Kama Sutra
260 pages

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260 pages

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Mega Square Kama Sutra pays homage to the magic of love and is a universal educational manual. This edition is tastefully illustrated with refined frescos and delicate prints.



Publié par
Date de parution 07 janvier 2014
Nombre de lectures 1
EAN13 9781781609378
Langue English
Poids de l'ouvrage 2 Mo

Informations légales : prix de location à la page 0,0298€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.


Text: E. Lamairesse and Vatsayana (extracts)
Translation: Edward Freeman

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ISBN: 978-1-78160-937-8
“In bed, the lovers will not let their hands lie idle; their fingers will find what will arouse those parts where love’s dart is dipped in secrecy.”

– Ovid, The Art of Love, Book II



Which is that powerful divinity who, from the hedges and fields west of Agra, soars into the upper airs where reigns the purest light, while from all around the flowers’ drooping stems, brought back to life in the sun’s first rays, entwine themselves into cradles, sweet refuges of harmony, where gentle breezes playfully steal from them their most ravishing perfumes?
Hail, oh unknown power… For at the merest gesture of your gracious head, the valleys and the woods hasten to adorn their sweet-smelling bosoms, and every blossoming flower, smiling, decks her tresses of musk with dazzling pearls of dew.
I can feel, yes, I feel your divine fire pierce my heart, I adore you and rapturously I kiss your altars.
And could you misknow me?
No, son of Maya, no, I know your flower-tipped arrows, the doughty rod of which your bow is made, your standard shining with pearly scales, the mysterious weapons you own. I have felt all your sufferings, I have savoured all your pleasures. All-powerful Kama, or, if you would have it so, dazzling Smara, majestic Ananya!
Wherever should lie the seat of your glory, by whatever name you are invoked, the seas, the earth and air proclaim your power; all pay homage to you, all recognise in you the King of the Universe.
Your young companion, Pleasure, smiles by your side; barely covered by her dazzling robe. In her train, twelve virgins, their bodies slender and full of charms, come forward gracefully; their delicate fingers lightly caress golden strings, and their curvy arms entwine in a voluptuous dance. Around their elegant necks they wear pearls more brilliant than the tears of dawn.
God of the flowered arrows, of the bow full of sweetness, delights of earth and heavens! Your inseparable companion, named amongst the gods Vasanta, sweet Spring on earth, lays beneath your delicate feet a soft and tender carpet of verdure, raises over your infant head arches that cannot be pierced by the burning fires of noon. He it is who, to refresh you, calls down from the clouds a dew of perfumes, who refills your quiver made the more redoubtable as the gift beyond price of a friend more priceless yet.
In their turn, a thousand birds, tender and affectionate, enamoured, with the ravishing charm of their tender calls loose any flowers yet captive from their bonds.
His friendly hand skilfully curves the luscious wood, for bowstring a garland of bees whose perfumed honey is so sweet but whose sting, alas, causes such sharp pains. He it is again who arms the bitter points of your shafts that never rest, wounds the heart through all the senses, and brings to it the rapture of five flowers:

Piercing Champaca, like perfumed gold;
Warm Amra, filled with celestial ambrosia;
Drying Kessara, with silvery foliage;
Burning Ketassa, which brings disorder to the senses;
Dazzling Bilva, which instils the veins with a voracious ardour.
What mortal, oh powerful God, could resist your power, when Krishna himself is your slave? Yes, Krishna, who, in constant raptures of delight in the blessed plains of Malhura, calls forth sound from beneath his divine fingers from the pastoral flute, and to the melodious chords of a celestial harmony, and with the choir of gopis, lovestruck by his charms, devises voluptuous dances by the sweet light of Lunus, the mysterious lantern of the night.
Oh God, beguiling God, born before creation, God eternally young! May the song of your Brahmins, captivated by your laws, resound forever on Ganges’ sacred banks! And at the hour when your favourite bird, spreading its emerald wings, carries you through space in its rapid flight; when, in the middle of the silent light, the trembling rays of Ma (the moon) peek into the mysterious retreats of lovers fortunate and unfortunate, may the sweetest influence be the sharing of your devoted bard, and may his heart be voluptuously warmed by your divine fire without being consumed!

The principles of what is fair and just and what is not are the same at all times and in all places: they add up to absolute morality. Principles concerning sexual mores, however, vary from age to age and from country to country.
“What is the most beautiful sight to see? A girl’s face glowing with love.”

From the unrestrained promiscuity of violent tribes to the absolute ban on the ways of the flesh outside marriage, how many different degrees of freedom are accorded to sexual relations by public opinion, and by social and religious law! With the exception of certain peoples, the whole ancient world considered the act of sex as permissible,

“What is the sweetest of perfumes? Her sweet breath. What is the most pleasant of sounds? The voice of the beloved.”

on the condition that it did not infringe upon anyone else’s rights, such as, for example, intercourse with a widow, or with any other woman who might not be completely mistress of her own person… Nevertheless, China, Greece and Rome honoured virgins, and India honoured ascetics, members of society who took vows of abstinence as sacrifice.

