Kamasutra 2

2.1

pramāṇakālabhāvebhyo ratāvasthāpanam

2.1.1

śaśo vṛṣo 'śva iti liṅgato nāyakaviśeṣāḥ/ nāyikā punarmṛgī vaḍavā hastinī ceti//

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.

2.1.2

tatra sadṛśasaṃprayoge samaratāni trīṇi//

There are thus three 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.

2.1.3

viparyayeṇa viṣamāṇi ṣaṭ/ viṣameṣv api puruṣādhikyaṃ ced anantarasaṃprayoge dve uccarate/ vyavahitam ekam uccatararatam/ viparyaye punar dve nīcarate/ vyavahitam ekaṃ nīcatararataṃ ca/ teṣu samāni śreṣṭhāni/ taraśabdāṅkite dve kaniṣṭhe/ śeṣāṇi madhyamāni//

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. Amongest all these, equal-unions are the best, those of a superlative degree, i.e., the highest and lowest, are the worst, and the rest are middling, and with them the high are better than the low.

2.1.4

sāmye 'py uccāṅkaṃ nīcāṅkāj jyāyaḥ/ iti pramāṇato navaratāni//

2.1.5

yasya saṃprayogakāle prītir udāsīnā vīryam alpaṃ kṣatāni ca na sahate sa mandavegaḥ//

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.

2.1.6

tad viparyayau madhyamacaṇḍavegau bhavatas tathā nāyikāpi//

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.

2.1.7

tatrāpi pramāṇavad eva navaratāni//

2.1.8

tadvat kālato 'pi śīghramadhyacirakālā nāyakāḥ//

Lastly, according to time there are three kinds of men and women, viz., the short-timed, the moderate-timed, and the long-timed, and of these as in the previous statements, there are nine kinds of union.

2.1.9

tatra striyāṃ vivādaḥ//

But on this last head there is a difference of opinion about the female, which should be stated.

2.1.10

na strī puruṣavad eva bhāvam adhigacchati//

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.”

2.1.11

sātatyāt tv asyāḥ puruṣeṇa kaṇḍūtir apanudyate//

2.1.12

sā punar ābhimānikena sukhena saṃsṛṣṭā rasāntaraṃ janayati/ tasmin sukhabuddhir asyāḥ/

2.1.13

puruṣa^*pratīteś cānabhijñatvāt kathaṃ te sukham iti praṣṭum aśakyatvāt/

2.1.14

katham etad upalabhyata iti cet puruṣo hi ratim adhigamya svecchayā viramati, na striyam apekṣate, na tv evaṃ strīty auddālakiḥ//

2.1.15

tatraitat syāt/ ciravege nāyake striyo 'nurajyante śīghravegasya bhāvam anāsādyāvasāne 'bhyasūyinyo *bhavati/ tat sarvaṃ bhāvaprāpter aprāpteś ca lakṣaṇam//

This opinion is however objected to on the grounds, that if a male be 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.

2.1.16

tac ca na/ kaṇḍūtipratīkāro 'pi hi dīrghakālaṃ priya iti/ etad upapadyata eva/ tasmāt saṃdigdhatvād alakṣaṇam iti//

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:—

2.1.17

saṃyoge yoṣitaḥ puṃsā kaṇḍūtir apanudyate/
tac ca abhimānasaṃsṛṣṭaṃ sukham ity abhidhīyate//

“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.”

2.1.18

sātatyād yuvatir ārambhāt prabhṛti bhāvam adhigacchati/ puruṣaḥ punar anta eva/ etad upapannataram/ na hy asatyāṃ bhāvaprāptau garbhasaṃbhava iti bābhravīyāḥ//

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.

2.1.19

atrāpi tāv evāśaṅkāparihārau bhūyaḥ//

2.1.20

tatraitat syāt --- sātatyena rasaprāptāv ārambhakāle madhyasthacittatā nātisahiṣṇutā ca/ tataḥ krameṇādhiko rāgayogaḥ śarīre nirapekṣatvam/ ante ca virāmābhīpsety etad upapannam iti//

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.

2.1.21

tac ca na/ sāmānye 'pi bhrāntisaṃskāre kulālacakrasya bhramarakasya vā bhrāntāv eva vartamānasya prārambhe mandavegatā tataś ca krameṇa pūraṇam vegasyety upapadyate/ dhātukṣayāc ca virāmābhīpseti/ tasmād anākṣepaḥ//

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:—

2.1.22

suratānte sukhaṃ puṃsāṃ strīṇāṃ tu satataṃ sukham/
dhātukṣayanimittā ca virāmecchopajāyate//

“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 they wish for the discontinuance of coition.”

2.1.23

tasmāt puruṣavad eva yoṣito 'pi rasavyaktir draṣṭavyā//

Lastly, Vatsyayana is of opinion that the semen of the female, falls in the same way as that of the male.

2.1.24

kathaṃ hi samānāyām evākṛtāv ekārtham abhiprapannayoḥ kāryavailakṣaṇyaṃ syād

Now some one may ask here: If men and women are beings of the same kind, and are engaged in bringing about the same result, why should they have different works to do.

2.1.25

upāyavailakṣaṇyād abhimānavailakṣaṇyāc ca//

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.”

2.1.26

katham upāyavailakṣaṇyaṃ tu sargāt/ kartā hi puruṣo 'dhikaraṇaṃ yuvatiḥ/ anyathā hi kartā kriyāṃ pratipadyate 'nyathā cādhāraḥ/ tasmāc copāyavailakṣaṇyāt sargād abhimānavailakṣaṇyam api bhavati/ abhiyoktāham iti puruṣo 'nurajyate/ abhiyuktāham aneneti yuvatir iti vātsyāyanaḥ//

2.1.27

tatraitat syād upāyavailakṣaṇyavad eva hi kāryavailakṣaṇyam api kasmān na syād iti/ tac ca na/ hetumad upāyavailakṣaṇyam/ tatra kartrādhārayor bhinnalakṣaṇatvād ahetumat kāryavailakṣaṇyam anyāyyaṃ syāt/ ākṛter abhedād iti/

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.

