Section I: Of the Four Orders of Women

Divided into classes of temperament and the same correspond with the four different phases of Moksha, or Release from further Transmigration.

Section II: Personal Peculiarities of the Four Classes

This section describes the signs, symptoms and bodily features of the four classes/orders of the Women.

Section III: The days of greatest enjoyment for the Four Classes

The arch-poet proceeds in this section with a table of the days of greatest enjoyment of the four classes/orders of the Women.

Section IV: Of the Hours which Give the Highest Enjoyment

The arch-poet explains in this section with a table of the hours of greatest enjoyment of the four classes/orders of the Women. The following tables, then, show the Pahar, or watch of the night and day, during which the four classes of women derive the greatest pleasure.

- The Padmini, for instance, takes no satisfaction in night congress; indeed, she is thoroughly averse to it. She is like Surya Kamala (day-lotus) which opens its eyes to the sunlight, so she is satisfied even by a boy-husband in the bright hours. - The Chitrini and the Shankhini are like the Chandra Kamala, or night-lotus, that expands to the rays of the moon. The Chitrini and the Shankhini derive no satisfaction from day congress. - The Hastini, who is the coarsest, ignores all these delicate distinctions.

- the Ditto or Iteration Mark: used by the poet & translators - Burton Richard F., Arbuthnot F. F. is confusing as there is no above row value to copy. - There are a few Indian, and Hindi translations, and interpretations of these Ditto-Marks. These interpretations may be controversial not inline to the original script/text.

Section I: Manipulations of the Padmini

Following are the lunar day based manipulation for the Padmini woman.

Section II: Manipulation of the Chitrini

Following are the lunar day based manipulation for the Chitrini woman.

- Kalyana malla describes the manipulation of the places of Chitrini Women however the various translators have been confused about what process on the nates to be followed.

Section III: Manipulation of the Shankhini

Following are the lunar day based manipulation for the Shankhini woman.

- Kalyana malla describes the manipulation of the places of various kinds for Shankhini Women however the translators Sir Richard Francis Burton, have been concerned about the process/action specified and hence marked question mark (?) for the limbs like biting arm, applying linga with force below head, scratch roughly lower edge of yoni till marks are left.

Section IV: Manipulation of the Hastini

Following are the lunar day-based manipulation for the Hastini woman.

Section I: Men

There are three kinds of men, namely, the Shasha or the Hare-man; the Vrishabha or Bull-man, and the Ashwa or Horse-Man. These are based on the length of the erected linga of the men:

Section II: Women

The four orders of women, Padmini, Chitrini, Shankhini, and Hastini, may be subdivided into three kinds, according to the depth and extent of the Yoni. These are the Mrigi, also called Harini, the Deer-woman ;the Vadava or Ashvini, Mare-woman ; and the Karini, or Elephant-woman.

Section III: Of Congress

Men and women, being, according to the above measurements, of three several divisions, it results that there are nine conditions under which congress takes place. The arch-poet describes these nines into Samana, Uchha, Nichha, Ati-uchha, and Anti-nichh, categorised as, respectively, entitled Uttama, the best ; Madhyama, the middling ; and Kanishtha, the worst.

The Poet describes that the proportion of enjoyment arises from the exact adaptation of the Linga, especially when the diameter agrees with the extension, and when the vigour of tension enables the husband to turn his mind towards the usual arts which bring women under subjection; rather than the length of the Linga.

Section IV: Of other minor distinctions in Congress

The Poet further explains various distinctions in the congress as follows.

There are three forms of Vissrishti, or the emission of Kama Salila, both in men and women, viewed with respect to length or shortness of time:

1. Chirasambhava-vissrishti – occupies great length of time.
2. Madhyasambhava-vissrishti - accomplished within moderate period.
3. Shighrasambhava-vissrishti - takes short time to finish.

Then, Kalyana malla further describes that there are three degrees of Vega, that is to say, force of carnal desire, resulting from mental or vital energy and acting upon men and women.

