In the pleasure room, decorated with flowers, and fragrant with perfumes, attended by his friends and servants, the citizen should receive the woman, who will come bathed and dressed, and will invite her to take refreshment and to drink freely. He should then seat her on his left side, and holding her hair, and touching also the end and knot of her garment, he should gently embrace her with his right arm. They should then carry on an amusing conversation on various subjects, and may also talk suggestively of things which would be considered as coarse, or not to be mentioned generally in society.

They may then sing, either with or without gesticulations, and play on musical instruments, talk about the arts, and persuade each other to drink. At last when the woman is overcome with love and desire, the citizen should dismiss the people that may be with him, giving them flowers, ointments, and betel leaves, and then when the two are left alone, they should proceed as has been already described in the previous chapters.
Such is the beginning of sexual union in Kama Sutra. At the end of the congress, the lovers with modesty, and not looking at each other, should go separately to the washing-room. After this, sitting in their own places, they should eat some betel leaves, and the citizen should apply with his own hand to the body of the woman some pure sandal wood ointment, or ointment of some other kind.

He should then embrace her with his left arm, and with agreeable words should cause her to drink from a cup held in his own hand, or he may give her water to drink. They can then eat sweetmeats, or anything else, according to their likings and may drink fresh juice, soup, gruel, extracts of meat, sherbet, the juice of mango fruits, the extract of the juice of the citron tree mixed with sugar, or anything that may be liked in different countries, and known to be sweet, soft, and pure.
The lovers may also sit on the terrace of the palace or house, and enjoy the moonlight, and carry on an agreeable conversation. At this time, too, while the woman lies in his lap, with her face towards the moon, the citizen should show her the different planets, the morning star, the polar star, and the seven Rishis, or Great Bear. This is the end of sexual union in Kama Sutra.

Congress in Kama Sutra is of the following kinds:
Loving congress
Congress of subsequent love
Congress of artificial love
Congress of transferred love
Congress like that of eunuchs
Deceitful congress
Congress of spontaneous love

When a man and a woman, who have been in love with each other for some time, come together with great difficulty, or when one of the two returns from a journey, or is reconciled after having been separated on account of a quarrel, then congress is called the 'loving congress'. It is carried on according to the liking of the lovers, and as long as they choose.
When two persons come together in Kama Sutra, while their love for each other is still in its infancy, their congress is called the 'congress of subsequent love'.
When a man carries on the congress by exciting himself by means of the sixty-four ways, such as kissing, etc., etc., or when a man and a woman come together, though in reality they are both attached to different persons, their congress is then called 'congress of artificial love'. At this time all the ways and means mentioned in the Kama Shastra should be used.

When a man, from the beginning to the end of the congress,
though having connection with the woman, thinks all the time that he is enjoying another one whom he loves, it is called the 'congress of transferred love'.
Congress between a man and a female water carrier, or a female servant of a caste lower than his own, lasting only until the desire is satisfied, is called 'congress like that of eunuchs'. Here external touches, kisses, and manipulation are not to be employed.
The congress between a courtesan and a rustic, and that between citizens and the women of villages, and bordering countries, is called 'deceitful congress'.
The congress that takes place between two persons who are attached to one another, and which is done according to their own liking is called 'spontaneous congress'.
Thus end the kinds of congress in Kama Sutra.
We shall now speak of love quarrels.
A woman who is very much in love with a man cannot bear to hear the name of her rival mentioned, or to have any conversation regarding her, or to be addressed by her name through mistake. If such takes place, a great quarrel arises, and the woman cries, becomes angry, tosses her hair about, strikes her lover, falls from her bed or seat, and, casting aside her garlands and ornaments, throws herself down on the ground.
At this time, the lover should attempt to reconcile her with conciliatory words, and should take her up carefully and place her on her bed. But she, not replying to his questions, and with increased anger, should bend down his head by pulling his hair, and having kicked him once, twice, or thrice on his arms, head, bosom or back, should then proceed to the door of the room.
Dattaka says that she should then sit angrily near the door and shed tears, but should not go out, because she would be found fault with for going away. After a time, when she thinks that the conciliatory words and actions of her lover have reached their utmost, she should then embrace him, talking to him with harsh and reproachful words, but at the same time showing a loving desire for congress.
When the woman is in her own house, and has quarrelled with her lover, she should go to him and show how angry she is, and leave him. Afterwards the citizen having sent the Vita, the Vidushaka or the Pithamarda 2 to pacify her, she should accompany them back to the house, and spend the night with her lover.

