Wikipedia explains....
The Kama Sutra (Sanskrit: कामसूत्र), (alternative spellings: Kamasutram or simply Kamasutra), is an ancient Indian text widely considered to be the standard work on love in Sanskrit literature written by the Indian intellectual Vatsyayana. A portion of the work deals with human sexual behavior.[1]
The Kama Sutra is mostly notable of a group of texts known generically as Kama Shastra (Sanskrit: Kāma Śhāstra).[2] 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.[3]
Historian John Keay says that the Kama Sutra is a compendium that was collected into its present form in the second century CE.[4]
Regarding how the composition became known to the Western world, Burton's translation says the following in its introduction:
It may be interesting to some persons to learn how it came about that Vatsyayana was first brought to light and translated into the English language. It happened thus.
While translating with the pundits the `Anunga Runga, or the stage of love', reference was frequently found to be made to one Vatsya. The sage Vatsya was of this opinion, or of that opinion. The sage Vatsya said this, and so on. Naturally questions were asked who the sage was, and the pundits replied that Vatsya was the author of the standard work on love in Sanskrit literature, that no Sanscrit library was complete without his work, and that it was most difficult now to obtain in its entire state.
The copy of the manuscript obtained in Bombay was defective, and so the pundits wrote to Benares, Calcutta and Jaipur for copies of the manuscript from Sanskrit libraries in those places. Copies having been obtained, they were then compared with each other, and with the aid of a Commentary called `Jayamangla' a revised copy of the entire manuscript was prepared, and from this copy the English translation was made. The following is the certificate of the chief pundit:
The Kama Sutra is mostly notable of a group of texts known generically as Kama Shastra (Sanskrit: Kāma Śhāstra).[2] 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.[3]
Historian John Keay says that the Kama Sutra is a compendium that was collected into its present form in the second century CE.[4]
Regarding how the composition became known to the Western world, Burton's translation says the following in its introduction:
It may be interesting to some persons to learn how it came about that Vatsyayana was first brought to light and translated into the English language. It happened thus.
While translating with the pundits the `Anunga Runga, or the stage of love', reference was frequently found to be made to one Vatsya. The sage Vatsya was of this opinion, or of that opinion. The sage Vatsya said this, and so on. Naturally questions were asked who the sage was, and the pundits replied that Vatsya was the author of the standard work on love in Sanskrit literature, that no Sanscrit library was complete without his work, and that it was most difficult now to obtain in its entire state.
The copy of the manuscript obtained in Bombay was defective, and so the pundits wrote to Benares, Calcutta and Jaipur for copies of the manuscript from Sanskrit libraries in those places. Copies having been obtained, they were then compared with each other, and with the aid of a Commentary called `Jayamangla' a revised copy of the entire manuscript was prepared, and from this copy the English translation was made. The following is the certificate of the chief pundit:
Quotes on Kama Sutra
An ingenious person should multiply the kinds of congress after the fashion of the different kinds of beasts and of birds. For these different kinds of congress, performed according to the usage of each country, and the liking of each individual, generate love, friendship, and respect in the hearts of women. (Kamasutra, 1883)
.. those things which increase passion should be done first, and those which are only for amusement or variety should be done afterwards. (Kamasutra, 1883)
