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Part 1 |
To this there is an objection. In the beginning of coition the passion of the woman is middling, and
she cannot bear the vigorous thrusts of her lover, but by degrees her passion increases until she
ceases to think about her body, and then finally she wishes to stop from further coition.
This objection, however, does not hold good, for even in ordinary things that revolve with great
force, such as a potter's wheel, or a top, we find that the motion at first is slow, but by degrees it
becomes very rapid. In the same way the passion of the woman having gradually increased, she has
a desire to discontinue coition, when all the semen has fallen away. And there is a verse with regard
to this as follows:
`The fall of the semen of the man takes place only at the end of coition, while the semen of the
woman falls continually, and after the semen of both has all fallen away then they wish for the
discontinuance of coition.'2
Lastly, Vatsyayana is of opinion that the semen of the female falls in the same way as that of the
male.
Now some may ask here: If men and women are beings of the same kind, and are engaged in
bringing about the same results, why should they have different works to do?
Vatsya says that this is so, because the ways of working as well as the consciousness of pleasure in
men and women are different. The difference in the ways of working, by which men are the actors,
and women are the persons acted upon, is owing to the nature of the male and the female, otherwise
the actor would be sometimes the person acted upon, and vice versa. And from this difference in the
ways of working follows the difference in the consciousness of pleasure, for a man thinks, `this
woman is united with me', and a woman thinks, `I am united with this man'.
It may be said that, if the ways of working in men and women are different, why should not there be
a difference, even in the pleasure they feel, and which is the result of those ways.
But this objection is groundless, for, the person acting and the person acted upon being of different
kinds, there is a reason for the difference in their ways of working; but there is no reason for any
difference in the pleasure they feel, because they both naturally derive pleasure from the act they
perform.3
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