Kamasutra 2

2.1.1

śaśo vṛṣo 'śva iti liṅgato nāyaka-viśeṣāḥ. nāyikā punar mṛgī baḍavā 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 sa:dṛśa-saṃprayoge sama-ratāni 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 vi:ṣamāṇi ṣaṭ. vi:ṣameṣv api puruṣādhikyaṃ ced an:antara-saṃprayoge dve ucca-rate. vyavahitam ekam ucca-tara-ratam. viparyaye punar dve nīca-rate. vyavahitam ekaṃ nīca-tara-rataṃ ca. teṣu samāni śreṣṭhāni. tara-śabdāṅkite 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 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.

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 nava-ratāni.

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.

2.1.5

yasya saṃprayoga-kāle prītir udāsīnā vīryam alpaṃ kṣatāni ca na sahate sa manda-vegaḥ.

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 madhyama-caṇḍa-vegau bhavataḥ. 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 nava-ratāni.

In the same way, women are supposed to have the three degrees of feeling as specified above.

2.1.8

tadvat kālato 'pi śīghra-madhya-cira-kālā 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.

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.”

2.1.12

sā punar ābhimānikena sukhena saṃsṛṣṭā rasāntaraṃ janayati tasmin sukha-buddhir asyāḥ.

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.”

2.1.13

puruṣa-pratīteś cān:abhijñatvāt kathaṃ te sukham iti praṣṭum a:śakyatvāt.

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.”

2.1.14

katham etad upalabhyata iti cet puruṣo hi ratim adhigamya svecchayā viramati na striyam apekṣate na tv evaṃ strīty auddālikaḥ.

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.”

2.1.15

tatraitat syāt cira-vege nāyake striyo 'nurajyante śīghra-vegasya bhāvam an:āsādyāvasāne 'bhyasūyinyo bhavanti. tat sarvaṃ bhāva-prāpter a:prāpteś 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. kaṇḍūti-pratīkāro 'pi hi dīrgha-kālaṃ priya iti. etad upapadyata eva. tasmāt saṃdigdhatvād a:lakṣaṇam 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 cābhimāna-saṃsṛṣṭaṃ 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 a:satyāṃ bhāva-prāptau garbha-saṃbhava 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

tatrāpi tāv evāśaṅkā-parihārau bhūyaḥ.

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.

2.1.20

tatraitat syāt ṇ sātatyena rasa-prāptāv ārambha-kāle madhyastha-cittatā nāti:sahiṣṇutā ca. tataḥ krameṇādhiko rāga-yogaḥ śarīre nir:apekṣatvam 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 bhrānti-saṃskāre kulāla-cakrasya bhramarakasya vā bhrāntāv eva vartamānasya prārambhe manda-vegatā tataś ca krameṇa pūraṇaṃ vegasyety upapadyate. dhātu-kṣayāc ca virāmābhīpseti. tasmād an:ākṣepaḥ.

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. dhātu-kṣaya-nimittā 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 rasa-vyaktir 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 kārya-vailakṣaṇyaṃ syāt.

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

upāya-vailakṣaṇyād abhimāna-vailakṣaṇyāc 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 upāya-vailakṣaṇyaṃ tu sargāt. kartā hi puruṣo 'dhikaraṇaṃ yuvatiḥ. anyathā hi kartā kriyāṃ pratipadyate 'nyathā cādhāraḥ. tasmāc copāya-vailakṣaṇyāt sargād abhimāna-vailakṣaṇyam api bhavati. abhiyoktāham iti puruṣo 'nurajyate. abhiyuktāham aneneti yuvatir iti vātsyāyanaḥ.

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.”