1. Chanda-vega - furious appetite or impulse; the highest capacity.
2. Madhyama-vega - or moderate desires.
3. Manda-vega - slow or cold concupiscence the lowest capacity.

Then there are three Kriyas, acts or processes that bring on the orgasm in men and women these are:

1. Chirodaya-kriya - is applied to the efforts which continue long before they bear any result.
2. Madhyodaya-kriya - those which act in moderate time.
3. Laghudaya-kriya - the shortest.

Altogether we have twenty-seven kinds of congress, which, by multiplying the nine species (women & men) give grand total of two hundred and forty-three (9x3x9=243).

Section I: Qualities attached to the Age

This section describes the qualities attached to various age groups.

The following table will show the peculiarities of women according to the four periods of life during which she is open to love.

It may be premised that she is called Kanyá from birth to the age of eight years, which is the time of Balyavastha, or childhood; and Gaurí, after the white goddess Parvati, from that period to her eleventh year; Taru̐nyavastha, when she becomes marriageable then follow Yavavastha, young-womanhood, and Vreuddhavastha, old-womanhood.

- It is very interesting that the original author has marked a question mark “?” against the age group 30–55 years, despite it being the fertile period of the Women. None of the several international and Indian translations have so far been able to describe any point of view on this question mark.

- In the Indian Society, generally, the Women were married during early twenties, and would have given birth to few Children. The upbringing of Children requires a good amount of energy, effort and attention.

This may be one of the reasons that the Poet has marked a ‘question mark'.^{[citation needed]}

Section II: Women by Temperaments

Further observe that there are three temperaments of women, as shown by the following characteristics:

Section III: Women by Sattva or Guna

Furthermore, women require to be considered in connection with the previous state of their existence; the Satva known as Guna, or disposition inherited from former life, and which influences their worldly natures.

Shastras mention that Women are born with inherent qualities of mind and character, based on their previous birth. Following table describes brief Sattvas:

- The subject of the Satvas is one requiring careful study, for the characteristics are ever varying, and only experience can determine the class to which women be longed in the former life, and which has coloured their bodies and minds in this state of existence.

Section IV: Women by Routinely Behaviors

Further, the women are of three types based on bodies and mind:

• Hard & Fleshy bosomed: The woman whose bosom is hard and fleshy, who appears short from the fullness of her frame, and looks bright and light-coloured, such a one is known to enjoy daily congress with her husband.
• Thin & Tall: The woman who, being thin, appears very tall and somewhat dark, whose limbs and body are unenergetic and languid, the effect of involuntary chastity, such a one is "Virahini," who suffers from long separation from her husband and from the want of conjugal embraces.
• Gluttony: The woman who eats twice as much as man, is four times more reckless and wicked, six times more resolute and obstinate, and eight times more violent in carnal desire. She can hardly control her lust of congress, despite the shame which is natural to the sex.

Section V: Characteristics of Women

The author Kalyana malla, in this section describes various characteristics of Women.

Fifteen signs and symptoms of the amorous woman:

• She rubs and repeatedly smoothes her hair (so that it may look well).
• She scratches her head (that notice may be drawn to it)
• She strokes her own cheeks (so as to entice her husband).
• She draws her dress over her bosom, apparently to readjust it, but leaves her breasts partly exposed.
• She bites her lower lip, chewing it, as it were.
• At times she looks ashamed without cause (the result of her own warm fancies)
• She sits quietly in the corner (engrossed by concupiscence).
• She embraces her female friends, laughing loudly and speaking sweet words, with jokes and jests, to which she desires return in kind. She kisses and hugs young children, especially boys.
• She smiles with one cheek, loiters in her gait,
• Unnecessarily stretches herself under some pretense or other.
• At times she looks at her shoulders and under her arms.
• She stammers, and does not speak clearly and distinctly.
• She sighs and sobs without reason.
• She yawns whenever she wants tobacco, food, or sleep.
• She even throws herself in her husband's way and will not readily get out of his path.