2.1.28

tatraitat syāt/ saṃhatya kārakair eko 'rtho 'bhinirvartyate/ pṛthak pṛthak svārthasādhakau punar imau tad ayuktam iti//

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.

2.1.29

tac ca na/ yugapad anekārthasiddhir api dṛśyate/ yathā meṣayor abhighāte kapitthayor bhede mallayor yuddha iti/ na tatra kārakabheda iti ced ihāpi na vastubheda iti/ upāyavailakṣaṇyaṃ tu sargād iti tad abhihitaṃ purastāt/ tenobhayor api sadṛśī sukhapratipattir iti//

2.1.30

jāter abhedād daṃpatyoḥ sadṛśaṃ sukham iṣyate/
tasmāt tathopacaryā strī yathāgre prāpnuyād ratim//

"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."

2.1.31

sadṛśatvasya siddhatvāt, kālayoginy api bhāvato 'pi kālataḥ pramāṇavad eva nava ratāni//

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.

2.1.32

raso ratiḥ prītir bhāvo rāgo vegaḥ samāptir iti ratiparyāyāḥ/ saṃprayogo rataṃ rahaḥ śayanaṃ mohanaṃ surataparyāyāḥ//

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.

2.1.33

pramāṇakālabhāvajānāṃ saṃprayogāṇām ekaikasya navavidhatvāt teṣāṃ vyatikare suratasaṃkhyā na śakyate kartum/ atibahutvāt//

2.1.34

teṣu tarkād upacārān prayojayed iti vātsyāyanaḥ//

2.1.35

prathamarate caṇḍavegatā śīghrakālatā ca puruṣasya, tad viparītam uttareṣu/ yoṣitaḥ punar etad eva viparītam/ ā dhātukṣayāt/

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 occassions on the same day, her passion is intense and her time short, until her passion is satisfied.

2.1.36

prāk ca strīdhātukṣayāt puruṣadhātukṣaya iti prāyovādaḥ//

2.1.37

mṛdutvād upamṛdyatvān nisargāc caiva yoṣitaḥ/
prāpnuvanty āśu tāḥ prītim ity ācāryā vyavasthitāḥ//

2.1.38

etāvad eva yuktānāṃ vyākhyātaṃ sāṃprayogikam/
mandānām avabodhārthaṃ vistaro 'taḥ pravakṣyate//

2.1.39

abhyāsād abhimānāc ca tathā saṃpratyayād api
viṣayebhyaś ca tantrajñāḥ prītim āhuś caturvidhām//

Men learned in the humanities are of opinion that love is of four kinds, viz.:

Love acquired by continual habit.

Love resulting from the imagination.

Love resulting from belief.

Love resulting from the perception of external objects.

2.1.40

śabdādibhyo bahirbhūtā yā karmābhyāsalakṣaṇā/
prītiḥ sābhyāsikī jñeyā mṛgayādiṣu karmasu//

(1) 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.

2.1.41

anabhyasteṣv api purā karmasv aviṣayātmikā/
saṃkalpāj jāyate prītir yā sā syād ābhimānikī//

(2) Love which is felt for things to which we are not habituated, and which proceeds entirely from ideas, is called love resulting from imagination, as for instance, that love which some men and women and eunuchs feel for the Auparishtaka or mouth congress, and that which is felt by all for such things as embracing, kissing, etc., etc.

2.1.42

prakṛter yā tṛtīyasyāḥ striyāś caivopariṣṭake/
teṣu teṣu ca vijñeyā cumbanādiṣu karmasu//

2.1.43

nānyo 'yam iti yatra syād anyasmin prītikāraṇe/
tantrajñaiḥ kathyate sāpi prītiḥ saṃpratyayātmikā//

(3) The love which is mutual on both sides, and proved to be true, when each looks upon the other as his or her very own, such is called love resulting from belief by the learned.

2.1.44

pratyakṣā lokataḥ siddhā yā prītir viṣayātmikā/
pradhānaphalavattvāt sā tad arthāś cetarā api//

(4) 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 exist only for its sake.

2.1.45

prītīr etāḥ parāmṛśya śāstrataḥ śāstralakṣaṇāḥ/
yo yathā vartate bhāvas taṃ tathaiva prayojayet//

2.2

āliṅganavicārā

2.2.1

saṃprayogāṅgaṃ catuḥṣaṣṭir ity ācakṣate/ catuḥṣaṣṭiprakaraṇatvāt//

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 honor 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 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-colored, but the tree has not seven leaves, neither has the rice seven colors.

