kama

Pleasure and spirituality

2010-02-20T20:45:00.000-08:00

Some Indian philosophies follow the "four main goals of life",known as the purusharthas:

Dharma: Virtuous living.
Artha: Material prosperity.
Kama: Aesthetic and erotic pleasure.
Moksha: Liberation.

Dharma, Artha and Kama are aims of everyday life, while Moksha is release from the cycle of death and rebirth. The Kama Sutra (Burton translation) says:

"Dharma is better than Artha, and Artha is better than Kama. But Artha should always be first practised by the king for the livelihood of men is to be obtained from it only. Again, Kama being the occupation of public women, they should prefer it to the other two, and these are exceptions to the general rule." (Kama Sutra 1.2.14)
Of the first three, virtue is the highest goal, a secure life the second and pleasure the least important. When motives conflict, the higher ideal is to be followed. Thus, in making money virtue must not be compromised, but earning a living should take precedence over pleasure, but there are exceptions.

In childhood, Vātsyāyana says, a person should learn how to make a living; youth is the time for pleasure, and as years pass one should concentrate on living virtuously and hope to escape the cycle of rebirth. Also the Buddha preached a Kama Sutra, which is located in the Atthakavagga (sutra number 1). This Kama Sutra, however, is of a very different nature as it warns against the dangers that come with the search for pleasures of the senses.

Many in the Western world wrongly consider the Kama Sutra to be a manual for tantric sex. While sexual practices do exist within the very wide tradition of Hindu Tantra, the Kama Sutra is not a Tantric text, and does not touch upon any of the sexual rites associated with some forms of Tantric practice.

Wife Likes to be pressed her Boobs

2010-02-19T19:57:00.000-08:00

Kama starts for a wife from pressing her boobs:

Find the juicy boobs of some of the housewifes in india:

How a House Wife Tempts his Husband through CAM

2010-02-19T19:27:00.000-08:00

This is a Simple Scenario where in a houswife tempts his husband in many moods...
Below is the Kama Sastry Mood 1:
----------------------------------

Kama Sastry Mood 2:
--------------------

Kama Sastry Mood 3:
--------------------

Kama Sastry Mood 4:
--------------------

Kama Sastry Mood 5:
--------------------

Kama Sutra

2010-02-19T19:07:00.000-08:00

The Kama Sutra (Sanskrit: कामसूत्र), (alternative spellings: Kamasutra or simply Kamasutra), is an ancient Indian text widely considered to be the standard work on human sexual behavior in Sanskrit literature written by the Indian scholar Mallanāga Vātsyāyana. A portion of the work consists of practical advice on sex. It is largely in prose, with many inserted anustubh poetry verses. Kāma means sensual or sexual pleasure, and "sūtra" literally means a thread or line that holds things together, and more metaphorically refers to an aphorism (or line, rule, formula), or a collection of such aphorisms in the form of a manual. The modern English word "suture" is derived from the same root.

The Kama Sutra is the oldest and most notable of a group of texts known generically as Kama Shastra (Sanskrit: Kāma Śāstra).Traditionally, the first transmission of Kama Shastra or "Discipline of Kama" is attributed to Nandi the sacred bull, Shiva's doorkeeper, who was moved to sacred utterance by overhearing the lovemaking of the god and his wife Parvati and later recorded his utterances for the benefit of mankind.

Historian John Keay says that the Kama Sutra is a compendium that was collected into its present form in the second century CE.

Hottest Kama Positions

2010-02-19T18:54:00.001-08:00

Inspired by the sexual success of these ancient love teachings, here is the scorching list of the hottest sex positions to tempt, tease, then thoroughly please your lucky guy!

Grab your guy and get ready for a trip toward erotic enlightenment.

Baithe baithe
Your partner slouches down in a comfy but sturdy chair, his legs slightly spread. You straddle his lap as you face him, your knees bent and open against his chest, your feet braced against the seat of the chair. While your guy grips your hips, thighs, or butt, you clutch the back of the chair and begin moving up and down along his shaft.
You will love it: It's a traditional girl-on-top with a tempting twist. With your knees bent and your hands and feet using the chair as a springboard, it's the bounciest nooky style ever – perfect for teasing your guy with fast up-and-down action, then shifting gears and going for wide circular motions. Plus, your bodies are close enough for the intimacy of kissing, touching, or just giving each other incredibly lusty looks.

Kamaal ka yoga
Help your partner get comfortable in the traditional lotus position, with his legs crossed and each of his heels atop the opposite knee. Facing him, sit in his lap and mount him, with your legs wrapped snugly around his waist. Embrace each other and lock lips with a shared breath, so that as you exhale your guy inhales and vice versa. As you breathe in, rock your pelvis back and tighten your vaginal muscles. As you exhale, rock your pelvis forward and release. Your guy should mirror your movements.
You will love it: Yoga fanatics, this one couldn’t be more perfect for you. Syncing up your breathing and moving together while in this position will deepen your intimacy as you both ride the wave to a mind-blowing climax.

