The Mammoth Book of Erotica presents The Best of Thomas S. Roche Page 8
Parvati, now revealed as a woman, had nothing to lose. While the naked and injured Rāja moved to get out of bed and run for it, Parvati grabbed him and, displaying exceptional strength for her small frame, dragged him back into bed. Admittedly, the King was not exactly in top form, though the blow to his manhood had failed to reduce his erection.
The Rāja continued to struggle, so Parvati, unable to hold out for long against the King’s greater physical strength, used the most convincing argument she could. While the King struggled inadequately to get away from her, she returned her mouth to his shaft and within moments was performing mouth congress upon the King as if her very life depended on it. Soon the blow to the King’s private parts was forgotten and he knew nothing but his desire. When the King’s back arched and he approached climax, Parvati realized that this might well be the very last time she was allowed anywhere near her beloved King, and she decided to go for it.
Making short work of the torn remnants of her clothes, Parvati climbed naked atop the Rāja, who was still weakly protesting. She spread her legs and caressed his shaft with her hand, drawing it close to her centre. Feeling her hairy body, and particularly her hairy loins, against him, the Rāja felt certain he had indeed encountered some magical form of male, for the women of Alaritramishi groom themselves with meticulous care. As he felt her sex against him, caressing moist at his shaft, he uttered her name rapturously: “Auparishtaka.”
She kissed him passionately and said: “The name’s Parvati.”
Now all seemed clear to the Rāja. Obviously this was an avatar of the great goddess, come to teach him that even at the expense of the two superior goals of life, kama must not be denied. His hands came to rest on Parvati’s shapely backside, and as her body surged against him she began to press herself onto him.
The king’s upward thrust met her downward one, and before she could finish her protest she felt her virginity give way painlessly. Parvati passionately made love to the King, and no more protests were heard.
And so it was that the great and famously celibate Rāja took as his wife a Punjabi woman with whom he had first fallen in love while she was masquerading as his eunuch body servant.
Though the king had learned to accept the pursuit of kama in his life, Salimari did not realize her goal to return to the royal household, for she, in fact, was but an avatar of the goddess Parvati; her goal was to bring the two lovers together, for she got the sense that the king needed a good session of mouth congress.
Though he continued to pursue both dharma and artha, and greatly enriched his people with public works, the Rāja learned a great appreciation for kama in the arms of his love Parvati.
In the traditions of kama, Auparishtaka is the name for “mouth congress”. When properly enacted, it may be performed by men, by women or by eunuchs. To this day, the timeless ritual is enacted in honour of Rik and Parvati throughout the world. When the man is aroused, and the woman proximate to his aroused parts, if he is unwilling she must place her mouth upon him and commit Auparishtaka even while he protests. But if he becomes ardent and insists on her continuing – for instance, with his hand on her head or by gripping her hair – she must protest.
Once he has been cowed, she may return to the congress, but if he becomes demanding again she must refuse to continue. Only when this ritual has driven them both to the delirious heights of pleasure may the man’s dew of creation be extracted properly through mouth congress, or another form of mating engaged in.
Thus is the goddess Parvati most pleased, and thus do the lovers reach moksha – liberation. And even the Great Teachers can get behind that.
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