2.2.2

śāstram evedaṃ catuḥṣaṣṭir ity ācāryavādaḥ//

2.2.3

kalānāṃ catuḥṣaṣṭitvāt tāsāṃ ca saṃprayogāṅgabhūtatvāt kalāsamūho vā catuḥṣaṣṭir iti/ ṛcāṃ daśatayīnāṃ ca saṃjñitatvāt/ ihāpi tad arthasaṃbandhāt/ pañcālasaṃbandhāc ca bahv ṛcair eṣā pūjārthaṃ saṃjñā pravartitā ity eke//

2.2.4

āliṅganacumbananakhacchedyadaśanacchedyasaṃveśanasītkṛta^puru ṣāyitaupariṣṭakānām aṣṭānām aṣṭadhā vikalpabhedād aṣṭāv aṣṭakāś catuḥṣaṣṭir iti bābhravīyāḥ//

2.2.5

vikalpavargāṇām aṣṭānāṃ nyūnādhikatvadarśanāt prahaṇanavirutapuruṣopasṛptacitraratādīnām anyeṣām api vargāṇām iha praveśanāt prāyovādo 'yam/ yathā saptaparṇo vṛkṣaḥ pañcavarṇo balir iti vātsyāyanaḥ//

2.2.6

tatrāsamāgatayoḥ prītiliṅgadyotanārtham āliṅganacatuṣṭayam ---spṛṣṭakam, viddhakam, uddhṛṣṭakam, pīḍitakam, iti//

Now the embrace which indicates the mutual love of a man and woman who have come together is of four kinds, viz.—

Touching.

Piercing.

Rubbing.

Pressing.

2.2.7

sarvatra saṃjñārthenaiva karmātideśaḥ//

The action in each case is denoted by the meaning of the word which stands for it.

2.2.8

saṃmukhāgatāyāṃ prayojyāyām anyāpadeśena gacchato gātreṇa gātrasya sparśanaṃ spṛṣṭakam//

(1) When a man under some pretext or other goes in front or alongside of a woman and touches her body with his own, it is called the "touching embrace."

2.2.9

prayojyaṃ sthitam upaviṣṭaṃ vā vijane kiṃcid gṛhṇatī payodhareṇa *vidhyet/ nāyako 'pi tām avapīḍya gṛhṇīyād iti viddhakam//

(2) When a woman in a lonely place bends down, as if to pick up something, and pierces, as it were, a man sitting or standing, with her breasts, and the man in return takes hold of them, it is called a "piercing embrace."

2.2.10

tad ubhayam anatipravṛttasaṃbhāṣaṇayoḥ//

The above two kinds of embrace take place only between persons who do not, as yet, speak freely with each other.

2.2.11

tamasi janasaṃbādhe vijane vātha śanakair gacchator nātihrasvakālam uddharṣaṇaṃ parasparasya gātrāṇām uddhṛṣṭakam//

(3) When two lovers are walking slowly together, either in the dark, or in a place of public resort, or in a lonely place, and rub their bodies against each other, it is called a "rubbing embrace."

2.2.12

tad eva kuḍyasaṃdaṃśena stambhasaṃdaṃśena vā sphuṭakam avapīḍayed iti pīḍitakam//

(4) When on the above occasion one of them presses the other's body forcibly against a wall or pillar, it is called a "pressing embrace."

2.2.13

tad ubhayam avagataparasparākārayoḥ//

These two last embraces are peculiar to those who know the intentions of each other.

2.2.14

latāveṣṭitakaṃ vṛkṣādhirūḍhakaṃ tilataṇḍulakaṃ kṣīranīrakam iti catvāri saṃprayogakāle//

At the time of meeting the four following kinds of embrace are used, viz.—

Jataveshtitaka, or the twining of a creeper.

Vrikshadhirudhaka, or climbing a tree.

Tila-Tandulaka, or the mixture of sesamum seed with rice.

Kshiraniraka, or milk and water embrace.

2.2.15

lateva śālam āveṣṭayantī cumbanārthaṃ mukham avanamayet/ uddhṛtya mandasītkṛtā tam āśritā vā kiṃcid rāmaṇīyakaṃ paśyet tal latāveṣṭitakam//

(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."

2.2.16

caraṇena caraṇam ākramya dvitīyenorudeśam ākramantī veṣṭayantī vā tat pṛṣṭhasaktaikabāhur dvitīyenāṃsam avanamayantī īṣan mandasītkṛtakūjitā cumbanārtham evādhiroḍhum icched iti vṛkṣādhirūḍhakam//

(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."

2.2.17

tad ubhayaṃ sthitakarma//

These two kinds of embrace take place when the lover is standing.

2.2.18

śayanagatāv evorūvyatyāsaṃ bhujavyatyāsaṃ ca sasaṃgharṣam iva ghanaṃ saṃsvajete tat tilataṇḍulakam//

(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."

2.2.19

rāgāndhāv anapekṣitātyayau parasparam anuviśata ivotsaṅgagatāyām abhimukhopaviṣṭāyāṃ śayane veti kṣīrajalakam//

(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."

2.2.20

tad ubhayaṃ rāgakāle//

These two kinds of embrace take place at the time of sexual union.

2.2.21

ity upasūhanayogā bābhravīyāḥ//

Babhravya has thus related to us the above eight kinds of embraces.

2.2.22

suvarṇanābhasya tv adhikam ekāṅgopagūhanacatuṣṭayam//

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 naval downwards to the thighs.

The embrace of the breasts.

The embrace of the forehead.

2.2.23

tatrorusaṃdaṃśenaikam ūrum ūrudvayaṃ vā sarvaprāṇaṃ pīḍayet ity ūrūpagūhanam//

(1) When one of two lovers presses forcibly one or both of the thighs of the other between his or her own, it is called the "embrace of thighs."

2.2.24

jaghanena jaghanam avapīḍya prakīryamāṇakeśahastā nakhadaśanaprahaṇanacumbanaprayojanāya tadupari laṅghayet taj jaghanopagūhanam//

(2) When the man presses the jaghana or middle part of the woman's body against his own, and mounts upon her to practice, either scratching with the nail or finger, or biting, or striking, or kissing, the hair of the woman being loose and flowing, it is caller the "embrace of the jaghana."

2.2.25

stanābhyām uraḥ praviśya tatraiva bhāram āropayed iti stanāliṅganam//

(3) When a man places his breast between the breasts of a woman and presses her with it, it is called the "embrace of the breasts."

