2. Works on Kāmaśāstra (a): Ratirahasya

Among the works on Kāmaśāstra, the Ratirahasya of Kokkoka find its place second after Kāmasūtra based on its nature and authenticity. In the Jayamaṅgalā commentary of Kāmasūtra, while commenting the sūtra “sātatyattvasyāḥ puruṣeṇa kaṇḍūtirapanudyate”^[1], Yaśodhara quotes the explanation for kaṇḍūti given by Kokkoka^[2]. In addition, Viśvanātha in his Sāhityadarpaṇa uses a verse from Ratirahasya (13. 2-3). From these examples it is clear that the Ratirahasya of Kokkoka was popularly known from 10^th century CE. onwards (Kieth, A. B., 1996: 469.). The Dīpikā commentary of Kāñcīnātha seems to be the most popular among the three commentaries of this work.

Ratirahasya follows an encyclopedic style in describing subjects; it is divided into fifteen chapters or paricchedas. The first pariccheda contains fourfold classification of women with their characteristics, the days congenial for them and the ways of winning over them. Erogenous zones, days according to lunar calendar on which the women can be sexually excited etc. are subjected to treat in the second pariccheda. Classification of both men and women as per the size of sexual organs and the nine types of sexual union are described in the third pariccheda. Fourth pariccheda deals with the classification of women on the basis of their age, nature and mental attitude. Respective characteristics of women in different regions are described in the fifth pariccheda. Types of embrace, kisses, scratching with nails and biting with teeth, sexual postures, strokes and erotic articulations, selection of brides and winning their confidence, conduct of housewife, behavior of co-wives are in the sixth to twelfth paricchedas. Different stages of love, extra-marital relationships, ladies easily seduced, use of agents for enticing women etc, mantras and rites to be used for laying a charm on the lover, aphrodisiacs and special appliances for heightening sexual pleasure are explained in thirteenth to fifteenth paricchedas.

Kokkoka follows the style and theories of Kāmasūtra, but does not imitate Vātsyāyana blindly. He avoids some less important topics seen in Kāmasūtra and particularly introduces several new subjects in sexuality like erogenous zone, congenial days for sexual union etc which are not discussed in Vātsyāyana in Kāmasūtra.