Ek chakra
You and your partner lie on your sides facing the same direction. First, you lower your crotch onto his, wrapping your legs around either side of his torso. Your arms should be stretched out behind you supporting your weight. He then encircles your waist with his legs and grips your upper thighs and thrusts gently.
You will love it: Like most side-by-side sex positions, this one promises ecstasy. By concentrating on your outer banks, your guy can tease the turbo-charged nerve endings in the first third of your vagina while also tantalising the packed-with-nerve-endings head of his penis.

Jangha vibhor
If you’re bored with the standard woman-on-top pose, this position is a fun, frisky way to mix things up. Your guy lies on his back, one leg outstretched and the other bent, knee pointing upward. You straddle his body sideways with your back turned slightly to his face, hold on to his knee, and lower yourself onto his penis. In this pose, your stomach is almost touching his bent knee; use it for support and leverage as you rock back and forth, and up and down.
You will love it: This torrid two-in-one move is all about your ecstasy. The steady rocking motion and thrusting create a pleasure buildup that primes you for a mind-boggling orgasm. And you can thrill him by wrapping your hands around his legs and treat him to a titillating thigh massage. Gently knead those over-worked muscles then stroke his skin from knee to groin using firm feel-good pressure.

Kamar ka kamaal
Have your man sit on the bed with his legs extended in front of him. Crawl up to him on your knees and straddle him, lowering yourself onto his erect penis. Once you’re comfortable, arch into a back bend - but be careful not to strain your lower back. Rest your head between his legs on the bed and reach your hands back to grab hold of his ankles or feet. That’s when he leans forward and the fun begins.
You will love it: For those who are limber enough to last for even a few moments, the payoff is incredible. Throw your head back, close your eyes, and totally let go, because this position will connect you two like no other. Use his legs to brace yourself and add more oomph when you thrust. After this, your man will bend over backward for another all-out sexy panorama of your naked body in his hands.

Diwan-e-khaas
Have you partner sit down in a comfy but sturdy chair or couch, his legs slightly spread. You straddle his lap as you face him, your knees bent and open against his chest, your feet braced against the seat of the chair. While your guy grips your hips, thighs, or butt, you clutch the back of the chair and begin moving up and down along his shaft.
You will love it: This passion pose supplies the kind of naughty sex scene that all men yearn for. It gives him a full-frontal va-va-voom view of you in action, one that'll undoubtedly fuel his dirtiest fantasies for a long, long time. Plus, because you're the one who sets the speed and timing, you can treat yourself to the exact motions that make you moan with desire and take you over the edge of ecstasy.

Part 7 - Kama Sastry

2010-02-19T18:52:00.003-08:00

ON PERSONAL ADORNMENT; ON SUBJUGATING THE HEARTS OF OTHERS; AND ON TONIC MEDICINES

WHEN a person fails to obtain the object of his desires by any of the ways previously related, he should then have recourse to other ways of attracting others to himself.

Now good looks, good qualities, youth, and liberality are the chief and most natural means of making a person agreeable in the eyes of others. But in the absence of these a man or a woman must have resort to artificial means, or to art, and the following are some recipes that may be found useful.

An ointment made of the tabernamontana coronaria, the costus speciosus or arabicus, and the flacourtia cataphracta, can be used as an unguent of adornment.

If a fine powder is made of the above plants, and applied to the wick of a lamp, which is made to burn with the oil of blue vitrol, the black pigment or lamp black produced therefrom, when applied to the eyelashes, has the effect of making a person look lovely.

The oil of the hogweed, the echites putescens, the sarina plant, the yellow amaranth, and the leaf of the nymphae, if applied to the body, has the same effect.

A black pigment from the same plants produces a similar effect.

By eating the powder of the nelumbrium speciosum, the blue lotus, and the mesna roxburghii, with ghee and honey, a man becomes lovely in the eyes of others.

The above things, together with the tabernamontana coronaria, and the xanthochymus pictorius, if used as an ointment, produce the same results.

If the bone of a peacock or of a hyena be covered with gold, and tied on the right hand, it makes a man lovely in the eyes of other people.

In the same way, if a bead, made of the seed of the jujube, or of the conch shell, be enchanted by the incantations mentioned in the Atharvana Veda, or by the incantations of those well skilled in the science of magic, and tied on the hand, it produces the same result as described above.

When a female attendant arrives at the age of puberty, her master should keep her secluded, and when men ardently desire her on account of her seclusion, and on account of the difficulty of approaching her, he should then bestow her hand on such a person as may endow her with wealth and happiness.

This is a means of increasing the loveliness of a person in the eyes of others.

In the same way, when the daughter of a courtesan arrives at the age of puberty, the mother should get together a lot of young men of the same age, disposition, and knowledge as her daughter, and tell them that she would give her in marriage to the person who would give her presents of a particular kind.

After this the daughter should be kept in seclusion as far as possible, and the mother should give her in marriage to the man who may be ready to give her the presents agreed upon. If the mother is unable to get so much out of the man, she should show some of her own things as having been given to the daughter by the bridegroom.

Or the mother may allow her daughter to be married to the man privately, as if she was ignorant of the whole affair, and then pretending that it has come to her knowledge, she may give her consent to the union.

