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The ideas expressed in this book should not be used to diagnose, prescribe, treat, cure, or prevent any disease, illness, or individual health problem. Consult your health care practitioner for individual health care. LLC shall not be liable for any direct, indirect, incidental, special, consequential, or punitive damages resulting from the use of this book. PO Box 569, Woodstock NY 12498-0569 USA Copyright ©2012 LLC. All rights reserved Read the Originals is a trademark of LLC. is a registered trademark of LLC. First edition Manufactured in the United States of America Made possible in part by a grant from Norway’s Nonfiction Literature Fund. The paper used in this book meets the requirements of the American National Standards Institute/National Information Standards Organization Permanence of Paper for Publications and Documents in Libraries and Archives, ANSI/NISO British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. Publisher’s Cataloging-in-Publication Data Va¯tsya¯yana. The Kamasutra the original Sanskrit / Vatsyayana ; an English translation [by] Lars Martin Fosse. Woodstock, NY 2012. xvi, 449 p. ill. ; 23 cm. Includes index. Includes Sanskrit and English. ISBN 978-0-9716466-8-1 cloth alk. paper ISBN 978-0-9716466-9-8 pbk. alk. paper 1. Sex instruction. 2. Sex customs. 3. Love. 4. Sex. I. Title. II. Va¯tsya¯yana. III. Fosse, Lars Martin, 1950–, tr. V313 2012 2012943505 Loretta stirs the drink. To Ruth for her patience, love and kindness Contents xi Introduction 1 Part One General Matters 3 10 One Summary of the Guide 18 Two The Three Aims of Life 25 Three Exposition of the Skills 38 Four Lifestyle of the Elegant Man Five The Lover and His Companions 47 Part Two Sexual Intercourse 49 One Sexual Unions 49 Sexual Intercourse with Regard to Size, 58 Endurance and Temperament 61 The Variations of Love 77 85 Two Embraces 92 Three Ways of Kissing Four Forms of Scratching Five Biting and Behaviors vii viii Contents 92 95 Ways of Biting Behavior Typical of Women from Different Provinces 100 Six Positions and Unusual Acts 100 Different Sexual Positions 118 Unusual Sexual Acts Seven Slapping and Moaning 130 Eight Imitation and Techniques Imitating the Sexual Role of a Man 138 Sexual Techniques of a Man 138 Nine Oral Sex 141 Ten Sex Beginning, Ending, Types, Quarrels The Beginning and Conclusion of Sexual Intercourse 151 Different Kinds of Sex The Lovers’ Quarrel 165 165 Part Three Young Women 172 175 One Choosing a Bride Rules of Courtship 181 Deciding a Match 183 Two Winning Her Confidence 183 Three Approaches and Gestures 188 Approaching a Young Woman 191 Indications through Gestures and Facial Expressions Four Advances 200 Advances a Man Can Make on His Own 200 Approaching a Man One Desires 209 Winning a Young Woman by Advances Five Stratagems for Weddings 213 213 219 222 225 Contents ix Part Four The Wife 233 One The Only Wife 235 Conduct of an Only Wife 235 Conduct of a Wife Whose Husband is Abroad 244 Two The Other Wives 248 Conduct of the Senior Wife to the Co-Wives 248 Conduct of the Junior Wife 251 Conduct of the Remarried Woman 253 Conduct of an Unloved Wife 256 Matters Pertaining to the Harem 258 Conduct of a Man with Several Wives 261 Part Five Other Men’s Wives 265 One Seducing Successfully 267 Exposing the Nature of Men and Women 267 Causes of Resistance 270 Men Who Have Success with Women 275 Women Who are Easily Won 276 Two Intimacy and Advances 279 Ways to Intimacy 279 Making Advances 284 Three Examination of Inclinations 287 Four Tasks of the Female Messenger 294 Five The Erotic Desire of Rulers 309 Six Harems and Wives 320 Life in the Harem 320 Guarding One’s Wives 329 x Contents Part Six Courtesans 333 One Friends and Lovers 335 The Appraisal of a Friend, Suitable and Unsuitable Lovers, and Reasons for Approaching a Lover 335 How to Acquire One 341 345 Two