Eight signs of indifference to be noted in womankind:

• When the wife is already weaned from conjugal desires; then she does not look straight between her husband's eyes.
• If anything be asked of her, she shows unwillingness to reply.
• If the man draw near her, and looks happy, she feels pained.
• If the man departs from her she shows symptoms of satisfaction.
• When seated upon the bedstead, she avoids amatory blandishments and lies down quietly to sleep.
• When kissed or toyed with she jerks away her face or her form.
• She cherishes malicious feelings towards her husband's friends.
• Finally, she has no respect nor reverence for his family.

Six principal causes deviation from the right way by woman, and to fall into the society of profligates:

• Remaining, when grown up, in her Maher, or mother's house, as opposed to that of her husband's parents.
• Evil communication with the depraved of her own sex.
• The prolonged absence of her husband.
• Living in the society of vile and licentious men.
• Poverty and the want of good food and dress.
• Mental trouble, affliction, and unhappiness, causing her to become discontented and reckless.

Fifteen principal causes which make women unhappy:

• The parsimony of parents and husbands, because the youth are naturally generous.
• Receiving too much respect or reverence when they are light-hearted; also being kept in awe by those with whom they would be familiar, and too strict restraint as regards orderly and guarded deportment.
• Trouble of disease and sickness.
• Separation from the husband and the want of natural enjoyment.
• Being made to work too hard.
• Violence, inhumanity, and cruelty, such as beating.
• Rough language and abuse.
• Suspicion that they are inclined to evil.
• Intimidation and threats of punishment for going astray.
• Calumny, accusing of ill deeds, and using evil words about them.
• Want of cleanliness in person or dress.
• Poverty.
• Grief and sorrow.
• Impotence of the husband.
• Disregard of time and place in the act of love.

Twelve periods of the greatest desire for congress, and at the same time are most easily satisfied:

• When tired by walking and exhausted with bodily exercise.
• After long want of intercourse with the husband, such as in the case of the Virahini.
• When month after childbirth has elapsed.
• During the earlier stages of pregnancy.
• When dull, idle and sleepy.
• If recently cured of fever.
• When showing signs of wantoness or bashfulness.
• When feeling unusually merry and happy.
• The Ritu-snata, immediately before and after the monthly ailment.
• Maidens enjoyed for the first time.
• Throughout the spring season.
• During thunder, lightning and rain.

- At such times women are easily subjected to men.

Section VI: Kinds of Príti

The arch-poet furthermore requests to learn that there are four kinds of the Prít or love-tie connecting men and women:

• Naisargikí-príti is that natural affection by which husband and wife cleave to each other like the links of an iron chain. It is friendship amongst the good of both sexes.
• Vishaya-príti is the fondness born in the woman, and increased by means of gifts, such as sweetmeats and delicacies, flowers, perfumery, and preparations of sandal wood, musk, saffron, and so forth. It partakes, therefore, of gluttony, sensuality and luxury.
• Sama-príti is also so far sensual, as it arises from the equally urgent desires of both husband and wife.
• Abhyásiki-priti is the habitual love bred by mutual society it is shown by walking in fields, gardens and similar places; by attending together at worship, penances and self-imposed religious observances and by frequenting sportive assemblies, plays and dances, where music and similar arts are practiced.

Moreover, the Poet tell that being Colder desires and slower to rouse than Man, woman is not easily satisfied by a single act of congress; needs prolonged embraces, and if denied to her, she feels aggrieved. At the second act, however, her passion is thoroughly aroused, she finds orgasm more violent and thoroughly contented. This is exactly reverse to the Man. First being violent, second languid and disinclined for the third act.

The woman, as long as she is young and strong, are not the full as real and urgent as those of the man. The custom of society and the shame of the sex may compel her to conceal them and even to boast that they do not exist; yet the man who has studied the Art of Love is never deceived by this cunning.

Section VII: Kinds of Yoni The poet, feels it necessary to understand description of the Yoni; it being of four kinds.

