CHAPTER II

Manuals Bearing on Erotica:

‘Kœmasƈtra’ and ‘KokaĤœstra’

In the Indian tradition the sciences dealing with administration,

government, social practices and rituals, including erotica are known as
Ĥœstra, meaning “rule”. It is the equivalent of veda, the most ancient
scripture in Indian literature, which is considered to be the base of all
regulations governing the living conditions of human beings. For example
the science of archery may be called dhanurĤœstra. It is also known as
dharnurveda. Military science that is elaborately told in the Mahœbhœrata was
divided into four aӚgas (wings) called ratha-gaja-turaga-pœdœdi (chariot-
elephant-horse-foot). The science dealing with the maintenance of horses
was known as aĤvasœĤtra. Similarly each aspect of private or public life was
governed by rules and regulations are told in books of codes of which few
examples may be given:
ArthaĤœstra : Rule for the Government or Polity1
DharmaĤœstra : Rule for Social Behaviour2
NūtiĤœstra : Science of Justice3
KœmaĤœstra : Science of love and love-making4
The origin and growth of such vast corpuses of literature are dated
since time immemorial though historians give various dates ranging from
the third century BCE to the medieval times.
The present chapter considers two ancient and medieval texts on
kœma for a detailed examination. They are Kamasƈtra and KokaĤœstra. The
aim is to chart down what these codes say on love. It is immaterial to

35
discuss their date that has been the endeavour of scholars in the past.5 The
Kœmasƈtra is attributed to Vatsyœyana and the KokaĤœstra or Ratirahasya to
Koka-paӜҢita, identified with Kokkoka. The layout for both these works on
erotics may be outlined in the following account.
Kœmasƈtra
Vatsyœyana seems to have been a genius in the art of erotica.
Centuries of experience in the writing of the book seems to stand behind
him. Presumably there were some earlier works on the subject that
Vatsyœyana consulted and codified all these in his magnum opus, the
Kœmasƈtra. Several translations in German, Latin and English and other
languages of the world have been attempted.
An early authority on the science of love noted in Indian literature is
Kokkoka. His work goes in the name, KokkoĤœstra or Ratirahasya. The other
authorities are NandikeĤvara, Gonikaputra, Jayadeva (Ratimañjari),
PadmaĤrū, JyotiriӼa (Pañcasayaka), Praudadevarœya (Ratiratnapradūpika),
KalyaӠamalla (AӜaӚgaraӚga), Malla, YaӼodhara, Babhravya and so on. The
Kœmasƈtra is dated in the pre- or early centuries of the Christian era. The
Roman master of love, Ovid is said to have borrowed freely from the
Kœmasƈtra for his love-manual, Ars Amatoria (Art of Love). The 16th century
Arab sexologist wrote the The Perfumed Garden (Comfort 1997: 33).
A number of manuals on “erotology” (Comfort 1997: 42) came out in
India of which the following may be noted:
Pañcasœyaka of JyotirūĤvara KaviĤekhara
KandarpacƈҢœmaӜi of Vūrabhadradeva
Smaradūpika, based on Vatsyœyana and Kokkoka
AnaӚgaraӚga of KalyœӠamalla
Ratimañjari of Jayadeva
36
 Dinalapanika Sukasaptati (Seventy Discourses of the Parrot)
Kœmaprabodha of Vyœsya Janœrdana
Nœgarasarvasva of PadmaĤrū (a Buddhist monk? Or a woman)
Ratiratnapradūpika of Mahœrœja Devarœja and so on.
Most of these works are dated in the medieval period down to the 17th-18th
century. Of these two works, the Kœmasƈtra of Vatsyœyana and KokkoĤœstara
of Kokkoka are examined in this work for the most wanted particulars of
the sex game, which seem to be the forerunner for other works.

Kœmasƈtra
The work is divided into seven parts and each part divided into a
number of chapters. The layout for the book may be broadly outlined in
the following account. Vatsyœyana says his book is divided into seven
parts, thirty-six adhyœyas (chapters) and sixty prakaraӜas (sub-chapters) and
1,250 Ĥlokas (verses).

Part I
Preliminaries
It is divided into five chapters that deal with the aspects of human
life on earth. One is expected to lead a righteous way of living following
prescribed regulations for his varӜa or jœti that is called dharma. He is
expected to earn wealth and spend it in the prescribed way that is called
artha. He should lead a proper family life to procure good children that is
called kœma. The aim of life is to attain mokӸa, which is possible if the other
three are spent in the righteous course. A human being is supposed to live
for 100 years divided into four equal quarters of twenty-five years.6 He
learns dharma in the first part that is known as brahmacarya-œĤrama (up to
age 25). He gets married and pursues the other two, artha and kœma in the

37
next phase of life (26-50) called gӰhasta-œĤrama. The preparation for
otherworldly life takes place in the third phase (51-75) called sannyœsa-
œĤrama during which he is within the family but leads the life of a sannyœsi
not involving in kœma. By this time his children are married who engage
themselves in artha and kœma. The duty of the yajamœna of the house is to
guide his children in the proper way of varӜœĤramadharma. At the final
stage (76-100) the husband and wife leave the house and lead a forest life
engaging themselves in prayer and meditation to reach mokӸa (Tamil vūԂu).
This phase is called vœnapratha-œĤrama.
Chapter I The chapter begins with and introduction and salutes Dharma,
Artha and Kœma, the three aims of life.7 God created man and woman and
laid down the rules for their righteous living in 10,000 chapters. These
were addressed to Manu, BӴhaspati and Nandi. The self-born svayambhu-
Manu worked elaborately on aspects dealing with dharma. Aspects
pertaining to artha were elaborated by BӴhaspati. Nandi took up the subject
of kœma and elaborated in 1,000 chapters. Later Svetaketu condensed the
work of Nandi in 500 chapters. This in turn was abridged into 150 chapters
by Babhravya. All these earlier works were brought into an order by
Vatsyœyana.
Chapter II The means of pursuing the three-fold aims of life such as
dharma, artha and kœma are told.
Chapter III Deals with the study of the various arts.8
Chapter IV Deals with the daily life of a citizen.
Chapter V Talks about different types of women fit and unfit for
sexuallife life and about heralds of love, the between a nœyaka
and nœyikœ.

38
 Part II
The union between men and women
This part is in ten chapters. The main topic of discussion is the
sexual union between men and women.
Chapter I Deals with the several types of sexual union that deals
with dimension, intensity and duration. It talks about the
different kinds of love.
Chapter II Discusses the different kind of embracing.
Chapter III Discusses the different kinds of kissing.
Chapter IV Discusses the different kinds of nail mark.
Chapter V Discusses the different kind of teeth mark. It also deals
with women of different provinces, their likes and
dislikes, and their ways of living.
Chapter VI Deals with different kinds of sexual postures on coitus.
Chapter VII Deals with striking and the voices generated during the
Process of sexual intercourse.
Chapter VIII Talks of women taking the role of men.10
Chapter IX Manipulating the sexual organs orally, called cunnilingus
(in case of men) or fellatio (in case of women).
Chapter X It says how to begin a sexual union and how to end it. It
talks of different modes in sexual union. At times there may a sexual
quarrel between the couple regarding any one of their preferences. If a
prostitute she may lay conditions what to do and what not to do. During
the sexual dalliance if the conditions are violated by men she may quarrel
and demand more money.

39
 Part III
Deals with selection of the bride and marriage
Chapter I The selection and acceptance of the bride.
Chapter II The initiation in sex is to create a confidence in the feminine
partner.
Chapter III Talks of the ways of courting and winning the confidence of
the bride.
Chapter IV It says how a man can take woman to intimacy and how the
woman can win over the heart of her man. She is expected to
keep him under her control.
Chapter V Talks of the different forms of marriage.

Part IV
The status and how a woman should behave

Chapter I Says how a dedicated wife should behave during family life
and during the absence of her husband when is away on duty.
Chapter II In case a man has married several wives, it is said how each
one should serve him; the first and the rest. It also talks about
the following topics:
i) Conduct of remarried widows,
ii) Conduct of estranged wife that lives without her
husband,
iii) On the women in royal families, and
iv) Duties of a husband who has married more than one
wife.11

40
 Part V
Extra-marital relations with wives of other men
Chapter I The characteristics of men and women in carnal thrust and
how do they behave. This chapter deals with
i) How to keep one away from temptation,
ii) Which type of men are attractive to men, and
iii) Which type of women could be taken into custody for
sexual relations.
Chapter II Talks of steps to familiarize with women and the methods to
win her over.
Chapter III How is the test in the inclination of woman for sexual
relations?
Chapter IV What will a love herald do?
Chapter V How do men in authority in love with other’s wives behave?
Chapter VI Deals with
i) women in the royal harem, and
ii) how to maintain the integrity of one’s own wife

Part VI
On Courtesans

Chapter I How courtesans select a man and how they beguile them?
Chapter II How does an expert courtesan behave?
Chapter III How courtesans obtain money?
Chapter IV Separation and reunion of lovers.
Chapter V Types of gains that the courtesans derive.
Chapter VI Types of courtesans.
41
 Part VII
Ways of decoration and Medicines for Sexual Potency

Chapter I How one decorates himself to attract others; also deal with
medicines for sexual virility.
Chapter II Says how to regain lost virility?
Chapter I in Part I end saying the synopsis of the book is given
first because some readers want to know what the subject-
matter of the text is before getting into the details.
What is proposed to work under the present head is present a
synoptic account of those prescriptions relating sexual affairs. The study is
not concerned with other aspects that may appear or told repetitively
regarding other mundane aspects of life such as dharma, artha and mokӸa.12
These may be considered by scholars that are in pursuit of those aims of
life.
What is Kœma?
Kœma is the enjoyment of objects with the help of the five senses – of
hearing, of speech, of sight, of taste and of smell, according to the dictates
of his mind in consonance with his soul.13 Actually, kœma is that special
pleasure experienced when the sense of touch operates, and when it is in
contact with the object that generates (sensual) pleasure. Kœma is to be
learnt from the Kœmasƈtra and also from the worldly-wise people.14
By conventional usage kœma is a general word to denote “love”, “sex
(congress)”, “infatuation” and so on. Mith mans to “copulate” or “unite”. It
also means “hurt” (sexual pre-play such as biting and beating?) or to
understand.15 MohaҺ is another word that stands for “infatuation” in love.

