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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
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
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
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
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
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