• Not Good : That which is rough as the cow's tongue.
• Good : That whose surface is studded with tender flesh-knots and similar rises.
• Better : That which abounds in rolls, wrinkles, and corrugations.
• Best : That which is soft inside as the filaments of the lotus-flower.

Kalyana mall describes the internal organs of the Yoní as below:

• The Saspanda artery which corresponds with that of the linga, and which, when excited by the presence and energetic action of the latter, causes Káma-salila to flow. It is inside and towards the navel, and it is attached to certain rough nesses (thorns), which are peculiarly liable to induce the paroxysm when subjected to friction.
• The Madana-Chatra (the clitoris) in the upper part of the Yoní, is that portion which projects like the plantain-shoot sprouting from the ground; it is connected with the Mada-Váhi (sperm-flowing) artery, and causes the latter to overflow.
• The Pu̐rna-Chandra artery, which is full of the Káma-Salila, and to this the learned men of old attribute the monthly ailment.

Section I : Paroxysmal Excitement

To induce paroxysmal excitement the manuscript covers two methods in conjunction induce excitement in woman and to delay orgasm in men. One of man's chief duties in this life is to learn to withhold himself as much as possible, and, at the same time, to hasten the enjoyment of his partner.

Hastening the paroxysm of the woman The book has 7 prescriptions for hastening the paroxysm of the woman which includes various herbs and ingredients as:

Black pepper-corns, thorn-apple (Dhatura or Dhotara, datura stramonium) seeds, long pepper pod (Pinpalli, the Piper longum), Lodhora bark (the symplocos racemosa, the morinda citrifolia), white honey, old Gur (jaggery), Tamarind-pod bean, Aniseed powder, ghee, brute borax, Agasta-tree leaves, camphor, purified quicksilver, Sindura (red lead, minium, cinnabar, or red sulphuret of mercury), Rui seeds, and Jai tree leaves (Jasminum auriculatum).

Some of these could be toxic and poisonous in nature. One should understand these with an expert ayurvedic consultant before applying the ointments / Lepas prepared from these ingredients. One should be careful before following these prescriptions today.

Delay the orgasm of the man The book describes 8 prescriptions for delaying orgasm of the man from the learned, wise men which includes various herbs and ingredients as:

Lajjalu or sensitive plant (mimosa pudica), cow-milk, Panjadhari-nivarung juice (5 leaves cactus), root of Rui (gigantic swallow root), safflower-seed oil (Kardai Carthamus tinctorius), Kang or white panic (P. italicum), lotus flower filaments, Sishu bark (the blackwood tree, dalbergia sissoo), camphor, purified quicksilver, White Tal-makhana (barleria longifolia), Saptaparna (echides scholaris), white Anvalli (emblic myrobalan), Banyan tree (ficus indica), and Karanj (galedupa arborea).

Section II : Vajikarana or aphrodisiacs

To increase libido, sexual desire, sexual attraction, sexual pleasure, or sexual behavior.

Kalyana Malla explains that the wise discovered aphrodisiacs with the view of restoring physical strength and vigor. The old wise recorded that it is evident that the recipes given above are of no use to an impotent or to very weak person it is, therefore, necessary also to know the remedies which comfort the heart and excite desire, at the same time giving power of satisfying them. The author describes eight prescriptions of Vajikarana / aphrodisiac describing the following ingredients:

Loha-bhasma, liquorice juice, clarified butter, honey, Kante-shevati juice (rosa glandulifera), milk, sugar, White Tal-makhana seeds, Deva-bhat seed (wild rice, growing near tanks and swamps), Moh tree inner bark (bassia latifolia), Urid (Mung or phaseolus radiata or P. mungo), Kuili (Cow-itch, or dolichos pruriens), Kanta-gokhru (Caltrops, the Tribulus lanuginosus), Kakri, or cucumber, Chikana hedysarum lagopodioides, Lechi, Laghu-shatavari (asparagus racemosus), bark of the Anvali (the emblic myrobalm, an astringent nut; phyllanthus emblica), and Bhiiya-Kohali juice (the solanum Jacquini, prickly plant).