42
Mohana means an enrapturing beauty; cf mohinū a beautiful maid, damsel.
Erotic literature dealing with Indian art employs the words, mithuna and
maithuna. K.R. Srinivasan used to say mithuna sands for sexual union, i.e.
physical intercourse of the sex organs. Maithuna stands for sexual pre-play
such as kissing, embracing, nail marking and so on. V.V. Bhide fails to note
these two words (see note 15). S.C. Upadhyaya’s (see note 12) glossary also
fails to note these two words. Monier-Williams gives the meaning
copulation for maithuna.16 However, mithuna is employed in a similar
sense17; meaning a pair or copulation.
The Sixty-four Arts
The sixty-four arts are auxiliaries to the Kœmasƈtra and these are
listed in the following account. Totally the antarakalœs are 518 of which 64
are mƈlakalœs. Apart from the 64 listed below another 64 of pañchalika arts
are noted. According to Vatsayana there are sixty-four arts, viz.

(1) vocal music, (2) instrumental music

(3) dancing (4) Painting
(5) art of decorating one’s forehead, (6) floor decoration with white
powder (Alpana),
(7) floor decoration with flowers, (8) coloring the teeth and painting
lips and cheeks,
(9) art of setting colored stones on (10) making bed for sleeping,
floor,
(11) water sports, (12) bewitching by charms and
spells,
(13) making flower garlands, (14) arranging flowers as hair
decorations,
(15) selection of costumes for (16) making ear-rings out of ivory,
theatricals,
(17) preparation of scents and (18) renovating old garments by
cosmetics18, setting precious stones,

43
(19) minor magic for amusement, (20) art of preparing mixtures for
beautifying the skin and
stimulating sexual desire,
(21) sleight of hand, (22) preparation of beverages,
(23) art of cooking, (24) needle work,
(25) doll making, (26) mimicking the notes of the
Vina and other musical
instruments,
(27) inventing and solving riddles, (28) verse competition,
(29) recitation of verses difficult of (30) melodious recitation of verses
pronunciation and meaning19, from the epics,
(31) acting (32) skill in filling up blanks in a
stanza from a given line,
(33) furniture making from canes and (34) wood carving,
reeds,
(35) carpentry, (36) architecture,
(37) evolution of articles made of gold (38) alchemy,
and precious stones,
(39) tinting crystal, (40) horticulture,
(41) training of fighting animals and (42) training parrots to talk and
birds, using them for conveying secret
messages,
(43) massage of the body and the (44) the art of gestures,
limbs,
(45) use of code languages, (46) study of languages20,
(47) floral decoration of vehicles, (48) knowledge of omens,
horses and elephants,
physical culture21
(49) making of toy carts and images of (50) memory training,
animals from flowers,
(51) composing verses for composing (52) particular occasion or in praise
poems in general, of certain dignitaries
(53) lexicography, 22 (54) filling up blanks in verse,
(55) figures of speech (56) ventriloquism,
(57) the art of disguise, (58) gambling,
(59) chess, (60) the art of dressing
(61) ball games, (62) training of pets,
44
(63) the art of war and (64) physical culture.23
The 64-arts are considered to be the essential parts of Kœmasƈtra.24 These
arts are meant for both men and women and more especially for women.
Some are meant for married women who take care of houses. Many of
these are meant for those engaged in theatrical arts such as music and
dance, and courtesans and prostitutes.
Some of these are brought under mƈlakalœs that are very essential
under which music and dance come. Few of these are brought under
nirjūva and sajūva such as decorating the houses and plays for amusement.
The bedroom arts are essential for the household maids and particularly
prostitutes. Among household maids two categories are identified in
literature. They are royal or women of the noble family and common
women. For the royal or noble women bedroom art is warranted by their
affluence. For a rustic woman a mat and pillow will do. Prostitutes may be
of several categories; those that live palatial buildings and those that stand
on the roadside. Few are called uttarakalœs such as getting a job done or
extracting money by weeping.
Types of women
The basic classification of women is on the basis of their status of
birth. They are varӜa based such as brœhmaӜa, kӸatriya, vaiĤya and Ĥƈdra.
DharmaĤœstras permit the conjugal relations of men and women of the
same varӜa; brahmaӜa boy with brœhmaӜa girl and Ĥƈdra boy with Ĥƈdra girl.
A brœhmaӜa boy may court with a Ĥƈdra girl in which case the child born to
them was designated a pratiloma and called pañcama (fifth caste) and
ostracized from the society. For example niӸada or pœraĤava was born to a
brœhmaӜa father and Ĥƈdra mother.25 The job prescribed for the offspring
was fishing and hunting wild beasts. We may note here the author of the

45
RœmœyaӜa, Vœlmūki was to begin with a niӸœda who hunted birds. Sage
Vyœsa was born to a brœhmaӜa-Ӱsi and woman of the margava or kaivartha of
pratiloma lineage. The greatest among Sanskrit poets, Kœlidœsa was a
mender of cows, yœdava. Intermingling of the varӜas is strictly prohibited in
the Bhagavat Gūtœ:
AdharmœbhibhavœtkӰӸӜa praduӸyanti kulastriyaҺ
StrūӸu duӸԂœsu vœrӸӜeya jœyate varӜasaӚkœraҺ.26
This sacred book considers women the custodians of varӜadharma. If
women misbehave, that results in the confusion of classes, called
varӜasaӘkara.27 Many of the anuloma and pratiloma castes promiscuously
engaged in prostitution at a lower level. For example, the job of a mœgada
was to serve a go-between prostitutes and their yajamœna.28 The brœhmaӜa
prostitution open or hidden was at a higher level. There was no need for
the kӸatriya women to take up prostitution. They kept secret lovers and
engaged in adultery.
The Kœmasƈtra brings women under three categories: i) the virgin
maiden, ii) those once married and deserted or windowed, and iii) the
courtesan. The fourth type is a woman married who for the sake of
infatuation unites with another man. Normally in the Indian context this is
called kœma; an outright dereliction of faithfulness to a husband and
seeking the company of a man just for the sake of sensual enjoyment. This
norm as well applies to men who resort to other women and prostitutes
for sensual enjoyment. In royal harems and noble families handsome men
served the needs of lascivious women. Therefore, Muslim rulers appointed
eunuchs as servants in the zanana. In these cases the eunuchs met the
homosexual needs of men.

46
Prohibited categories of people for sexual union
Sexual union between men and women of the following categories is
strictly prohibited.
x One who suffers from leprosy or such contagious disease
x One who is mentally retarded
x One who is morally scourged
x One who divulges secrets
x A nœyūka who openly flirts with a nœyaka
x One whose charms are lost at a young age
x One who is white (due to a contagious disease)
x One who is very dark
x One who emits a foul smell
x One who is dearly related such as a son or sister
x With a friend’s wife
x One who has renounced worldly life (monks and nuns)
x The wife of a teacher or with a pupil
x The wife of a brœhmaӜa teacher
x Sexual union with a queen is strictly prohibited because she
considered to be the mother of citizens
The Kœmasƈtra goes on to elaborate types of friendship of men and in
Indian context there could have been no boy friend to a girl and girl friend
to a boy.
Types of Men and Women
Men, nœyaka and women, nœyikœ are brought under three groups
each depending on the size or depth of their sexual organs, the liӚga and

47
yoni, the united form of which that is housed in the temples of ģiva, called
ģiva-LiӞga is the object of worship.
Men are grouped under the following three types depending on the
length of their liӚga (penis or phallus):
the rabbit type (small), ĤaĤaka-meҢra
the bull type (medium), vӰӸabha-meҢra and
the horse type (large), aĤva-meҢra
Women are brought under three types that are supposed to match
the male types noted above. This is with reference to the depth of the yoni
(pudendum or vulva). They are called:
the deer type (small), mӰga-yoni
the mare type (medium), aĤva-yoni29 and
the elephant type (large) hasti-yoni
On the above basis men and women are brought under three types
of sex-matching organs and six types of not-matching sex-organs. The
matching types are the following:
Men Women sexual gratification
Rabbit Deer Excellent
Bull Mare Excellent
Horse Elephant Excellent
The not-matching sexual organs are of the following six categories in
which the man with the woman is difficult to articulate his phallus or the
woman does not derive the maximum gratification.
Man Woman Sexual gratification
I Rabbit Mare Low
Rabbit Elephant Lowest
Bull Deer High
48
II Bull Elephant Low
Horse Deer Highest
Horse Mare High
Among the types of male and female sexual organs the best are
considered to be the following three types: long-deep, medium-medium
and small-small. A man with a long phallus may cohabit with woman of
all three types. If the medium and small types of men unite with women
with deeper pudendum may not satisfy the sexual urge of women.30
Different types of unions
There are nine different types of unions, each according to the
dimension and intensity of pleasure that is derived. The synonym for the
coitus of men and women is rati, the name of the Hindu Goddess of Love
who gives pleasure to Manmatha. Both are considered the ideal couple for
sexual union. Sensual pleasure is derived through various ways as noted
below:
x Rasa: Actual sexual gratification by physical action
x Rati: Gratification derived mentally by looking at a
woman
x Prūti: Gratification due to contact of minds
x Kœmitabhœva: The sexual union of male and female sex organs
x Rœga: When sensation overfills the mind; mental
enjoyment
x Vega: Literally “speed”, the flow of seminal fluid
x Samœpti: Orgasm, man and woman attaining the status of bliss

