On Union — Book 2 of kAma SAstra — Part 1

Having understood the general considerations of kAma SAstra in the past 4 posts ( Post 1, Post 2, Post 3, and Post 4) let’s get into the second book of kAma SAstra dealing with the Union.

Based on the building of female and male bodies, biological compatibility is established in the union. In the same way, the force of desire and duration of the union defines the individual compatibility with that of the partner. If the three aspects of biological compatibility, psychological compatibility, and the ability to enjoy the union between the parties are equal, then the union is categorized as equal or otherwise. It is advisable to have an “equal union” by the sAstra. The unions between unequal partners in any dimension will not yield the best enjoyment for them.

rati nirUpaNam — At this stage, we need to discuss “what is the philosophical basis of rati i.e., sexual union between the partners?” Is it a physical need? A psychological urge? Something beyond physical and psychological layers that gives bhAva-prApti (loosely in English orgasm)? The enjoyment of union i.e., bhAva-prApti depends on a fine combination of psychological and physical factors supporting each other. The bhAva starts when both partners desire to have the union. Each of them thinking about the other of being loved, cared, etc., gives a comforting pleasure called abhimAna-sukham or psychological closeness. This closeness finally brings them together into a physical union leading to the pleasure known as rUpa-sukham which is derived from the sambhOga. So, the sambhOga is not purely physical: if it is purely physical, you need not have a partner for enjoyment, even a lifeless toy can provide the functionality. At the same time, it is not purely psychological: the physical proximity is the one finally giving rise to the bhAva!

In the process of sambhOga, is there a distinction between the amount of pleasure derived by females of males? On this topic, different authors of kAma SAstras have a different set of opinions. But the conclusion from vAtsAyana is: “No. both genders have equal pleasure in the sama-rati.”

chatushashti i.e.,the sixty-four:

The next part of the kAma SAstra deals with the modes of union or methods of rati. There are variations of embrace, kissing, rubbing, touching, pressing, scratching, biting, and the congress.

All the acts that are done in private by the partners seeking the pleasure of sambhOga are known as rati. The number sixty-four is not the number of positions as grossly misunderstood by the majority of translators. There are only two types of ratis. One: sthita rati (established practices) and the second is chitra-rati (more innovative methods people use based on the 64 arts we have discussed earlier).

In the process of rati, we see one of the partners taking an active role and the other a slightly passive role. The active partner has to keep what is needed and liked by the passive partner and only perform those acts in the process. So, the process of rati is pleasing the partner and not pleasing oneself.

It is most important to get the same level of arousal between the partners to enjoy the sambhOga and no one should force any action on the other during the process.

As the play of rati equally satisfies both partners, it strengthens the relationship between the partners to lead to a lifelong pleasurable union. It should never be made mechanical or physical dependency between the partners or a way to just make babies.

There is an important distinction between the genders in attaining the bhAva-prApti on the physical layer. A male will not be able to continue the rati after the bhAva, while a female partner can continue the act of rati. Keeping this in the mind, the couple has to design their sambhOga using the right sequence and methods of enjoyment based on the temperament of each other.

Hence, the purpose of rati is established! (in this post for Sri Subhakrt year madanOtsavam)