Penetration

Chapter Six

On Copulation [Sambhoga kriya] And special tastes [vichitra rata]

Method of Penetration [Sanveshana vidhi]

While taking into account local mores, personal inclinations, entwinings, and other means of excitation, the various methods of penetration [sanveshana] envisaged in this chapter are divided into two parts according to posture and special acts.

1 At the moment of the act, a hind woman must open her organ [jaghana] to be penetrated by a big caliber [uccharata]

when the penis is erect for penetration. A large organ, such as that of the horse man, cannot penetrate unless her aperture is stretched.

Similarly, when a bull man penetrates a hind woman, she must open her thighs, since the relationship is unequal.

2 On the other hand, the elephant woman contracts her sex to receive a small caliber.

She opens her thighs in order to be penetrated, then contracts like a mouth being pursed. In order to receive a bull size, she contracts since her aperture is too wide, but she disdains small sizes, such as the hare.

3 When they are of the same category, penetration is easy. The woman need not open or contract her organ. A As far as the mare woman is concerned,

when she is used by a horse, who is of superior caliber, she has to dilate, while contracting for a hare. With a bull, whose size matches hers, penetration is effortless. It is the same for the hind or the cow-elephant.

The rule is to “open her thighs for larger sizes and tighten her thighs for smaller sizes.” Coition is equal for matching sizes.

 

5 She seizes the boy’s sex with her vulva.

Lying down, the woman’s sex can take the man in three ways: contracting, dilating, or normally.

6 If the boy is of very small caliber, dildos [apadravya] may be used.

These artificial instruments are wed by bull and hare men to satisfy mare and elephant women. For matching coition, an instrument of the same size is employed. When the man is of larger size, the we of dildos is unnecessary.

If the man’s organ is too small and cannot satisfy the woman’s desire for enjoyment, an artificial organ is utilized to satisfy her.

He then pushes the object back and forth between her thighs.

7 The hind woman can control the width of her vulva in three ways: blossoming [utphallaka], expanding [vijrim-bhitaka], and Queen of Heaven [Indranika].

Matching copulation methods have popular but not theoretical names. In practice, sleeping together can be done either in peasant or city-dweller fashion, and there are two ways of penetrating the girl: on the side, or lying down on top of her, to which a third can be added pitcherwise, from behind.

In peasant fashion, the girl [pramada] sits on her lover’s lap and opens her thighs. For the city-dweller fashion, the woman sits on the boy’s knees and encircles him with her legs. In the third case, she is penetrated while bent in three.

8 The blossoming is realized by lowering the woman’s head and raising her vagina.

The raised vagina is thus higher than the woman’s inclined head. In order to widen it, although it does it by itself, the hands should be placed one over the other, from behind, on the woman’s buttocks, putting her legs on the hips on both sides: the raised vagina spreads and opens.

9 Thus the way is open.

In order to let the boy’s instrument penetrate her, she raises her waist. The boy gradually withdraws until he is only halfway in, then suddenly thrusts. The skin of the boy’s sex is turned back and physicians say that the foreskin may be hurt.

Sometimes, he places a pillow under the small of her back.

10 The woman having raised her thighs, the boy takes the lower part of her body side-ways and penetrates. This is known as the expanding position.

Lying down, she lifts her thighs and feet, placing herself sideways. In order to penetrate her, the boy must also place himself sideways on.

The woman opens her thighs and raises them very high to open her sex properly, while the boy, putting his sex in sideways, penetrates her. This is the expanding position.

11 Encircling the woman’s sides with his thighs, his knees at her side, he widens her. This position, which requires practice, is known as the Queen of Heaven.

He opens the woman’s sex forcefully with his hands to the maximum extent. This position is so named because it was invented by the spouse of Indra, the King of Heaven.

The man opens the woman’s thighs with both his hands.

12 Small sizes should practice copulation lying face to face, in the box posture.

The Queen of Heaven position is suitable if the man is of vet large size, whether a bull or even a horse, in a state of sexual frenzy or even of great excitation, since then the larger sizes manage to penetrate. The blossoming and expanding positions of the mare are best for the bull. This position is also recommended for the horse.

If the man and woman are of very different sizes, as for example, a hind woman with a horse man, the Queen of Heaven position allows them both to reach orgasm.

13 To receive smaller sizes, the box position [samputaka] is always recommended.

14 As in the case of a very small organ with an elephant woman.

In the case of a hare who is unable to insert, the box position is guaranteed to allow them to find pleasure. Even the mare, in the box position, manages to receive a hare.

If an elephant woman has a hare partner, she will be able to satisfy him in the box position.

To bring small or very small organs to orgasm.

15 Four kinds of penetration are recommended: the box [samputaka], great pressure [pìditaka], envelopment [veûþìtaka], the mare [vadavaka].