49
The synonyms for sexual union are the following:
x Samprayoga: The physical union of men and women
x Rata: The union of the body and the mind
x RœhaҺ: Union of a man and woman alone, not in group
x Sayana: Relaxing in a bed and enjoy sex
x Mehana: Sexual enjoyment regardless of other jobs
Methods of Sexual Enjoyment
Ancient writers and educators of sex said sexual union is an integral
part of sixty-four acts that consisted of eight modes of eight of each of the
following:
Embracing – eight types
Kissing – eight types
Marking with nails – eight types
Marking with teeth - eight types
Sexual union - eight types
Shrieking and murmuring – eight types
Woman playing man - eight types
Oral congress - eight types (8 x 8 = 64)
Embracing (œliӚgana)
The eight types of embrace notified in the Kœmasƈtra are elaborated
in the following account.
1. Sprishtaka: The man while moving finds a touch of his body with
that of the woman.
2. Viddhaka: In this mode the woman dashes on a sitting man under
the pretension snatching something from him. The sitting man
tightly holds her in embrace.

50
 In these two cases the man and woman have never met before.
3. UdghӰӸԂaka: When the man and woman are walking they may rub
each other body.
4. Piditaka: This is the same as no. 3 above when the woman is pressed
on a wall or pillar heavily to have a deeper press. Either party may
do this.
The last two types are done by parties having an outward
inclination for sexual contact.
5. LaԂaveӸԂitaka: A woman clings to a man like a creeper, pulls his face
close to her face and gives him a mild stroke. She pretends to find
something wonderful in his face. This is supposed to be done in four
different ways.
6. VӰkӸadhirudhaka: The woman keeps one of her feet on that of the
man. She presses his thigh and entwins it with other. She keeps one
hand on his back firmly. The other hand presses his shoulder down.
She shrieks and coos. She makes an attempt to climb on his to kiss.
In both these cases the man and woman are standing.
7. TilataӜҢƈlaka: The man and woman lying down on a bed face each
other and press their thighs and arms on each other.
8. KӸiranira: This is a complete embrace as though the two merge into
one disregardful of any damage to the parts of their body. It is like
the merging of two lumps of clay or the mingling of water and milk.
This embrace is at the time leading to an union of the sexual organs.
Several types of other embraces of the type are told by other
authorities. These are called urupaguhana, jaghanopaguhana,
sthanaliӚgana, lalatika and so on. Samvahana (massaging or
shampooing) is also a kind of embrace.
51
 It is finally added if there are other methods of embrace such of
those could also be followed.31
Kissing (chuӘbu)
Kissing of the Indian type is different from the western type and
“western scholarship” must have its own definitions.
Kissing in any country is regardless of age. A mother may kiss her
children. A father may kiss his children. A friend of the family may kiss
children. A grandfather, a grandmother or a grandsire may his children
and pupils. A child may kiss parents or elders. These do not come under
kœma. A man and woman of marriageable age meeting and kissing is
different from a husband kissing a wife. Mouth-to-mouth kissing is
permitted in India only in case of married couple that is legal. Prostitutes
kiss for money. It is not clear whether kissing among not-acquainted man
and woman is declared illegal and punishable by law in any country.
Kissing according to the Kœmasƈtra is done at the time of sexual
union. The Indian couples or lovers do not resort to kissing in public
places.
Next do come the question where to kiss? The “proper places” are
the forehead, hairs, the eyes, the man’s chest, the woman’s bosom, the
upper lip and the inside of the mouth (the palate). It is added people of the
LœԆa province kiss at the joints of thighs, the arm-pit and nœbhimƈla
(umbilicus).32
Three types of kisses are advocated for a young maiden, which it is
not clear whether meant for the married or unmarried.33 They are:
Nimitaka: nominal kiss – the man presses his mouth
against the woman but she does not
respond
52
 Sfuritaka: throbbing kiss – the woman responds but
unwillingly and not moving her upper lip
GhaԂԂitaka: touching kiss – the woman holds the lips of
the man within her own lips and with the
tip of her tongue presses his lip
These three modes of kisses are said to follow one another in
succession. Four other types of kisses are described as follows:
x The straight kiss – the lips are in contact
x The slanting kiss – the lovers are in slanting mode diagonally
x The turned kiss – the one turns up the face of the other by holding
the head and chin
x The pressing kiss – when any of the above three is done with a
Forceful movement
These are further divided into two types called pure kiss (only the
lips are pressed) and tongue kiss (involves movement of tongues).
In another variety of kiss the lower lip is pressed by the thumb and
index finger to form circle and then kiss.
Few other types are kisses are noted in kœma works that are brought
under four other types. They are:
Sama (balanced): Given on the joints of the thighs, the sides and chest
PiҢita (forced): Given on the bosom, the cheeks and the navel (nœbhimƈla)
Añchita (lightly touching): Given on the bosom and the sides
MӰdu (gentle or affectionate): Given on the forehead and eyes
The other types of kisses are the following that are done according
to the mood of the giver of the kiss. These are the following:

53
RœgadūpaӜa: When the man is sleeping the maid out urge kisses him to
awaken from sleep and invite for a sexual union.
Chalitaka: The woman kisses a man when he is busy with some work or
quarrel. It is done to divert his attention and bring normalcy.
Pratibodhaka: When the man returns home late at night, he kisses the
sleeping spouse to convey his love.
Chhœya-chuӘbana: Kissing while looking at a glass, stagnant water that
reflects images and reflecting wall.
SaӚkranta: Kissing a child or a painting or image is called so. This is done
when the man or woman could not directly do it with one that has
attracted. It may be an indirect way on conveying love.
ƇruchuӘbana: Kissing on legs while massaging the man is done to arouse
sexual passion. A man kissing the feet of a woman is undignified. One
may also kiss the fingers (now called flying kiss).
Kœma should be reciprocal. If a man or woman kisses or embraces
the other party should respond mutually.
Nail-marks (nakharekha)
Nail marks on the body of a woman is done when love is intense.
This may also pertain to sadism when violently done causing any damage
to the woman body. It is an amorous play done on certain occasions; first
union, returning from a journey, during and after a quarrel, or when the
woman is intoxicated. Nail-marks are brought under eight types as
follows:
x Giving a limited pressure
x Marking a crescent-shaped picture
x Circular mark, called maӜҢala

54
 x Lineal mark
x Tiger’s claw-like mark
x Peacock’s foot-like mark
x Leaping hare-like mark
x Marking like the petal of a lotus
The parts of the body those are fit for making nail marks are noted.
These are arm-pit, the bosom, the neck, the back, the waist and the
posterior and the thighs. Some authorities say nail-marks may be done on
any part of the body. If these marks are beautiful to look at, they are called
rƈpavat if not arƈpavat.
The persons willing to engage in nail-marking are expected to shape
the nails in certain forms and keep them clean and polished according to
the following standard: a faint line down the middle, a flat even surface,
brightness, and cleanliness, absence of cracks, healthy growth, softness and
smoothness.
Nail-marks are not expected to be made on the body of another
man’s wife; lest the secrecy in illegal trade is exposed. The Kœmasƈtra
concludes saying: “There is nothing more effective for arousing passion in
a man or a woman than the effects of marks made by finger-nails”.34
Teeth-marks (dantarekha)
To begin with it is added the methods and places for teeth mark are
the same as told for kissing and nail-marks. It is added good teeth should
have the qualities of being even, shiny, of an attractive colour, proportion
and pointed. Teeth-marks are of the following eight types:
x Gudhaka is the hidden teeth mark
x Uchchhunaka is swollen bite

55
 x Bindu is the spot bite
x PravalamaӜi is the line of corals
x MaӜimœlœ is a chain of pravalamaӜi
x Bindumœlœ is a line of points when teeth-marks are made in a row by
all the teeth
x KhaӜҢabhraka is the broken cloud to make a circle on the breast
x Varœhacharvitaka resembles the biting of a boar that is done of breasts
The last two resorted to by persons who are intensively lascivious. It
is added people belonging to the various geographical regions have sexual
habits peculiar to them. It seems to be an advice to visitors in distant land
to follow the methods preferable to the local customs. Teeth and nail
marks should not be attempted on women that resist. If persisted women
are advised to repeat the same on men with much more force (so that they
may be harmed). Few of the local variations in sexual habits are noted as
follows:
x People of MadhyadeĤa are pure by breed and clean in love habits.
They do not like certain modes of nail and teeth marks. They favour
mild dose of embracing.
x The women of Bahlika and Avanti detest kissing. The favour
unusual postures in sexual intercourse, called citrarata.
x The women of Mœlva and Œbhūra country dislike nail and teeth
marks but are fond of oral congress.
x The women in the Indus region and the pañcanadūs are sexually
enamoured and excited by oral congress.
x The women of Aparatna and LœԆa are very passionate and enjoy
shrieking and cooing.