Though a woman is reserved, and keeps her feelings concealed; when she gets on the top of a man, she shows all her love and desire. A man should gather from the actions of the woman of what disposition she is, and in what way she likes to be enjoyed. (Kamasutra, 1883)
Such passionate actions and amorous gesticulations or movements, which arise on the spur of the moment, and during sexual intercourse, cannot be defined, and are as irregular as dreams. A horse having once attained the fifth degree of motion goes on with blind speed, regardless of pits, ditches, and posts in his way; and in the same manner a loving pair become blind with passion in the heat of congress, and go on with great impetuosity, paying not the least regard to excess. For this reason one who is well acquainted with the science of love (Kamasutra), and knowing his own strength, as also the tenderness, impetuosity, and strength of the young women, should act accordingly. The various modes of enjoyment are not for all times or for all persons, but they should only be used at the proper time. and in the proper countries and places. (Kamasutra, 1883)
.. those things which increase passion should be done first, and those which are only for amusement or variety should be done afterwards. (Kamasutra, 1883)
Though a woman is reserved, and keeps her feelings concealed; when she gets on the top of a man, she shows all her love and desire. A man should gather from the actions of the woman of what disposition she is, and in what way she likes to be enjoyed. (Kamasutra, 1883)
Such passionate actions and amorous gesticulations or movements, which arise on the spur of the moment, and during sexual intercourse, cannot be defined, and are as irregular as dreams. A horse having once attained the fifth degree of motion goes on with blind speed, regardless of pits, ditches, and posts in his way; and in the same manner a loving pair become blind with passion in the heat of congress, and go on with great impetuosity, paying not the least regard to excess. For this reason one who is well acquainted with the science of love (Kamasutra), and knowing his own strength, as also the tenderness, impetuosity, and strength of the young women, should act accordingly. The various modes of enjoyment are not for all times or for all persons, but they should only be used at the proper time. and in the proper countries and places. (Kamasutra, 1883)
Kama Sutra in Chinese
Kamasutra [US] [kɑməˈsutrə] [UK] [kɑːməˈsuːtrə]
noun
爱经(印度一古籍)
Web translations
KamaSutra
爱经
印度的《爱经》无疑是关于性爱的经典著作，已经译成多种文字，向全世界推销，而且 图文并茂，通俗易懂。许多印度人都因为自己的祖先在性爱方面的智慧而感到骄傲。 ...
blog.huanqiu.com
kamasutra
欲经
性爱源流 《欲经》（kamasutra）大约出现在公元3世纪下半叶，它的作者一般认为是犊子 氏（Mallanaga Vatsyayana，音译筏蹉衍那）。这是一部关于性爱生活艺术的典籍， ...
www.du8.com
性典 Kamasutra
大约在房中书产生的汉魏时代或稍后，印度和罗马也出现了性质相似的性爱手册，其中最有 影响者首推流传至今的《性典》(Kamasutra)和《爱经》(Ars Amatoria)。 ...
www.yuedu.org
性经
一方面印度教宣扬禁欲，另一方面印度却有著名的《性经》（Kamasutra），还把性爱雕塑 公开刻在了寺庙的墙上。有学者认为，这些性爱雕塑是为了对那些从小长在寺庙里的 ...
shang.hai-bei.jing.blog.163.com
noun
爱经(印度一古籍)
Web translations
KamaSutra
爱经
印度的《爱经》无疑是关于性爱的经典著作，已经译成多种文字，向全世界推销，而且 图文并茂，通俗易懂。许多印度人都因为自己的祖先在性爱方面的智慧而感到骄傲。 ...
blog.huanqiu.com
kamasutra
欲经
性爱源流 《欲经》（kamasutra）大约出现在公元3世纪下半叶，它的作者一般认为是犊子 氏（Mallanaga Vatsyayana，音译筏蹉衍那）。这是一部关于性爱生活艺术的典籍， ...
www.du8.com
性典 Kamasutra
大约在房中书产生的汉魏时代或稍后，印度和罗马也出现了性质相似的性爱手册，其中最有 影响者首推流传至今的《性典》(Kamasutra)和《爱经》(Ars Amatoria)。 ...
www.yuedu.org
性经
一方面印度教宣扬禁欲，另一方面印度却有著名的《性经》（Kamasutra），还把性爱雕塑 公开刻在了寺庙的墙上。有学者认为，这些性爱雕塑是为了对那些从小长在寺庙里的 ...
shang.hai-bei.jing.blog.163.com
Lying Down Sex Positions of Kamasutra
The Deer-woman has the following three ways of lying down:
The widely opened position
The yawning position
The position of the wife of Indra
When she lowers her head and raises her middle parts, it is called the 'widely opened position'. At such a time the man should apply some unguent, so as to make the entrance easy.
When she raises her thighs and keeps them wide apart and engages in congress, it is called the 'yawning position'.