The daughter, too, should make herself attractive to the sons of wealthy citizens, unknown to her mother, and make them attached to her, and for this purpose should meet them at the time of learning to sing, and in places where music is played, and at the houses of other people, and then request her mother, through a female friend, or servant, to be allowed to unite herself to the man who is most agreeable to her. 1

When the daughter of a courtesan is thus given to a man, the ties of marriage should be observed for one year, and after that she may do what she likes. But even after the end of the year, when otherwise engaged, if she should be now and then invited by her first husband to come and see him, she should put aside her present gain, and go to him for the night.

Such is the mode of temporary marriage among courtesans, and of increasing their loveliness, and their value in the eyes of others. What has been said about them should also be understood to apply to the daughters of dancing women, whose mothers should give them only to such persons as are likely to become useful to them in various ways.

Thus end the ways of making oneself lovely in the eyes of others.

If a man, after anointing his lingam with a mixture of the powders of the white thorn apple, the long pepper and, the black pepper, and honey, engages in sexual union with a woman, he makes her subject to his will.

The application of a mixture of the leaf of the plant vatodbhranta, of the flowers thrown on a human corpse when carried out to be burnt, and the powder of the bones of the peacock, and of the jiwanjiva bird produces the same effect.

The remains of a kite who has died a natural death, ground into powder, and mixed with cowach and honey, has also the same effect.

Anointing oneself with an ointment made of the plant emblica myrabolans has the power of subjecting women to one's will.

If a man cuts into small pieces the sprouts of the vajnasunhi plant, and dips them into a mixture of red arsenic and sulphur, and then dries them seven times, and applies this powder mixed with honey to his lingam, he can subjugate a woman to his will directly that he has had sexual union with her, or if, by burning these very sprouts at night and looking at the smoke, he sees a golden moon behind, he will then be successful with any woman; or if he throws some of the powder of these same sprouts mixed with the excrement of a monkey upon a maiden, she will not be given in marriage to anybody else.

If pieces of the arris root are dressed with the oil of the mango, and placed for six months in a hole made in the trunk of the sisu tree, and are then taken out and made up into an ointment, and applied to the lingam, this is said to serve as the means of subjugating women.

If the bone of a camel is dipped into the juice of the plant eclipta prostata, and then burnt, and the black pigment produced from its ashes is placed in a box also made of the bone of a camel, and applied together with antimony to the eye lashes with a pencil also made of the bone of a camel, then that pigment is said to be very pure, and wholesome for the eyes, and serves as a means of subjugating others to the person who uses it. The same effect can be produced by black pigment made of the bones of hawks, vultures, and peacocks.

Thus end the ways of subjugating others to one's own will.

Now the means of increasing sexual vigour are as follows:

A man obtains sexual vigour by drinking milk mixed with sugar, the root of the uchchata plant, the piper chaba, and liquorice.

Drinking milk, mixed with sugar, and having the testicle of a ram or a goat boiled in it, is also productive of vigour.

The drinking of the juice of the hedysarum gangeticum, the kuili, and the kshirika plant mixed with milk, produces the same effect.

The seed of the long pepper along with the seeds of the sanseviera roxburghiana, and the hedysarum gangeticum plant, all pounded together, and mixed with milk, is productive of a similar result.

According to ancient authors, if a man pounds the seeds or roots of the trapa bispinosa, the kasurika, the tuscan jasmine, and liquorice, together with the kshirakapoli (a kind of onion), and puts the powder into milk mixed with sugar and ghee, and having boiled the whole mixture on a moderate fire, drinks the paste so formed, he will be able to enjoy innumerable women.

In the same way, if a man mixes rice with the eggs of the sparrow, and having boiled this in milk, adds to it ghee and honey, and drinks as much of it as necessary, this will produce the same effect.

If a man takes the outer covering of sesamum seeds, and soaks them with the eggs of sparrows, and then, having boiled them in milk, mixed with sugar and ghee, along with the fruits of the trapa bispinosa and the kasurika plant, and adding to it the flour of wheat and beans, and then drinks this composition, he is said to be able to enjoy many women.

If ghee, honey, sugar and liquorice in equal quantities, the juice of the fennel plant, and milk are mixed together, this nectar-like composition is said to be holy, and provocative of sexual vigour, a preservative of life, and sweet to the taste.

The drinking of a paste composed of the asparagus racemosus, the shvadaushtra plant, the guduchi plant, the long pepper, and liquorice, boiled in milk, honey, and ghee, in the spring, is said to have the same effect as the above.

Boiling the asparagus racemosus, and the shvadaushtra plant, along with the pounded fruits of the premna spinosa in water, and drinking the same, is said to act in the same way.

Drinking boiled ghee, or clarified butter, in the morning during the spring season, is said to be beneficial to health and strength and agreeable to the taste.

If the powder of the seed of the shvadaushtra plant and the flower of barley are mixed together in equal parts, and a portion of it, i.e. two palas in weight, is eaten every morning on getting up, it has the same effect as the preceding recipe.

There are also verses on the subject as follows:

'The means 2 of producing love and sexual vigour should be learnt from the science of medicine, from the Vedas, from those who are learned in the arts of magic, and from confidential relatives. No means should be tried which are doubtful in their effects, which are likely to cause injury to the body, which involve the death of animals, and which bring us in contact with impure things. Such means should only be used as are holy, acknowledged to be good, and approved of by Brahmans, and friends.'