2.2.26

mukhe mukham āsajyākṣiṇī akṣṇor lalāṭena lalāṭam āhanyāt sā lalāṭikā//

(4) When either of the lovers touches the mouth, the eyes and the forehead of the other with his or her own, it is called the "embrace of the forehead."

2.2.27

saṃvāhanam apy upagūhanaprakāram ity eke manyante/ saṃsparśatvāt//

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 as it is also of a different character, it cannot be said to be included in the embrace.

2.2.28

pṛthak kālatvād bhinnaprayojanatvād asādhāraṇatvān neti vātsyāyanaḥ//

2.2.29

pṛcchatāṃ śṛṇvatāṃ vāpi tathā kathayatām api/
upagūhavidhiṃ kṛtsnaṃ riraṃsā jāyate nṛṇām//

"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 practiced 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."

2.2.30

ye 'pi hy aśāstritāḥ ke cit saṃyogā rāgavardhanāḥ/
ādareṇaiva te 'py atra prayojyāḥ sāṃprayogikāḥ//

2.2.31

śāstrāṇāṃ viṣayas tāvad yāvan mandarasā narāḥ/
raticakre pravṛtte tu naiva śāstraṃ na ca kramaḥ//

2.3

cumbanavikalpās

2.3.1

cumbananakhadaśanacchedyānāṃ na paurvāparyam asti/ rāgayogāt/ prāk saṃyogād eṣāṃ prādhānyena prayogaḥ/ prahaṇanasītkṛtayoś ca saṃprayoge//

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.

2.3.2

sarvaṃ sarvatra/ rāgasyān apekṣitatvāt/ iti vātsyāyanaḥ//

2.3.3

tāni prathamarate nātivyaktāni viśrabdhikāyāṃ vikalpena ca prayuñjīta/ tathābhūtatvād rāgasya/ tataḥ param atitvarayā viśeṣavatsam uccayena rāgasaṃdhukṣaṇārtham//

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.

2.3.4

lalāṭālakakapolanayanavakṣaḥ stanauṣṭhāntarmukheṣu cumbanam/

The following are the places for kissing, viz., the forehead, the eyes, the cheeks, the throat, the bosom, the breasts, the lips, and the interior of the mouth. Moreover the people of the Lat country kiss also the following places, viz., the joints of the thighs, the arms, and the navel. But Vatsyayana thinks that though kissing is practiced 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 practiced by all.

2.3.5

ūrusaṃdhibāhunābhimūlayor lāṭānām/

2.3.6

rāgavaśād deśapravṛtteś ca santi tāni tāni sthānāni, na tu sarvajanaprayojyānīti vātsyāyanaḥ//

2.3.7

tad yathā --- nimitakaṃ sphuritakaṃ ghaṭṭitakam iti trīṇi kanyācumbanāni//

Now in a case of a young girl there are three sorts of kisses, viz.:

The nominal kiss.

The throbbing kiss.

The touching kiss.

2.3.8

balāt kāreṇa niyuktā mukhe mukham ādhatte na tu viceṣṭata iti nimitakam//

(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."

2.3.9

vadane praveśitaṃ cauṣṭhaṃ manāgapatrapāvagrahītum icchantī *syandayati svam oṣṭhaṃ nottaram utsahata iti sphuritakam//

(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."

2.3.10

īṣat parigṛhya vinimīlitanayanā kareṇa ca tasya nayane avacchādayantī jihvāgreṇa ghaṭṭayati iti ghaṭṭitakam//

(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.'

2.3.11

samaṃ tiryag udbhrāntam avapīḍitakam iti caturvidham apare//

Other authors describe four other kinds of kisses, viz.:

The straight kiss.

The bent kiss.

The turned kiss.

The pressed kiss.

(1) When the lips of two lovers are brought into direct contact with each other, it is called a "straight kiss."

(2) When the heads of two lovers are bent towards each other, and when so bent, kissing takes place, it is called a "bent kiss."

(3) When one of them turns up the face of the other by holding the head and chin, and then kissing, it is called a "turned kiss."

(4) Lastly when the lower lip is pressed with much force, it is called a "pressed kiss."

2.3.12

aṅgulisaṃpuṭena piṇḍīkṛtya nirdaśanam oṣṭhapuṭenāvapīḍayed ity avapīḍitakaṃ pañcamam api karaṇam//

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.

2.3.13

dyūtaṃ cātra pravartayet//

As regards kissing, a wager may be laid as to which will get hold of the lips of the other first. If the woman loses, she should pretend to cry, should keep her lover off by shaking her hands, and turn away from him and dispute with him saying, "Let another wager be laid." If she loses this a second time, she should appear doubly distressed, and when her lover is off his guard or asleep, she should get hold of his lower lip, and hold it in her teeth, so that it should not slip away, and then she should laugh, make a loud noise, deride him, dance about, and say whatever she likes in a joking way, moving her eyebrows, and rolling her eyes. Such are the wagers and quarrels as far as kissing is concerned, but the same may be applied with regard to the pressing or scratching with the nails and fingers, biting and striking. All these however are only peculiar to men and women of intense passion.