Thus end the love quarrels.

In conclusion.
A man, employing the sixty-four means mentioned by Babhravya, obtains his object, and enjoys the woman of the first quality. Though he may speak well on other subjects, if he does not know the sixty-four divisions, no great respect is paid to him in the assembly of the learned.

A man, devoid of other knowledge, but well acquainted with the sixty-four divisions, becomes a leader in any society of men and women. What man will not respect the sixty-four arts, considering they are respected by the learned, by the cunning, and by the courtesans. As the sixty-four arts are respected, are charming, and add to the talent of women, they are called by the Acharyas dear to women. A man skilled in the sixty-four arts is looked upon with love by his own wife, by the wives of others, and by courtesans.

Sexual intercourse can be compared to a quarrel, on account of the contrarieties of love and its tendency to dispute. The place of striking with passion is the body, and on the body the special places are:
The shoulders
The head
The space between the breasts
The back
The jaghana, or middle part of the body
The sides
Striking is of four kinds:
Striking with the back of the hand
Striking with the fingers a little contracted
Striking with the fist
Striking with the open palm of the hand

On account of its causing pain, striking gives rise to the hissing sound, which is of various kinds, and to the eight kinds of crying in Kama Sutra:
The sound Hin
The thundering sound
The cooing sound
The weeping sound
The sound Phut
The sound Phât
The sound Sût
The sound Plât

Besides these, there are also words having a meaning, such as 'mother', and those that are expressive of prohibition, sufficiency, desire of liberation, pain or praise, and to which may be added sounds like those of the dove, the cuckoo, the green pigeon, the parrot, the bee, the sparrow, the flamingo, the duck, and the quail, which are all occasionally made use of.

Blows with the fist should be given on the back of the woman while she is sitting on the lap of the man, and she should give blows in return, abusing the man as if she were angry, and making the cooing and the weeping sounds. While the woman is engaged in congress the space between the breasts should be struck with the back of the hand, slowly at first, and then proportionately to the increasing excitement, until the end.
At this time the sounds Hin and others may be made, alternately or optionally, according to habit. When the man, making the sound Phât, strikes the woman on the head, with the fingers of his hand a little contracted, it is called Prasritaka, which means striking with the fingers of the hand a little contracted. In this case the appropriate sounds are the cooing sound, the sound Phât and the sound Phut in the interior of the mouth, and at the end of congress the sighing and weeping sounds. The sound Phât is an imitation of the sound of a bamboo being split, while the sound Phut is like the sound made by something falling into water.

At all times when kissing and such like things are begun, the woman should give a reply with a hissing sound. During the excitement when the woman is not accustomed to striking, she continually utters words expressive of prohibition, sufficiently, or desire of liberation, as well as the words 'father', 'mother', intermingled with the sighing, weeping and thundering sounds. 1 Towards the conclusion of the congress, the breasts, the jaghana, and the sides of the woman should be pressed with the open palms of the hand, with some force, until the end of it, and then sounds like those of the quail or the goose should be made.
There are two verses on the subject in Kama Sutra as follows:
'The characteristics of manhood are said to consist of roughness and impetuosity, while weakness, tenderness, sensibility, and an inclination to turn away from unpleasant things are the distinguishing marks of womanhood. The excitement of passion, and peculiarities of habit may sometimes cause contrary results to appear, but these do not last long, and in the end the natural state is resumed.'

The wedge on the bosom, the scissors on the head, the piercing instrument on the cheeks, and the pinchers on the breasts and sides, may also be taken into consideration with the other four modes of striking, and thus give eight ways altogether. But these four ways of striking with instruments are peculiar to the people of the southern countries, and the marks caused by them are seen on the breasts of their women. They are local peculiarities, but Vatsyayana is of opinion that the practice of them is painful, barbarous, and base, and quite unworthy of imitation.
In the same way anything that is a local peculiarity should not always be adopted elsewhere, and even in the place where the practice is prevalent, excess of it should always be avoided. Instances of the dangerous use of them may be given as follows. The king of the Panchalas killed the courtesan Madhavasena by means of the wedge during congress. King Satakarni Satavahana of the Kuntalas deprived his great Queen Malayavati of her life by a pair of scissors, and Naradeva, whose hand was deformed, blinded a dancing girl by directing a piercing instrument in a wrong way.

