Kamasutra 2.2

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