Section III : Genitals Rejuvenation

This section covers methods for enlargement & hardening of the Linga along with narrowing & tightening of Yoni for greater extent of the pleasure from the congress.

Prescriptions for thickening & enlarging the member: The poet says that when the Linga is soft or small, it is quite incapable of satisfying the wife, and of inducing her to love and to be subject to the husband. Hence it is necessary to offer recipes for thickening and enlarging that member, making it sound and strong, hard and lusty. The poet prescribes six prescriptions containing below ingredients for application of Lepa:

Chikana (hedysarum lago podioides), Lechi, Kosht (costus specicosus or Arabicus), Vekhand (orris root), Gajapimpali (pothos officinalis), Askhand (physalis flexuosa), Kanher-root (oleander, nerium odorum), Rakta-bol (myrrh), Manashil (red sulphurate of arsenic), Costus arabicus, aniseed, borax, sesamum oil, Saindhava (rock salt), pepper, costus, Ringani-root (prickly nightshade), Aghara-filaments (achyranthes aspera), Askhand (physalisflexuosa), barley, Urid (phaselus mungo), long pepper, white Shiras (a kind of mustard), Til (Jingilee or sesamum), Bibva or marking nuts (semicarpus anacardium), black salt,1 and lotus-flower leaves, Lodra-bark (symplocos racemose/ morinda citri folia) Hirakas (copperas, green vitrol or sulphate of iron), Dorli fruit (solanum macrorrhizon), pomegranate, and bitter oil (of the mustard, sinapis dichotoma).

Prescriptions for narrowing, contracting and hardening the Yoni As women advance in years, and especially after childbirth, certain enlargement takes place, followed by softness and flaccidity of the part. Hence it is necessary to give prescriptions for rendering it small and hard, thereby increasing the enjoyment of the husband, especially when he is in the flower of life. Here are the ingredients of the seven prescriptions for narrowing and closing the Yoni:

Lotus, stalk as well as blossom, milk, fir bark (pinus deodaru), turmeric, Daru-halad, (zedoary), Tal-makhana seeds & juice, Triphala, Dhavati-flower, (grislea tomentosa), Jambhuli (rose-apple tree), Sanvari-tree (silk cotton-tree, bombax heptaphyllum), honey, Karu-bhonpali (bitter white pompion, or pumpkin, curcubita lagenaria), 'Askhand-shoots, Chikana, Onva (or Ajvini, kind of dill or bishop's weed), blue lotus, Vala, or Khaskhas (andropogon muricata), and Moh-tree (bassia latifolia) bark.

Section IV : Genital Cleansing & Body Pile Removal

This section describes recipes for cleansing & perfuming the genitals of man and woman, and hair-removal around the house of Smara/Love. One recipe in fact claims that the hair will not grow ever.

Perfuming the member To remove certain inconveniences, and to supply their place with good qualities. perfuming the member, which will be given in two recipes containing following ingredients:

Shiras (a kind of mustard) and the extract from the Jai, or Jasmine flower, pine (pinus deodaru), sesamum oil, Shegwa, or tree horse-radish (guilandina moringa), pomegranate bark, bitter Nim-tree bark (melia azadiracht indica), and yellow Champak flowers (michelia champaca).

Removing and destroying the body-pile The poet describes three Recipes for removing and destroying the body-pile (poil amatoire) containing highly toxic compounds. An ointment / Lepa prepared from these toxic compounds is supposed to be applied to the house of Smara / house of love so that the hairs around will fall:

Lead Oxide, Bitter Oil, calcined conch-shell powder, banana juice, Harital (orpiment, yellow arsenic, or sulphuret of arsenic), Palasha wood (butea frondosa), and plantain-tree juice.

Section V : Menses’ Management

This section addresses the abortion, suddenly stopped Menses and Abnormal uterine bleeding.

