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The work contains four hundred verses, and gives only a short account of the doctrines of love, dealing more with other matters.
This treatise is, however, very short, containing only one hundred and twenty-five verses. The author of the 'Sprout of Love' No. It appears from the last verse of the manuscript that he was a resident of the province of Tirhoot, the son of a Brahman named Ganeshwar, who was also a poet. The work, written in Sanscrit, gives the descriptions of different classes of men and women, their classes being made out from their age, description, conduct, etc.
It contains three chapters, and its date is not known, and cannot be ascertained. He is supposed to have been a relation or connection of the house of Lodi, which reigned in Hindostan from A.
The work would, therefore, have been written in the fifteenth or sixteenth century. It contains ten chapters, and has been translated into English, but only six copies were printed for private circulation.
This is supposed to be the latest of the Sanscrit works on the subject, and the ideas in it 4 were evidently taken from previous writings of the same nature. The contents of these works are in themselves a literary curiosity.
There are to be found both in Sanscrit poetry and in the Sanscrit drama a certain amount of poetical sentiment and romance, which have, in every country and in every language, thrown an immortal halo round the subject. But here it is treated in a plain, simple, matter of fact sort of way. Men and women are divided into classes and divisions in the same way that Buffon and other writers on natural history have classified and divided the animal world.
As Venus was represented by the Greeks to stand forth as the type of the beauty of woman, so the Hindoos describe the Padmini or Lotus woman as the type of most perfect feminine excellence, as follows: She in whom the following signs and symptoms appear is called a Padmini.
Her face is pleasing as the full moon; her body, well clothed with flesh, is soft as the Shiras or mustard flower, her skin is fine, tender and fair as the yellow lotus, never dark coloured. Her eyes are bright and beautiful as the orbs of the fawn, well cut, and with reddish corners. Her bosom is hard, full and high; she has a good neck; her nose is straight and lovely, and three folds or wrinkles cross her middle--about the umbilical region.
Her yoni resembles the opening lotus bud, and her love seed Kama salila is perfumed like the lily that has newly burst. She walks with swan-like gait, and her voice is low and musical as the note of the Kokila bird, she delights in white raiments, in fine jewels, and in rich dresses.
Doniger describes them as a "kind of atomic string thread of meanings", which are so cryptic that any translation is more like deciphering and filling in the text. The stereotypical image of the text is one where erotic pursuit with sexual intercourse include improbable contortionist forms. It is also a psychological treatise that presents the effect of desire and pleasure on human behavior.
According to Shastri, as quoted by Doniger, the text analyses "the inclinations of men, good and bad", thereafter it presents Vatsyayana's recommendation and arguments of what one must avoid as well as what to not miss in experiencing and enjoying, with "acting only on the good".
The text, according to Doniger, clearly states "that a treatise demands the inclusion of everything, good or bad", but after being informed with in-depth knowledge, one must "reflect and accept only the good".
The approach found in the text is one where goals of science and religion should not be to repress, but to encyclopedically know and understand, thereafter let the individual make the choice.
In the party, a poem should be read with parts missing, and the guests should compete to creatively complete the poem. The boy should dive into the water away from the girl he is interested in, then swim underwater to get close to her, emerge out of the water and surprise her, touch her slightly and then dive again, away from her. The book's opening verse declares marriage to be a conducive means to "a pure and natural love between the partners", states Upadhyaya.
It suggests involving one's friends and relatives in the search, and meeting the current friends and relatives of one's future partner prior to the marriage. Vatsyayana recommends, states Alain Danielou, that "one should play, marry, associate with one's equals, people of one's own circle" who share the same values and religious outlook.
It is more difficult to manage a good, happy relationship when there are basic differences between the two, according to verse 3. For example, the text discusses eight forms of alingana embrace in verses 2. The last four are forms of embrace recommended by Vatsyayana to increase pleasure during foreplay and during sexual intimacy.
Vatsyayana cites earlier — now lost — Indian texts from the Babhraya's school, for these eight categories of embraces. The various forms of intimacy reflect the intent and provide means to engage a combination of senses for pleasure.
For instance, according to Vatsyayana the lalatika form enables both to feel each other and allows the man to visually appreciate "the full beauty of the female form", states S. The territory of the text extends only so far as men have dull appetites; but when the wheel of sexual ecstasy is in full motion, there is no textbook at all, and no order.
Vatsyayana also mentions variations in kissing cultures in different parts of ancient India. During sex, the text recommends going with the flow and mirroring with abhiyoga and samprayoga. It also explains the signs and reasons a woman wants to enter into an adulterous relationship and when she does not want to commit adultery.
In overall, the book includes 36 chapters: Part 1: Introductory — represents an introduction, where are given general meanings of what love and closeness is, what does love mean either for a woman and a man, with further classification of women and men and their genitals.
Part 2: On Sexual Union — This chapter examines different types of kisses and preludes. In addition, the chapter describes a number of the Kama Sutra sex positions and the influence made by them according to the deepness of an orgasm felt by either a woman or a man. Part 3: About the Acquisition of a Wife — here a man is provided with some pieces of advice aimed to the most effective searching for his future wife.
Moreover, a reader is supplied with several important facts about courting a woman and how to set up a wedding. Part 4: About a Wife — This chapter is dedicated to the women, and specifically, how they should behave being a wife.
Part 6: About Courtesans — This chapter is devoted to prostitutes and their profession. For a more detailed overview, please, see the whole text of the Kamasutra book. Who and when have created the Kamasutra?