When she places her thighs with her legs doubled on them upon her sides, and thus engages in congress, it is called the 'position of Indrani' and this is learnt only by practice. The position is also useful in the case of the 'highest congress'.
The 'clasping position' is used in 'low congress', and in the 'lowest congress', together with the 'pressing position', the 'twining position', and the 'mare's position'.
When the legs of both the male and the female are stretched straight
out over each other, it is called the 'clasping position'. It is of two kinds, the side position and the supine position, according to the way in which they lie down. In the side position the male should invariably lie on his left side, and cause the woman to lie on her right side, and this rule is to be observed in lying down with all kinds of women.
When, after congress has begun in the clasping position, the woman presses her lover with her thighs, it is called the 'pressing position'.
When the woman places one of her thighs across the thigh of her lover it is called the 'twining position'.
When a woman forcibly holds in her yoni the lingam after it is in, it is called the 'mare's position'. This is learnt by practice only, and is chiefly found among the women of the Andhra country.
The above are the different ways of lying down, mentioned by Babhravya. Suvarnanabha, however, gives the following in addition:
When the female raises both of her thighs straight up, it is called the 'rising position'.
When she raises both of her legs, and places them on her lover's shoulders, it is called the 'yawning position'.
When the legs are contracted, and thus held by the lover before his bosom, it is called the 'pressed position'.
When only one of her legs is stretched out, it is called the 'half pressed position'.
When the woman places one of her legs on her lover's shoulder, and stretches the other out, and then places the latter on his shoulder, and stretches out the other, and continues to do so alternately, it is called the 'splitting of a bamboo'.
When one of her legs is placed on the head, and the other is stretched out, it is called the 'fixing of a nail'. This is learnt by practice only.
When both the legs of the woman are contracted, and placed on her stomach, it is called 'crab's position'.
When the thighs are raised and placed one upon the other, it is called the 'packed position'.
When the shanks are placed one upon the other, it is called the 'lotus-like position'.
When a man, during congress, turns round, and enjoys the woman without leaving her, while she embraces him
round the back all the time, it is called the 'turning position', and is learnt only by practice.
Thus, says Suvarnanabha, these different ways of lying down, sitting, and standing should be practised in water, because it is easy to do so therein. But Vatsyayana is of opinion that congress in water is improper, because it is prohibited by the religious law.
When a man and a woman support themselves on each other's bodies, or on a wall, or pillar, and thus while standing engage in congress, it is called the 'supported congress'.
When a man supports himself against a wall, and the woman, sitting on his hands joined together and held underneath her, throws her arms round his neck, and putting her thighs alongside his waist, moves herself by her feet, which are touching the wall against which the man is leaning, it is called the 'suspended congress'.
When a woman stands on her hands and feet like a quadruped, and her lover mounts her like a bull, it is called the 'congress of a cow'. At this time everything that is ordinarily done on the bosom should be done on the back.
In the same way can be carried on the congress of a dog, the congress of a goat, the congress of a deer, the forcible mounting of an ass, the congress of a cat, the jump of a tiger, the pressing of an elephant, the rubbing of a boar, and the mounting of a horse. And in all these cases the characteristics of these different animals should be manifested by acting like them.
When a man enjoys two women at the same time, both of whom love him equally, it is called the 'united congress'.
When a man enjoys many women altogether, it is called the 'congress of a herd of cows'.
The following kinds of congress-sporting in water, or the congress of an elephant with many female elephants which is said to take place only in the water, the congress of a collection of goats, the congress of a collection of deer take place in imitation of these animals.
In Gramaneri many young men enjoy a woman that may be married to one of them, either one after the other, or at the same time. Thus one of them holds her, another enjoys her, a third uses her mouth, a fourth holds her middle part, and in this way they go on enjoying her several parts alternately.
The same things can be done when several men are sitting in company with one courtesan, or when one courtesan is alone with many men. In the same way this can be done by the women of the king's harem when they accidentally get hold of a man.
The people in the Southern countries have also a congress in the anus, that is called the 'lower congress'.
The widely opened position
The yawning position
The position of the wife of Indra
When she lowers her head and raises her middle parts, it is called the 'widely opened position'. At such a time the man should apply some unguent, so as to make the entrance easy.