There are also two verses in Kama Sutra on the subject as follows:
'About these things there cannot be either enumeration or any definite rule. Congress having once commenced, passion alone gives birth to all the acts of the parties.'
'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, 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.'

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All the places that can be kissed are also the places that can be bitten, except the upper lip, the interior of the mouth, and the eyes. The qualities of good teeth are as follows: They should be equal, possessed of a pleasing brightness, capable of being coloured, of proper proportions, unbroken, and with sharp ends.

The defects of teeth on the other hand are that they are blunt, protruding from the gums, rough, soft, large, and loosely set.
The following are the different kinds of biting in the Kama Sutra:
The hidden bite
The swollen bite
The point
The line of points
The coral and the jewel
The line of jewels
The broken cloud
The biting of the boar

The biting, which is shown only by the excessive redness of the skin that is bitten, is called the 'hidden bite'.
When the skin is pressed down on both sides, it is called the 'swollen bite'.
When a small portion of the skin is bitten with two teeth only, it is called the 'point'.
When such small portions of the skin are bitten with all the teeth, it is called the 'line of points'.
The biting, which is done by bringing together the teeth and the lips, is called the 'coral and the jewel'. The lip is the coral, and the teeth the jewel.

When biting is done with all the teeth, it is called the 'line of jewels'.
The biting, which consists of unequal risings in a circle, and which comes from the space between the teeth, is called the 'broken cloud'. This is impressed on the breasts.
The biting, which consists of many broad rows of marks near to one another, and with red intervals, is called the 'biting of a boar'. This is impressed on the breasts and the shoulders; and these two last modes of biting are peculiar to persons of intense passion.
The lower lip is the place on which the 'hidden bite', the swollen bite', and the 'point' are made; again the 'swollen bite' and the 'coral and the jewel' bite are done on the cheek. Kissing, pressing with the nails, and biting are the ornaments of the left cheek, and when the word cheek is used it is to be understood as the left cheek.

Both the 'line of points' and the 'line of jewels' are to be impressed on the throat, the arm pit, and the joints of the thighs; but the 'line of points' alone is to be impressed on the forehead and the thighs.
The marking with the nails, and the biting of the following things - an ornament of the forehead, an ear ornament, a bunch of flowers, a betel leaf, or a tamala leaf, which are worn by, or belong to the woman that is beloved - are signs of the desire of enjoyment.
Among the things mentioned above, embracing, kissing, etc., those which increase passion should be done first, and those which are only for amusement or variety should be done afterwards.

There are also some verses on this subject as follows:
'When a man bites a woman forcibly, she should angrily do the same to him with double force. Thus a "point" should be returned with a "line of points", and a "line of points" with a "broken cloud", and if she be excessively chafed, she should at once begin a love quarrel with him.

At such a time she should take hold of her lover by the hair, and bend his head down, and kiss his lower lip, and then, being intoxicated with love, she should shut her eyes and bite him in various places. Even by day, and in a place of public resort, when her lover shows her any mark that she may have inflicted on his body, she should smile at the sight of it, and turning her face as if she were going to chide him, she should show him with an angry look the marks on her own body that have been made by him. Thus if men and women act according to each other's liking, their love for each other will not be lessened even in one hundred years.

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When love becomes intense, pressing with the nails or scratching the body with them is practised, and it is done on the following occasions: on the first visit; at the time of setting out on a journey; on the return from a journey; at the time when an angry lover is reconciled; and lastly when the woman is intoxicated.
But pressing with the nails is not a usual thing except with those who are intensely passionate, i.e. full of passion. It is employed, together with biting, by those to whom the practice is agreeable.