Compliance with the Lover 358 358 Three Money, Indifference and Disposal 362 Ways to Make Money 364 Signs and Recognition of Indifference 368 Methods for Driving the Lover Away 378 388 Four Restoring a Broken Relationship 388 Five Types of Profit 400 Six Profit, Loss, Risk and Types of Available Women Considering Profit and Loss, and their Consequences and Risks Types of Available Women Part Seven Advanced Methods 403 One Luck, Spellbinding and Aphrodisiacs 405 Achieving Luck in Love 405 Spellbinding Someone 410 Aphrodisiacs 413 Two Passion, Enlargement and Techniques 419 Recovery of Lost Passion 419 Enlarging the Male Organ 423 Unusual Techniques 425 Contributors 433 Index 435 Introduction Both juicy and exceedingly dry, sensitive and cynical, ahead of its time and appallingly retrograde, the Kamasutra is the most famous guide to sensual pleasure ever written—indeed, one of the most notorious books in the history of the world. Its acute insights into human nature are still relevant today. While previous publishers typically either stole the word “Kamasutra” and slapped it on a book of modern photographs, or neglected to include the original Sanskrit, or reprinted an old, faulty translation or introduced a new, faulty translation, or included reproductions of miniatures made more than a millennium after the text was composed, and I have labored mightily to create a proper edition. It includes the original Sanskrit typeset in Devanagari, a new, accurate and readable English translation, and illustrations using period clothing, jewelry, and settings that actually correspond to what is described in the text. Composed in northern India in the third or fourth century ce at the beginning of the Gupta Empire, the apex of India’s classical civilization, the Kamasutra is the oldest existing Indian text about pleasure. It was a handbook for the urbane man of culture, cour- tesans, and upper-class women. Painting a vivid picture of life in India, its ideas permeated classical literature. It is a digest of several older works, which in turn were said to draw from a large work by an attendant of the god Shiva, implying a divine origin. xi xii Introduction Vatsyayana does not present himself as the original author, but rather one who reorganizes and edits the work of others. He also offers his own arguments and views, positioning himself as the final authority on a number of issues. Surprisingly pragmatic and mostly amoral, Vatsyayana comes to the defense of eroticism and discreetly pokes fun at the ascetics. We know nothing about him. Like so many ancient authors, he vanishes in the mists of time. Only his name remains, perhaps legendary. A detailed summary of the book can be found in the opening chapter, so I won’t repeat that information here. But knowing a few things now will make this book easier to follow. A distinctive feature of the Kamasutra is its classification of men and women according to the size of their genitals so couples can combine for maximum pleasure. Positions that work well for couples of equal size may not be as good for couples of unequal size. Several positions try to accommodate unequal sizes by achieving a tight fit by other means, such as using the thighs to produce a good squeeze. Small, medium, and large genitals go together in different com- binations, or unions. The best unions are small with small, medium with medium, and large with large. Union with one size larger or smaller is high or low; union with two sizes larger or smaller is very high or very low. The genital sizes and their combinations are as follows Man Woman Union Hare Doe Equal Bull Mare Equal Stallion Elephant cow Equal Hare Mare Low Bull Elephant cow Low Bull Doe High Stallion Mare High Hare Elephant cow Very low Stallion Doe Very high Introduction xiii Another notable feature of the text is the “third nature,” which includes everyone who is neither a