KINDS OF SEXUAL UNION.

KINDS OF SEXUAL UNION.









>Kinds 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 him in 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[33] 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, viz.,
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."[34]



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 result, 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
versâ. 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.[35]

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.[36]

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 kinds of Love._

Men learned in the humanities are of opinion that love is of four kinds,
viz.:

1. Love acquired by continual habit.

2. Love resulting from the imagination.

3. Love resulting from belief.

4. Love resulting from the perception of external objects.

(1). Love resulting from the constant and continual performance and
habit, as for instance the love of sexual intercourse, the love of
hunting, the love of drinking, the love of gambling, etc., etc.

(2). 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.

(3). 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.

(4). The love resulting from the perception of eternal 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.

FOOTNOTES:

[Footnote 33: 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.]

[Footnote 34: 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 génêsique," as described in a French work
recently published and called "Breviare de l'Amour Experimental par le
Dr. Jules Guyot."]

[Footnote 35: 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.]

[Footnote 36: 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.]