2.1.27

tatraitat syād upāya-vailakṣaṇyavad eva hi kārya-vailakṣaṇyam api kasmān na syād iti. tac ca na. hetumad upāya-vailakṣaṇyam. tatra kartr-ādhārayor bhinna-lakṣaṇatvād a:hetumat-kārya-vailakṣaṇyam anyāyyaṃ syāt. ākṛter a:bhedād 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 svārtha-sādhakau punar imau tad a:yuktam 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 an:ekārtha-siddhir api dṛśyate. yathā meṣayor abhighāte kapitthayor bhede mallayor yuddha iti. na tatra kāraka-bheda iti ced ihāpi na vastu-bheda iti. upāya-vailakṣaṇyaṃ tu sargād iti tad abhihitaṃ purastāt. tenobhayor api sadṛśī sukha-pratipattir 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.

2.1.30

jāter a:bhedād daṃpatyoḥ sa:dṛśam sukham iṣyate. tasmāt tathopacaryā strī yathāgre prāpnuyād ratim...2.1.31 sa:dṛśatvasya siddhatvāt kāla-yogīny api bhāvato 'pi kālataḥ pramāṇavad eva nava ratāni.

"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."

2.1.32

raso ratiḥ prītir bhāvo rāgo vegaḥ samāptir iti rati-paryāyāḥ. saṃprayogo rataṃ rahaḥ śayanaṃ mohanaṃ surata-paryāyāḥ.

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

pramāṇa-kāla-bhāva-jānāṃ saṃprayogānām ekaikasya nava-vidhatvāt teṣāṃ vyatikare surata-saṃkhyā na śakyate kartum. ati:bahutvāt.

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.

2.1.34

teṣu tarkād upacārān prayojayed iti vātsyāyanaḥ.

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.

2.1.35

prathama-rate caṇḍa-vegatā śīghra-kālatā ca puruṣasya tad-viparītam uttareṣu. yoṣitaḥ punar etad eva viparītam. ā dhātu-kṣayāt.

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 strī-dhātu-kṣayāt puruṣa-dhātu-kṣaya iti prāyovādaḥ.

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.

2.1.37

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

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.

2.1.38

etāvad eva yuktānāṃ vyākhyātaṃ sāmprayogikam. mandānām avabodhārthaṃ vistaro 'taḥ pravakṣyate((7)).

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.

2.1.38.p1

section (prakaraṇa)7

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.

2.1.39

abhyāsād abhimānāc ca tathā saṃpratyayād api. viṣayebhyaś ca tantra-jñāḥ prītim āhuś catur-vidhām..

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 bahir:bhūtā yā karmābhyāsa-lakṣaṇā. 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

an:abhyasteṣv api purā karmasv a:viṣayātmikā. 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 cumabanādiṣu karmasu..

(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.

2.1.43

nānyo 'yam iti yatra syād anyasmin prīti-kāraṇe. tantra-jñaiḥ 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. pradhāna-phalavattvāt 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 śāstra-lakṣaṇāḥ. yo yathā vartate bhāvas taṃ tathaiva prayojayet((8))..

(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_2

iti śrīvātyāyanīye kāmasūtre sāṃprayogike dvitīye 'dhikaraṇe pramāṇa-kāla-bhāvebhyo ratāvasthāpanaṃ prīti-viśeṣā iti prathamo 'dhyāyaḥ. āditaḥ ṣaṣṭhaḥ((9)).

2.1.p1

leçon 2 dvitīyo 'dhyāyaḥ
section (prakaraṇa)8 āliṅgana-vicāra-prakaraṇam

2.2.1

saṃprayogāṅgaṃ catuḥṣaṣṭir ity ācakṣate. catuḥṣaṣṭi-prakaraṇatvāt.

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 ācārya-vādaḥ.

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.

2.2.3

kalānāṃ catuḥṣaṣṭitvāt tāsāṃ ca saṃprayogāṅga-bhūtatvāt kalā-samūho vā catuḥṣaṣṭir iti. ṛcāṃ daśatayīnāṃ ca saṃjñitatvāt. ihāpi tad-artha-saṃbandhāt. pañcāla-saṃbandhāc ca bahv-ṛcair eṣā pūjārthaṃ saṃjñā pravartitā ity eke.

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.

2.2.4

āliṅgana-cumbana-nakha-cchedya-daśana-cchedya-saṃveśana-sīt:kṛta-puruṣāyitaupariṣṭakānām āṣṭānām aṣṭadhā vikalpa-bhedād aṣṭāv aṣṭakāś catuḥṣaṣṭir iti bābhravīyāḥ.