56
 x The women of Strirœjya and KoĤala are fond on sadistic
performances in sex. They like employing artificial aids during
sexual intercourse.
x The women of Œndhra are impure and do not follow a healthy
intercourse. They like strong movements and thrashing.
x The women of MahœrœӼԆra follow all the sixty-four methods of sex.
They employ harsh words and enjoy forceful movements in sex.
x The women of Nœgariki (i.e. PœԆalkiputra) like to have sex in privacy.
x The women of DrœviҦa region reach orgasm slowly.
Postures for sexual union
The high pitch of the expression of love is the union of the male and
female sexual organs. The simple method is the woman lies down, opens
her pudendum and the man sits up on her and inserts his penis into the
pudendum. When the penis is completely sent into the pudendum, the
man moves to and fro until semen is ejaculated. The sensual pleasure
derived by both the man and woman at the high pitch of sexual
intercourse is called orgasm.
Even if the Kœmasƈtra talks of three types penis and three types of
pudendum and the matching none is worried about the length and depth
of the sexual organs and how to match them. They do not consult a sex
doctor in this regard excepting the fact that their horoscopes are
compared.35 The Kœmasƈtra talks of three types of sexual unions.36 They are
the following:
Uccarata: high congress
Samarata: equal congress
Nūcarata: low congress

57
The text goes on the explain the modes of intercourse with reference to the
three types of men (such as hare, bull and horse types) and women
(antelope, mare and elephant types) meet in congress.
The methods explained simply note the man has nothing to exert
himself excepting to penetrate his penis and engage in movement. The
woman has to play the role of contracting or widening her thighs
depending on the length of the penis inserted. She may have to widen the
thighs broadly if a horse type of penis is in union. If a hare type of penis is
inserted into an elephant type of pudendum the woman has to lie down
simply with no exercise to the thighs. Artificial aids are needed if in case
the penis is small and pudendum deep. In case of a long and broad penis
and small vulva lubricants may be applied to make easy insertion. If the
sex organs are harmed due to the big penis or small vulva, it is known as
avapatika.
The union may take place in several different postures; i.e. both
reclining, both standing, the women bending and the man from behind,
the man below and the woman above and so on. Each of these types of
union may be given a name; e.g. woman lies on her back and man inserts
in widely open pudendum that is called utfullaka. Few such types of sexual
union that may be acrobatic are described. They are the following:
Vijrimbhitaka: It is known as the yawning position; i.e. the vulva opened
widely. The woman lies on her back, raises the thighs to allow a wide
opening of the vulva.
IndrœӜū: It is supposed to be a position taken by the wife of Indra, King of
Gods when he mated his wife, IndrœӠū. The woman bends her knees and
widens the thighs, keeping both apart. The man has to court her from
behind. It is a difficult process and pains both the man and woman.
58
Samputaka, Piditaka, Veshtitaka and VaҢavaka are four types of unions
suggested for the elephant type of woman. These may relate to men of
three types of phallus. The perfect match for her is the horse type man
(uttama-mithuna). She may not derive the maximum pleasure while uniting
with hare (adhama-mithuna) and bull type (madhyama-mithuna) of men.
Samputa: During coitus both women and men stretch their legs and keep a
straightened posture. It is divided into two more type called pœrsva
(sideward) and uttama (supine).
PiҢitaka: It is the pressing position when the woman presses here thighs
closely during union. This type also involves pœrsva and uttama.
Bhugnaka: This is done when the woman holds up both her thighs erect.
Jrimbhitaka: The man holds both the erect legs of the woman on his
shoulder.
UtpiҢitaka: The man holds the woman’s legs and presses them down with
his bosom.
ArdhapiҢitaka: It is done when only one leg of the woman is lifted.
VeӜudaritaka: It is done when one leg of the woman is stretched and the
other lifted and rested on the man’s shoulder. It is known as the “splitting
of the bamboo” posture.
Sulachitaka: This is done when the woman lifts one leg above her head and
one is stretched out. This could be done only after practice.
KarkaԂa: It is called the crab posture. The woman leg is bent and held below
the man’s navel tightly holding him.
PiҢitaka: The woman’s legs are raised and crossed one on the other. It
called the packed position.
Padmœsana: Sex while seated in padmœsana posture.

59
Paravrittaka: When a man has completed copulation and is about leave the
house, the maid continues to embrace him and invites for coitus again.
This is called a prolonged congress.
These sexual unions are done in seated, standing and reclining
postures. Apart from these some amusing novelties are described.
Sthitarata: Man and woman support themselves against a wall or pillar and
then engage in union. It is called the “steady congress”.
Avalambitaka: It is called the “suspended congress”. The woman embraced
a man who stands supported by a wall. He swings this side and that while
doing coitus.
Dhenuka: It is called the “union of cow and bull”. He stands like a bull on
two hands and two legs and unites with the woman who is upright below.
SaӚghœtaka: When a man unites with two women simultaneously, it is
called “united congress”. This could also be done by a woman who unites
with two men.
Gauyuthika: When a man unites with several women simultaneously, it is
called “a union of herd of cows”. A woman may also unite with several
men at the same time. Several such modes are told such as varikrūҢaka
(congress in water pool), chhagala (congress of the herd of goats), aineya
(congress of the herd of antelopes) and so on.
In some geographical zones several men live with a man at different
times or at the same time. One man holds her, another cohabits her, a third
massages the hip, one kisses her, one holds her waist and by rotation these
young men enjoy the woman. These are definitely prostitutes or dancing
girls as it is said several noblemen enjoy a woman at the same time.
Anal intercourse is called adhorata. It is done with a woman or man.
It is called citra “artificial” because that part of the body is not meant for
60
sexual intercourse. It is also called vimœrga (wrong way). Oral congress is
also considered citra when done with a woman; if done with a eunuch it is
not so (see below for detailed discourse).
The organs of sex enumerated above are penis, vagina, mouth and
anus. Nothing is told about massaging the breasts of a woman and man in
this part of the Kœmasƈtra though it talks of teeth-mark and nail-mark.
Striking and violent modes of sexual behavior:
Sex is meant for the pleasure of the man and his partner engaged
with him. At times man may resort to methods that involve pain also. In
this context pain is also pleasure. One of these methods is called “striking”
or “thrashing”. The places on the body that are meant for such kinds of
violent love are the shoulder, the head, the bosom, the back, the sides and
do on.
Striking is done four different modes as follows. This mode of
enjoyment is called muӸԂaka.
1. Apahastaka: striking with the back of the palm with outstretched
fingers
2. Prasritaka: see below
3. MuӸԂi: folding the fingers to form a fist
4. Samatalaka: done while forming the palm in a steady position
Thrashing and such other sadistic acts result in sitkrita, i.e. shrieking
which again is of several types. Few of these are the following:
x Hūmkœra: the receiver produces the nasal sound hmm
x Stanita: this produces the sound ham
x Rudita is sobbing
x Sutkrita or ģvasita produces the sound su-su

61
 x Kujita is cooling
x Dutkritam is similar to the sound of splitting a bamboo
x Fu-fu is the sound of a berry falling in water
Several other types of striking and thrashing are listed, which differ from
region to region. The southerners are fond four types of thrashing that are
the following:
x Kila that means “wedge” made on the bosom
x Kartari means “scissors” that is done on the head
x Viddha means “piercing instrument” that is done on the cheeks
x SamdamӸika means “pincers” that is done on the bosom and the
sides.37
These are violent methods and may cause injury to the women or
even result in death. It is advised the methods that cause injury to others
should not be resorted to do.37 However, it is also added the parties
engaged in the sexual game are like prancing horses that may not expect
hurdles on the way and may get into trouble. Therefore, such violent
methods even if harmful are unavoidable.38
Woman playing the role of man
Woman may take the role of man, i.e. riding him when the first
union is over and for the sake of a change. While doing so the man lies
down and woman is up. This is known as PuruӸayita.39 What all expected
of a man is done by a woman. This type is experienced in two ways:
i) The woman can turn the man down holding him continuously
ii) The woman takes the man’s position from the start
The puruӸayta type of congress is performed by ten methods that give
pleasure to woman. It is repeatedly added the satisfaction of the woman is

62
more important. Ten types of the strokes of the penis are listed here. They
are:
x Upasriptaka: the pressing is mild and natural
x Manthana: the penis is turned on all sides of the yoni; manthana
means “churning”
x Hula: Piercing the penis from a higher angle
x Avamardana: It means “rubbing” when the yoni is raised and the
penis from below moves up
x PiҢitaka: Means “pressing” when the penis is thrust into the yoni
with pressure
x Nirghata: Means “giving a blow” when the man withdraws his penis
from the pudendum and pushes in again with some force
x Varœhaghta: Means the “biting of a boar” when the penis is rubbed in
one part of the yoni only, i.e. right or left and up or below
x V‫ޘ‬Ӹaghata: Means “the blow of a bull” when the penis is rubbed on
two sides of the yoni40
x Chatakavilœsita: Means the “sporting of the sparrow” in which
without withdrawing the penis from the yoni prolongs the strokes
repeatedly41
x Samputa: When the semen is about the flow both the man and
woman continue to press their thighs
The selection of any one of these methods depends on the man and
woman to decide. When the woman takes the role of man three more
methods are suggested.
x SamdamӸa is a mode of union that comes under vadava when the
woman keeps the penis inside her yoni and tries to push it further in