Footnotes

1 It is a custom of the courtesans of Oriental countries to give their daughters temporarily in marriage when they come of age, and after they have received a education in the Kama Sutra ad other arts. Full details are given of this in Early Ideas, a group of Hindoo stories, collected and collated by Anarya, W. H. Allen and Co., London, 1881.

2 'From the earliest times Oriental authors have occupied themselves about aphrodisiacs. The following note on the subject is taken from a translation of the Hindoo Art of Love, otherwise the Anunga Runga, alluded to in the preface of this work, Part I, pages 87 and 88. `Most Eastern treatises divide aphrodisiacs into two different kinds; 1. the mechanical or natural, such as scarification, flagellation, etc; and 2. the medicinal or artifIcial. To the former belong the application of insects, as is practised by some savage races; and all orientalists will remember the tale of the old Brahman, whose young wife insisted upon his being again stung by a wasp.'

Part 6 - Kama Sastry

2010-02-19T18:52:00.001-08:00

INTRODUCTORY REMARKS

THIS Part VI, about courtesans, was prepared by Vatsyayana from a treatise on the subject that was written by Dattaka, for the women of Pataliputra (the modern Patna), some two thousand years ago. Dattaka's work does not appear to be extant now, but this abridgement of it is very clever, and quite equal to any of the productions of Emile Zola, and other writers of the realistic school of today.

Although a great deal has been written on the subject of the courtesan, nowhere will be found a better description of her, of her belongings, of her ideas, and of the working of her mind, than is contained in the following pages.

The details of the domestic and social life of the early Hindoos would not be complete without mention of the courtesan, and Part VI is entirely devoted to this subject. The Hindoos have ever had the good sense to recognise courtesans as a part and portion of human society, and so long as they behaved themselves with decency and propriety they were regarded with a certain respect. Anyhow, they have never been treated in the East with that brutality and contempt so common in the West, while their education has always been of a superior kind to that bestowed upon the rest of womankind in Oriental countries.

In the earlier days the well-educated Hindoo dancing girl and courtesan doubtless resembled the Hetera of the Greeks, and, being educated and amusing, were far more acceptable as companions than the generality of the married or unmarried women of that period. At all times and in all countries, there has ever been a little rivalry between the chaste and the unchaste. But while some women are born courtesans, and follow the instincts of their nature in every class of society, it has been truly said by some authors that every woman has got an inkling of the profession in her nature, and does her best, as a general rule, to make herself agreeable to the male sex.

The subtlety of women, their wonderful perceptive powers, their knowledge, and their intuitive appreciation of men and things are all shown in the following pages, which may be looked upon as a concentrated essence that has been since worked up into detail by many writers in every quarter of the globe.

Part 5 - Kama Sastry

2010-02-19T18:51:00.001-08:00

OF THE CHARACTERISTICS OF MEN AND WOMEN. THE REASONS WHY WOMEN REJECT THE ADDRESSES OF MEN. ABOUT MEN WHO HAVE SUCCESS WITH WOMEN, AND ABOUT WOMEN WHO ARE EASILY GAINED OVER

THE wives of other people may be resorted to on the occasions already described in Part I, Chapter V, of this work, but the possibility of their acquisition, their fitness for cohabitation, the danger to oneself in uniting with them, and the future effect of these unions, should first of all be examined. A man may resort to the wife of another, for the purpose of saving his own life, when he perceives that his love for her proceeds from one degree of intensity to another. These degrees are ten in number, and are distinguished by the following marks:

* Love of the eye
* Attachment of the mind
* Constant reflection
* Destruction of sleep
* Emaciation of the body
* Turning away from objects of enjoyment
* Removal of shame
* Madness
* Fainting
* Death

Ancient authors say that a man should know the disposition, truthfulness, purity, and will of a young woman, as also the intensity, or weakness of her passions, from the form of her body, and from her characteristic marks and signs. But Vatsyayana is of opinion that the forms of bodies, and the characteristic marks or signs are but erring tests of character, and that women should be judged by their conduct, by the outward expression of their thoughts, and by the movements of their bodies.

Now as a general rule Gonikaputra says that a woman falls in love with every handsome man she sees, and so does every man at the sight of a beautiful woman, but frequently they do not take any further steps, owing to various considerations. In love the following circumstances are peculiar to the woman. She loves without regard to right or wrong, 1 and does not try to gain over a man simply for the attainment of some particular purpose. Moreover, when a man first makes up to her she naturally shrinks from him, even though she may be willing to unite herself with him. But when the attempts to gain her are repeated and renewed, she at last consents. But with a man, even though he may have begun to love, he conquers his feelings from a regard for morality and wisdom, and although his thoughts are often on the woman, he does not yield, even though an attempt be made to gain him over. He sometimes makes an attempt or effort to win the object of his affections, and having failed, he leaves her alone for the future. In the same way, when a woman is once gained, he often becomes indifferent about her. As for the saying that a man does not care for what is easily gained, and only desires a thing which cannot be obtained without difficulty, it is only a matter of talk.

