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contain goddesses, the gods belonging to these sub-classes have sexual behaviour. But in the Graiveyaka and the Anuttara-vaimānika, the two sub-classes of the Vaimanika class, we find neither goddesses nor sexual behaviour. Thus in these sub-classes the fourth alternative is possible.1
The answer to the question as to how the sexual behaviour can be possible without goddesses is given as follows (2052):
1. Sanatkumara-Mahendrakalpa
2. Brahmaloka-Lantakakalpa
3. Mahāśukra-Sahasrara
4. Aṇata-prāṇata-araṇa-acyutakalpa
In connection with the bodily sexual union of celestial beings we are told that when in gods there originate the icchamana', that is, the desire to have sexual intercourse with goddesses, the latter present themselves before the former, having assumed charming uttaravaikriya body. The term 'icchamana' used here is noteworthy. This suggests that till the days of Prajñāpana the conception of 'manas' had not been crystallised. As soon as a god completes his sexual intercourse with a goddess his 'icchamana' vanishes.
Sexual satisfaction through touch only Sexual satisfaction through sight only Sexual satisfaction through hearing only Sexual satisfaction through sheer desire
The commentator in his commentary states that sexual intercourse of a god with a goddess is identical with that of a man with a woman. The text proper even tells us that the material particles in the form of semen of a god enter into the body of a goddess, get transformed into five sense-organs and ultimately enhance the beauty of the goddess. Let us note that here also mention is made of five sense-organs alone; manas is not mentioned here. At this juncture it is necessary to note that the semen entered into the body of a goddess does not develop into an embryo. That is, goddesses never conceive.5 It is so because celestial beings possess vaikriya (transformable) body which is constructed not in a womb but in a special type of bed.
4. Though these gods are without any sexual behaviour, they could not be regarded as practising continence (i.e. brahmacarins). This is so because there is no possibility of caritra-pariņāma (moral conduct) in their case. Commentary, folio 549.
5. "Kevalam te vaikriyaśariräntargata iti na garbhadhanahetavaḥ"
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-Commentary, p. 550
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