63
 x Bhramaraka is a mode that a woman sits on a man, holds his phallus
in a hand and turns it round and round. It is known as “spinning of
the top”. The man is expected to lift up his thighs so as to help the
woman. This could be achieved only after some experience.
x Prenkoholika: It is a swing movement when the woman turns her hip
and abdomen in all sides.
The objection in the mode of congress that woman plays the role of a
man is that it should not be attempted when she is menstruating or
recently delivered a child and if she is a deer-type of woman or if she is
pregnant and corpulent. Other disadvantages are the following:
x The woman is unlikely to conceive
x Even if conceived the child becomes addicted to this mode of sex
x If the woman is of the deer-type, the bull- and horse- types of men
may suffer from injury known as avapatika.
x In case of pregnant woman, it may result in abortion.
x The corpulent woman could not perform any movement.
Oral Congress (aupariӸtaka)
Oral congress is said to be the main business of eunuchs. They are
said to be of two kinds:
i) Those that behave like men with a beard, masculine dress and so
on
ii) Those that behave like women with artificial breasts, dress and so
on42
The most popular in the society are the female eunuchs. They use all
tricks of the trade to imitate a woman such as dress, voice, gait, laughter,
delicacy, timidity, loveliness, bashfulness and so on to attract men inclined

64
to go out for eunuch-intercourse. Very few among them may be honest.
Their main aim is to covet the property of innocent and weak men and
beguile them.
The initiation is to touch the thighs of the man and massage it. Then
the hand moves toward the thigh-joints till the penis is erect. When the
penis is erect, the eunuch engages in oral congress. Eight types of oral
congress are said to be practiced. They are the following:
x Nimita: The penis is inserted in the mouth, held in hand and to and
fro movement done
x ParӸvatodaӸta: This done by forcing the penis into the mouth without
biting
x BhiҺsandamӸa: When asked again to repeat, the doer pressed the tip
of the penis alone into the mouth and lets it go
These three are called Bœhya, dealing with the external part.
x AntahsandamӸa: The phallus is allowed inside the mouth as far as it
could go. This is done when the woman-player does doing it more
than the partner.
x Chumbitaka: It is kissing the phallus.
x ParimriӸtaka: It is rubbing the phallus kissing it on all sides.
x AmrachuӸitaka: It is sucking like the mango fruit when the skin is
pushed in pulled out forcibly when passion arises.
x Samgara: It is swallowing up when the full phallus is taken inside the
mouth till the fluid comes out.
Another type is kalika in which a man and woman lie opposite and
orally sex each other’s organs. This type is done by two men and
two women also.

65
 In the above types of union there is no place for embracing or
kissing. Shrieking, cooling and thrashing and such other sadistic actions
may take place. The women who perform oral congress are called kulata.
They are unchaste and immoral women. Great men and those respected in
the society are advised to restrain from such practices.43 However, oral
congress is not considered sinful if one has contact with healthy women
and men. In the eastern provinces they avoid immoral women and have
oral union with whom there is no fault. Oral congress is approved in
certain parts of the country such as Surasena. Oral congress is justified on
the following grounds in legal texts such as the sm‫ޘ‬tis44:
x The cow’s udder/teats is pure eve if the calf feeds it
x The deer is pure even if the dog haunts it
x The fruit is pure even if eaten by a bird and dropped. Such fruits
could be consumed by men.
This way the mouth is also pure for a sexual contact.
Vatsyayana’s ruling is that a man should respect the local conventions in a
region while resorting to a particular mode of sexual behavior.45
Vatsyayana advices a man should employ his own self-judgment and
conscience while sexually behaving.46
The main theme of the kœmaĤœstra that deals with the sexual
intercourse between a man and a woman ends with Part II of the book
under study. The following sections of the books deal with other worldly
aspects as specified below.

66
 Part III

Chapter I do deal with selection and acceptance of the bride. This

part mostly relates to astrology. Some of these regulations may not be
acceptable to the modern society. For example, it is added sleepy, crying
and women that go out of the house should be avoided.
If these conditions are accepted no modern girl will get married
because most women, rich or poor are employed. They leave the house
early in the morning and return late in the evening.
Another point for disqualification is a man-like woman (virago or
amazons?) should not be married.
Several women in the west are like that. In such a case no woman in
“western scholarship” could be married. The fact several Indians go
abroad on job assignment and get married to American or British women.
Do they not lead a happy married life?
Chapter II deals with creating confidence in wife. This part mostly
relates to kissing, embracing and so on.
Indian women were anemic to such practices in the yester
generation. Several Indians do not know what “western type” of kiss is?
That is lips-to-lips chewing. In Indian movies also kissing on cheeks or
forehead is permitted and not the bizarre scenes in western films.
Chapter III deals with the ways of courting and winning the heart
of the bride. Vatsyayana says “he should win her over from childhood”.
The methods advocated are antiquarian. That means marriage
within the family or clan, i.e. caste marriages. This type of marriage is
unacceptable to the contemporary society. Marriage within the family fold
is very rare. Even uneducated Indians go astray in such matters.
67
 Chapter IV deals with how a man must behave for the possession
of a bride. The other part says how a woman can win a desirable man and
how she takes possession of him.
This is also unacceptable to the contemporary society. No woman
wants a man to take possession of her and no man will allow to be
possessed.

Part IV

This part of the book in two chapters deals with conduct of a

devoted wife. It says how she should behave during the absence of her
husband from the house. It also stipulates how the eldest and the youngest
wife should behave. The other subjects discussed are: conduct of the
remarried wife, conduct of the estranged wife, women in royal harem and
so on.
There is no question of senior and junior wife in contemporary
Indian society. One for one is the rule of law. Until the early half of the 20th
century men had two wives simultaneously and during late 19th century
and still earlier even sixty-year old men got married to sixteen-year old
girls? They had as many as sixteen children. These are now myths. Nearly
a century ago women addressed their husband, nœtha “lord”. None will do
it now. The husband in highly elite circles is addressed by name. And yet
in some circles we come across women who are shy to mention the names
of their husbands.

68
 Part V
This part of the book is in six chapters and deals with the following
subjects:
i) on the characteristics of men and women in love,
ii) reasons for keeping free from temptation,
iii) on men who are naturally attractive to women,
iv) on women that could be easily won over,
v) getting acquainted with a woman and explore how to win
over her,
vi) testing the inclinations of the woman,
vii) on the duties of a messenger, maybe male or female (now
called pimps),
viii) men in authority and their behavior with other men’s wives,
and
ix) women of the royal harem.
These are idealistic prescriptions and a man who visits the “red-
light” is to quench his carnal thrust finds no time to undergo such
prescriptions. For such a person time, money and the sexual job are
important. He visits the harlot’s den, pays the money, does the work and
gets out. Ancient itihasic works such as the Mahœbhœrata advocate a man
should have a bath after sexual intercourse or at least wash his feet in
waterless areas. Who knows or is worried about such regulations.

69
 Part VI
This part of the book is devoted to the ways of the behavior of
courtesans. It says how they:
i) select the man,
ii) methods of beguiling the man,
iii) how the courtesan should behave with a customer,
iv) on the methods of obtaining money,
v) how to get rid of the man when money is obtained,
vi) reviving link with a former customer,
vii) methods of obtaining wealth from customers,
viii) how to maintain the gained wealth and so on.

Part VII
This part deals with methods of making oneself attractive to others
even if he is an old man, say above seventy years of age. It also talks about
secret recipes or aphrodisiacs and rejuvenating medicines.
Men taking medicines to rejuvenate their worn out youth may not
be uncommon today. It is known that a former matinee-idol and Chief
Minister of Tamilnadu lived up to the age of 80+ and kept him young-
looking. The reasons attributed are: i) make-up, ii) physical exercises or
gymnastics and iii) in-taking the dust of gold, called hemabhasma or
taӚkapacumam. Several such recipes are advocated by traditional doctors.
Siddhas may talk of sexual intercourse with women without letting out
semen and absorbing the women-fluid that she is supposed to produce.
This is supposed to give them everlasting youth.

70
 From the above study of the Kœmasƈtra of Vatsyœyana what could be
specified is that Part II dealing with the “union of man and woman” could
be brought under the treatise under consideration. This part is concerned
with the sexual behavior of men and women that seems to be applicable to
all times. Other accounts in Parts II to VII could not be considered to have
any universal effect for all the ages to come.47

‘KokaĤœstra’ or ‘Ratirahasya’

Koka-paӜҢita (Kokkoka) is supposed to be author of KokaĤœstra, also

known as KokkoĤœstra, which may be the given name of the author. He
could not be a mythical personality as the authors of other Ĥœstras such as
KaĤyapa-Ĥilpa or Mayamata and ViĤvakarma-Ĥilpa are. He was a paӜҢita
(learned scholar) in the art of koka. The Ĥœstra of Koka is called KokaĤœstra.
Koka means “the cuckoo”, the love-bird called kokilaҺ. It also means a
“pigeon” or “frog”; maybe both the creatures stand for high-sex as are
gazelle and deer. It is also an epithet of ViӼӠu and Sƈrya and the latter
called KokabandhuҺ. KokœkahaҺ is a white horse. Kokakœ was a name of the
wife of Jamadagni, called ReӠukœ. It was also an epithet of ParaĤurœma. It
may note ReӠukœ was sexually weak and unconsciously fell in love with a
gandharva and said to have lost her chastity. This led to her decapitation by
ParaĤurœma, her own son at the command of his father.
Ratirahasya means “Secret(s) of Rati”.48 The expert in sex-studies,
Koka begins with the invocation:
“Friend of the World, Storehouse of Joys, the fair, the divine, the
God presiding over Joy in Existence; the Heart-born49 – to the God of
Love, Praise! When he rises in the heart as a conquering hero, the