Pressing with the nails is of the eight following kinds, in the Kama Sutra, according to the forms of the marks which are produced:
Sounding
Half moon
A circle
A line
A tiger's nail or claw
A peacock's foot
The jump of a hare
The leaf of a blue lotus


The places that are to be pressed with the nails are as follows: the arm pit, the throat, the breasts, the lips, the jaghana, or middle parts of the body, and the thighs. But Suvarnanabha is of opinion that when the impetuosity of passion is excessive, the places need not be considered.
The qualities of good nails are that they should be bright, well set, clean, entire, convex, soft, and glossy in appearance. Nails are of three kinds according to their size: Small, Middling, Large
Large nails, which give grace to the hands, and attract the hearts of women from their appearance, are possessed by the Bengalees. Small nails, which can be used in various ways, and are to be applied only with the object of giving pleasure, are possessed by the people of the southern districts. Middling nails, which contain the properties of both the above kinds, belong to the people of the Maharashtra.
When a person presses the chin, the breasts, the lower lip, or the jaghana of another so softly that no scratch or mark is left, but only the hair on the body becomes erect from the touch of the nails, and the nails themselves make a sound, it is called a 'sounding or pressing with the nails'.

This pressing is used in the case of a young girl when her lover shampoos her, scratches her head, and wants to trouble or frighten her.
The curved mark with the nails, which is impressed on the neck and the breasts, is called the 'half moon'.
When the half moons are impressed opposite to each other, it is called a 'circle'. This mark with the nails is generally made on the navel, the small cavities about the buttocks, and on the joints of the thigh.
A mark in the form of a small line, and which can be made on any part of the body, is called a 'line'.
This same line, when it is curved, and made on the breast, is called a 'tiger's nail'.

When a curved mark is made on the breast by means of the five nails, it is called a 'peacock's foot'. This mark is made with the object of being praised, for it requires a great deal of skill to make it properly.
When five marks with the nails are made close to one another near the nipple of the breast, it is called 'the jump of a hare'.
A mark made on the breast or on the hips in the form of a leaf of the blue lotus is called the 'leaf of a blue lotus'.
When a person is going on a journey, and makes a mark on the thighs, or on the breast, it is called a 'token of remembrance'. On such an occasion three or four lines are impressed close to one another with the nails.
Here ends the marking with the nails. Marks of other kinds than the above may also be made with the nails, for the ancient authors say that, as there are innumerable degrees of skill among men (the practice of this art being known to all), so there are innumerable ways of making these marks. And as pressing or marking with the nails is independent of love, no one can say with certainty how many different kinds of marks with the nails do actually exist.

The reason of this is, Vatsyayana says, that as variety is necessary in love, so love is to be Produced by means of variety. It is on this account that courtesans, who are well acquainted with various ways and means, become so desirable, for if variety is sought in all the arts and amusements, such as archery and others, how much more should it be sought after in the present case.
The marks of the nails should not be made on married women, but particular kinds of marks may be made on their private parts for the remembrance and increase of love.
There are also some verses on the subject, as follows:
'The love of a woman who sees the marks of nails on the private parts of her body, even though they are old and almost worn out, becomes again fresh and new. If there be no marks of nails to remind a person of the passages of love, then love is lessened in the same way as when no union takes place for a long time.'
Even when a stranger sees at a distance a young woman with the marks of nails on her breast, he is filled with love and respect for her.

A man, also, who carries the marks of nails and teeth on some parts of his body, influences the mind of a woman, even though it be ever so firm. In short, nothing tends to increase love so much as the effects of marking with the nails, and biting.

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It is said by some that there is no fixed time or order between the embrace, the kiss, and the pressing or scratching with the nails or fingers, but that all these things should be done generally before sexual union takes place, while striking and making the various sounds generally takes place at the time of the union. Vatsyayana, however, thinks that anything may take place at any time, for love does not care for time or order.
On the occasion of the first congress, kissing and the other things mentioned above should be done moderately, they should not be continued for a long time, and should be done alternately.

On subsequent occasions, however, the reverse of all this may take place, and moderation will not be necessary, they may continue for a long time, and, for the purpose of kindling love, they may be all done at the same time.

The following are the places for kissing: the forehead, the eyes, the cheeks, the throat, the bosom, the breasts, the lips, and the interior of the mouth. Moreover the people of the Lat country kiss also on the following places: the joints of the thighs, the arms and the navel. But Vatsyayana thinks that though kissing is practised by these people in the above places on account of the intensity of their love, and the customs of their country, it is not fit to be practised by all.

Now in a case of a young girl there are three sorts of kisses of Kama Sutra:
The nominal kiss
The throbbing kiss
The touching kiss

When a girl only touches the mouth of her lover with her own, but does not herself do anything, it is called the 'nominal kiss'.