16 The box [samputaka]

The box is when both lie face to face.

17 It is of two kinds: side by side, or one on top of the other.

When the man and woman lie face to face on their sides fir coition, it is known as the lateral box [parshva samputa]. When the woman is lying down and the man, stretched on top of her, possesses her, it is called the closed box [uttana samputa]. It is the most widespread position and the easiest, since it presents no difficulty for the penetration of the instrument.

For the lateral box, the boy presses his body to the hip of the stretched-out woman. When both lie extended hip to hip, the instrument penetrates her, but sometimes injures her.

Vàtsyàyana gives another description of the box: the woman folds her knees against her breasts, while the man faces her in a doubled-up position and presses his hips against hers. This is known as frontal box. Since the thighs are doubled back, the vulva cannot be contracted and the position is thus not suitable for small sizes with a cow-elephant, but is appropriate for matching sizes. The lateral position is very popular.

18 In sleeping, the man must lie to the right of the woman; she should always be on the man’s left.

In sleeping, the woman’s right side is in contact with the man’s left side in order not to cause difficulties if one seeks her while asleep. The contrary should be practiced, however, in copulating with a cow-elephant, since it is proper that preliminary contacts with the intimate parts should be done with the left hand.

19 Strong pressure [pìditaka]

In the box position, the instrument is made to penetrate violently between the thighs.

Whether the box position is on top or sideways, when the instrument is in place, it is made to slide inside. If the girl resists, she should be violated. To enforce the box, press strongly while covering her like a lid.

While in the box position during coition, both man and woman press their legs hard against each other.

20 Envelopment [veûþìtaka]

For envelopment, she crosses her thighs in view of being penetrated by the instrument in the box position.

In order to let the instrument penetrate in the upper box position [flat], she covers one leg with the other, placing the left over the right or we right over the left and covering it completely. This is known as envelopment.

To contract her vulva as far as possible, the woman Crosses one leg over the other.

21 The mare [vadavaka]

Like the mare who seizes the instrument without moving, the same name is given to a similar performance.

Without moving, she seizes the man’s sex in the opening of her vulva, just as the mare does. This method, which is very vulgar, requires a certain experience. Trying to do it directly, suddenly, if never successful.

Rubbing her sexual organ against the horse’s, the mare seizes the latter. Similarly, the woman rubs her sex on the man’s and catches id without any embrace or kiss. This position is known as the mare. It requires a certain practice and is mainly utilized by whores. 

22 According to the disciples of Babhru, this form of penetration is particularly widespread in Andhra country.

Here ends the description of the positions of copulation [sambhoga-àsana] given by the Bàbhravyas. 

23 We will now go on to the opinions of Suvaróanàbha

24 Bent [bhagnaka]

For the position known as bhagnaka, both thighs are raised in the air.

The girl raises her thighs, which she clasps with her arms. The boy, too, lifting his knees, grips her and fucks her.

25 Gaping [jrimbhitaka]

She raises both her legs and places them on the boy’s shoulders. It is the knee-joint that rests on the shoulder.

26 High pressure [utpìditaka]

“High pressure” is performed with both legs bent back.

The girl folds both her legs, which the boy presses against his chest. The boy puts his arms around the girl’s neck and presses his chest against her retracted legs. Both their chests are compressed, which is why it is called “high pressure.”

Lying on her back, the woman folds her legs beneath the chest of her partner, who is lying on top of her. The latter, crushing her with his chest, possesses her. This is known as high pressure.

27 Half-pressure [ardhapìdita]

If only one leg is folded, it is called half-pressure.

The woman, lying on her back, stretches one of her legs out and folds back the other. He, resting his chest on her folded leg, possesses her. She then does the same thing changing legs.

28 The broken flute [veóudarìtaka]

One leg resting on the boy’s shoulder is then removed, and subsequently replaced on his shoulder several times.

The left foot placed on the boy’s shoulder is then abruptly taken off and lowered. She then replaces a foot on his right shoulder and relaxes the left leg. This is known as breaking the flute.

Lying down, the woman places one of her feet on the shoulder of the boy who is lying on top of her. Then lowering the first foot, she places her other foot on his other shoulder. If she is being possessed at that moment, it is called the broken flute.

29 Impalement [shulachitaka]

The woman places one foot on the boy’s head and extending the other, allows herself to be penetrated. This position, known as impalement, requires practice.

She then places her other foot on his head and, stretching the first legs, gives him enjoyment alternately. Sometimes, she places her foot only on his shoulder.

30 The crab [karkataka]

Like a crab folding its claws, the woman, lying down, folds her bended legs over her vulnerable part, the boy pressing his navel against her legs. Intercourse in this position is called the crab.

The girl bends her knees against her stomach while the boy penetrates her sex.

31 Tight [pìditaka]

When the girl crosses her raised legs, it is known as the tight position.