71
 bees are his busy servants, the songbirds are his talented poets, the
moon is the white umbrella, and the wind from the Malaya his
rutting elephant.
The slender woman is his bow, the jungle creeper his bow-string,
and sidelong glances are his quiver. Hail to him!”.50
To begin with the author frankly admits his treatise is based on the
“most admirable ancient authorities” of whom one must definitely be
Vatsyœyana. The work written is introduced as “sweet, precious, and
youth-giving science”.51
The KokaĤœstra begins with the introductory words that the author
wrote the book for informing his patron, the Most Excellent Vainyadatta to
satisfy his curiosity regarding the art of love.52 The author pays his homage
to Vatsyœyana, NandikeĤvara and Gonikaputra for being indebted to them
to retell the secrecies of the science of sex.
Types of women
Four types of women are identified that are named and said why
they are called so. They are padminū, citrinū, ĤaӚkhinū and hastinū.
i) The first, padminū is the best. The smell emanating from her
vagina smells like that of a lotus flower. She has beautiful breasts,
eyes, hip and all other parts of the body. She is soft-spoken.
ii) Citrinū is the picture-woman that is beautiful like a painted
picture. She is neither tall nor short. Her genital smells like the
honey. She is skilled in dancing and singing.
iii) ģaӚkhinū is called the shell-woman. She is long-fingered and
narrow-waisted. She likes red garments and red flowers. She is
hot-tempered. Her genital organ is long, bushy haired and smells
like acid. She is lewd, treacherous and shouts like a wild ass.
72
 iv) Hastinū is a corpulent woman. Her genital organ gives the odour
of elephant-tears. She likes hot food and has no modesty. During
sexual intercourse it is difficult to satisfy her.
Koka does talk elaborately about the best seasons and days liked by these
women for sexual intercourse. For example, Padminū never gets satisfied
during a night time intercourse. She likes the day.
Types of men
The size of the sexual organ, the liӚga of men is six, nine or twelve
finger-breadths. According to the circumference, or depth and diameter
men are divided into three types. They are sasa (hare), v‫ޘ‬Ӹa (bullock), aĤva
(stallion). The corresponding female types are m‫ޘ‬gū, vadavœ and hastinū.
Types of combinations
Three types of the combinations of the above type of men and
women are told.
i) The “even” combinations are gazelle/hare, mare/bullock and
elephant/stallion.
ii) The “high” (uccarata) combinations are gazelle/bullock and
mare/stallion.
iii) The “low” (nūcarata) combinations are mare/hare and
elephant/bullock.
iv) The two “extremes” (“very high” and “very low”) are
gazelle/stallion and hare/elephant.
The best-paired sexual organs derive the maximum satisfaction in
coitus; e.g. the gazelle/hare or elephant/stallion. If the stallion type of man
unites with gazelle type of woman, it results in pain of the sexual organ for
the woman. If the elephant-woman mates with a hare-man she does not

73
derive any orgasm. In such cases the man may have to increase the length
and breadth of penis by artificial means.
The best time for Intercourse:
The choice here is that of the woman. That means unless the woman
agrees there is no intercourse in sex between a man and woman. It is
added the passion in woman increases during prescribed times as noted
below:
x When tired from a travel
x Having recovered from illness
x When she is tired dancing
x About thirty days after child delivery
x During the sixth month of pregnancy
x However, the best time a reunion after a separation
x When the man and woman reconcile after a quarrel
x After recovery from menstruation
x If the woman is drunk
Orgasm
Man reaches orgasm immediately after discharging semen.
Therefore, the man should continue to churn till the woman reaches
orgasm and let out semen at last. Time could be prolonged by kissing, nail-
marking and such other sexual pre-plays until woman desires coitus.
Kokkoka adds “he will not ejaculate even though his semen is already at
the tip of his penis”.
Women of different regions and their sexual likes and dislikes:
x The women of Central Provinces and Avanti dislike kisses, teeth-
marking and nail-marking; they love different kinds of coitus

74
 x Women of Œbhūra and Mœlava like embraces but do not like nail-
and teeth- marks. They like erotic blows and kisses.
x Women of Gujarat are the abode of love.
x The women from the Indus and other riverside regions are fond of
orgasm after a genital kiss.
x Women of the LœԆa province love embraces.
x Women of Œndhra are indecent by behavior. They like the mare-
type of congress. They like oral congress.
x Women of ģrūrœӼԆra (SaurœӼԆra) and Kosala could be aroused by an
artificial penis. They like strong strikes and their yoni likes more
kicks.
x Women of MahœrœӼԆra like to enjoy all the sixty-four acts of love-
making.
x Women of DrœviҦa like all kinds of pre-plays and respond very
slowly. They reach orgasm at the very first coitus.
x Women of North Kerala make fun of others physical weakness and
is amenable to all kinds of sex-play.
x Women of GauҦa and VaӞga (BeӞgœl) have no taste for love-battles.
x Women of Kœmarƈpa (Assam) respond when the vulva is aroused.
x Women of Utkala like genital kisses.
x Women of Kuntala like different types of genital kiss.
x CżӔa women are refined.
The aim of this part of the book is to advice the adherent to follow
the regional conventions in love-making when he goes abroad on business.

75
 The KokaĤœsatra then goes on tell about the different types of sex pre-
plays that lead to coitus. Under each category different methods are
identified as noted below.
x Embraces: If one presses the other against a wall it is called piҢitaka.
x Kisses: A formal kiss is nimitaka. Several types are noted such as
suction kiss, thrusting kiss and so on.
x Nail marks that are made on arms, armpits, thighs, genital region,
the breasts and neck.
Various coital postures
Kokkoka firs talks about the types of pudendum, the most vital part
of sexual intercourse. It is of four types such as the following:
i) smooth within like a lotus,
ii) covered with small knots,
iii) wrinkled and
iv) rough like a cow’s tongue.
Each of these is softer and responds more quickly than the other.53 The
vulva is made up of a tube that allows passage for the penis to penetrate
and dangle. It is here that the “Prema-devatœ”, Love-God resides.54
Opened with two fingers the clitoris and vagina produce the love-juice
that makes easy sexual intercourse for the man. This is a colourless
lubricant that makes easy the passage for the penis into the vulva so that
coitus is made easier; lest it may be a painful process for both the sex
organs of the man and woman.
Tuning the clitoris and vagina
Before the commence of the movement of the penis to and fro within
the vagina, the pudendum will have to be rubbed by the fingers in order
the sex-juice comes out that makes easy like a lubricant. This first rubbing
76
of the fingers consists of various modes such as the following: The
Elephant’s Trunk, The Snake coil, the Half-moon (ardhendu) and the Goad
of Kœma (MadanaӚkuĤa). These are to be done in the following manner:
x karikara: rub with the second, third and fourth fingers, keeping the
thumb and index fingers closed
x kœmœyudha: the middle and the little fingers joined to the thumb
x kœmausadha: with the middle and the little fingers formed in the
shape of a crescent
x madanœӚkuĤa: the middle and ring fingers joined
x manmathapatœka: with the middle and the little fingers joined
x stotra: little finger only55
When the passion of the woman has been aroused by the employment of
fingers, nail-marks, tooth-marks, kisses, embraces and so on the penis may
be got ready for its insertion.56
Three types for insertion of the penis into the vagina is suggested in
a normal course of intercourse. They are:
x In a normal intercourse or movement of the penis within the vagina
both may lie in a natural position. This is in case of the three types of
men and women; i.e. gazelle with hare, mare with bullock and
elephant with stallion.
x If in case the hare man unites with other types of women the thigh
may have to be widened depending on the need for easy insertion of
the penis into the vulva.
x If the stallion or bullock type of man unites with a gazelle type of
woman the thighs may have to be contracted so that the female
organ is tightened.

77
 For copulations five basic modes have been told by earlier experts
on kœmaĤœstra like Vatsyœyana. They are the following:
x Uttanaka: supine – lying flat on back
x Tiryak: lateral – sidewise posture
x Asitaka: seated
x Sthita: standing
x Anata:prone – lying flat with the front of the body touching the
ground
These types of unions may be attempted by any of the physical types of
men and women, irrespective of size of their sexual organs.
Uttanaratas (frontal postures)
For the uttanaka-bandha two types are prescribed for samarata, three
for uccarata and four for nūcarata.57
Two types are called grœmya (country-side) and nagaraka (town
mode). In these two the legs of the men and women are arranged as
follows:
x Grœmya: the legs of the woman are bound by the legs of the man, i.e.
the woman’s legs lay within the legs of the man; that means
widened posture.
x Nagaraka: In this mode the woman legs lay out and the man is
inside; that means contracted posture.
The KokaĤœstra goes on to explain the methods by which the lady and
her love enjoy sex in the uttanaratas mode. These may enumerate
employing the technical mode by which they are known.
x Utphullaka (the open flower): Insertion of the penis takes place when
the woman rests on her buttocks on her hands, raises the yoni, and

78
 positions her heels outside her hips and the man catches hold of her
by the two breasts
x J‫ޘ‬mbhitaka (gaping): The woman raises her legs obliquely, opening
the yoni wide to him.
x IndrœӜika (the mode of IndrœӠū, the wife of Indra): The woman sets
his legs equally to her sides while grasping his sides with her knees.
x Samputaka (the box-like): This is done in two modes when both the
man and woman keep their legs extended; i) the woman lies on her
back, and ii) or lies on her side.
x PiҢitaka and Vestitaka (the clasp): If the woman extends the legs
tightly, it is piҢitaka. If in the same mode the legs are crossed, it is
called vestitaka.
x VaҢvaka (the mare’s coitus): The man remains still and the woman
grasps the penis with the lip of her vulva.
x Three analogous postures are bhunaka (the curved), urahspnutana
(chest-splitting) and ardhanapiҢataka (the half-squeeze). The woman
presses her thighs together, raises them and embraces them firmly, it
is called bhunaka. It is a very tight congress for the man. If in the
same mode the soles are brought to the chest, it is urahspnutana. In
the same mode if one foot is extended it is ardhanapiҢitaka.
x J‫ޘ‬mbhitaka: If the woman rests both her legs on the shoulder of the
man, it is j‫ޘ‬mbhitaka.
x Sarita: One leg of the woman is kept down and extended or
outstretched.