Remedies for regularizing menses Kalyana malla explains two recipes which are essentially prepared by old wise men for the monthly ailment, which is suddenly arrested, either by accident or disease, great evils result:

Pingavi, or Karad-kangoni Leaves (a scandent shrub, the heart-pea, celastrus panicolata), Jasvad (shoe-flower,) Tandul (rice), Durva (Doob-grass, bent grass, or agrestis linearis), and pine-wood (P. deodaru).

- Note: these can cause an abortion in case of pregnant woman.

Remedies for Controlling Abnormal uterine bleeding The poet describes that it is judged necessary to abate the immoderate appearance of the menses (Abnormal uterine bleeding), the two remedies containing following will be found efficacious:

Hirada-dal (bark of yellow, or chebulic myrobalans), bitter Nim-bark, Anwal-katbi bark (dried myrobalans), Kapitya-fruit, (the elephant-apple, wood-apple or feroni), Chiva (small bamboo).

Section VI : Family Planning

This section addresses the complete life cycle of Family Planning from Preparation to conceive till voluntarily avoiding pregnancy.

The manuscript explains the family planning in greater detail and prescribes the recipes/prescriptions for helping manage the family plan. The phases of the family planning explained in the manuscript are as follows:

• Purifying the Womb - First the field (womb) must be duly purified with iron oxide, calcined gold, calcined copper, and honey. This prescription purifies the field/womb and makes it ready for conceiving a healthy progeny.
• Conceiving – For conceiving, the manuscript describes six prescriptions consisting of: Naga-kesar buds (a small Cassia, mesua ferrea) powder, clarified butter, 'Askhand (physalis flexuosa) decoction, Gulvel (menispermum glabrum/ cocculus cordifoliusi), resin called Laghu-Ral, Jatwand root (shoe flower), honey, Maha lung (common citron) root, white Chikana, liquorice root, sugar candy, cow milk, prickly nightshade (solatium lacquinia), dry ginger powdered, pepper, long pepper, and cassia buds.
• Protection from miscarriage - it is not enough that the woman become gravid, she must also be protected from miscarriage and other accidents. Overall three prescriptions are explained containing: fine clay, goat milk, liquorice powder, Lodhara-bark, dried emblic myrobalans, cow milk, clarified butter, honey, and red lotus-flower root. These medicines obviate miscarriage and accidents during pregnancy.
• Easy labor & deliverance – prescriptions for easy labor and deliverance containing: citron powder, Bassia latifolia bark, clarified butter, honey, fireplace soot, cold water, Gunj or Chanoti-tree (the abrus precatorius), and recite over water a mantra

 - जय मन्मथ मथमथ बहि: लिंबालकखोदरं मुंचमुंचलघुलघु

• Limiting the family member (sterilization) - It may be held desirable to limit the members of the family, and four prescriptions will be found useful containing: three year old jaggery, Chitraka (Ceylon lead wort, plumbago zeylonica) decoction, boiled rice water, Kallambha-plant (nauclea cadamba or parvifolia), jungle-flies feet, marking-nut (semicarpus anacardium), and Dhun/rice water.

Section VII : Cosmetics

This section covers the cosmetics recommendations for looking good so that there is greater attraction between the Man and Woman.

Cosmetics therapies are prescribed for beatification of the Man and Woman. These are classified into:

• Hair-Beautification
• Skin Cleaning & De-Tanning
• Breast Enlargement & Hardening

Section I: Characteristics of a Suitable Bride

Section II: Characteristics of a suitable Man

Kalyana malla says that the man should be tried and tested as if Gold is tested in four ways.

• Rub with Touchstone (learning)
• By Cutting (disposition)
• By Heating (qualities)
• By Hammering (actions / achievements)

Section III: Sámudrika-lakshana

This chapter also explains the Sámudrika-lakshana or chiromantic signs / palmistry for identifying bride or groom having longer life and hard-working. The bridegroom's palmistry should be considered first.

