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Sringara is of two types, the first is extra-bodily and second the feeling of enjoying copulation. The poet, and analyst of human sexual behaviour first spoke about the former in just two slokas. This is the delineation of the mental feelings and imagination, which is termed vipralambha shringara.

A woman pining for her lover, with her body weakened, going into a fruit and flower garden and spending time. She is not able to bear the heat and she puts about her saree over her head to protect herself from the moon shining above. She wants to take shelter under a tree. (21)

In the second sloka, a lass alone, away from her lover, wishes for thick clouds above. After this she yearns for his tight embrace which she desires to be endless. (22)

After these first two Bhatrihari writes about real shringara.

The lover smeared with sandalwood perfume, with a garland of sweet-smelling flowers, and with a graceful form wishes to experience bliss in copulation with his lady love. The lover here, in this very life, embracing hard his lady love, experiences heavenly bliss. (23)

Before copulation, objecting, saying ‘no’ many a time and later displaying intense love and still later with a sense of timidity, bashfully first and later with deep and intense admiration, she desires oneness without end and enjoys heavenly joy when her breasts are kneaded and squeezed. This is the enticing sex play. (24)

When the hair bun falls during extreme satisfaction and glee, eyes half open and half close with sweat on cheeks the nectar if their lips, only the divinely blessed meritorious in earning punya , merit, earn. (25)

The bliss of skilful copulation when the lass enjoys is the fruition of rasajnas, those who have a deep, distinctive understanding of rasa of the couple. (26)

Laying down different rules for men and women is wrong. Men, even after eighty years of age have Manmadha vikaara, the rousing of sexual activity. But women when their breasts sag and grow thin they are not allowed. This is uncivilized and is against natural justice. (27)

Oh! Raja! Greed and desire are like the wise seas. There is no one who has seen the end of all seas. All passions and desires should be fulfilled when one is youthful and fit. When one becomes old and not fit sex craving wanes. So, the lord of this world, issue an ordinance that is common to both men and women. (28)

Youth is the season for desire and hope. Clouds make the moon dim. That is the darling for madana, the love god. (Cupid). The clouds make the youthful commit sins fearlessly. In this world there is yeaning time except youth. (29)

Clouds give rain to the plants, trees and gardens and make them give flowers. They are like a stream, like affectionate relatives to Manmadha the one creates and fosters the passion of love. The words of sensuous women are the sea that draws pearls and the moon makes the bird chakora attractive youthful lasses. Every young man wants that experience of coition except a punyatm, noble soul, one in a million. (30)

In samsara, family, with no pithy essence, the full moon coming up with radiance, lasses, young women wearing ornaments and diamond studded bracelets providing mellifluous notes, lotus eyed, would be stable by having physical union with their lovers. (31)

If the arrows of the love god, Manmadha deer-eyed lasses gather around the maharaja, would pandits and youthful lovers go to the royal court? They are not siddhas or worshippers of gods. But the young damsels round the king attract and captivate them and so they go on falling at the feet in obeisance showing their loyalty to the king. (32)

This ocean of samsara does not make it possible to swim across when there is attraction for women and bodily comfort and joy. Then it is only after realizing the futility of that – in vairagya, there would be real happiness. The poet has written two slokas one about attraction, and the other about detachment. This is called pakshadwiya nroopana.

Oh! Man! If you are having vairagya, no attachment or attraction feed deer with grass cuttings living in a forest. If you have attraction be at home enjoying copulation. (34)

This samsara like musical notes, sandal semirings and flower garlands may appear to be empty of any essence with no pith. There is nothing greater than paropakaara, helping others. For those who opt for vyragya, there is nothing more satisfying like a woman. (35)

Pandits! Learned ones who know about deeds useful and deeds useless, without prejudice, envy or dislike, you answer me straight. Does one seek refuge amidst the hills or prefer enjoying the lower parts of the beloved’s body?

The poet is talking about the two ways of living. Each to one’s own taste and choice, (36)

The learned ones take a life passing on boats sailing thinking of Parabrahma, the Supreme. The others get attracted by women. The poet says that without tattva jnana, Supreme knowledge, some take the other way enjoying copulation. (37)

The one with vairagya would go to the Ganga which washes all sins and gives punya, merit, or to other such places of religious sanctity. Those give moksha, liberation. Other wise the other type of man should go to sexual joys. (38)

Esteemed ones! Why so many words which have no essence in them? In this world are two kinds of men: those with vairagya and those worldly attracted by joys of living. The first kind of men would go to a forest, the second to the woman he is attracted to. (39)

Oh, men! I say without prejudice or fear. When there is no vairagya, there is nothing more pleasing than the sexual play. After attaining vairgya women are reasons and basis for all kinds of grief. (40)

This is the conclusion of sambhoga varnana, the delineation of shringara shataka.