The causes of a woman rejecting the addresses of a man are as follows:

* Affection for her husband
* Desire of lawful progeny
* Want of opportunity
* Anger at being addressed by the man too familiarly
* Difference in rank of life
* Want of certainty on account of the man being devoted travelling
* Thinking that the man may be attached to some other person
* Fear of the man's not keeping his intentions secret
* Thinking that the man is too devoted to his friends, and has too great a regard for them
* The apprehension that he is not in earnest
* Bashfulness on account of his being an illustrious man
* Fear on account of his being powerful, or possessed of too impetuous passion, in the case of the deer woman
* Bashfulness on account of his being too clever
* The thought of having once lived with him on friendly terms only
* Contempt of his want of knowledge of the world
* Distrust of his low character
* Disgust at his want of perception of her love for him
* In the case of an elephant woman, the thought that he is a hare man, or a man of weak passion
* Compassion lest anything should befall him on account of his passion
* Despair at her own imperfections
* Fear of discovery
* Disillusion at seeing his grey hair or shabby appearance
* Fear that he may be employed by her husband to test her chastity
* The thought that he has too much regard for morality

Whichever of the above causes a man may detect, he should endeavour to remove it from the very beginning. Thus, the bashfulness that may arise from his greatness or his ability, he should remove by showing his great love and affection for her. The difficulty of the want of opportunity, or of his inaccessibility, he should remove by showing her some easy way of access. The excessive respect entertained by the woman for him should be removed by making himself very familiar. The difficulties that arise from his being thought a low character he should remove by showing his valour and his wisdom; those that come from neglect by extra attention; and those that arise from fear by giving her proper encouragement.

The following are the men who generally obtain success with women:

* Men well versed in the science of love
* Men skilled in telling stories
* Men acquainted with women from their childhood Men
* who have secured their confidence
* Men who send presents to them
* Men who talk well
* Men who do things that they like
* Men who have not loved other women previously
* Men who act as messengers
* Men who know their weak points
* Men who are desired by good women
* Men who are united with their female friends
* Men who are good looking
* Men who have been brought up with them
* Men who are their neighbours
* Men who are devoted to sexual pleasures, even though these be with their own servants
* The lovers of the daughters of their nurse
* Men who have been lately married
* Men who like picnics and pleasure parties
* Men who are liberal
* Men who are celebrated for being very strong (Bull men)
* Enterprising and brave men
* Men who surpass their husbands in learning and good looks, in good qualities, and in liberality
* Men whose dress and manner of living are magnificent

The following are the women who are easily gained over:

* Women who stand at the doors of their houses
* Women who are always looking out on the street
* Women who sit conversing in their neighbour's house
* A woman who is always staring at you
* A female messenger
* A woman who looks sideways at you
* A woman whose husband has taken another wife without any just cause
* A woman who hates her husband, or who is hated by him
* A woman who has nobody to look after her, or keep her in check
* A woman who has not had any children
* A woman whose family or caste is not well known
* A woman whose children are dead
* A woman who is very fond of society
* A woman who is apparently very affectionate with her husband
* The wife of an actor
* A widow
* A poor woman
* A woman fond of enjoyments
* The wife of a man with many younger brothers
* A vain woman
* A woman whose husband is inferior to her in rank or abilities
* A woman who is proud of her skill in the arts
* A woman disturbed in mind by the folly of her husband
* A woman who has been married in her infancy to a rich man, and not liking him when she grows up, desires a man possessing a disposition, talents, and wisdom suitable to her own tastes.
* A woman who is slighted by her husband without any cause
* A woman who is not respected by other women of the same rank or beauty as herself
* A woman whose husband is devoted to travelling
The wife of a jeweller
* A jealous woman
* A covetous woman
* An immoral woman
* A barren woman
* A lazy woman
* A cowardly woman
* A humpbacked woman
* A dwarfish woman
* A deformed woman
* A vulgar woman
* An ill-smelling woman
* A sick woman
* An old woman

There are also two verses on the subject as follows:

'Desire, which springs from nature, and which is increased by art, and from which all danger is taken away by wisdom, becomes firm and secure. A clever man, depending on his own ability, and observing carefully the ideas and thoughts of women, and removing the causes of their turning away from men, is generally successful with them.'

Footnotes

1 On peut tout attendre et tout supposer d'une femme amoureuse.--Balzac.

Part 4 - Kama Sastry

2010-02-19T18:47:00.001-08:00

ON THE MANNER OF LIVING OF A VIRTUOUS WOMAN, AND OF HER BEHAVIOUR DURING THE ABSENCE OF HER HUSBAND

A VIRTUOUS woman, who has affection for her husband, should act in conformity with his wishes as if he were a divine being, and with his consent should take upon herself the whole care of his family. She should keep the whole house well cleaned, and arrange flowers of various kinds in different parts of it, and make the floor smooth and polished so as to give the whole a neat and becoming appearance. She should surround the house with a garden, and place ready in it all the materials required for the morning, noon and evening sacrifices. Moreover she should herself revere the sanctuary of the Household Gods, for, says Gonardiya, 'nothing so much attracts the heart of a householder to his wife as a careful observance of the things mentioned above'.

