The Kama Sutra of Vatsayayana by Sir Richard Francis Burton (philippa perry book TXT) 📕
e of love, and appears to have borrowed largely from Vatsyayana on the subject. Now Virahamihira is said to have lived during the sixth century A.D., and as Vatsya must have written his works previously, therefore not earlier than the first century A.D., and not later than the sixth century A.D., must be considered as the approximate date of his existence.
On the text of the 'Aphorisms on Love', by Vatsyayana, only two commentaries have been found. One called 'Jayamangla' or 'Sutrabashya', and the other 'Sutra vritti'. The date of the 'Jayamangla' is fixed between the tenth and thirteenth century A.D., because while treating of the sixty-four arts an example is taken from the 'Kavyaprakasha' which was written about the tenth century A.D. Again, the copy of the commentary procured was evidently a transcript of a manuscript which once had a place in the library of a Chaulukyan king named Vishaladeva, a fact elicited from the following sentence at the end of it.
'Here ends the part relating to the
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Footnotes
1 Men who are well acquainted with the art of love are well aware how often one woman differs from another in her sighs and sounds during the time of congress. Some women like to be talked to in the most loving way, others in the most lustful way, others in the most abusive way, and so on. Some women enjoy themselves with closed eyes in silence, others make a great noise over it, and some almost faint away. The great art is to ascertain what gives them the greatest pleasure, and what specialities they like best.
ABOUT WOMEN ACTING THE PART OF A MAN; AND OF THE WORK OF A MAN
WHEN a woman sees that her lover is fatigued by constant congress, without having his desire satisfied, she should, with his permission, lay him down upon his back, and give him assistance by acting his part. She may also do this to satisfy the curiosity of her lover, or her own desire of novelty.
There are two ways of doing this, the first is when during congress she turns round, and gets on the top of her lover, in such a manner as to continue the congress, without obstructing the pleasure of it; and the other is when she acts the man’s part from the beginning. At such a time, with flowers in her hair hanging loose, and her smiles broken by hard breathings, she should press upon her lover’s bosom with her own breasts, and lowering her head frequently, should do in return the same actions which he used to do before, returning his blows and chaffing him, should say, ‘I was laid down by you, and fatigued with hard congress, I shall now therefore lay you down in return.’ She should then again manifest her own bashfulness, her fatigue, and her desire of stopping the congress. In this way she should do the work of a man, which we shall presently relate.
Whatever is done by a man for giving pleasure to a woman is called the work of a man, and is as follows:
While the woman is lying on his bed, and is as it were abstracted by his conversation, he should loosen the knot of her undergarments, and when she begins to dispute with him, he should overwhelm her with kisses. Then when his lingam is erect he should touch her with his hands in various places, and gently manipulate various parts of the body. If the woman is bashful, and if it is the first time that they have come together, the man should place his hands between her thighs, which she would probably keep close together, and if she is a very young girl, he should first get his hands upon her breasts, which she would probably cover with her own hands, and under her armpits and on her neck. If however she is a seasoned woman, he should do whatever is agreeable either to him or to her, and whatever is fitting for the occasion. After this he should take hold of her hair, and hold her chin in his fingers for the purpose of kissing her. On this, if she is a young girl, she will become bashful and close her eyes. Anyhow he should gather from the action of the woman what things would be pleasing to her during congress.
Here Suvarnanabha says that while a man is doing to the woman what he likes best during congress, he should always make a point of pressing those parts of her body on which she turns her eyes.
The signs of the enjoyment and satisfaction of the woman are as follows: her body relaxes, she closes her eyes, she puts aside all bashfulness, and shows increased willingness to unite the two organs as closely together as possible. On the other hand, the signs of her want of enjoyment and of failing to be satisfied are as follows: she shakes her hands, she does not let the man get up, feels dejected, bites the man, kicks him, and continues to go on moving after the man has finished. In such cases the man should rub the yoni of the woman with his hand and fingers (as the elephant rubs anything with his trunk) before engaging in congress, until it is softened, and after that is done he should proceed to put his lingam into her.
The acts to be done by the man are:
Moving forward
Friction or churning
Piercing
Rubbing
Pressing
Giving a blow
The blow of a boar
The blow of a bull
The sporting of a sparrow
When the organs are brought together properly and directly it is called ‘moving the organ forward’.
When the lingam is held with the hand, and turned all round in the yoni, it is called ‘churning’.
When the yoni is lowered, and the upper part of it is struck with the lingam, it is called ‘piercing’.
When the same thing is done on the lower part of the yoni, it is called ‘rubbing’.
When the yoni is pressed by the lingam for a long time, it is called ‘pressing’.
When the lingam is removed to some distance from the yoni, and then forcibly strikes it, it is called ‘giving a blow’.
When only one part of the yoni is rubbed with the lingam, it is called the ‘blow of a boar’.