When a girl, setting aside her bashfulness a little, wishes to touch the lip that is pressed into her mouth, and with that object moves her lower lip, but not the upper one, it is called the 'throbbing kiss'.
When a girl touches her lover's lip with her tongue, and having shut her eyes, places her hands on those of her lover, it is called the 'touching kiss'.

Other authors describe four other kinds of kisses in Kama Sutra:
The straight kiss
The bent kiss
The turned kiss
The pressed kiss
When the lips of two lovers are brought into direct contact with each other, it is called a 'straight kiss'.
When the heads of two lovers are bent towards each other, and when so bent, kissing takes place, it is called a 'bent kiss'.

When one of them turns up the face of the other by holding the head and chin, and then kissing, it is called a 'turned kiss'.

Lastly when the lower lip is pressed with much force, it is called a 'pressed kiss'.
There is also a fifth kind of kiss called the 'greatly pressed kiss', which is effected by taking hold of the lower lip between two fingers, and then, after touching it with the tongue, pressing it with great force with the lip.
When a man kisses the upper lip of a woman, while she in return kisses his lower lip, it is called the 'kiss of the upper lip'.

When one of them takes both the lips of the other between his or her own, it is called 'a clasping kiss'. A woman, however, only takes this kind of kiss from a man who has no moustache. And on the occasion of this kiss, if one of them touches the teeth, the tongue, and the palate of the other, with his or her tongue, it is called the 'fighting of the tongue'. In the same way, the pressing of the teeth of the one against the mouth of the other is to be practised.

Kissing is of four kinds in Kama Sutra: moderate, contracted, pressed, and soft, according to the different parts of the body which are kissed, for different kinds of kisses are appropriate for different parts of the body.
When a woman looks at the face of her lover while he is asleep and kisses it to show her intention or desire, it is called a 'kiss that kindles love'.

When a woman kisses her lover while he is engaged in business, or while he is quarrelling with her, or while he is looking at something else, so that his mind may be turned away, it is called a 'kiss that turns away'.
When a lover coming home late at night kisses his beloved, who is asleep on her bed, in order to show her his desire, it is called a 'kiss that awakens'. On such an occasion the woman may pretend to be asleep at the time of her lover's arrival, so that she may know his intention and obtain respect from him.
When a person kisses the reflection of the person he loves in a mirror, in water, or on a wall, it is called a 'kiss showing the intention'.
When a person kisses a child sitting on his lap, or a picture, or an image, or figure, in the presence of the person beloved by him, it is called a 'transferred kiss'.

When at night at a theatre, or in an assembly of caste men, a man coming up to a woman kisses a finger of her hand if she be standing, or a toe of her foot if she be sitting, or when a woman is shampooing her lover's body, places her face on his thigh (as if she was sleepy) so as to inflame his passion, and kisses his thigh or great toe, it is called a 'demonstrative kiss'.
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There is also a verse on this subject as follows:
'Whatever things may be done by one of the lovers to the other, the same should be returned by the other, i.e. if the woman kisses him he should kiss her in return, if she strikes him he should also strike her in return.'

On Embracing, Kissing, Scratching, Biting, Sighs, Blows, Foreplay, Post Coition & Lovers Quarrels

Chapter II Kama Sutra - On the Embrace

The embrace which indicates the mutual love of a man and woman who have come together is of four kinds: Touching, Rubbing, Piercing, Pressing.

The action in each case is denoted by the meaning of the word which stands for it.
When a man under some pretext or other goes in front or alongside of a woman and touches her body with his own, it is called the 'touching embrace'.When a woman in a lonely place bends down, as if to pick up something, and pierces, as it were, a man sitting or standing, with her breasts, and the man in return takes hold of them, it is called a 'piercing embrace'. The above two kinds of embrace take place only between persons who do not, as yet, speak freely with each other.

When two lovers are walking slowly together, either in the dark, or in a place of public resort, or in a lonely place, and rub their bodies against each other, it is called a 'rubbing embrace'. When on the above occasion one of them presses the other's body forcibly against a wall or pillar, it is called a 'pressing embrace'. These two last embraces are peculiar to those who know the intentions of each other. At the time of the meeting the four following kinds of embrace are used:

Jataveshtitaka, or the twining of a creeper.
Vrikshadhirudhaka, or climbing a tree.
Tila-Tandulaka, or the mixture of sesamum seed with rice.
Kshiraniraka, or milk and water embrace.