Towards the parents, relations, friends, sisters, and servants of her husband she should behave as they deserve. In the garden she should plant beds of green vegetables, bunches of the sugar cane, and clumps of the fig tree, the mustard plant, the parsley plant, the fennel plant, and the xanthochymus pictorius. Clusters of various flowers such as the trapa bispinosa, the jasmine, the jasminum grandiflorum, the yellow amaranth, the wild jasmine, the tabernamontana coronaria, the nadyaworta, the china rose and others, should likewise be planted, together with the fragrant grass andropogon schaenanthus, and the fragrant root of the plant andropogon miricatus. She should also have seats and arbours made in the garden, in the middle of which a well, tank, or pool should be dug.

The wife should always avoid the company of female beggars, female Buddhist mendicants, unchaste and roguish women, female fortune tellers and witches. As regards meals she should always consider what her husband likes and dislikes and what things are good for him, and what are injurious to him. When she hears the sounds of his footsteps coming home she should at once get up and be ready to do whatever he may command her, and either order her female servant to wash his feet, or wash them herself. When going anywhere with her husband, she should put on her ornaments, and without his consent she should not either give or accept invitations, or attend marriages and sacrifices, or sit in the company of female friends, or visit the temples of the Gods. And if she wants to engage in any kind of games or sports, she should not do it against his will. In the same way she should always sit down after him, and get up before him, and should never awaken him when he is asleep. The kitchen should be situated in a quiet and retired place, so as not to be accessible to strangers, and should always look clean.

In the event of any misconduct on the part of her husband, she should not blame him excessively, though she be a little displeased. She should not use abusive language towards him, but rebuke him with conciliatory words, whether he be in the company of friends or alone. Moreover, she should not be a scold, for, says Gonardiya, 'there is no cause of dislike on the part of a husband so great as this characteristic in a wife'. Lastly she should avoid bad expressions, sulky looks, speaking aside, standing in the doorway, and looking at passers-by, conversing in the pleasure groves, and remaining in a lonely place for a long time; and finally she should always keep her body, her teeth, her hair and everything belonging to her tidy, sweet, and clean.

When the wife wants to approach her husband in private her dress should consist of many ornaments, various kinds of flowers, and a cloth decorated with different colours, and some sweet-smelling ointments or unguents. But her everyday dress should be composed of a thin, close-textured cloth, a few ornaments and flowers, and a little scent, not too much. She should also observe the fasts and vows of her husband, and when he tries to prevent her doing this, she should persuade him to let her do it.

At appropriate times of the year, and when they happen to be cheap, she should buy earth, bamboos, firewood, skins, and iron pots, as also salt and oil. Fragrant substances, vessels made of the fruit of the plant wrightea antidysenterica, or oval leaved wrightea, medicines, and other things which are always wanted, should be obtained when required and kept in a secret place of the house. The seeds of the radish, the potato, the common beet, the Indian wormwood, the mango, the cucumber, the egg plant, the kushmanda, the pumpkin gourd, the surana, the bignonia indica, the sandal wood, the premna spinosa, the garlic plant, the onion, and other vegetables, should be bought and sown at the proper seasons. The wife, moreover, should not tell to strangers the amount of her wealth, nor the secrets which her husband has confided to her. She should surpass all the women of her own rank in life in her cleverness, her appearance, her knowledge of cookery, her pride, and her manner of serving her husband. The expenditure of the year should be regulated by the profits. The milk that remains after the meals should be turned into ghee or clarified butter. Oil and sugar should be prepared at home; spinning and weaving should also be done there; and a store of ropes and cords, and barks of trees for twisting into ropes should be kept. She should also attend to the pounding and cleaning of rice, using its small grain and chaff in some way or other. She should pay the salaries of the servants, look after the tilling of the fields, and keeping of the flocks and herds, superintend the making of vehicles, and take care of the rams, cocks, quails, parrots, starlings, cuckoos, peacocks, monkeys, and deer; and finally adjust the income and expenditure of the day. The worn-out clothes should be given to those servants who have done good work, in order to show them that their services have been appreciated, or they may be applied to some other use. The vessels in which wine is prepared, as well as those in which it is kept, should be carefully looked after, and put away at the proper time. All sales and purchases should also be well attended to. The friends of her husband she should welcome by presenting them with flowers, ointment, incense, betel leaves, and betel nut. Her father-in-law and mother-in-law she should treat as they deserve, always remaining dependent on their will, never contradicting them, speaking to them in few and not harsh words, not laughing loudly in their presence, and acting with their friends and enemies as with her own. In addition to the above she should not be vain, or too much taken up with her enjoyments. She should be liberal towards her servants, and reward them on holidays and festivals; and not give away anything without first making it known to her husband.

Thus ends the manner of living of a virtuous woman.

During the absence of her husband on a journey the virtuous woman should wear only her auspicious ornaments, and observe the fasts in honour of the Gods. While anxious to hear the news of her husband, she should still look after her household affairs. She should sleep near the elder women of the house, and make herself agreeable to them. She should look after and keep in repair the things that are liked by her husband, and continue the works that have been begun by him. To the abode of her relations she should not go except on occasions of joy and sorrow, and then she should go in her usual travelling dress, accompanied by her husband's servants, and not remain there for a long time. The fasts and feasts should be observed with the consent of the elders of the house. The resources should be increased by making purchases and sales according to the practice of the merchants and by means of honest servants, superintended by herself. The income should be increased, and the expenditure diminished as much possible. And when her husband returns from his journey, she should receive him at first in her ordinary clothes, so that he may know in what way she has lived during his absence, and should bring to him some presents, as also materials for the worship of the Deity.