heterosexual male nor a het- erosexual female. While imposing modern categories on ancient phenomena is fraught with difficulties, we can say in the most general terms that, in the Kamasutra, the third nature is primarily composed of biological males engaging in a wide variety of non- heterosexual behaviors. It gives a vivid impression of gay men’s life in classical India. You may be shocked at the abundance of biting, scratching, and slapping. Slapping causes passionate moaning and screaming on the part of the woman. The point is probably to stimulate the brain’s production of endorphins, which increases sexual ecstasy, just as it does in religious ecstasies. The age of marriage throughout the ancient world, with its short life spans, was lower than it is today. This explains why the man is told to engage in childish pastimes to win his bride’s confi- dence. Kind and considerate treatment was meant to create a secure emotional basis for the marriage and a reliable wife who would not reject sex or prefer other men. Prostitution was very much a part of the entertainment industry of the day. Courtesans lived in a special quarter of the city, either independently or financed by the king. Although roundly condemned by the clergy, courtesans were immensely popular and admired, just like modern celebrities. Indian kings, like their European counter- parts, invested in and taxed prostitution—with excellent returns. Since prostitutes were an economic asset, they had some legal pro- tection, although they were otherwise regarded as beyond the pale of respectable society. Among themselves, they lived in a world of reversed status—the women were the most important persons, usually supervised by a stone-hearted older woman, or “mother,” who ran the business. Men had no status and no authority. Lastly, you may be astonished by the vast amount of intrigue, drama, and suspense. Penetrating another man’s harem and having xiv Introduction sex with his wives was dangerous for all involved. Nevertheless, both harem women and other married women had many ways to get sexual satisfaction on the sly. Thus, the urbane man—from merchant to king—had to guard his women against the plots of other men, as well as against the plots of the women themselves and even of their servants. At the same time, he might engage in similar plots, having affairs with married women himself! As for the structure of the book, the first thing to realize is that it is a sutra text, characterized by highly condensed, almost inacces- sible technical language stripped of every unnecessary syllable to ease memorization. Sutra literally means “a thread” in the sense of a clue or a guide. For a more detailed interpretation, a reader relied on a guru, a commentary, or both. The editors grouped the indi- vidual, numbered threads into paragraphs, but left the numbering unchanged. We left the translation unnumbered to avoid clutter. Some external sandhis were left unmade to help a Sanskrit reader decipher this very difficult text and to reduce hyphenation. In addition to the sutras, there are little groups of verses, typically at the end of a section or chapter, distinguished typographically in the Sanskrit as two separate lines of text. Sometimes they are intro- duced in the translation with a phrase like “And there are these verses about this” and sometimes not. Due to its ancient and layered origin, the text has two organiz- ing structures, chapters and sections, running in parallel, which we’ve retained and merged into a modern hierarchy with modern nomenclature. We have followed the traditional practice of pulling chapter and section titles from the colophons, those delightfully flowery sentences that bring each chapter to a satisfying close. Some chapter titles were abbreviated and/or made general enough to describe the entire chapter—check the colophons for the original, unabbreviated