79
x VeӜuvidarita (bamboo-splitting): In the sarita mode if the legs are
frequently altered by swing movement, it is a famous posture.
Maybe good dancer-courtesans alone could do it.
x ģƈlacitaka: If one leg of the woman is kept down and the other foot
placed on the man’s head.
x Karkataka (crab): If the woman joins both her soles and places the feet
on the man’s navel, it is crab-like.
x PreӚkha (swing): In the crab mode if the woman thrusts her feet
violently, it is swing-like.
x Padmœsana (lotus posture): Each foot is placed on the opposite thigh.
x Ardhapadmœsana (half-lotus posture): If one foot alone is placed on
the opposite thigh.
x PhanipœĤa (cobra-noose): The woman passes arms under her knees
and round her neck, and the man holds her neck tightly and passes
her arms between hers, it is known as cobra-noose.
x Samyamana (trussed position): The woman lays her fingers to her
toes and the man slips his arms under her knees and clasps her
around the neck.
x Kaurma (tortoise): The man takes the woman gripped mouth to
mouth, arm to arm and leg to leg.
x In another mode the woman raises her thighs, keeping them tightly
together and the man presses them between his feet. It is a form of
piҢitaka.

80
Tiryak (lateral postures)
The sexual practices in lateral postures are enumerated in the
following account. By “lateral” it is meant movement on the sides, i.e. not
directly facing each other.
x Samudga (the chest) is placing the man’s thighs between the
women’s from the lateral side.
x In course doing the sex if one partner turns away from the other it is
called parivartanaka.
Œsinaka-bandhas (seated postures)
x If the man and woman sit facing each other with one leg extended
and the other contracted, it is called two-footed position, yugmapœda.
x If the man sits between the forearms of the maid and takes her by
repeatedly shaking his thighs, it is called the friction position,
vimarditaka. If the maid faces the other direction, it is called monkey-
position, markaԂika.
The above narrated are the normal postures adopted during sexual
intercourse. Some of the postures are called citramohana “picture position”.
During copulation the pair may be sthita “stand” leaning for support on a
wall, a pillar or a tree and do the movement in four different ways:
x Janukurpura (knee-elbow position) is one in which the man passes
his arms under the girl’s knees and lifts her up for penetration, while
she puts her arms around his neck.
x Harivikrama (like Tirivikrama)58: It is a posture in which only one leg
is raised.
x Dvitala is a mode in which the maid places her two soles on the two
hands of her man while he leans on a wall for support.

81
 x Avalambitaka is an acrobatic posture when the woman sits on the
man’s hands with the arms around his neck and her legs around his
waist moving her by pressing the toes against the wall, crying about
and gasping continuously.
x Vyanata is a position when the woman moves like a four-legged
animal and the man enters her from behind putting the entire
weight on her like a bull.
x Dhenuka59 is a cow posture when the woman puts her palms on the
ground, tucks in her head and moves slowly forward when the man
has mounted her.
x Aibha is the elephant posture when the man holds his penis in hands
and leaps her like a he-elephant while the woman lay on earth with
her buttocks alone raised.
These are called m‫ޘ‬gabandhas (animal postures).
Samghœtaka
If one man unites with two women and one woman unites with two
men it is called samghœtaka, plural intercourse. In yet another mode of
intercourse one man or woman may enjoy four women and men at the
same time. It is accomplished by making nail- and tooth- marks and by
genital contact, using hands, feet, mouth and penis or vulva
simultaneously.
It is added some erotic books have given special names for moving
the penis in the vagina like churning, pressing, the boat-thrust and so on.
The pressing, striking and rubbing of the vagina may be done in three
different ways; from above, centrally or from below. If the woman is
insatiable even by the most thrusting movement of the phallus the man
may resort to an artificial phallus.60
82
 The satisfaction of the woman is considered the most vital point in
sexual intercourse. When satisfied she closes her eyes, show limpness and
swoons. The climax is that she will not allow the man to leave her.
PuruӸayita
It deals with the woman playing the role of a man. When a congress
is complete and when the man is tired the woman mounts up on the man
and takes to the role of man. Various types of the woman role are noted:
x Bhramara (wheel) the woman bends her legs and makes a rotary
movement in the wheel fashion
x Prenkholita (swing) the woman moves side to side
x Several other modes such as prenkha, ulita and the finishing samputa
(box) are noted.
It is added the following should avoid puruӸayita or viparita: a woman who
has just delivered a child, one who has finished a menstrual period,
pregnant woman, a harinū or mӰgū type of woman, fat or slim women and a
young girl.
If all these modes fail to satisfy the woman, the man should play the
aӚgulirata, finger-intercourse.
The work further deals with prahanana (love-blows) and sitkӰta
(love-cries). On oral congress it is added Vatsyœyana deal with it at
length.61 Maybe the paӜҢiya Koka did not approve it. Koka deals with the
following subjects also:
x Kanyœvisrambhanam: wooing a girl
x Bhœryadikarikam: concerning wives
x Paradarikam: relations with strange women
x Dƈtikarma: go-betweens and several types of them

83
Several other observations are made on making contacts most of which are
illegal.
The Kœmasƈtra and Ratirahasya are almost similar in context. The
sƈtra is an early text and may be limited to some extent. The rahasya is a
medieval work and elaboration which adds and deletes. These works seem
to have been written mainly for courtesans who “love” for money and rich
men who were willing to give “money”. Down to contemporary times, it
cannot be said how many of the mass are aware of such literature even if it
is not pornographic. It was a science and a science meant for the rich. Even
in the family of the rich women may not come forward to allow men to
strike from the back, oral congress and the several postures enumerated in
these erotic literatures. In many Indian families where they live in small
huts sexual intercourse takes place at the mid of night when all others have
gone asleep. It is simply to lay down the woman and the man laid himself
on her by the reclining mode. No decent woman agrees for standing
congress. In cases of the circuitous congress narrated at length the length
of the penis should of the horse type and hare type of men could never
hope to do such gymnastics in sex.

84
Notes and References

1. The earliest known works of government and polity is the

ArthaĤœstra of KauԆilya, dated in the end of the fourth century BCE
(vide, Romila Thapar, AĤoka and the Decline of the Mauryas, pp. 218-
25). KauԆilya was chief minister of Chandragupta Maurya, founder
of the Mauryan Empire. Some scholars consider his a man of
DrœviҢa origin. It is quite likely that he migrated to the north from
the ancient city of Kœnci as it was the case with Bodhidharma who
went to Vaisœlū from Kœnci and then to China and Japan. He is
considered to be the founder of the Ch’ang and Zen Buddhism.
2. DharmaĤœtra is a vast corpus of literature. For an exhaustive study
see P.V. Kane, History of Dharmasastra, 6 vols. This list includes a
number of saӘhitas of which few go in the names of ӰӸis of yore
such as VasiӼԆha, AӞgiras, KaĤyapa, Yœjnavalkhya, Baudhœyana and
so on. Vide, Raju Kalidos, Historical Setting of Caste and Communalism
in India, pp. 49-80.
3. ManudharmaĤœstra is an ancient literature on the subject, which was
the Bible for rulers of those times down to the later medieval times
and the butt of ridicule in the hands of the so-called social-thinkers
of the contemporary times. There was a traditional Tamil CżӔa king
called MaӢunūticżӔaӢ who is said to have diligently followed the
code of Manu and killed his own playful son at the wheel of a
chariot for having killed the calf of a cow while joyously playing.
Now our social-thinkers relieve their sons and daughters from Jail
caught in the clutches of bribery.