Thus ends the part relating to the behaviour of a wife during the absence of her husband on a journey.

There are also some verses on the subject as follows:

'The wife, whether she be a woman of noble family, or a virgin widow 1 remarried, or a concubine, should lead a chaste life, devoted to her husband, and doing everything for his welfare. Women acting thus acquire Dharma, Artha, and Kama, obtain a high position, and generally keep their husbands devoted to them.

Footnotes

1 This probably refers to a girl married in her infancy, or when very young and whose husband had died before she arrived at the age of puberty. Infant marriages are still the common custom of the Hindoos.

Part 3 - Kama Sastry

2010-02-19T18:46:00.001-08:00

ON MARRIAGE

WHEN a girl of the same caste, and a virgin, is married in accordance with the precepts of Holy Writ, the results of such a union are the acquisition of Dharma and Artha, offspring, affinity, increase of friends, and untarnished love. For this reason a man should fix his affections upon a girl who is of good family, whose parents are alive, and who is three years or more younger than himself. She should be born of a highly respectable family, possessed of wealth, well connected, and with many relations and friends. She should also be beautiful, of a good disposition, with lucky marks on her body, and with good hair, nails, teeth, ears, eyes and breasts, neither more nor less than they ought to be, and no one of them entirely wanting, and not troubled with a sickly body. The man should, of course, also possess these qualities himself. But at all events, says Ghotakamukha, a girl who has been already joined with others (i.e. no longer a maiden) should never be loved, for it would be reproachable to do such a thing.

Now in order to bring about a marriage with such a girl as described above, thee parents and relations of the man should exert themselves, as also such friends on both sides as may be desired to assist in the matter. These friends should bring to the notice of the girl's parents, the faults, both present and future, of all the other men that may wish to marry her, and should at the same time extol even to exaggeration all the excellencies, ancestral, and paternal, of their friend, so as to endear him to them, and particularly to those that may be liked by the girl's mother. One of the friends should also disguise himself as an astrologer, and declare the future good fortune and wealth of his friend by showing the existence of all the lucky omens 1 and signs, 2 the good influence of planets, the auspicious entrance of the sun into a sign of the Zodiac, propitious stars and fortunate marks on his body. Others again should rouse the jealousy of the girl's mother by telling her that their friend has a chance of getting from some other quarter even a better girl than hers.

A girl should be taken as a wife, as also given in marriage, when fortune, signs, omens, and the words 3 of others are favourable, for, says Ghotakamukha, a man should not marry at any time he likes. A girl who is asleep, crying, or gone out of the house when sought in marriage, or who is betrothed to another, should not be married. The following also should be avoided:

* One who has an ill-sounding name
* One who has her nose depressed
* One who has her nostril turned up
* One who is formed like a male
* One who is bent down
* One who has crooked thighs
* One who has a projecting forehead
* One who has a bald head
* One who does not like purity
* One who has been polluted by another
* One who is affected with the Gulma 4
* One who is disfigured in any way
* One who has fully arrived at puberty
* One who is a friend
* One who is a younger sister
* One who is a Varshakari 5

In the same way a girl who is called by the name of one of the twenty-seven stars, or by the name of a tree, or of a river, is considered worthless, as also a girl whose name ends in 'r' or 'l'. But some authors say that prosperity is gained only by marrying that girl to whom one becomes attached, and that therefore no other girl but the one who is loved should be married by anyone.

When a girl becomes marriageable her parents should dress her smartly, and should place her where she can be easily seen by all. Every afternoon, having dressed her and decorated her in a becoming manner, they should send her with her female companions to sports, sacrifices, and marriage ceremonies, and thus show her to advantage in society, because she is a kind of merchandise. They should also receive with kind words and signs of friendliness those of an auspicious appearance who may come accompanied by their friends and relations for the purpose of marrying their daughter, and under some pretext or other having first dressed her becomingly, should then present her to them. After this they should await the pleasure of fortune, and with this object should appoint a future day on which a determination could be come to with regard to their daughter's marriage. On this occasion when the persons have come, the parents of the girl should ask them to bathe and dine, and should say, 'Everything will take place at the proper time', and should not then comply with the request, but should settle the matter later.

When a girl is thus acquired, either according to the custom of the country, or according to his own desire, the man should marry her in accordance with the precepts of the Holy Writ, according to one of the four kinds of marriage.

Thus ends marriage.

There are also some verses on the subject as follows:

'Amusement in society, such as completing verses begun by others, marriages, and auspicious ceremonies should be carried on neither with superiors, nor inferiors, but with our equals. That should be known as a high connection when a man, after marrying a girl, has to serve her and her relations afterwards like a servant, and such a connection is censured by the good. On the other hand, that reproachable connection, where a man, together with his relations, lords it over his wife, is called a low connection by the wise. But when both the man and the woman afford mutual pleasure to each other, and when the relatives on both sides pay respect to one another, such is called a connection in the proper sense of the word. Therefore a man should contract neither a high connection by which he is obliged to bow down afterwards to his kinsmen, nor a low connection, which is universally reprehended by all.'

