to the time, and to the practice which is to be carried out, as also as to whether it is agreeable to his nature and to himself, and then he may or may not practise these things according to circumstances. But after all, these things being done secretly, and the mind of the man being fickle, how can it be known what any person will do at any particular time and for any particular purpose.
CHAPTER X OF THE WAY TO BEGIN AND TO END THE CONGRESS
DIFFERENT KINDS OF CONGRESS AND LOVE QUARRELS.
In the pleasure-room, decorated with flowers, and fragrant with perfumes, attended by his friends and servants, the citizen should receive the woman, who will come bathed and dressed, and will invite her to take refreshment and to drink freely. He should then seat her on his left side, and holding her hair, and touching also the end and knot of her garment, he should gently embrace her with his right arm. They should then carry on an amusing conversation on various subjects, and may also talk suggestively of things which would be considered as coarse, or not to be mentioned generally in society. They may then sing, either with or without gesticulations, and play on musical instruments, talk about the arts, and persuade each other to drink. At last, when the woman is overcome with love and desire, the citizen should dismiss the people that may be with him, giving them flowers, ointment, and betel leaves, and then when the two are left alone, they should proceed as has been already described in the previous chapters.
Such is the beginning of sexual union. At the end of the congress, the lovers with modesty, and not looking at each other, should go separately to the washing-room. After this, sitting in their own places, they should eat some betel leaves, and the citizen should apply with his own hand to the body of the woman some pure sandal wood ointment, or ointment of some other kind. He should then embrace her with his left arm, and with agreeable words should cause her to drink from a cup held in his own hand, or he may give her water to drink. They can then eat sweetmeats, or anything else, according to their likings, and may drink fresh juice, soup, gruel, extracts of meat, sherbet, the juice of mango fruits, the extract of the juice of the citron tree mixed with sugar, or anything that may be liked in different countries, and known to be sweet, soft, and pure. The lovers may also sit on the terrace of the palace or house, and enjoy the moonlight, and carry on an agreeable conversation. At this time, too, while the woman lies in his lap, with her face towards the moon, the citizen should show her the different planets, the morning star, the polar star, and the seven Rishis, or Great Bear. This is the end of sexual union.
Congress is of the following kinds, being:
1 Loving congress.
2 Congress of subsequent love.
3 Congress of artificial love.
4 Congress of transferred love.
5 Congress like that of eunuchs.
6 Deceitful congress.
7 Congress of spontaneous love.
(1). When a man and a woman, who have been in love with each other for some time, come together with great difficulty, or when one of the two returns from a journey, or is reconciled after having been separated on account of a quarrel, then congress is called the “loving congress.” It is carried on according to the liking of the lovers, and as long as they choose.
(2). When two persons come together, while their love for each other is still in its infancy, their congress is called the “congress of subsequent love.”
(3). When a man carries on the congress by exciting himself by means of the sixty-four ways, such as kissing, etc., etc., or when a man and a woman come together, though in reality they are both attached to different persons, their congress is then called “congress of artificial love.” At this time all the ways and means mentioned in the Kama Shastra should be used.
(4). When a man, from the beginning to the end of the congress, though having connection with the women, thinks all the time that he is enjoying another one whom he loves, it is called the “congress of transferred love.”
(5). Congress between a man and a female water carrier, or a female servant of a caste lower than his own, lasting only until the desire is satisfied, is called “congress like that of eunuchs.” Here external touches, kisses, and manipulations are not to be employed.
(6). The congress between a courtesan and a rustic, and that between citizens and the women of villages, and bordering countries, is called, “deceitful congress.”
(7). The congress that takes place between two persons who are attached to one another, and which is done according to their own liking is called “spontaneous congress.”
Thus ends the kinds of congress.
We shall now speak of love quarrels.
A woman who is very much in love with a man cannot bear to hear the name of her rival mentioned, or to have any conversation regarding her, or to be addressed by her name through mistake. If such takes place, a great quarrel arises, and the woman cries, becomes angry, tosses her hair about, strikes her lover, falls from her bed or seat, and, casting aside her garlands and ornaments, throws herself down on the ground.
At this time, the lover should attempt to reconcile her with conciliatory words, and should take her up carefully and place her on her bed. But she, not replying to his questions, and with increased anger, should bend down his head by pulling his hair, and having kicked him once, twice, or thrice on his arms, head, bosom or back, should then proceed to the door of the room. Dattaka says that she should then sit angrily near the door and shed tears, but should not go out, because she would be found fault with for going away. After a time, when she thinks that the conciliatory words and actions of her lover have reached their utmost, she should then embrace him, talking to him with harsh and reproachful words, but at the same time showing a loving desire for congress.
When the woman is in her own house, and has quarrelled with her lover, she should go to him and show how angry she is, and leave him. Afterwards the citizen having sent messengers such as the Vita, the Vidushaka or the Pithamarda to pacify her, she should accompany them back to the house, and spend the night with her lover.
Thus end the love quarrels.
A man, employing the sixty-four means by Babhravya, mentioned earlier, obtains his object, and enjoys the woman of the first quality. Though he may speak well on other subjects, if he does not know the sixty-four divisions, no great respect is paid to him in the assembly of the learned. A man, devoid of other knowledge, but well acquainted with the sixty-four divisions, becomes a leader in any society of men and women. What man will not respect the sixty-four parts, considering they are respected by the learned, by the cunning, and by the courtesans? As the sixty-four parts are respected, are charming, and add to the talent of women, they are called by the Acharyas dear to women. A man skilled in the sixty-four parts is looked upon with love by his own wife [wives?], by the wives of others, and by courtesans.
Here ends The Way to Begin and End Congress
=End of Part II=