When she raises her thighs and keeps them wide apart and engages in congress, it is called the 'yawning position'.
When she places her thighs with her legs doubled on them upon her sides, and thus engages in congress, it is called the 'position of Indrani' and this is learnt only by practice. The position is also useful in the case of the 'highest congress'.
The 'clasping position' is used in 'low congress', and in the 'lowest congress', together with the 'pressing position', the 'twining position', and the 'mare's position'.
When the legs of both the male and the female are stretched straight
out over each other, it is called the 'clasping position'. It is of two kinds, the side position and the supine position, according to the way in which they lie down. In the side position the male should invariably lie on his left side, and cause the woman to lie on her right side, and this rule is to be observed in lying down with all kinds of women.
When, after congress has begun in the clasping position, the woman presses her lover with her thighs, it is called the 'pressing position'.
When the woman places one of her thighs across the thigh of her lover it is called the 'twining position'.
When a woman forcibly holds in her yoni the lingam after it is in, it is called the 'mare's position'. This is learnt by practice only, and is chiefly found among the women of the Andhra country.
The above are the different ways of lying down, mentioned by Babhravya. Suvarnanabha, however, gives the following in addition:
When the female raises both of her thighs straight up, it is called the 'rising position'.
When she raises both of her legs, and places them on her lover's shoulders, it is called the 'yawning position'.
When the legs are contracted, and thus held by the lover before his bosom, it is called the 'pressed position'.
When only one of her legs is stretched out, it is called the 'half pressed position'.
When the woman places one of her legs on her lover's shoulder, and stretches the other out, and then places the latter on his shoulder, and stretches out the other, and continues to do so alternately, it is called the 'splitting of a bamboo'.
When one of her legs is placed on the head, and the other is stretched out, it is called the 'fixing of a nail'. This is learnt by practice only.
When both the legs of the woman are contracted, and placed on her stomach, it is called 'crab's position'.
When the thighs are raised and placed one upon the other, it is called the 'packed position'.
When the shanks are placed one upon the other, it is called the 'lotus-like position'.
When a man, during congress, turns round, and enjoys the woman without leaving her, while she embraces him
round the back all the time, it is called the 'turning position', and is learnt only by practice.
Thus, says Suvarnanabha, these different ways of lying down, sitting, and standing should be practised in water, because it is easy to do so therein. But Vatsyayana is of opinion that congress in water is improper, because it is prohibited by the religious law.
When a man and a woman support themselves on each other's bodies, or on a wall, or pillar, and thus while standing engage in congress, it is called the 'supported congress'.
When a man supports himself against a wall, and the woman, sitting on his hands joined together and held underneath her, throws her arms round his neck, and putting her thighs alongside his waist, moves herself by her feet, which are touching the wall against which the man is leaning, it is called the 'suspended congress'.
When a woman stands on her hands and feet like a quadruped, and her lover mounts her like a bull, it is called the 'congress of a cow'. At this time everything that is ordinarily done on the bosom should be done on the back.
In the same way can be carried on the congress of a dog, the congress of a goat, the congress of a deer, the forcible mounting of an ass, the congress of a cat, the jump of a tiger, the pressing of an elephant, the rubbing of a boar, and the mounting of a horse. And in all these cases the characteristics of these different animals should be manifested by acting like them.
When a man enjoys two women at the same time, both of whom love him equally, it is called the 'united congress'.
When a man enjoys many women altogether, it is called the 'congress of a herd of cows'.
The following kinds of congress-sporting in water, or the congress of an elephant with many female elephants which is said to take place only in the water, the congress of a collection of goats, the congress of a collection of deer take place in imitation of these animals.
In Gramaneri many young men enjoy a woman that may be married to one of them, either one after the other, or at the same time. Thus one of them holds her, another enjoys her, a third uses her mouth, a fourth holds her middle part, and in this way they go on enjoying her several parts alternately.
The same things can be done when several men are sitting in company with one courtesan, or when one courtesan is alone with many men. In the same way this can be done by the women of the king's harem when they accidentally get hold of a man.