In the Kama Sutra, 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'.
Some say that even shampooing is a kind of embrace, because there is a touching of bodies in it. But Vatsyayana thinks that shampooing is performed at a different time, and for a different purpose, and it is also of a different character, it cannot be said to be included in the embrace.

There are also some verses on the subject as follows:

'The whole subject of embracing is of such a nature that men who ask questions about it, or who hear about it, or who talk about it, acquire thereby a desire for enjoyment. Even those embraces that are not mentioned in the Kama Shastra should be practised at the time of sexual enjoyment, if they are in any way conducive to the increase of love or passion. The rules of the Shastra apply so long as the passion of man is middling, but when the wheel of love is once set in motion, there is then no Shastra and no order.'

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When Kama is practised by men of the four castes according to the rules of the Holy Writ (i.e. by lawful marriage) with virgins of their own caste, it then becomes a means of acquiring lawful progeny and good fame, and it is not also opposed to the customs of the world.
On the contrary the practice of Kama with women of the higher castes, and with those previously enjoyed by others, even though they be of the same caste, is prohibited. But the practice of Kama with women of the lower castes, with women excommunicated from their own caste, with public women, and with women twice married, is neither enjoined nor prohibited. The object of practising Kama with such women is pleasure only.
Nayikas, therefore, are of three kinds - maids, women twice married, and public women. Gonikaputra has expressed an opinion that there is a fourth kind of Nayika, a woman who is resorted to on some special occasion even though she be previously married to another. These special occasions are when a man thinks thus:
This woman is self-willed, and has been previously enjoyed by many others besides myself. I may, therefore, safely resort to her as to a public woman though she belongs to a higher caste than mine, and, in so doing, I shall not be violating the ordinances of Dharma.
Or thus:
This is a twice-married woman and has been enjoyed by others before me; there is, therefore, no objection to my resorting to her.
Or thus:
This woman has gained the heart of her great and powerful husband, and exercises a mastery over him, who is a friend of my enemy; if, therefore, she becomes united with me she will cause her husband to abandon my enemy.
Or thus:
This woman will turn the mind of her husband, who is very powerful, in my favour, he being at present disaffected towards me, and intent on doing me some harm.
Or thus:
By making this woman my friend I shall gain the object of some friend of mine, or shall be able to effect the ruin of some enemy, or shall accomplish some other difficult purpose.
Or thus:
By being united with this woman, I shall kill her husband, and so obtain his vast riches which I covet.
Or thus:
The union of this woman with me is not attended with any danger, and will bring me wealth, of which, on account of my poverty and inability to support myself, I am very much in need. I shall therefore obtain her vast riches in this way without any difficulty.
Or thus:
This woman loves me ardently, and knows all my weak points; if therefore, I am unwilling to be united with her, she will make my faults public, and thus tarnish my character and reputation. Or she will bring some gross accusation against me, of which it may be hard to clear myself, and I shall be ruined. Or perhaps she will detach from me her husband who is powerful, and yet under her control, and will unite him to my enemy, or will herself join the latter.
Or thus:
The husband of this woman has violated the chastity of my wives, I shall therefore return that injury by seducing his wives.
Or thus:
By the help of this woman I shall kill an enemy of the king, who has taken shelter with her, and whom I am ordered by the king to destroy.
Or thus:
The woman whom I love is under the control of this woman. I shall, through the influence of the latter, be able to get at the former.
Or thus:
This woman will bring to me a maid, who possesses wealth and beauty, but who is hard to get at, and under the control of another.
Or lastly thus:
My enemy is a friend of this woman's husband, I shall therefore cause her to join him, and will thus create an enmity between her husband and him.
For these and similar other reasons the wives of other men may be resorted to, but it must be distinctly understood that is only allowed for special reasons, and not for mere carnal desire.

Description of Men and Women

Man is divided into three classes, 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

MEN	WOMEN	MEN	WOMEN
Small	Small	Small	Middling
Middling	Middling	Small	Intense
Intense	Intense	Middling	Small
		Middling	Intense
		Intense	Small
		Intense	Middling

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.

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