“What is the most exquisite of tastes? The dew upon her lips. What is the sweetest sensation to the touch? That of her body.”

Looked at from the point of view of mere reason or of egoistical awareness, the tolerance of the Indians and ancient civilisations appears natural, whereas the strict rule of the Persians seems motivated by social or political interest; this is why rules concerning sexual behaviour could be imposed only in the name of a revelation, whether by Zoroaster or by Moses.

“What is the most pleasant image on which thought can dwell? Her charms. Everything in a girl is replete with attraction.”

Thus there are two great camps that divide people in terms of erotic mores: for some, monogamy is compulsory; for the others, polygamy is acceptable, in any of the forms which it may take, including cohabitation and casual fornication. In studying Antiquity, amongst peoples who did not accept revelation,

“Embraces to show each other that love is mutual are of four sorts: by touch, by penetration, by rubbing or friction, by pressing.”

one must distinguish between the sexual mores of India’s Aryans, on the one hand, for whom religion and superstition intimately and actively affected everything to do with eroticism, and on the other hand, the Aryans of the West, the Greeks and Romans for whom the cult surrounding sexual relations was only the outward manifestation of sexual mores,

“The embrace by penetration occurs when, in a solitary place, a woman bends down to pick up an object and, with her breasts penetrates, to put it thus, the man, who in his turn, takes hold of her and presses her to him.”

without any directions or prescriptions for behaviour, and the artistic spirit that idealised and dominated all.
Thus, the naturalism of the Brahmins of India, pagan Antiquity and the principles of Persia or Israel, which Christianity inherited,

“The third embrace takes place when two people who are walking, slowly, in the dark, or in a solitary place, rub their bodies against one another.”

are three subjects for studies of sexual mores to be reconciled and for which we must highlight the contrasts. The matter for study for the first lies with the scholars and poets of Brahmanism; for the second, in Classical literature, principally in the Latin poets under the twelve Caesars; for the third, with modern authors who write about sexual mores, specialists and theologians.

“When, in those same circumstances, one of the lovers presses the body of the other against a wall or pillar, that is an embrace with pressure.”


It has been established that Mazdaism appeared between the nineteenth century and the eighth century B.C., during the Vedic era, and from this we can conclude that the author of the Avesta came before the Law of Manu (son of Brahma, father of humankind,
“At a meeting, partial embraces take place, face to face, breast to breast, Jadgana to Jadgana, […], the woman allowing wisps of hair to escape.”

author of the second sacred text of India after the Veda) and could not have been contemporary with Pythagoras, as some Greek historians declared. It may also be that Zoroaster is only a generic name (as was probably the case for Manu and Buddha) for a series of lawgivers,

Embraces or clasps
“When one kisses the image of a person reflected in a mirror or in water, or her shadow against a wall, it is the kiss of declaration.”

with the latest in their line being the one whom Pythagoras knew in Babylon and in Balk, where he had his school.
The Persia (Iran) of Antiquity lay to the east of the great salt desert of Khaver, once a landlocked sea; Merv and Balk lay at its centre. Close by lay, if not the cradle of the Aryan race, at least its last staging post before it separated into its two Asiatic branches.

“The woman clasps the man as the ivy clasps a tree; she inclines her head towards his to kiss him, uttering small cries: so, oh; she wraps herself around him and looks at him lovingly.”

It is generally recognised that Zoroaster was a reformer who wanted to put his country, which was succumbing to exploitation by the Magi and to inertia, back on its feet, regenerating it through labour, particularly agricultural labour, and developing the population based on marriage, sound morals and ideas of purity.

“The woman places one foot on the man’s foot and the other on his thigh, she passes one arm around his back and the other upon his shoulders, she chants and whispers softly, and seems to want to climb up on him to seize a kiss.”

His two essential precepts, which we also find in Mosaic law, were: “Avoid and purify physical and moral contamination,” and “Have pure morals to increase the population.” Zoroaster recommended the art of healing and banned magic; his code may be considered a system of moral and physical therapy. He may have borrowed,

“The man and the woman are lying down and clasp each other so tightly that their thighs and arms wrap around each other like two vines, and rub against one another, to put it thus.”

as some claim that Moses did, a major part of his precepts on impurity and on purification rites from Egypt.
As a principle, Zoroastrianism appears to draw from the near-adoration of light which lies at the root of Mazdaism. Beyond a doubt, though, we must also attribute this rectitude to the high character of its founder.

“The man and the woman forget everything in their delight; they neither fear nor feel pain, nor injury; penetrating each other, they form but a single body […]”

The moral aspirations of a worshipper of Mazda, his conception of life, duty and human destiny, are expressed in the following prayer: “I shall ask of thee, oh Ozmuzd, pleasures, purity, sanctity. Grant me a long and well-filled life. Give men pure and holy pleasures, that they may be always fertile, always in pleasure.”

“The clasps bear the following names: 1. The clasp of ivy;
2. The clasp of the climber of trees; 3. The mixing of sesame and rice; 4. The mixing of milk and water.”

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