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.

2.2.5

vikalpa-vargāṇām aṣṭānāṃ nyūnādikatva-darśanāt prahaṇa-viruta-puruṣopasṛpti-citra-ratādīnām anyeṣām api vargāṇām iha praveśanāt prāyo-vādo 'yam. yathā sapta-parṇo vṛkṣaḥ pañca-varṇo balir iti vātsyāyanaḥ.

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.

2.2.6

tatrā:samāgatayoḥ prīti-liṅga-dyotanārtham āliṅgana-catuṣṭayam. [1] spṛṣṭakam [2] viddhakam [3] udghṛṣṭakam [4] 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 [1] 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 vi:jane kiṃ cid gṛhṇāti payo-dhareṇa viddhyet. nāyako 'pi tām avapīḍya gṛhṇīyād iti [2] 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 an:ati:pravṛtta-saṃbhāṣaṇayoḥ.

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 jana-saṃbādhe vi:jane vātha śanakair gacchator nāti:hrasva-kālam udgharṣaṇaṃ paras-parasya gātrāṇām [3] udghṛṣṭakam.

(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 kuḍya-saṃdeśena stambha-saṃdeśena vā sphuṭakam avapīḍayed iti [4] 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 avagata-parasparākārayoḥ.

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

2.2.14

[1] latāveṣṭitakaṃ [2] vṛkṣādhirūḍhakaṃ [3] tila-taṇḍulakaṃ [4] kṣīra-nīrakam iti catvāri saṃprayoga-kāle..2.2.15 lateva śālam āveṣṭayantī cumbanārthaṃ mukham avanamayet. uddhṛtya manda-sītkṛtā tam āśritā vā kiṃcid rāmaṇīyakaṃ paśyet tal [1] latāveṣṭitakam.

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.

2.2.16

caraṇena caraṇam ākramya dvitīyenoru-deśam ākramantī veṣṭayantī vā tat-pṛṣṭha-saktaika- bāhur dvitīyenāṃsam avanamayantī īṣan manda-sītkṛta-kūjitā cumabanārtham evādhiroḍhum icched iti [2] 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 ubhayam sthita-karma.

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

2.2.18

śayana-gatāv evoru-vyatyāsaṃ bhuja-vyatyāsaṃ ca sa:saṃgharṣam iva ghanaṃ saṃsvajete tat [3] tila-taṇḍulakam.

(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 an:apekṣitātyayau parasparam anuviśata ivotsaṅga-gatāyām abhimukhopaviṣṭāyāṃ śayane veti [4] kṣīra-jalakam.

(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 rāga-kāle.

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

2.2.21

ity upagūhana-yogā bābhravīyāḥ.

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

2.2.22

suvarṇanābhasya tv adhikam ekāṅgopagūhana-catuṣṭayam.

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

tatroru-saṃdaṃśenaikam ūrum ūrudvayaṃ vā sarvaprāṇaṃ pīḍayed ity ūrūpagūhanam[1].

(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 prakīryamāṇa-keśa-hastā nakha-daśana-prahaṇana-cumbana- prayojanāya tad upari laṅghayet taj jaghanopagūhanam[2].

(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].

(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 sālalāṭikā[4].

(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 upagūhana-prakāram 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 bhinna-prayojanatvād a:sādhāraṇatvān neti vātsyāyanaḥ

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.

2.2.29

pṛcchatāṃ śṛṇvatāṃ vāpi tathā kathayatām api. upagūha-vidhiṃ 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 a:śāstritāḥ kecit saṃyogā rāga-vardhanāḥ. ādareṇaiva te 'py atra prayojyāḥ sāṃprayogikāḥ..

"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."

2.2.31

śāstrāṇāṃ viṣayas tāvad yāvan manda-rasā narāḥ. raticakre-pravṛtte tu naiva śāstram na ca kramaḥ..