2.3.14

pūrvam adharasaṃpādanena jitam idaṃ syāt//

2.3.15

tatra jitā sārdharuditaṃ karaṃ vidhunuyāt praṇuded daśet parivartayed balād āhṛtā vivadet punar apy astu paṇa iti brūyāt/ tatrāpi jitā dviguṇam āyasyet//

2.3.16

viśrabdhasya pramattasya vādharam avagṛhya daśanāntargatam anirgamaṃ kṛtvā hased utkrośet tarjayed valged *āhvayen nṛtyet pranartitabhruṇā ca vicalanayanena mukhena vihasantī tāni tāni ca brūyāt/ iti cumbanadyūtakalahaḥ//

2.3.17

etena nakhadaśanacchedyaprahaṇanadyūtakalahā vyākhyātāḥ//

2.3.18

caṇḍavegayor eva tv eṣāṃ prayogaḥ/ tat sātmyāt//

2.3.19

tasyāṃ cubanty āmayam apy uttaraṃ gṛhṇīyāt/ ity uttaracumbitam//

When a man kisses the upper lip of a woman, while she in return kisses his lower lip, it is called the "kiss of the upper lip."

2.3.20

oṣṭhasaṃdaṃśenāvagṛhyauṣṭhadvayam api cumbeta/ iti saṃpuṭakaṃ striyāḥ, puṃso vā +ajātavyañ janasya//

When one of them takes both the lips of the other between his or her own, it is called "a clasping kiss." A woman, however, only takes this kind of kiss from a man who has no moustache. And on the occasion of this kiss, if one of them touches the teeth, the tongue, and the palate of the other, with his or her tongue, it is called the "fighting of the tongue." In the same way, the pressing of the teeth of the one against the mouth of the other is to be practiced.

2.3.21

tasminn itaro 'pi jihvayāsyā daśanān ghaṭṭayet tālu jihvāṃ ceti jihvāyuddham//

2.3.22

etena balād vadanaradanagrahaṇaṃ dānaṃ ca vyākhyātam//

2.3.23

samaṃ pīḍitam añcitaṃ mṛdu śeṣāṅgeṣu cumbanaṃ sthānaviśeṣayogāt/ iti cumbanaviśeṣāḥ//

Kissing is of four kinds, viz., moderate, contracted, pressed, and soft, according to the different parts of the body which are kissed, for different kinds of kisses are appropriate for different parts of the body.

2.3.24

suptasya mukham *avalokayantyāḥ svābhiprāyeṇa cumbanaṃ rāgadīpanam//

When a woman looks at the face of her lover while he is asleep, and kisses it to show her intention or desire, it is called a "kiss that kindles love."

2.3.25

pramattasya vivadamānasya vā +anyato 'bhimukhasya suptābhimukhasya vā nidrāvyāghātārthaṃ calitakam//

When a woman kisses her lover while he is engaged in business, or while he is quarreling with her, or while he is looking at something else, so that his mind may be turned away, it is called a "kiss that turns away."

2.3.26

cirarātrāv āgatasya śayanasuptāyāḥ svābhiprāyacumbanaṃ prātibodhikam//

When a lover coming home late at night kisses his beloved who is asleep on her bed in order to show her his desire, it is called a "kiss that awakens." On such an occasion the woman may pretend to be asleep at the time of her lover's arrival, so that she may know his intention and obtain respect from him.

2.3.27

sāpi tu bhāvajijñāsārthinī nāyakasyāgamanakālaṃ saṃlakṣya vyājena suptā syāt//

2.3.28

ādarśe kuḍye salile vā prayojyāyāś chāyācumbanam ākārapradarśanārtham eva kāryam//

When a person kisses the reflection of the person he loves in a mirror, in water, or on a wall, it is called a "kiss showing the intention."

2.3.29

bālasya citrakarmaṇaḥ pratimāyāś ca cumbanaṃ saṃkrāntakam āliṅganaṃ ca//

When a person kisses a child sitting on his lap, or a picture, or an image, or figure, in the presence of the person beloved by him, it is called a "transferred kiss."

2.3.30

tathā niśi prekṣaṇake svajanasamāje vā samīpe gatasya prayojyāyā hastāṅgulicumbanaṃ saṃviṣṭasya vā pādāṅgulicumbanam//

When at night at a theatre, or in an assembly of caste men, a man coming up to a woman kisses a finger of her hand if she be standing, or a toe of her foot if she be sitting, or when a woman in shampooing her lover's body, places her face on his thigh (as if she were sleepy) so as to inflame his passion, and kisses his thigh or great toe, it is called a "demonstrative kiss."

2.3.31

saṃvāhikāyās tu nāyakam ākārayantyā nidrāvaśād akāmāyā iva tasyorvor vadanasya nidhānam ūrucumbanaṃ pādāṅguṣṭha^*cumbanaṃ cety ābhiyogikāni// bhavati cātra ślokaḥ ---

There is also a verse on this subject as follows:

2.3.32

kṛte pratikṛtaṃ kuryāt tāḍite pratitāḍitam//
karaṇena ca tenaiva cumbite praticumbitam//

"Whatever things may be done by one of the lovers to the other, the same should be returned by the other, i.e., if the woman kisses him he should kiss her in return, if she strikes him he should also strike her in return."

2.4.1

rāgavṛddhau saṃgharṣātmakaṃ nakhavilekhanam//

When love becomes intense, pressing with the nails or scratching the body with them is practiced, 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.

2.4.2

tasya prathamasamāgame pravāsapratyāgamane pravāsagamane kruddhaprasannāyāṃ mattāyāṃ ca prayogaḥ/ na nityam acaṇḍavegayoḥ//

When love becomes intense, pressing with the nails or scratching the body with them is practiced, and it is done on the following occasions: On the first visit; at the time of setting out on a journey; on the return from a journey; at the time when an angry lover is reconciled; and lastly when the woman is intoxicated.

But pressing with the nails is not an usual thing except with those who are intensely passionate, i.e., full of passion. It is employed together with biting, by those to whom the practice is agreeable.

2.4.3

tathā daśanacchedyasya sātmyavaśād vā//

But pressing with the nails is not an usual thing except with those who are intensely passionate, i.e., full of passion. It is employed together with biting, by those to whom the practice is agreeable.