Every perfect hand and foot consist of five members, namely the Angushtha (thumb), the Tarjani (forefinger), the Madhyama (middle-finger), the Anamika (ring-finger), and the Kanishthika (little finger).

• This section describes the lifeline and karma-line. However, these lines are contradictory to the palmistry followed today in India and around.

Section V: Social Behavior

This section describes and warns the readers that there are severe consequences of immoral relationships. It is recommended to adhere to holy and social guidelines.

Section I: Zodiacal Structure

When the zodiacal sign of a person's birth-time and place is known, then the presiding planet, the vashyas / genus (or nature) and the caste (in theory not in practice) by zodiacal characteristics are known.

The Planet Lords – In Indian astrology, for each zodiac sign, there is a lord defined and the person born under the sign exhibits the characteristics associated with the planet.

• Vashya: Vashya / genus exhibits the instinct of animal which may be present in the person. It defines the power-equation between the individuals.
• Varna / Caste: In horoscope, astrological structure, varna/caste defines the ego aspect of the individual.

Section II: Nakshatra & Characteristics

This section describes the group and class to which a person belongs when the asterism (Nakshatra, or lunar mansion) of his/her birth-time is known, together with his/her Nadi, or hour of twenty-four minutes. The twenty-seven asterisms are classed under three heads of gods of men and of demons (Rakshasas), and the asterism determines to which the querent belongs. Moreover, each asterism is divided into four quarters, and of these nine make one zodiacal sign. The name-letter used in that quarter stands for that quarter.

• Nakshtras: defines the Tattva (Akasha – Sky, Vayu – Air, Tejas – Fire, Apas – Water, Prithvi - Earth) and the behavior.
• Yoni / Class: this defines the sexual characteristics of an individual based on the animal yoni.
• Gana / Group: this defines the temperament class of the individual.
• Nadi: defines the health, genetical aspects of the individual. Adi Nadi describes the soul is under influence of Vaata (Air), Madhya Nadi describes the soul is under Pitta (Bile) while Antya Nadi describes the soul under the influence of Kapha (phlegmatic).

Section III Guna / Characteristics Structure

The astrological method of Guna Milan follows an Ashta-Kuta i.e. eight heads forming total 36 Guna, these are as:

• Varna / Caste Koota: This represents the spiritual compatibility of the bride and bridegroom. It exhibits the ego level and personalities of both. It holds one (1) Guna.
• Vashya Koota: The Vashya indicates our physical behaviors or physical comfortability. This holds a total of two Guna.
• Tara / Nakshatra Koota: Tara or Dina Koota indicates the wellbeing and longevity of the prospective couple. Its compatibility ensures that the couple shall remain disease-free and have a long life thereby will be able to enjoy the comforts of a happy conjugal life. It holds 3 Guna.
• Yoni Koota: Yoni Koota measures the intimacy levels, sexual compatibility, and mutual love of the prospective couple. It matches the sensuous nature and characteristics of both. It holds 4 Guna.
• Graha Maitri / Planetary Friendship: This reflects the mental compatibility, affection, and natural friendship between the partners. It denotes how inimical the bride and bridegroom are to each other. This has a total of five Guna.
• Gana Koota: Gana indicates the mutual behaviors, mental compatibility, and temperaments of the prospective bride and bridegroom. This is a vital factor that impacts on the compatibility levels of the Partners. This has a total of six Guna.
• Bhakoota: This represents the emotional compatibility of the couple. It shows the relative influence of one partner on the other and their capability of realizing mutual understanding and mental acceptance. It describes the cooperation between couples.
• Nadi Koota: Nadi measures the comparative levels of Vata, Pitta, and Kapha between the couple. This shows the impact upon progeny and child-birth issues; it also addresses the health matters and metabolism of the partners. he Nadi matching has allotted 8 points and is associated with child-birth.

Section IV Guna / Characteristics Rules & Exceptions

Following are the rules, and exceptions associated with the Ashta-Koota matchmaking.