85
4. Several works are there such as the Kœmasƈtra, KokoĤœstra,
Ratirahastya and so on. Kœma or Manmatha is the Hindu Eros, God
of Love. Rati is his wife, the Goddess of Love. The images of these
love generating personalities are found in maӜҢapas of
Vijayanagara-Nœyaka times placed in juxtaposition or in opposite
pillars. They are seated on parrots or swans and carry bow of
sugarcane in hands. Vide, Raju Kalidos, Temple Cars of Medieval
TamiӐaham, figs. 83-84.
5. The Kœmasƈtra is dated during the early century of the running era
or the Gupta period. Vide, A.L. Basham, The Wonder that was India, p.
172. The Ratirahasya is presumably a medieval text.
6. A.L Basham, The Wonder that was India, pp. 139-40.
7. The Tamil TirukkuӴaӌ of VaӐluvar deals with these three aspects that
are called aӴam, poruӌ and iӞpam. VaӐluvar deals with all three
aspects in 1,330 couplets. The Kœmasƈtra is concerned only with
iӞpam (means sensual pleasure).
8. The arts are usually divided into 64 categories that are called
catusӸaӸԂikalœ.
9. During love-making men and women mutually engage in striking
each other. At time it may prove dangerous even leading to the
death of a woman. Such as may lying down and woman sitting up
and engage in coital movement. This is usually said to be of Kerala
mode; woman up and man down.
10. Muslims are permitted by the Quranic law to take five wives and
the founder of their religion had more than five wives, including
concubines. He used to say he was the equal of forty men in sexual
intercourse (vide, Michelina Di Cesare, New Sources for the Legend
86
 of MuҾammad in the West, East and West, Vol. 58: 1-4, p. 22).
Hindus a century ago had several wives. Literature says the wives
of KӴӼӠa were in several thousand: patiӞœyiramavar třvimœr
(PeriyœӔvœr TirumoӐi 79, the wives are 10,000). The popular saying in
respect of Arjuna is: ŒttumaӜala eӜӜiӞœlum ArcuӞaӞ peӜԂœԂԂiyai
eӜӜamuԂiyœtu “even if count the sands on the river bank, you cannot
count the (number of) the wives of Arjuna”. According to the
Indian Penal Code a Hindu and Christian could remarry if only the
first wife is divorced (politicians excluded and they may have
several wives and concubines and several children).
11. The politicians noted in the previous note see to it their wives live
like mahœrœӜūs and their children as yuvarœjas and yuvarœӜūs by
swindling public wealth and bribing the common man.
12. For the present study we follow the English translation of S.C.
Upadhyaya, Kœma Sƈtra of Vatsyœyana (Bombay 1961/1970).
13. S.C. Upadhyaya, op. cit., p. 71.
14. The popular adage in Tamil is: Colliterivatu illai mantatakkalai “The
art of Manmatha (the Hindu Eros, God of Love) is not learnt being
told by others”. In the west when a boy reaches maturity or girl
attains puberty, they meet freely and engage in sexual free-play and
resort to sexual intercourse, which is not the case in India. There
may be some exceptional cases of pre-marital sex (also reported in
ancient literature, called kaӐavu “hidden”) but as a rule both boys
and girls maintain their bachelorhood till the time of marriage and
engage in sex only after marriage (called kaӴpu “chaste” in ancient
Tamil literature) that is usually arranged by parents. That is to say
love-marriages are also not many in India.
87
 What is important in the present context is that when about to be
married the boy and girl are given some instructions as to what to
do before and after the wedding day. For example brides are
advised to remove the public hair. In some communities such as the
KoӚku-veӌӌœӌas the barber is asked to remove the public hair of the
bridegroom. Elders in the family, especially a male member on the
sister’s side of the bridegroom advices the boy how to behave on the
first night of the marriage and how to treat a woman. A common
advice is peӜӜum pƈvum oӞӞu “the girl and the flower are alike”. That
is to say a girl is to be treated like a flower
15. V.V. Bhide, A Concise Sanskrit-English Dictionary, p. 878.
16. Monier Monier-Williams, A Sanskrit-English Dictionary, p. 834.
17. Ibid., p. 816.
18. Such aspects come under nœԂyaĤœstra.
19. Such aspects come under vœstuĤœstra.
20. We may recall the palace built at Hastinœpura by the PœӠҦavas. The
Gauravas were beguiled when they came across a magical pond
and real pond.
21. Bhūma and Nala were experts in cooking. The best cooking is
known as NalaĤœstra.
22. These may be bets to extract money from men.
23. Such shops are common in the west where they sell artificial
phallus, vulava and so on.
24. The ģrūtattvanidhi (1.1.91) citing the Sœbaratantra notes a Goddess
called CatusӼaӼԆikalœdevū “Mistress of the Sixty-four Arts”. The
lakӼaӠas of the Goddess are as follows:

88
 * She is daĤabhuja and carries the padma. cakra, pœĤa, mӰga, puӸtaka,
akӸamœlœ, ԂaӚka, white kapœla, varada, and amӰtakalaĤa.
* The faces are five, pañcavaktra that are in the colours of pearl,
lightening, megha (clouds), sphaԂika and the red cemparattai flower.
* She trinetra (three-eyed).
* Her breasts are heavy and hanging.* She is called Sœradœdevū.
25. Raju Kalidos, Historical Setting of Caste and Communalism in
India. In R.K.K. Rajarajan ed. Studies in Art History of India, p(p). 74
(74-78).
26. Bhagavat Gūtœ, Chap. 18, v. 49.
27. Raju Kalidos, op. cit.
28. Ibid., p. 77.
29. The medium type for man is vӰӸabha and for woman aĤva. These
appear to be imbalanced because the male horse or ass and elephant
more or less have lengthy phalluses.
30. In Hindu families at the time of marriage the horoscope of the girl
and boy are compared to find out the match. The caste, sub-caste,
height, weight and such other factors are compared. Among these
the most important is yoni-match, Tamil yonipporuttam. That is to
say the sex organs of the male and female are compared to find out
the match. If there is no match, the alliance or arranged marriage is
given up.
31. S.C. Upadhyaya, op. cit., p. 103.
32. LœԆa is a country that comprises KœӠҦesh and part of Gujarat about
the Mhye River. Vide, John Dowson, A Classical Dictionary of Hindu
Mythology & Religion, p. 177.

89
33. In Indian culture and movies kissing as in western films is not
permitted. That is to say lovers or even married couples are not
shown engaged in kissing inside the mouth; i.e. lips-to-lips with
mouth sucking. Cf. Christopher Marlow saying of Helen of Troy:
“Come Helen, come kiss me; Her lips sucked forth my soul, see
where it flies” (In ‘Doctor Faustus’).
34. S.C. Upadhyaya, op. cit., p. 110.
35. Human physique is such a strange phenomenon that a tall and
stout man may have a small (hare type) penis. A dwarf may have a
big penis (the horse type). A tall woman may have a antelope type
of pudendum and short woman elephant type. A friend of mine is
as tall as six feet and his wife just four feet tall. It is a puzzle how
their horoscope on yoni-match was found matching. In fact the tall
man may have a long penis and the short woman a deep
pudendum. The images of Kœla illustrated in the Ellora caves find
them tall and bony. These nude images show a long penis. This
might suggest a generalization that men who are tall and bony or
slim-bodied have long and thick phalluses. It was also found out in
an interview with school boys that one who was just five feet tall
had a very long phallus, maybe 4-5 inches.
36. The different types of sexual unions are so complicated that no
Indian wife may cooperate with her husband to perform these
acrobatic postures. These seem to have been for prostitutes,
courtesans, dancers, dramatists, concubines and such other public
women. These experiments could be demonstrated only when
richly paid.

90
37. These four are supposed to be additional types that are to be added
to the four major types noted above; i.e. the four kinds of striking. A
king of the CżӔa country is said to have killed a courtesan by
striking here in the kila way. SœtakarӠi, the Sœtavœhana king of the
Kuntala country killed his queen by the kartari was of striking.
Naradeva was a handicapped person who struck a dancing girl in
the viddha way and blinded her eye. Vide, S.C. Upadhyaya, op. cit.,
pp. 123-24.
38. This is woman up and man below, known as Kerala-type in
Tamilnadu. Man up and woman below is known as PuruӸopaĤrūpta.
39. Like a bull tossing its horns on all sides. The bull’s horns are
compared to the penis of a man.
40. This is done at a time when the semen is about to ejaculate.
41. Male eunuchs mainly do the job of pimps. They serve female
eunuchs by assisting them in their prostitution. Dictionaries of
psychology say men that have very small penis and could no
inseminate are eunuchs.
42. S.C. Upadhyaya, op. cit., p. 130.
43. They are the VasiӼԆha-dharmasƈtra 28.8, Baudhœyana-dharmasƈtra
1.5.49, Manusm‫ޘ‬ti 5.130, ViӸӜu-sm‫ޘ‬ti 23.49.
44. Ibid. p. 131. Those that voluntarily allow oral sex are there in
society. They are young masseurs, young actors, dandies, friends,
women in harems, sometimes done by both women and men. When
a woman does it with a man it is called sœdhœrana (ordinary) and
when a women does it with a women it is asœdhœrana (exceptional).
45. Ibid. p. 131.

91
46. One who has visited Europe or any other western country may be
aware that many of the modern technologies of sex are not notified
in Kœmasƈtra; e.g. artificial vulva. One may even buy a toy-wife with
whom sex-life is spent. One may come across separate houses of
sale houses for heterosexuals and homosexuals in the west that may
be missing in India and the Arab world.
47. Rati is the Hindu Goddess of Love. Her consort is Manmatha, the
Hindu Eros.
48. Mind-born is the equal of Mœnasaputra. It denotes Manmatha, who
is supposed to be the son of K‫ޠ‬ӼӠa. Images of Manmatha and Rati
appear in Vijayanagara-Nœyaka period temples in opposing or
juxtaposed pillars. They carry the sugarcane bow and often their
vehicle is the parrot or swan. Vide, Raju Kalidos, Temple Cars of
Medieval TamiӐaham, figs. 83-84.
49. This part of the monograph is based on Alex Comfort, The Illustrated
Koka Shastra, New York 1997. References to this work are given in
the text following the Harvard method (e.g. Comfort 1997: 19 [or]
fig.).
50. Alex Comfort, The Illustrated Koka Shastra, p. 56.
51. The name of the patron ending with datta would suggest he was a
rich merchant and nobleman.
52. Alex Comfort, op. cit., p. 92.
53. Ibid. p. 94.
54. This seems to be linked with the four types of women noted above
whose passion for intercourse is aroused depending on the
preparedness of their pudendum.

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55. Interesting the Indian texts does not say anything about the
pressing of the breasts.
56. To denote sexual union or coitus the word bandha “tie” is employed.
In Hindu families the man attached to the family is said to be tied to
the family, samsœra-bandha.
57. Trivikrama is an avatœra of ViӼӠu in which type of images the Lord
stands on one leg.
58. Alex Comfort (p. 99) says it el houri in Arabic.
59. In contemporary India no sex emporia is to be located even in a
metropolitan city like Mumbai or Delhi where one could procure an
artificial phallus or vagina as in the west.
60. Alex Comfort, op. cit., p. 105.
61. W.G Archer, Preface to Kokashastra L.R. by Alesc comparative,
London, 1964 (p.17).

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