The third nature is of two kinds, feminine and masculine. That of the feminine kind imitates women in appearance and talk, gestures and emotions, softness and timidity, whimsicality, impatience and bashfulness. What is done in the pubes of a woman is done in her mouth. This is known as oral sex. She derives her erotic satisfaction as well as livelihood from it, living the life of a courtesan. Such is the feminine type.
(1–5)
The masculine type must hide her desire, but wants a man. She works as a masseur to make a living. In the course of massage, as if rubbing a man’s limbs, she clasps both his thighs and, becoming more familiar, touches him in the groin and the pelvis. Getting his penis to harden, she takes it in her fist, moving it about as she laughs and teases him for his haste. If the man does not urge her to proceed further even after he has shown signs of arousal, she takes the initiative herself. But if he urges her on, she argues and continues only on persuasion.
(6–11)
The act consists of eight elements: the ‘nominal’, the ‘biting the sides’, the ‘outer pincer’, the ‘inner pincer’, the ‘kiss’, the ‘lick’, the ‘sucking the mango’ and the ‘swallowing’. These should be done one by one, and after each she should exhibit a wish to stop. As for the man, on the conclusion of one he should ask for the next, and when that too is done, for the one after that.
(12–15)
She takes the penis in her hand and, placing it on her lips, puts it in her mouth which she moves back and forth. This is the ‘nominal’. Then, covering its forepart with her hand, she nibbles the sides with her lips without biting, and consoles him, saying ‘Only so much!’ This is ‘biting the sides’.
(16–17)
Urged by the man to continue, she closes her lips around the forepart, squeezing and kissing it as if to draw it out. This is the ‘outer pincer’. On his further insistence, she takes it in a little deeper and spits it out after a squeeze with her lips. This is the ‘inner pincer’.
(18–19)
In the ‘kiss’ she holds the penis in her hand and takes it in as if it were his lip. Then, rubbing it all over with the tip of her tongue, she probes its front: that is the ‘lick’.
(20–21)
After that, taking half the penis in as passion mounts, she squeezes it mercilessly and repeatedly before releasing it: that is called ‘sucking the mango’. And to swallow and squeeze till the very end: that is the ‘swallowing’, which should only be done if the man desires it. Slaps and sighs can also be used as required. Such is oral sex. Women, too, engage in it: wanton and promiscuous women, servant maids and those who work as masseuses.
(22–25)
According to learned teachers, oral sex should not be practised. It is against convention and civilized behaviour. And, if the man subsequently has contact with that woman’s mouth, he may himself find it distasteful.
(26)
According to Vatsyayana, however, it is not a flaw in a man who goes to a courtesan, even though it is avoidable elsewhere. Thus, eastern men do not have intercourse with women who practise oral sex. The men of Ahichhatra do not generally sleep with courtesans, and even when they do they avoid their mouths. And while the men of Saketa sleep with them without any inhibition, the gentlemen of the City do not themselves engage in oral sex. Those of Surasena, however, do everything without any hesitation.
(27–32)
It is said: Who can have faith in the character and purity of women, in their behaviour and action, their words and beliefs? But they can not be rejected as their uncleanliness comes from nature itself. So, their purity should be determined in accordance with the scriptures. And these have said:
The calf is pure at milking time,
the dog when it has caught a deer,
the bird while pecking at fruit which falls,
and a woman’s mouth when making love.
As there is a discrepancy between learned opinion and scriptural pronouncement, one should act according to the occasion, the local practice and one’s own inclination and belief. This is the view of Vatsyayana.
(33–34)
There are some verses on this subject:
Even young men and servants
with well-polished earrings
perform oral sex,
but only with certain men.
Some city men too,
who are mutually caring
and trustful as well,
do this with each other.
(35–36)
Men indeed perform this act
on women also: its method then,
it should be known,
is like a kiss upon the mouth.
Their bodies inverted mutually,
one’s head towards the other’s feet,
to have each other, both together:
such coupling of a man and woman
is known as making love like crows.
(37–38)
Thus is it that harlots give up
men of merit, skilful, liberal,
and get attached instead to villains,
servants, elephant grooms and suchlike.
But learned brahmins, or ministers
responsible for state affairs,
or those relied on for their knowledge,
should not engage in oral sex.
(39–40)
That there are scriptural rules about it
cannot sanction doing it,
for scriptures deal with everything
but use depends upon each case.
Medical texts say even dog’s meat,
cooked, will enhance virility.
Should it therefore be consumed
by people with intelligence?
(41–42)
Indeed there are people
and places and times
where and when such practices
are not without use.
So, having considered
the place, the time, the usage,
the scriptures and also oneself,
one may or not engage in it.
As the mind is always fickle
and the motive is a secret,
none can claim to know
when and where and who will do it.
(43–45)