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OF THE EMBRACE
OF
THE EMBRACE
THIS
part of the Kama Shastra, which treats of sexual union, is also called
'Sixty-four' (Chatushshashti). Some old authors say that it is called so,
because it contains sixty-four chapters. Others are of opinion that the author
of this part being a person named Panchala, and the person who recited the part
of the Rig Veda called Dashatapa, which contains sixty-four verses, being also
called Panchala, the name 'sixty-four' has been given to the part of the work
in honour of the Rig Vedas. The followers of Babhravya say on the other hand
that this part contains eight subjects, viz. the embrace, kissing, scratching
with the nails or fingers, biting, lying down, making various sounds, playing
the part of a man, and the Auparishtaka, or mouth congress. Each of these
subjects being of eight kinds, and eight multiplied by eight being sixty-four, this
part is therefore named 'sixty-four'. But Vatsyayana affirms that as this part
contains also the following subjects, viz. striking, crying, the acts of a man
during congress, the various kinds of congress, and other subjects, the name
'sixty-four' is given to it only accidentally. As, for instance, we say this
tree is 'Saptaparna', or seven-leaved, this offering of rice is 'Panchavarna',
or five-coloured, but the tree has not seven leaves, neither has the rice five
colours.
However
the part sixty-four is now treated of, and the embrace, being the first
subject, will now be considered.
Now
the embrace which indicates the mutual love of a man and woman who have come
together is of four kinds:
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.'
KINDS OF SEXUAL UNION ACCORDING TO DIMENSIONS, FORCE OF DESIRE OR PASSION, TIME
KINDS
OF SEXUAL UNION ACCORDING TO DIMENSIONS, FORCE OF DESIRE OR PASSION, TIME
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
High unions are said to be better than low ones, for in the former it is
possible for the male to satisfy his own passion without injuring the female,
while in the latter it is difficult for the female to be satisfied by any
means.
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.
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