She crosses her left leg over her right, or right over left. It is called tight, because she restricts her vulva.

32 The lotus position [padmàsana] Spreading the thighs is the lotus position.

Having opened her thighs, the girl places her right foot on her left thigh joint and her left foot on her right thigh joint. This resembles the lotus position in yoga.

33 The spin [paravrittaka]

Embracing from behind the woman who has her back to him, he turns her round. This is the spin, which requires practice.

Having deeply penetrated from behind the girl he clasps in his arms, the boy makes her turn to face him, while remaining in position. Practice is necessary for this position, which cannot be improvised.

The seated boy penetrates deeply. Then, after a moment, he turns her around and, without separating, they find themselves the opposite way round. This is a difficult practice requiring considerable experience.

The various positions are not considered as special practices [citra]. The methods of making love standing up, from behind, or from the side are normal throughout the world. Other positions considered to be special will now be described.

34 Making love in the water [jalasambhoga] According to Suvaróanàbha, certain positions can be practiced immersed or half-immersed in water. Many amusing positions can be practiced in this way, since they are easier.

While difficult when dry, many methods of copulation can be performed in the water, keeping one’s head above the surface. The strangest kinds of copulation one could desire, which are difficult when dry, can be practiced in the water. Any form of embrace that the boy can imagine is possible, whether standing or sitting, but not lying down. Among these special forms is impalement, which thus becomes easy.

According to Suvaróanàbha, one can make love in the water either standing or sitting, but not lying down. Coition in the water is much easier than on land.

35 ‘According to Vàtsyàyana, all this is senseless, since this way of behaving is not envisaged by respectable persons.

To say that it is easier means nothing, since it is forbidden by any author. According to Gautami, copulation in the water leads to hell, while the Bhargavas [disciples of Bhågu] indicate the penances to be performed after such an act: “When the sperm comes into contact with water, as a penance one should fast for a month [candràyana].” For this reason, one should make love when dry.

Thus end the thirteen methods of sexual penetration [sanveshana].

Vàtsyàyana condemns sexual acts in the water. Being thus opposed to the propositions of Suvaróanàbha, he claims that the whole matter is senseless, since making love in the water is condemned by all authors and respectable people.

36 Unusual or special sexual practices [citra] will now be described.

Certain of which are surprising [adbhùta].

37 Standing intercourse [sthitarata]

Both are standing against each other, leaning against a wall or column.

Lacking any other support, they lean on each other. In one case, he girl leans on a column, while at other times, the boy does. In the ending position, she can also fold her legs, supported by the boy’s hands. Lifting first one of her feet and then the other, the girl puts them in the boy’s hands, her sex open, facing him. She then squeezes the boy’s shoulders with her knees, which can easily reach them.

38 Hanging [avalambitaka]

The boy stands leaning against a wall. The girl sits on the seat formed by his two hands. Encircling his neck with her arms, she stretches her legs along the wall, imprisoning him between her thighs. This is the hanging position.

The wall may even be a column. She puts her arms around his neck, grasping his topknot, then squeezes him between her thighs, stretching out her legs. Gradually she slides her feet along the wall, bending her waist and holding on to the boy’s neck. This strange position makes them both laugh.

The boy is standing against a wall. He makes a seat with his clasped hands on which the girl sits, putting her arms around his neck and raising her legs against the wall. Spiked as if by a stake, she reaches orgasm in this position, known as the hanging position.

39 The cow [dhenuka]

The woman places herself on all fours on the ground, in the posture of the cow ready for the bull’s assault. This is the position of “the cow.”

The boy holds her by the waist in order to take her.

He enjoys her from behind, like a bull.

40 What is generally done between the thighs is in this case done from behind.

41 In the same fashion, one can imitate other animals, mounting the woman like an ass, playing with her like a cat, attacking like a tiger, stamping like an elephant, pawing the ground like a pig, riding horse-fashion. Thus one learns a thousand ways to copulate.

Thus, all kinds of amorous practices can be observed among the quadrupeds.

So, when inspiration is lacking, the boy can find models for his amusement.

42 Group sex [samghataka rata]

Making love with two women who like each other and have the same tastes is called group sex.

This falls under special practices. The two women lie on the same bed, and the boy makes use of them both. While he is mounting one, the other, excited, kisses him, and after pleasuring one, he brings the other to orgasm.

If the women are his, and are fond of each other, the man can devise loveplay with both of them.

43 The herd of cows [goyuthi]

When performed with several women, this kind of intercourse is called “the herd of cows.”

This kind of special copulation is performed with a group of women, as a bull does with his herd of cows.

44 It is also interesting to imitate the elephants’ water games, the behavior of the he-goat, etc.

One can amuse oneself with the women by imitating the water play of the elephant and cow-elephant, the bleatings of the he-goat with the nanny goat, or the behavior of a stag. In imitating these various love games, copulation is performed in the cow position.