2.4.4

tad ācchuritakam ardhacandro maṇḍalaṃ rekhā vyāghranakhaṃ mayūrapadakaṃ śaśaplutakam utpalapatrakam iti rūpato 'ṣṭavikalpam//

Pressing with the nails is of the eight following kinds, according to the forms of the marks which are produced, viz:

Sounding.

Half moon.

A circle.

A line.

A tiger's nail or claw.

A peacock's foot.

The jump of a hare.

The leaf of a blue lotus.

2.4.5

kakṣau stanau galaḥ pṛṣṭhaṃ jaghanam ūrū ca sthānāni//

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.

2.4.6

pravṛttaraticakrāṇāṃ na sthānam asthānaṃ vā vidyata iti suvarṇanābhaḥ//

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.

2.4.7

tatra savyahastāni pratyagraśikharāṇi dvitriśikharāṇi caṇḍavegayor nakhāni syuḥ//

Small

Middling

Large

2.4.8

anugatarāji samam ujjvalam amalinam avipāṭitaṃ vivardhiṣṇu mṛdusnigdhadarśanam iti nakhaguṇāḥ//

Large

2.4.9

dīrghāṇi hastaśobhīny āloke ca yoṣitāṃ cittagrāhīṇi gauḍānāṃ nakhāni syuḥ//

Large nails, which give grace to the hands, and attract the hearts of women from their appearance, are possessed by the Bengalees.

2.4.10

hrasvāni karmasahiṣṇūni vikalpayojanāsu ca svecchāpātīni dākṣiṇātyānām//

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.

2.4.11

madhyamāny ubhayabhāñji mahārāṣṭrakāṇām iti//

Middling nails, which contain the properties of both the above kinds, belong to the people of the Maharashtra.

2.4.12

taiḥ suniyamitair hanudeśe stanayor adhare vā laghukaraṇam anudgatalekhaṃ sparśamātrajananād romāñ cakaramante saṃnipātavardhamānaśabdam ācchuritakam//

(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."

2.4.13

prayojyāyāṃ ca tasyāṅgasaṃvāhane śirasaḥ kaṇḍūyane piṭakabhedane vyākulīkaraṇe bhīṣaṇena prayogaḥ//

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.

2.4.14

grīvāyāṃ stanapṛṣṭhe ca vakro nakhapadaniveśo 'rdhacandrakaḥ//

(2) The curved mark with the nails, which is impressed on the neck and the breasts is called the "half moon."

2.4.15

tāv eva dvau parasparābhimukhau maṇḍalam//

(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.

2.4.16

nābhimūlakakundaravaṅkṣaṇeṣu tasya prayogaḥ//

(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.

2.4.17

sarvasthāneṣu nātidīrghā lekhā//

(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."

2.4.18

saiva vakrā vyāghranakhakamāstanamukham//

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

2.4.19

pañcabhir abhimukhair lekhā cūcukābhimukhī mayūrapadakam//

(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.

2.4.20

tat saṃprayogaślāghāyāḥ stanacūcuke saṃnikṛṣṭāni pañcanakhapadāni śaśaplutakam//

(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."

(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.

2.4.21

stanapṛṣṭhe mekhalāpathe cotpalapattrākṛtīty utpalapatrakam//

(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."

2.4.22

ūrvoḥ stanapṛṣṭhe ca pravāsaṃ gacchataḥ smāraṇīyakaṃ saṃhatāś catasras tisro vā lekhāḥ/ iti nakhakarmāṇi//

When a person is going on a journey, and makes a mark on the thighs, or on the breast, it is called a "token of remembrance." On such an occasion three or four lines are impressed close to one another with the nails.

Here ends the marking with the nails. Marks of other kinds than the above may also be made with the nails, for the ancient authors say, that as there are innumerable degrees of skill among men (the practice of this art being known to all), so there are innumerable ways of making these marks. And as pressing or marking with the nails is dependent on love, no one can say with certainty how many different kinds of marks with the nails do actually exist. The reason of this is, Vatsyayana says, that as variety is necessary in love, so love is to be produced by means of variety. It is on this account that courtezans, who are well acquainted with various ways and means, become so desirable, for if variety is sought in all the arts and amusements, such as archery and others, how much more should it be sought after in the present case.

2.4.23

ākṛtivikārayuktāni cānyāny api kurvīta//

Here ends the marking with the nails. Marks of other kinds than the above may also be made with the nails, for the ancient authors say, that as there are innumerable degrees of skill among men (the practice of this art being known to all), so there are innumerable ways of making these marks. And as pressing or marking with the nails is dependent on love, no one can say with certainty how many different kinds of marks with the nails do actually exist. The reason of this is, Vatsyayana says, that as variety is necessary in love, so love is to be produced by means of variety. It is on this account that courtezans, who are well acquainted with various ways and means, become so desirable, for if variety is sought in all the arts and amusements, such as archery and others, how much more should it be sought after in the present case.

2.4.24

vikalpānām anantatvād ānantyāc ca kauśalavidher abhyāsasya ca sarvagāmitvād rāgātmakatvāc chedyasya prakārān ko 'bhisamīkṣitum arhatīty ācāryāḥ//

Here ends the marking with the nails. Marks of other kinds than the above may also be made with the nails, for the ancient authors say, that as there are innumerable degrees of skill among men (the practice of this art being known to all), so there are innumerable ways of making these marks. And as pressing or marking with the nails is dependent on love, no one can say with certainty how many different kinds of marks with the nails do actually exist. The reason of this is, Vatsyayana says, that as variety is necessary in love, so love is to be produced by means of variety. It is on this account that courtezans, who are well acquainted with various ways and means, become so desirable, for if variety is sought in all the arts and amusements, such as archery and others, how much more should it be sought after in the present case.

