Main  Contacts  
Table of contents
Introduction
The Feminine Mind-1
The War Between the Sexes-2.1
The War Between the Sexes-2.2
The War Between the Sexes-2.3
Marriage-3.1
Marriage-3.2
Marriage-3.3
Marriage-3.4
Woman Suffrage-4.1
Woman Suffrage-4.2
Woman Suffrage-4.3
Woman Suffrage-4.4
The New Age-5.1
The New Age-5.2
The Kama Sutra of Vatsyayana. INTRODUCTION
THE VATSYAYANA SUTRA-1-2
THE VATSYAYANA SUTRA-3-4-5
OF SEXUAL UNION-1-2
OF SEXUAL UNION-3-4-5
OF SEXUAL UNION-6-7-8
OF SEXUAL UNION-10-11
ABOUT THE ACQUISITION OF A WIFE-1-2
ABOUT THE ACQUISITION OF A WIFE-3-4-5
ABOUT A WIFE-1-2
ABOUT THE WIVES OF OTHER MEN-1-2
ABOUT THE WIVES OF OTHER MEN-3-4
ABOUT THE WIVES OF OTHER MEN-5-6
ABOUT COURTESANS-1-2
ABOUT COURTESANS-3-4
ABOUT COURTESANS-5-6
ABOUT THE MEANS OF ATTRACTING OTHERS TO YOURSELF-1-2
CONCLUDING REMARKS

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 

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.[35] 

 

On this again some may say that when different persons are engaged in 


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