Group sex play is usually between a man and two or more women, or else between one or two women and several men. When a group of boys gather for sexual purposes, it is also group sex. If there are two of them, more often than not it is out of a desire to sodomize each other [punish ay ita]. They penetrate one another between the thighs from behind. The one has his sex in the air, while the other mounts him as a bull does with a cow-elephant.

In certain herds of cows, the boy is the only male, like the bull with his herd. The imitation of elephants’ water play is considered as being one of the amusements of the herd of cows.

45 In country villages and in the Strìràjya, matriarchal country, as well as in Balkh [present-day Tajikistan], the women closed in their inner apartments often hide young men.

Highly sensual women sometimes hide several.

46 The young men hidden in this way satiate the “women’s desires either one by one, or as a group.

The boys split their activities as follows:

47 One of the boys holds her in his arms, while another penetrates her. One embraces her thighs, and another busies himself in the middle, vying with each other to satisfy her.

One of them holds her seated on his knees, while another takes her mouth and embraces her. One bites and scratches her, while the other penetrates her sex or licks her vulva. She is scratched, bitten, and beaten separately by one after the other, or by all together, after which they fornicate with her successively. One of the practices that satisfies a woman and calms the excitation of her hole of pleasure, the opening for the passage of liquids, or vulva, consists of one of them servicing her sex with his mouth, besides all the other games.

One of the ladies who reside in the inner apartments sits on the tender knees of one of the boys, while another attacks her with his teeth and nails, a third enjoys her, a fourth kisses her lips, and a fifth bites her breasts. Thus each of the young men continues to excite her and give her pleasure until the woman is fully satisfied.

Besides the places indicated, he mentions others.

48 This kind of group sex [goshthi parigraha = samahita sambhoga] is especially practiced with prostitutes, but also with King’s wives.

Group sex does not only involve prostitutes and gigolos, but also other men’s wives. Together with the young men, they secretly practice this high deed in the regions of the East. Whores, as well as other women, take delight in a gigolo or a young boy. Many of these group amusements are practiced by men with their wives.

The pleasures of group sex are especially sought after by whores, but sometimes even kings’ wives entertain young men in order to procure this kind of amusement for themselves.

49 Sodomy [adhorata]

Inferior copulation [adhorata], meaning in the anus [payau] is particularly practiced by the peoples of the South. Here ends the subject of special intercourse [citrarata].

It is termed lower because the excremental route [apàna] is below the vulva. This kind of intercourse is of two kinds, according to whether it is practiced with a man or a woman. It is special inasmuch as it is an abnormal way [vimarga] for the penis.

Oral intercourse [aupariûþaka], which concerns people of the third sex, is not classed among the special forms of copulation, except sometimes when performed by a woman on a man.

Anal intercourse, which is practiced in the South, is a matter of local custom. It is considered a perversion because the penis penetrates by the bad route [vimarga].

The lowest form of copulation is in the lower opening, the anus (guda).

Here ends the description of the astonishing [adbhùta] or bizarre ways of copulation.

50 Homosexual practices [purushopasriptaka] will be described in the chapter on role inversion [purushayita].

Homosexual practices or reciprocal penetration among boys, for which there are innumerable opportunities, will be described in the chapter on inversions, in dealing with the third sex. Anal intercourse is of two kinds, according to whether it is practiced with men or women. For both man and woman, it is a deviation.

Here ends the description of special forms of sexuality.

51 Sexual relations can be diversified by studying the movements of domestic and wild animals, as well as insects.

Domestic animals bestir themselves from behind, wild beasts mount on top of one another, the playing of insects and birds can be seen. Their efforts, their shudderings, and the particular noises of their bodies should be studied with a view to imitating them in the company of women so as to vary the ways of making love. Either partner can utilize them.

By imitating the curious ways in which animals, wild beasts, and birds make love, women can be seduced and their affection assured.

52 Those whose sexuality follows their fantasy and local custom inspire affection, desire and esteem in women.

In this chapter, Vàtsyàyana describes the acts of sexual union (sambhoga kriya), the ways of penetration (samveshana prakara), and unusual intercourse (citrarata). Although dealing with the same subject, he differentiates between ordinary methods of penetration and bizarre copulation.

The first part describes normal sexual practices in civilized society, but among the types of bizarre copulation, he describes the habits of people whose behavior is entirely immoral.

What can be the purpose of the author of the Kàma Sùtra in describing acts that are antisocial and against nature? This question comes to the mind of every reader and of all normally behaved persons. The answer is that knowledge is not something fragmentary, but must cover a whole subject.

End of the Sixth Chapter

On Copulation and Special Tastes

of the Second Part entitled

Amorous Advances