When both sides of the yoni are rubbed in this way, it is called the ‘blow of a bull’.
When the lingam is in the yoni, and moved up and down frequently, and without being taken out, it is called the ‘sporting of a sparrow’. This takes place at the end of congress.
When a woman acts the part of a man, she has the following things to do in addition to the nine given above:
The pair of tongs
The top
The swing
When the woman holds the lingam in her yoni, draws it in, presses it, and keeps it thus in her for a long time, it is called the ‘pair of tongs’.
When, while engaged in congress, she turns round like a wheel, it is called the ‘top’. This is learnt by practice only.
When, on such an occasion, the man lifts up the middle part of his body, and the woman turns round her middle part, it is called the ‘swing’.
When the woman is tired, she should place her forehead on that of her lover, and should thus take rest without disturbing the union of the organs, and when the woman has rested herself the man should turn round and begin the congress again.
There are also some verses on the subject as follows:
‘Though a woman is reserved, and keeps her feelings concealed; yet when she gets on the top of a man, she then shows all her love and desire. A man should gather from the actions of the woman of what disposition she is, and in what way she likes to be enjoyed. A woman during her monthly courses, a woman who has been lately confined, and a fat woman should not be made to act the part of a man.’
OF THE AUPARISHTAKA OR MOUTH CONGRESS
THERE are two kinds of eunuchs, those that are disguised as males, and those that are disguised as females. Eunuchs disguised as females imitate their dress, speech, gestures, tenderness, timidity, simplicity, softness and bashfulness. The acts that are done on the jaghana or middle parts of women, are done in the mouths of these eunuchs, and this is called Auparishtaka. 1 These eunuchs derive their imaginable pleasure, and their livelihood from this kind of congress, and they lead the life of courtesans. So much concerning eunuchs disguised as females.
Eunuchs disguised as males keep their desires secret, and when they wish to do anything they lead the life of shampooers. Under the pretence of shampooing, a eunuch of this kind embraces and draws towards himself the thighs of the man whom he is shampooing, and after this he touches the joints of his thighs and his jaghana, or central portions of his body. Then, if he finds the lingam of the man erect, he presses it with his hands and chaffs him for getting into that state. If after this, and after knowing his intention, the man does not tell the eunuch to proceed, then the latter does it of his own accord and begins the congress. If however he is ordered by the man to do it, then he disputes with him, and only consents at last with difficulty.
The following eight things are then done by the eunuch one after the other:
The nominal congress
Biting the sides
Pressing outside
Pressing inside
Kissing
Rubbing
Sucking a mango fruit
Swallowing up
At the end of each of these, the eunuch expresses his wish to stop, but when one of them is finished, the man desires him to do another, and after that is done, then the one that follows it, and so on.
When, holding the man’s lingam with his hand, and placing it between his lips, the eunuch moves about his mouth, it is called the ‘nominal congress’.
When, covering the end of the lingam with his fingers collected together like the bud of a plant or flower, the eunuch presses the sides of it with his lips, using his teeth also, it is called ‘biting the sides’.
When, being desired to proceed, the eunuch presses the end of the lingam with his lips closed together, and kisses it as if he were drawing it out, it is called the ‘outside pressing’.
When, being asked to go on, he puts the lingam further into his mouth, and presses it with his lips and then takes it out, it is called the ‘inside pressing’.
When, holding the lingam in his hand, the eunuch kisses it as if he were kissing the lower lip, it is called ‘kissing’.
When, after kissing it, he touches it with his tongue everywhere, and passes the tongue over the end of it, it is called ‘rubbing’.
When, in the same way, he puts the half of it into his mouth, and forcibly kisses and sucks it, this is called ‘sucking a mango fruit’.
And lastly, when, with the consent of the man, the eunuch puts the whole lingam into his mouth, and presses it to the very end, as if he were going to swallow it up, it is called ‘swallowing up’.
Striking, scratching, and other things may also be done during this kind of congress.
The Auparishtaka is practised also by unchaste and wanton women, female attendants and serving maids, i.e. those who are not married to anybody, but who live by shampooing.
The Acharyas (i.e. ancient and venerable authors) are of opinion that this Auparishtaka is the work of a dog and not of a man, because it is a low practice, and opposed to the orders of the Holy Writ, and because the man himself suffers by bringing his lingam into contact with the mouths of eunuchs and women. But Vatsyayana says that the orders of the Holy Writ do not affect those who resort to courtesans, and the law prohibits the practice of the Auparishtaka with married women only. As regards the injury to the male, that can be easily remedied.
The people of Eastern India do not resort to women who practise the Auparishtaka.
The people of Ahichhatra resort to such women, but do nothing with them, so far as the mouth is concerned.
The people of Saketa do with these women every kind of mouth congress, while the people of Nagara do not practise this, but do every other thing.
The people of the Shurasena country, on the southern bank of the Jumna,
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