titles. The seven parts and their titles are as they were in the original. I worked hard to make an accurate translation of just the Kamasutra itself. More specifically, I resisted the urge to pad the Introduction xv translation with material from Yashodhara’s commentary, which is almost a thousand years removed from Vatsyayana’s text. I profited from the fine translations of Richard Schmidt, Klaus Mylius, and Wendy Doniger & Sudhir Kakar. Readers interested in the history of the text may enjoy James McConnachie’s The Book of Love The Story of the Kamasutra. In the end, what can we make of the Kamasutra? It contains appalling practices and attitudes—literally too numerous to mention here—that could get you injured, renounced, imprisoned, abandoned, impoverished, or even killed. The cynicism that permeates the text could make you Machiavellian—or worse. Do not blindly use this book as a how-to manual. On the plus side, it ascribes a deep, positive value to sex it isn’t simply for reproduction, sexual happiness matters, and it’s important for one’s physical and mental health. The freewheeling, amoral sexuality of the Kamasutra may go too far, but with the application of common sense and critical intelligence lovers may still benefit from its ancient wisdom. The Kamasutra also gives a fascinating account of human psychology. In his discussion of harem intrigues, seductions, and liaisons, Vatsyayana brilliantly analyses the vulnerabilities and frailties of the human mind. This is where the Kamasutra is truly universal, since his analysis of human nature is still recognizable today anywhere in the world. Perhaps, then, our challenge is to learn what we can without damaging who we are. Our relationships can benefit from knowing how the body, the mind, and the emotions work. One could even use this knowledge to find and nurture true love. Part Two Sexual Intercourse प्रथमोऽध्यायः Chapter One Sexual Unions Sexual Intercourse with Regard to Size, Endurance and Temperament शशो वृषोऽश्व इति लिङ्गतो नायकविशेषाः । नायिका पुनर्ृमगी वडवा हस्तिनी चेति ॥ ॥ तत्र सदृशसंप्रयोगे समरतानि त्रीणि ॥ २ ॥ Lovers are differentiated as hare, bull, or stallion according to the size of their sexual organ. As for lady friends, they are defined as doe, mare, or elephant cow. Thus, there are three equal sexual unions when there is intercourse between similar partners. विपर्ययणे विषमाणि षट् । विषमषे ्वपि पुरुषाधिक्यं चदे नन्तरसंप्रयोगे द्वे उच्चरते । व्यवहितमेकमचु ्चतररतम् । विपर्यये पुनर्द्ेव नीचरते । व्यवहितमेकं नीचतररतं च । तषे ु समानि श्रषे ्ठानि । तरशब्दाङ्किते द्वे कनिष्ठे । शेषाणि मध्यमानि ॥ ३ ॥ साम्येऽप्युच्चाङ्कं नीचाङ्काज्ज्यायः । इति प्रमाणतो नवरतानि ॥ ४ ॥ 49 50 Part Two Sexual Intercourse With permutations, there are six unequal genital com- binations. When genitals of unequal size are combined and the man’s is larger, there are two high unions with the combinations ordered stepwise. Noncontiguous sizes make a very high union. In the opposite case, there are two low unions, and noncontiguous sizes make a very low one. Among these, the equal unions are the best. The two unions marked by the comparative suffix -tara are the worst. The rest are middling. यस्य सपं ्रयोगकाले प्रीतिरुदासीना वीर्यमल्पं क्षतानि च न सहते स मन्दवगे ः ॥ ५ ॥ तद्विपर्ययौ मध्यमचण्डवगे ौ भवतः । तथा नायिकापि ॥ ६ ॥ तत्रापि प्रमाणवदवे नवरतानि ॥ ७ ॥ A man has dull sexual energy if he is not sexually excited during intercourse, if he shows little virility, and if he cannot stand wounds. The average and the fierce sexual energies are the opposite of this. The same goes for the lady friend. Here, too, there are nine sexual unions, precisely as with genital size. तद्वत्कालतोऽपि शीघ्रमध्यचिरकाला नायकाः ॥ ८ ॥ तत्र स्त्रियां विवादः ॥ ९ ॥ In the same manner, lovers are quick, average, and long-lasting regarding endurance, but there is a dispute regarding the woman. Part Two Sexual Intercourse 51 न स्त्री परु ुषवदवे भावमधिगच्छति ॥ १० ॥ सातत्यात्त्वस्याः परु ुषणे कण्डूतिरपनुद्यते ॥ ११ ॥ सा पुनराभिमानिके न सुखने संसृष्टा रसान्तरं जनयति तस्मिन्सखु बुद्धिरस्याः ॥ १२ ॥ पुरुष- प्रतीतशे ्चानभिज्ञत्वात्कथं ते सखु मिति प्रष्टुमशक्यत्वात् ॥ १३ ॥ A woman does not reach orgasm just like a man. Her sexual itch is continually being removed by the man. But when she is suffused with a sensation of psychological pleasure, she produces a different feeling, and in this lies her perception of satisfaction. Because the man’s percep- tion of erotic joy is unknown as well, it is impossible to ask, “How does your satisfaction come about?” कथमेतदपु लभ्यत इति चेत्परु ुषो हि रतिमधिगम्य स्वचे ्छ या विरमति न स्त्रियमपके ्षते न त्ववे ं स्त्रीत्यौद्दालकिः ॥ १४ ॥ “How is this understood?” one may object. Because a man relaxes of his own accord when he has reached ecstasy, he does not show any consideration for the woman. But a woman is not like that, according to Auddalaki. तत्रैतत्स्यात् । चिरवेगे नायके स्त्रियोऽनुरज्यन्ते शीघ्रवगे स्य भावमनासाद्यावसानऽे भ्यसूयिन्यो भवन्ति । तत्सरं्व भावप्राप्तेरप्राप्तेश्च लक्षणम् ॥ १५ ॥ Here one might object, “Women are fond of a lover with sexual staying power. They are unhappy if a man’s sexual energy runs out and they have not reached climax. All this is a criterion for whether she has had an orgasm or not.” 52 Part Two Sexual Intercourse तच्च न । कण्डूतिप्रतीकारोऽपि हि दीर्घकालं प्रिय इति । एतदपु पद्यत एव । तस्मात्सदं िग्धत्वादलक्षणमिति ॥ १६ ॥ But this is not so. For even scratching an itch feels pleasant for a long time. It is precisely the thing to do. Therefore, this is no criterion because it is uncertain. संयोगे योषितः पंुसा कण्डूतिरपनदु ्यते । तच्चाभिमानससं ृष्टं सखु मित्यभिधीयते ॥ १७ ॥ During intercourse a man removes a woman’s sexual itch, and that, suffused with psychological pleasure, is called satisfaction. सातत्याद्यवु तिरारम्भात्प्रभृति भावमधिगच्छति । पुरुषः पनु रन्त एव । एतदपु पन्नतरम् । नह्यसत्यां भावप्राप्तौ गर्भसंभव इति बाभ्रवीयाः ॥ १८ ॥ A young woman reaches climax continually from the beginning, a man, however, only at the end. This is perfectly clear. For without an orgasm there will be no embryo, according to the followers of Babhravya. तत्रापि ताववे ाशङ्कापरिहारौ भयू ः ॥ १९ ॥ But even here there are contradicting and supporting arguments. Part Two Sexual Intercourse 53 तत्रैतत्स्यात्सातत्येन रसप्राप्तावारम्भकाले मध्यस्थचित्तता नातिसहिष्णुता च । ततः क्रमेणाधिको रागयोगः शरीरे निरपेक्षत्वमन्ते च विरामाभीप्सेत्येतदपु पन्नमिति ॥ २० ॥ Here one might object, “It is assumed that the woman experiences sensual pleasure continually, yet it is evident that, at the beginning, she is indifferent and has no endurance. Then, sexual passion and indifference to the body gradually increase, and at the end, she wants to stop.” तच्च न । सामान्यऽे पि भ्रान्तिसंस्कारे कु लालचक्रस्य भ्रमरकस्य वा भ्रान्ताववे वर्तमानस्य प्रारम्भे मन्दवगे ता ततश्च क्रमणे परू णं वेग- स्यते्यपु पद्यते । धातकु ्षयाच्च विरामाभीप्सते ि । तस्मादनाक्षपे ः ॥ २१ ॥ But this is not so. Even if a potter’s wheel or a spinning top starts to spin in the same manner, when they are spinning they are slow at the beginning, but then gradually pick up speed. This is perfectly clear. And the wish to stop is due to the loss of fluids. Therefore, this is not a relevant objection. सरु तान्ते सुखं पसुं ां स्त्रीणां तु सततं सुखम् । धातुक्षयनिमित्ता च विरामेच्छोपजायते ॥ २२ ॥ Men’s pleasure comes at the end of the sexual act, whereas the pleasure of women is continuous, and the wish to stop is due to the loss of fluids. 54 Part Two Sexual Intercourse तस्मात्पुरुषवदवे योषितोऽपि रसव्यक्तिर्द्षर ्टव्या ॥ २३ ॥ कथं हि समानायामेवाकृ तावके ार्थमभिप्रपन्नयोः कार्यवलै क्षण्यं स्यात् ॥ २४ ॥ उपायवैलक्षण्यादभिमानवलै क्षण्याच्च ॥ २५ ॥ Therefore, the manifestation of a woman’s genital fluids is also visible, just like that of a man. For how could there be a different result when both belong to precisely the same species and attain the same objective? It is because of the difference in approach and the difference in psychology. कथमपु ायवलै क्षण्यं तु सर्गात् । कर्ता हि पुरुषोऽधिकरणं युवतिः । अन्यथा हि कर्ता क्रियां प्रतिपद्यतऽे न्यथा चाधारः । तस्माच्चोपायवलै क्षण्यात्सर्गादभिमानवैलक्षण्यमपि भवति । अभियोक्ताहमिति परु ुषोऽनुरज्यते । अभियुक्ताहमनने ेति युवतिरिति वात्स्यायनः ॥ २६ ॥ But why is there a difference in approach? It is due to nature, namely, the man is the active part and the young woman is a passive receptacle. For the active part performs an action in one way, a receptacle in another. And because of this difference in approach caused by nature, there is also a difference in psychology. The man is satisfied thinking, “I am the attacker.” The woman thinks, “I am being attacked.” Thus according to Vatsyayana. तत्रतै त्स्यादपु ायवैलक्षण्यवदवे हि कार्यवलै क्षण्यमपि कस्मान्न स्यादिति । तच्च न । हते ुमदपु ायवलै क्षण्यम् । तत्र Part Two Sexual Intercourse 55 कर्त्राधारयोर्भिन्नलक्षणत्वादहते ुमत्कार्यवलै क्षण्यमन्याय्यं स्यात् । आकृ तेरभेदादिति ॥ २७ ॥ Here one might object, “Why shouldn’t the result be dif- ferent when the approach is different?” But this is not so. The difference in approach has a cause, namely that the characteristics of the active and passive parts are different in this matter. A difference in result without a cause would be illogical, because they belong to the same species. तत्रैतत्स्यात् । सहं त्य कारकै रेकोऽर्थोऽभिनिर्वर्त्यते । पृथक्पृथक्स्वार्थसाधकौ पनु रिमौ तदयुक्तमिति ॥ २८ ॥ Here one might object, “When combined, causal factors accomplish one and the same goal. But these two people reach their own goals separately. Thus, this objection is inappropriate.” तच्च न । युगपदनेकार्थसिद्धिरपि दृश्यते । यथा मषे योरभिघाते कपित्थयोर्भेदे मल्लयोर्युद्ध इति । न तत्र कारकभेद इति चदे िहापि न वस्तुभेद इति । उपायवैलक्षण्यं तु सर्गादिति तदभिहितं पुरस्तात् । तने ोभयोरपि सदृशी सुखप्रतिपत्तिरिति ॥ २९ ॥ But this is not so. One sees that several other goals are attained simultaneously. If, for instance, the objection is that when two rams butt, or when two wood apples are split, or when two wrestlers fight, there is no difference in causal factors, then we reply that there is no difference in substance here either. But it was earlier said that there is a 56 Part Two Sexual Intercourse difference in approach caused by nature. Therefore, they both experience a similar satisfaction. जातरे भेदाद्दपं त्योः सदृशं सुखमिष्यते । तस्मात्तथोपचर्या स्त्री यथाग्रे प्राप्नुयाद्रतिम् ॥ ३० ॥ Because the couple does not belong to different species, they achieve a similar satisfaction. Therefore, a woman should be treated in such a way that she reaches ecstasy first. सदृशत्वस्य सिद्धत्वात् कालयोगीन्यपि भावतोऽपि कालतः प्रमाणवदवे नव रतानि ॥ ३१ ॥ Now that the similarity between the partners has been established, the sexual unions related to endurance and temperament also number nine, just like size. रसो रतिः प्रीतिर्भावो रागो वगे ः समाप्तिरिति रतिपर्यायाः । सपं ्रयोगो रतं रहः शयनं मोहनं सरु तपर्यायाः ॥ ३२ ॥ Sensual feeling, sexual ecstasy, pleasure, orgasm, passion, sexual energy, and satisfaction are synonyms of sexual enjoyment. Sexual intercourse, sexual union, copulation, bed sport, and seduction are synonyms for the sexual act. प्रमाणकालभावजानां सपं ्रयोगानामके ै कस्य नवविधत्वात्तेषां Part Two Sexual Intercourse 57 व्यतिकरे सुरतसंख्या न शक्यते कर्तुम् । अतिबहुत्वात् ॥ ३३ ॥ तषे ु तर्कादपु चारान्प्रयोजयदे िति वात्स्यायनः ॥ ३४ ॥ Since there are nine different combinations of each of the types of intercourse according to size, temperament, and endurance, it is impossible to count the number of sexual acts when they are combined because there are too many of them. Among these, one should apply the practices according to one’s judgment, says Vatsyayana. प्रथमरते चण्डवगे ता शीघ्रकालता च परु ुषस्य तद्विपरीतमतु ्तरेषु । योषितः पनु रते दवे विपरीतम् । आ धातुक्षयात् ॥ ३५ ॥ प्राक्च स्त्रीधातुक्षयात्पुरुषधातुक्षय इति प्रायोवादः ॥ ३६ ॥ At the first sexual union the man has fierce energy and is very quick, later it is the other way. With a woman, it is the opposite, however, until the fluids are exhausted. The male fluid is exhausted before the female fluid is exhausted, according to a proverb. मृदतु्वादपु मृद्यत्वान्निसर्गाच्चैव योषितः । प्राप्नुवन्त्याशु ताः प्रीतिमित्याचार्या व्यवस्थिताः ॥ ३७ ॥ एतावदवे युक्तानां व्याख्यातं सांप्रयोगिकम् । मन्दानामवबोधार्थं विस्तरोऽतः प्रवक्ष्यते ॥ ३८ ॥ The teachers have established that women quickly achieve gratification because they are tender by nature and suscep- tible to strong stimulation. This explanation of intercourse 58 Part Two Sexual Intercourse is adequate for the experts. A more detailed account will follow for the benefit of the inexperienced. The Variations of Love अभ्यासादभिमानाच्च तथा सपं ्रत्ययादपि । विषयभे ्यश्च तन्त्रज्ञाः प्रीतिमाहुश्चतरु ्विधाम् ॥ ३९ ॥ The experts say that there are four kinds of love, which are caused by habit, personal psychology, identification, and sense objects. शब्दादिभ्यो बहिर्भूता या कर्माभ्यासलक्षणा । प्रीतिः साभ्यासिकी ज्ञये ा मगृ यादिषु कर्मसु ॥ ४० ॥ Love that is expressed in words, etc., and marked by the repetition of certain actions, is known as habitual love, and may include activities such as hunting. अनभ्यस्तषे ्वपि परु ा कर्मस्वविषयात्मिका । सकं ल्पाज्जायते प्रीतिर्या सा स्यादाभिमानिकी ॥ ४१ ॥ प्रकृ तरे ्या तृतीयस्याः स्त्रियाश्चवै ोपरिष्टके । तेषु तेषु च विज्ञये ा चमु ्बनादिषु कर्मसु ॥ ४२ ॥ Love for activities formerly repeated, which does not have an object, springs from the imagination. This is psycho- logical in nature. It can be recognized in oral sex with Part Two Sexual Intercourse 59 members of the third nature or women, and in various acts such as kissing. नान्योऽयमिति यत्र स्यादन्यस्मिन्प्रीतिकारणे । तन्त्रज्ञैः कथ्यते सापि प्रीतिः संप्रत्ययात्मिका ॥ ४३ ॥ When someone says, “This is the same person,” when love is caused by someone else, the experts say this love is based on identification. प्रत्यक्षा लोकतः सिद्धा या प्रीतिर्विषयात्मिका । प्रधानफलवत्त्वात्सा तदर्थाश्चते रा अपि ॥ ४४ ॥ Love which is visible and well known to the world is based on sense objects. Because it gives the most important fruit, it is the goal of the others, too. प्रीतीरेताः परामशृ ्य शास्त्रतः शास्त्रलक्षणाः । यो यथा वर्तते भावस्तं तथैव प्रयोजयेत् ॥ ॥ When one has examined these kinds of love according to this manual with its definitions, one may deal with whatever emotion arises in the relevant manner. इति श्रीवात्स्यायनीये कामसूत्रे सापं ्रयोगिके द्वितीयेऽधिकरणे प्रमाणकालभावभे ्यो रतावस्थापनं प्रीतिविशषे ा इति प्रथमोऽध्यायः ॥ 60 Part Two Sexual Intercourse Thus ends the first chapter, Sexual Intercourse with Regard to Size, Endurance and Temperament, and The Variations of Love, in the second part, Sexual Intercourse, in the guide to sensual pleasure by the glorious Vatsyayana. द्वितीयोऽध्यायः Chapter Two Embraces सपं ्रयोगाङ्गं चतःु षष्टिरित्याचक्षते । चतुःषष्टिप्रकरणत्वात् ॥ ॥ शास्त्रमेवदे ं चतुःषष्टिरित्याचार्यवादः ॥ २ ॥ Some people call this part describing sexual intercourse “the sixty-four” because it consists of sixty-four subjects. According to scholars, this whole manual is called “the sixty-four.” कलानां चतःु षष्टित्वात्तासां च संप्रयोगाङ्गभतू त्वात्कलासमहू ो वा चतुःषष्टिरिति । ऋचां दशतयीनां च सजं ्ञितत्वात् । इहापि तदर्थसबं न्धात् । पञ्चालसंबन्धाच्च बह्वचृ ैरेषा पजू ार्थं संज्ञा प्रवर्तिता इत्येके ॥ ३ ॥ Or because there are sixty-four arts, and because these are constituents of sexual intercourse, the aggregate of arts is called “the sixty-four.” Furthermore, since the Rigveda is referred to as the ten-part text, there is a semantic connection to the constituents of intercourse here too, and some claim that Rigvedic experts have 61

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