The people in the Southern countries have also a congress in the anus, that is called the 'lower congress'.
Embracing Sex Positions of Kamasutra
The two kinds of embrace take place when the lover is standing are:
When a woman, clinging to a man as a creeper twines round a tree, bends his head down to hers with the desire of kissing him and slightly makes the sound of sut sut, embraces him, and looks lovingly towards him, it is called the 'twining of a creeper'.
When a woman, having placed one of her feet on the foot of her lover, and the other on one of his thighs, passes one of her arms round his back, and the other on his shoulders, makes slightly the sounds of singing and cooing, and wishes, as it were, to climb up him in order to have a kiss, it is called an embrace like the 'climbing of a tree'.
These two kinds of embrace take place at the time of sexual union:
When lovers lie on a bed, and embrace each other so closely that the arms and thighs of the one are encircled by the arms and thighs of the other, and are, as it were, rubbing up against them, this is called an embrace like 'the mixture of sesamum seed with rice'.
When a man and a woman are very much in love with each other, and, not thinking of any pain or hurt, embrace each other as if they were entering into each other's bodies either while the woman is sitting on the lap of the man, or in front of him, or on a bed, then it is called an embrace like a 'mixture of milk and water'.
Babhravya has thus related to us the above eight kinds of embraces. Suvarnanabha moreover gives us four ways of embracing simple members of the body, which are:
The embrace of the thighs.
The embrace of the jaghana, i.e. the part of the body from the navel downwards to the thighs.
The embrace of the breasts.
The embrace of the forehead.
When one of two lovers presses forcibly one or both of the thighs of the other between his or her own, it is called the 'embrace of thighs'.
When a man presses the jaghana or middle part of the woman's body against his own, and mounts upon her to practise, either scratching with the nail or finger, or biting, or striking, or kissing, the hair of the woman being loose and flowing, it is called the 'embrace of the jaghana'.
When a man places his breast between the breasts of a of Vatsyayana woman and presses her with it, it is called the 'embrace of the breasts'.
When either of the lovers touches the mouth, the eyes and the forehead of the other with his or her own, it is called the 'embrace of the forehead'.
When a woman, clinging to a man as a creeper twines round a tree, bends his head down to hers with the desire of kissing him and slightly makes the sound of sut sut, embraces him, and looks lovingly towards him, it is called the 'twining of a creeper'.
When a woman, having placed one of her feet on the foot of her lover, and the other on one of his thighs, passes one of her arms round his back, and the other on his shoulders, makes slightly the sounds of singing and cooing, and wishes, as it were, to climb up him in order to have a kiss, it is called an embrace like the 'climbing of a tree'.
These two kinds of embrace take place at the time of sexual union:
When lovers lie on a bed, and embrace each other so closely that the arms and thighs of the one are encircled by the arms and thighs of the other, and are, as it were, rubbing up against them, this is called an embrace like 'the mixture of sesamum seed with rice'.
When a man and a woman are very much in love with each other, and, not thinking of any pain or hurt, embrace each other as if they were entering into each other's bodies either while the woman is sitting on the lap of the man, or in front of him, or on a bed, then it is called an embrace like a 'mixture of milk and water'.
Babhravya has thus related to us the above eight kinds of embraces. Suvarnanabha moreover gives us four ways of embracing simple members of the body, which are:
The embrace of the thighs.
The embrace of the jaghana, i.e. the part of the body from the navel downwards to the thighs.
The embrace of the breasts.
The embrace of the forehead.
When one of two lovers presses forcibly one or both of the thighs of the other between his or her own, it is called the 'embrace of thighs'.
When a man presses the jaghana or middle part of the woman's body against his own, and mounts upon her to practise, either scratching with the nail or finger, or biting, or striking, or kissing, the hair of the woman being loose and flowing, it is called the 'embrace of the jaghana'.
When a man places his breast between the breasts of a of Vatsyayana woman and presses her with it, it is called the 'embrace of the breasts'.
When either of the lovers touches the mouth, the eyes and the forehead of the other with his or her own, it is called the 'embrace of the forehead'.
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