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:
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 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.
High unions are said to be better than low ones, for in the former it is possible for the male to satisfy his own passion without injuring the female, while in the latter it is difficult for the female to be satisfied by any means.
There are also nine kinds of union according to the force of passion or carnal desire, as follows:
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, but it is not so with females."
This opinion is however objected to on the grounds that, if a male were a long-timed, the female would love him more, but if he were short-timed, she would be 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."
The strength of passion with women varies a great deal, some being easily satisfied, and others eager and willing to go on for a long time. To satisfy these last thoroughly a man must have recourse to art.
It is certain that a fluid flows from the woman in larger or smaller quantities, but her satisfaction is not complete until she has experienced the `spasme génêtique', as described in a French work recently published and called Brevaire as l'Amour Experimental par le Dr Jules Guyot.
Lastly, Vatsyayana is of opinion that the semen of the female falls in the same way as that of the male.
We must tell you that the prolongation of the intercourse at will is possible only when both lovers practice sexual continence. The Tantrics and Taoists discover the huge advantages offered by lovemaking without losing semen.
The exhaustion that appear when man loses his semen is never experienced by a man that doesn't fall away his semen.
It is the same when the woman doesn't lose her sexual energy through discharging orgasm which is experienced as vaginal spasms ("spasme genetique"). Due to lovemaking with sexual continence her erotic desire remains alive a long time.
Thus, many Tantric couples are able to make love 7-8 hours in a row. For more information regarding sexual continence read our articles presented in our site.
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.
(This is a long dissertation very common among Sanscrit authors, both when writing and talking socially. They start certain propositions, and then argue for and against them.
What it is presumed the author means is that, though both men and women derive pleasure from the act of coition, the way it is produced is brought about by different means, each individual performing his own work in the matter, irrespective of the other, and each deriving individually their own consciousness of pleasure from the act they perform.)
There is a difference in the work that each does, and a difference in the consciousness of pleasure that each has, but no difference in the pleasure they feel, for each feels that pleasure to a greater or lesser degree.
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 were said that in these cases the things employed are of the same kind, it would be 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. (This paragraph should be particularly noted, for it specially applies to married men and their wives. So many men utterly ignore the feelings of the women, and never pay the slightest attention to the passion of the latter. To understand the subject thoroughly, it is absolutely necessary to study it, and then a person will know that, as dough is prepared for baking, so must a woman be prepared for sexual intercourse, if she is to derive satisfaction from it.)
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.
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 feel for the Auparishtaka or mouth congress, and that which is felt by all for such things as embracing, kissing, 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.