"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_2

iti śrīvātyāyanīye kāmasūtre sāṃprayogike dvitīye 'dhikaraṇe āliṅgana-vicārā dvitīyo 'dhyāyaḥ.

2.2.p1

leçon 3 tṛtīyo 'dhyayaḥ
section (prakaraṇa)9

2.3.1

cumbana-nakha-daśana-cchedyānāṃ na paurvāparyam asti. rāga-yogāt prāk saṃyogād eṣāṃ prādhāyena prayogaḥ. prahaṇa-sītkṛtayoś 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.

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.

2.3.3

tāni prathama-rate nātivyaktāni viśrabdhikāyāṃ vikalpena ca prayuñjīta. tathā-bhūtatvād rāgasya. tataḥ param atitvarayā viśeṣavat samuccayena rāga-saṃdhukṣaṇārtham.

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

lalāṭālaka-kapola-nayana-vakṣaḥ-stanoṣṭhāntar:mukheṣu 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

ūru-saṃdhi-bāhu-nābhi-mūlayor lāṭānām.

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.

2.3.6

rāga-vaśād deśa-pravṛtteś ca santi tāni tāni sthānāni na tu sarva-jana-prayojānīti vātsyāyanaḥ.

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.

2.3.7

tad yathā ṇ [1] nimittikaṃ [2] sphuritakaṃ [3] ghaṭṭitakam iti trīṇi kanyā-cumbanāni.

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 mukham ādhatte na tu viceṣṭata iti [1] nimittakam.

(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 manāg apatrapāvagrahītum icchantī spandayati svam oṣṭhaṃ nottaram utsahata iti [2] 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 vi:nimīlita-nayanā kareṇa ca tasya nayane avacchādayanti jihvāgreṇa ghaṭṭayatīti [3] 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

aṅguli-saṃpuṭena piṇḍī-kṛtya nirdaśanam oṣṭha-puṭenāvapīḍayed 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 adhara-saṃpādanena jitam idaṃ syāt.

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.

2.3.15

tatra jitā sārdha-ruditaṃ karaṃ vidhunuyāt praṇuded daśet parivartayed balād āhṛtā vivadet punar apy astu paṇa iti brūyāt. tatrāpi jitā dvi-guṇam āyasyaet.

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.

2.3.16

viśrabdhasya pramattasya vādharam avagṛhya daśanāntargatam a:nirgamaṃ kṛtvā hased utkriśet tarjayed valged āhlayet pranartitat-bhrūṇā ca vicala-nayanena mukhena vihasantītāni tāni ca brūyāt. iti cumbana-dyūta-kalahaḥ.

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.

2.3.17

etena nakha-daśana-cchedya-prahaṇana-dyūta-kalahā vyākhyātāḥ.

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.

2.3.18

caṇḍa-vegayor eva tv eṣāṃ prayogaḥ. tat-sātmyāt.

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.

2.3.19

tasyāṃ cumbantyām ayam apy uttaraṃ gṛhṇīyāt. ity uttara-cumbitam..2.3.20 oṣṭha-saṃdaṃśenāvagṛhyāuṣṭha-dvayam api cumbeta. iti saṃpuṭakaṃ striyāḥ puṃso vā:jāta-vyañjanasya.

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."

2.3.21

tasminn itaro 'pi jihvayāsyā daśanān ghaṭṭayet tālu jihvāṃ ceti jihvā-yuddham.

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.

2.3.22

etena balād vadana-radana-grahaṇaṃ dānaṃ ca vyākhyātam.

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.

2.3.23

samaṃ pīḍitam añcitaṃ mṛdu śeṣāṅgeṣu cumbanaṃ sthāna-viśeṣa-yogāt. iti cumbana-viśeṣāḥ.

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

suptasaya mukham avalokayantyā svābhiprāyeṇa cumbanaṃ rāga-dīpanam.

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 vānyato 'bhimukhasya suptābhimukhasya vā nidrā-vyāghātārthaṃ 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

cira-rātrāv āgatasya śayana-suptāyāḥ svābhiprāya-cumbanaṃ prātibodhakam.

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.