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You are here:Open notes-->sexology-->THE-KAMA-SUTRA-OF-VATSYAYANA-Part-11


Kinds of Sexual Union

According to
(a) Dimensions.
(b) Force of Desire or Passion,
(c) Time.
Kinds of Union.
Man is divided into three classes, viz., the hare-man, the buttman,
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 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:
Men                                                    Women
Hare                                                   Deer
Bull                                                    Mare
Horse                                                 Elephent
Men                                                 Women
Hare                                               Mare
Hare                                               Elephent
Bull                                                Deer
Bull                                                Elepehent
Horse                                             Deer
Horse                                             Mare
with a man most remote from her in size is called the lowestunion,
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 highestunion.
On the female side, the elephant and bull, the mare
and /pare, form low-unions, while the elephant and the /lare
make the lowest-unions.
There are then, nine kinds of union according to dimensions.
Amongest all these, equal-unions are the best, those of
a superlative degree, i.e., the highest and lowest, are the
worst, and the rest arc middling, and with them the high* are
better than the low.
There are also nine kinds of union according to the force
of passion or carnal desire
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 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
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
"The fall of the semen of the man takes place only at
the end of coition, while the semen of the woman falls con
tinually, and after the semen of both has all fallen away
they wish for the discontinuance of coition."*
Lastly, Vatsyayana is of opinion that the semen of the
female, falls in the same way as that of the male.
Now some one 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 shouM 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
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 e.^ch of them
accomplishes his or her own end separate!/, and this is inconsistent.
But this is a mistake, for we find rhat sometimes
two things are done at the same time, as for i.istancc in the
fighting of rams, both the rams receive the shock at the same
time on their heads. Again, in throwing one wood a;:>ple
against another, and also in a fight or struggle of wrestkrs.
If it be said that in these cases the things employed are o^
the same kind, it is answered that even in the case of men
and women, the nature of the two persons is the same. And
as the difference in their ways of working arises from the
difference of their conformation only, it follows that men
experience the same kind of pleasure as women do.
There is also a verse on this subject as follows:
"Men and women being of the same nature, feel the same
kind of pleasure, and therefore a man should marry such a
woman as will love him ever afterwards."
The pleasure of men and women being thus proved to
be of the same kind, it follows that in regard to time, there
are nine kinds of sexual intercourse, in the same way as there
are nine kinds according to the force of passion.
There being thus nine kinds of union with regard to
dimensions, force of passion, and time, respectively, by
making combinations of them, innumerable kinds of union
would be produced. Therefore in each particular kind of
sexual union, men should use such means as they may think
suitable for the occasion.*
At the first time of sexual union the passion of the male
is intense, and his time is short, but in subsequent unions
on the same day the reverse of this is the case. With the
female however it is the contrary, for at the first time her
passion is weak, and then her time long, but on subsequent
occassions 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 a -quired by continual habit.
2 Love resulting from the imagination.
3 Love resulting from belief.
4 Love resa'ting from the perception of external objects.
(tj Love resulting from the constant and continual perforrnance
of some act, is called love acquired by constant
p-actice and habit, as for instance the love of sexual interjurse,
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
(4) The love resulting from the perception of external
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 exist 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.


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