2.4.25

bhavati hi rāge 'pi citrāpekṣā/ vaicitryāc ca parasparaṃ rāgo janayitavyaḥ/ vaicakṣaṇyayuktāś ca gaṇikās tat kāminaś ca parasparaṃ prārthanīyā bhavanti/ dhanur vedād iṣv api hi śastrakarmaśāstreṣu vaicitryam evāpekṣyate kiṃ punar iheti vātsyāyanaḥ//

Here ends the marking with the nails. Marks of other kinds than the above may also be made with the nails, for the ancient authors say, that as there are innumerable degrees of skill among men (the practice of this art being known to all), so there are innumerable ways of making these marks. And as pressing or marking with the nails is dependent on love, no one can say with certainty how many different kinds of marks with the nails do actually exist. The reason of this is, Vatsyayana says, that as variety is necessary in love, so love is to be produced by means of variety. It is on this account that courtezans, who are well acquainted with various ways and means, become so desirable, for if variety is sought in all the arts and amusements, such as archery and others, how much more should it be sought after in the present case.

2.4.26

na tu paraparigṛhītāsv evaṃ *kurthāt/ pracchanneṣu pradeśeṣu tāsām anusmaraṇārthaṃ rāgavardhanāc ca viśeṣān darśayet//

The marks of the nails should not be made on married women, but particular kinds of marks may be made on their private parts for the remembrance and increase of love.

2.4.27

nakhakṣatāni paśyantyā gūḍhasthāneṣu yoṣitaḥ/
cirotsṛṣṭāpy abhinavā pītir bhavati peśalā//

"The love of a woman who sees the marks of nails on the private parts of her body, even though they are old and almost worn out, becomes again fresh and new. If there be no marks of nails to remind a person of the passages of love, then love is lessened in the same way as when no union takes place for a long time."

2.4.28

cirotsṛṣṭeṣu rāgeṣu prītir gacchet parābhavam/
rāgāyatanasaṃsmāri yadi na syān nakhakṣatam//

"The love of a woman who sees the marks of nails on the private parts of her body, even though they are old and almost worn out, becomes again fresh and new. If there be no marks of nails to remind a person of the passages of love, then love is lessened in the same way as when no union takes place for a long time."

2.4.29

paśyato yuvatiṃ dūrān nakhocchiṣṭapayodharām/
bahumānaḥ parasyāpi rāgayogaś ca jāyate//

Even when a stranger sees at a distance a young woman with the marks of nails on her breast, he is filled with love and respect for her.

2.4.30

puruṣaś ca pradeśeṣu nakhacihnair vicihnitaḥ/
cittaṃ sthiram api prāyaś calayaty eva yoṣitaḥ//

A man, also, who carries the marks of nails and teeth on some parts of his body, influences the mind of a woman, even though it be ever so firm. In short, nothing tends to increase love so much as the effects of marking with the nails, and biting.

2.4.31

nānyat paṭutaraṃ kiṃ cid asti rāgavivardhanam/
nakhadantasamutthānāṃ karmaṇāṃ gatayo yathā//

A man, also, who carries the marks of nails and teeth on some parts of his body, influences the mind of a woman, even though it be ever so firm. In short, nothing tends to increase love so much as the effects of marking with the nails, and biting.

2.5

daśanacchedyavihayo

2.5.1

uttarauṣṭham antarmukhaṃ nayanam iti muktvā cumbanavad daśanaradanasthānāni//

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.

2.5.2

samāḥ snigdhacchāyā rāgagrāhiṇo yuktapramāṇā niśchidrās tīkṣṇāgrā iti daśanaguṇāḥ//

The qualities of good teeth are as follows: They should be equal, possessed of a pleasing brightness, capable of being colored, of proper proportions, unbroken, and with sharp ends.

2.5.3

kuṇṭhā rājy udgatāḥ paruṣāḥ viṣamāḥ ślakṣṇāḥ pṛthavo viralā iti ca doṣāḥ//

The defects of teeth on the other hand are, that they are blunt, protruding from the gums, rough, soft, large, and loosely set.

2.5.4

gūḍhakam ucchūnakaṃ bindur bindumālā *pravāsamaṇir maṇimālā khaṇḍābhrakaṃ varāhacarvitakam iti daśanacchedanavikalpāḥ//

The following are the different kinds of biting, viz:

The hidden bite.

The swollen bite.

The point.

The line of points.

The coral and the jewel.

The line of jewels.

The broken cloud.

The biting of the boar.

2.5.5

nātilohitena rāgamātreṇa vibhāvanīyaṃ gūḍhakam//

(i) The biting which is shown only by the excessive redness of the skin that is bitten, is called the "hidden bite."

2.5.6

tad eva pīḍanād ucchūnakam//

(2) When the skin is pressed down on both sides, it is called the "swollen bite."

2.5.7

tad ubhayaṃ bindur adharamadhya iti//

2.5.8

ucchūnakaṃ pravālamaṇiś ca kapole//

2.5.9

karṇapūracumbanaṃ nakhadaśanacchedyam iti savyakapolamaṇḍanāni//

2.5.10

dantauṣṭhasaṃyogābhyāsaniṣpādanāt pravālamaṇisiddhiḥ//

(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.

2.5.11

sarvasyeyaṃ maṇimālāyāś ca//

(6) When biting is done with all the teeth, it is called the line or jewels.

