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 UNEQUAL
MEN WOMEN MEN WOMEN
Hare Deer Hare Mare
Bull Mare Hare Elephant
Horse 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 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 MEN WOMEN
Small Small Small Middling
Middling Middling Small Intense
Intense 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.’
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.
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.
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.