Maithuna or mithuna (Devanagari: मैथुन) is a Sanskrit term used to refer to sexual intercourse itself within Tantric sex, or alternatively to the sexual fluids generated.[1][2] It is the most important of the five makara and constitutes the main part of the grand ritual of Tantra variously known as Panchamakara, Panchatattva, and Tattva Chakra.[3] Maithuna is meant the union of opposing forces, underlining the nonduality between human and divine,[3] as well as worldly enjoyment (kama) and spiritual liberation (moksha).[4]

Loving Couple, Maithuna, Eastern Ganga dynasty, 13th century Orissa, India
Maithuna at Khajuraho
Mithuna, Lakshmana Temple, Khajuraho, Madhya Pradesh, India.

Maithuna is a popular icon in ancient Hindu art, portrayed as a couple engaged in physical loving.[5]


Maithuna intercourse has been traditionally interpreted to be performed with semen retention by the male practitioner,[3] although other authors consider it optional, possibly relegated only to late Tantra.[6] Early maithuna might have consisted on generating sexual fluids (maithunam dravyam, or solely maithuna by metonymy) in order to be ritually ingested, in a similar way to the edible three first Panchamakara.[1][2] The shedding of semen is also compared to water-offering (tarpana).[1] This is related to similar practices like rajapana, the drinking of female discharge found in Kaula Tantra, and the mixing of all five ingredients into nectar (amrita) in the Jagannatha temple of Puri, as described by Frédérique Apffel-Marglin.[1]

Late sources like Abhinavagupta warn that results of maithuna are not meant to be consumed like the rest of Panchamakara, calling those who do so "brutes" (pasus). Around the 12th century, practices seemed to turn towards the absorption of sexual fluids into the body of the practitioner, like that of vajroli mudra.[1]


Maithuna entails male-female couples and their union in the physical, sexual sense as synonymous with kriya nishpatti (mature cleansing).[7] Just as neither spirit nor matter by itself is effective but both working together bring harmony so is maithuna effective only then when the union is consecrated. The couple become for the time being divine: she is Shakti and he is Shiva, and they confront ultimate reality and experiences bliss through union. The scriptures warn that unless this spiritual transformation occurs the union is incomplete.[8] However, some writers, sects and schools like Yogananda consider this to be a purely mental and symbolic act, without actual intercourse.[7]

Yet it is possible to experience a form of maithuna not solely just through the physical union. The act can exist on a metaphysical plane with sexual energy penetration, in which the shakti and shakta transfer energy through their subtle bodies as well. It is when this transfer of energy occurs that the couple, incarnated as goddess and god via diminished egos, confronts ultimate reality and experiences bliss through sexual union of the subtle bodies.[9][3]


  1. ^ a b c d e David Gordon White, Kiss of the Yogini: "Tantric Sex" in its South Asian Contexts, 2006, University of Chicago Press, ISBN 9780226027838
  2. ^ a b Denise Cush, Catherine Robinson, Michael York, Encyclopedia of Hinduism, 2012, Routledge, ISBN 9781135189785
  3. ^ a b c d Mircea Eliade, Yoga: Immortality and Freedom, 1969, Princeton University Press, ISBN 9780691017648
  4. ^ Paul Thomas, Kāma Kalpa, Or, The Hindu Ritual of Love: A Survey of the Customs, Festivals, Rituals and Beliefs Concerning Marriage, Morals, Women, the Art and Science of Life and Sex Symbolism in the Religion of India from Remote Antiquity to the Present Day, 1960, D.B. Taraporevala,
  5. ^ Jackie Menzies, Goddess: Divine Energy, 2006, Art Gallery of New South Wales
  6. ^ Oded Balaban, Anan Erev, The Bounds of Freedom: About the Eastern and Western Approaches to Freedom, 1995, P. Lang, ISBN 9780820425146
  7. ^ a b Kamala Devi, The Eastern Way of Love, pp. 19-27, Simon & Schuster, 1977 ISBN 0-671-22448-4
  8. ^ Omar Garrison Tantra: the Yoga of Sex, p. 103, Causeway Books, 1964 ISBN 0-88356-015-1
  9. ^ Bajracharya, Ramesh. Adi Buddha & Principal Buddhist deities: Concept & Practice in Vajrayana Buddhism in Nepal