Footnotes

1 The flight of a blue jay on a person's left side is considered a lucky omen when one starts on any business; the appearance of a cat before anyone at such a time is looked on as a bad omen. There are many omens of the same kind.

2 Such as the throbbing of the right eye of men and the left eye of women, etc.

3 Before anything is begun it is a custom to go early in the morning to a neighbour's house, and overhear the first words that may be spoken in his family, and according as the words heard are of good or bad import, to draw an inference as to the success or failure of the undertaking.

4 A disease consisting of any glandular enlargement in any part of the body.

5 A woman, the palms of whose hands and the soles of whose feet are always perspiring

Part 2 - Kama Sastry

2010-02-19T18:44:00.000-08:00

KINDS OF SEXUAL UNION ACCORDING TO DIMENSIONS, FORCE OF DESIRE OR PASSION, TIME
Kind of Union

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.

There are thus three equal 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
MEN - WOMEN
Hare - Deer
Bull - Mare
Horse - Elephant

UNEQUAL
MEN - WOMEN
Hare - Mare
Hare - Elephant
Bull - Deer
Bull - Elephant
Horse - Deer
Horse - Mare

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 his 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 has and the hare make the lowest unions. There are, then, nine kinds of union according to dimensions. Amongst all these, equal unions are the best, those of a superlative degree, i.e. the highest and the lowest, are the worst, and the rest are middling, and with them the high 1 are better than the low.

There are also nine kinds of union according to the force of passion or carnal desire, as follows:

MEN - WOMEN
Small - Small
Middling - Middling
Intense - Intense

MEN - WOMEN
Small - Middling
Small - Intense
Middling - Small
Middling - Intense
Intense - Small
Intense - Middling

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.

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.

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

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

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.'

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

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:

'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.'

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.

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.

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:

'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 then they wish for the discontinuance of coition.' 2

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

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

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'.

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. 3

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.

There is also a verse on this subject as follows:

'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.'

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.

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. 4

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

On the different Kind of Love
Men learned in the humanities are of opinion that love is of four kinds:

Love acquired by continual habit
Love resulting from the imagination
Love resulting from belief
Love resulting from the perception of external objects

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.

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.

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.

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 exists only for its sake.

What has been said in this chapter upon the subject of sexual union is sufficient for the learned; but for the edification of the ignorant, the same will now be treated of at length and in detail.

Footnotes

1 High unions are said to be better than low ones, for in the former it is possible for the male to satisfy his own passion without injuring the female, while in the latter it is difficult for the female to be satisfied by any means.

2 The strength of passion with women varies a great deal, some being easily satisfied, and others eager and willing to go on for a long time. To satisfy these last thoroughly a man must have recourse to art. It is certain that a fluid flows from the woman in larger or smaller quantities, but her satisfaction is not complete until she has experienced the 'spasme génêtique', as described in a French work recently published and called Brevaire as l'Amour Experimental par le Dr Jules Guyot.

3 This is a long dissertation very common among Sanscrit authors, both when writing and talking socially. They start certain propositions, and then argue for and against them. What it is presumed the author means is that, though both men and women derive pleasure from the act of coition, the way it is produced is brought about by different means, each individual performing his own work in the matter, irrespective of the other, and each deriving individually their own consciousness of pleasure from the act they perform. There is a difference in the work that each does, and a difference in the consciousness of pleasure that each has, but no difference in the pleasure they feel, for each feels that pleasure to a greater or lesser degree.

4 This paragraph should be particularly noted, for it specially applies to married men and their wives. So many men utterly ignore the feelings of the women, and never pay the slightest attention to the passion of the latter. To understand the subject thoroughly, it is absolutely necessary to study it, and then a person will know that, as dough is prepared for baking, so must a woman be prepared for sexual intercourse, if she is to derive satisfaction from it.

Kamasastry Part 1

2010-02-19T18:41:00.000-08:00

Kamasutram, generally known to the Western world as Kama Sutra, is an ancient Indian text widely considered to be the standard work on love in Sanskrit literature. This is authored by Mallanaga Vatsyayana.

The Kama Sutra is most notable of a group of texts known generically as Kama Shastra (Sanskrit: Kāma Śāstra). Traditionally, the first transmission of Kama Shastra or "Discipline of Kama" is attributed to Nandi the sacred bull, Shiva's doorkeeper, who was moved to sacred utterance by overhearing the lovemaking of the god and his wife Parvati and later recorded his utterances for the benefit of mankind.

Part I: Introductory

* Chapter I. Preface
* Chapter II. Observations on the Three Worldly Attainments of Virtue, Wealth, and Love
* Chapter III. On the Study of the Sixty-Four Arts
* Chapter IV. On the Arrangements of a House, and Household Furniture; and About the Daily Life of a Citizen, His Companions, Amusements, Etc.
* Chapter V. About Classes of Women Fit and Unfit for Congress with the Citizen, and of Friends, and Messengers