2.5.12

alpadeśāyāś ca tvaco daśanadvayasaṃdaṃśajā bindusiddhiḥ//

2.5.13

sarvair bindumālāyāś ca//

2.5.14

tasmān mālādvayam api galakakṣavaṅkṣaṇapradeśeṣu//

2.5.15

lalāṭe corvor bindumāla//

2.5.16

maṇḍalam iva viṣamakūṭakayuktaṃ khaṇḍābhrakaṃ stanapṛṣṭha eva//

(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.

2.5.17

saṃhatāḥ pradīrghā bahvyo daśanapadarājayas tāmrāntarālā varāhacarvitakam/ stanapṛṣṭha eva//

(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 an the shoulders; and these two last modes of biting are peculiar to persons of intense passion.

2.5.18

tad ubhayam api ca caṇḍavegayoḥ/ iti daśanacchedyāni//

Here end the different kinds of biting.

2.5.19

viśeṣake karṇapūre puṣpāpīḍe tāmbūlapalāśe tamālapattre ceti prayojyāgāmiṣu nakhadaśanacchedyādīny ābhiyogikāni//

2.5.20

deśasātmyāc ca yoṣita upacaret//

In the affairs of love a man should do such things as are agreeable to the women of different countires.

2.5.21

madhyadeśyā āryaprāyāḥ śucy upacarāś cumbananakhadantapadadveṣiṇyaḥ//

The women of the central countries (i.e., between the Ganges and the Jumna) are noble in their character, not accustomed to disgraceful practices, and dislike pressing with the nails and biting.

2.5.22

bāhlīkadeśyā āvantikāś ca//

The women of the Balhika country are gained over by striking.

The women of Avantika are fond of foul pleasures, and have not good manners.

The women of Avanti hate kissing, marking with the nails, and biting, but they have a fondness for various kinds of sexual union.

2.5.23

citrarateṣu tv āsām abhiniveśaḥ//

2.5.24

pariṣvaṅgacumbananakhadantacūṣaṇapradhānāḥ kṣatavarjitāḥ prahaṇanasādhyā mālavya ābhīryaś ca//

The women of Malwa like embracing and kissing, but not wounding, and they are gained over by striking.

The women of Abhira, and those of the country about the Indus and five rivers (i.e., the Punjab), are gained over by the Auparishtaka or mouth congress.

2.5.25

sindhuṣaṣṭhānāṃ ca nadīnām antarālīyā aupariṣṭakasātmyāḥ//

2.5.26

caṇḍavegā mandasītkṛtā āparāntikā lāṭhyaś ca//

The women of Aparatika are full of passion, and make slowly the sound "Sit."

The women of the Lat country have even more impetuous desire, and also make the sound "Sit."

2.5.27

dṛḍhaprahaṇanayoginyaḥ kharavegā eva, apadravyapradhānāḥ strīrājye kośalāyāṃ ca//

The women of the Stri Rajya, and of Koshola (Oude) are full of impetuous desire, their semen falls in large quantities, and they are fond of taking medicine to make it do so.

2.5.28

prakṛtyā mṛdvyo ratipriyā aśucirucayo nirācārāś cāndhryaḥ//

The women of the Audhra country have tender bodies, they are fond of enjoyment, and have a liking for voluptuous pleasures.

2.5.29

sakalacatuḥṣaṣṭiprayogarāgiṇyo 'ślīlaparuṣavākyapriyāḥ śayane ca sarabhasopakramā mahārāṣṭrikāḥ//

2.5.30

tathāvidhā eva rahasi prakāśante nāgarikāḥ//

2.5.31

mṛdyamānāś cābhiyogān mandaṃ mandaṃ prasiñcante draviḍyaḥ//

2.5.32

madhyamavegāḥ sarvaṃsahāḥ svāṅgapracchādinyaḥ parāṅgahāsinyaḥ kutsitāślīlaparuṣaparihāriṇyo vānavāsikāḥ//

2.5.33

mṛdubhāṣiṇyo 'nurāgavatyo mṛdvyaṅgyaś ca gauḍyaḥ//

The women of Ganda have tender bodies, and speak sweetly.

2.5.34

deśasātmyāt prakṛtisātmyaṃ balīya iti suvarṇanābhaḥ/ na tatra deśyā upacārāḥ//

Now Suvarnanabha is of opinion that that which is agreeable to the nature of a particular person, is of more consequence than that which is agreeable to a whole nation, and that therefore the peculiarities of the country should not be observed in such cases. The various pleasures, the dress, and the sports of one country are in time borrowed by another, and in such a case these things must be considered as belonging originally to that country.

2.5.35

kālayogāc ca deśād deśāntaram upacāraveṣalīlāś ca^*anugacchanti/ tac ca vidyāt//

2.5.36

upagūhanādiṣu ca rāgavardhanaṃ pūrvaṃ pūrvaṃ vicitram uttaram uttaraṃ ca//

Among the things mentioned above, viz., embracing, kissing, etc., those which increase passion should be done first, and those which are only for amusement or variety should be done afterwards.

2.5.37

vāryamāṇaś ca puruṣo yat kuryāt tad anu kṣatam/
amṛṣyamāṇā dviguṇaṃ tad eva pratiyojayet//

"When a man bites a woman forcibly, she should angrily do the same to him with double force. Thus a 'point' should be returned with a 'line of points,' and a 'line of points' with a 'broken cloud,' and if she be excessively chafed, she should at once begin a love quarrel with him. At such a time she should take hold of her lover by the hair, and bend his head down, and kiss his lower lip, and then, being intoxicated with love, she should shut her eyes and bite him in various places. Even by day, and in a place of public resort, when her lover shows her any mark that she may have inflicted on his body, she should smile at the sight of it, and turning her face as if she were going to chide him, she should show him with an angry look the marks on her own body that have been made by him. Thus if men and women act according to each other's liking, their love for each other will not be lessened even in one hundred years."