Sincerely,
.. those things which increase passion should be done first, and those which are only for amusement or variety should be done afterwards. (Kama Sutra)
The embrace which indicates the mutual love of a man and woman who have
come together is of four kinds: Touching, Rubbing, Piercing, Pressing.
The action in each case is denoted by the meaning of the word which stands
for it.
When a man under some pretext or other goes in front or alongside of a woman
and touches her body with his own, it is called the 'touching embrace'.When
a woman in a lonely place bends down, as if to pick up something, and pierces,
as it were, a man sitting or standing, with her breasts, and the man in
return takes hold of them, it is called a 'piercing embrace'. The above
two kinds of embrace take place only between persons who do not, as yet,
speak freely with each other.
When two lovers are walking slowly together, either in the dark, or in a
place of public resort, or in a lonely place, and rub their bodies against
each other, it is called a 'rubbing embrace'. When on the above occasion
one of them presses the other's body forcibly against a wall or pillar,
it is called a 'pressing embrace'. These two last embraces are peculiar
to those who know the intentions of each other. At the time of the meeting
the four following kinds of embrace are used:
Jataveshtitaka, or the twining of a creeper.
Vrikshadhirudhaka, or climbing a tree.
Tila-Tandulaka, or the mixture of sesamum seed with rice.
Kshiraniraka, or milk and water embrace.
The two kinds of embrace take place when the lover is standing are:
When a woman, clinging to a man as a creeper twines round a tree, bends
his head down to hers with the desire of kissing him and slightly makes
the sound of sut sut, embraces him, and looks lovingly towards him, it is
called the 'twining of a creeper'.
When a woman, having placed one of her feet on the foot of her lover, and
the other on one of his thighs, passes one of her arms round his back, and
the other on his shoulders, makes slightly the sounds of singing and cooing,
and wishes, as it were, to climb up him in order to have a kiss, it is called
an embrace like the 'climbing of a tree'.
These two kinds of embrace take place at the time of sexual union:
When lovers lie on a bed, and embrace each other so closely that the arms
and thighs of the one are encircled by the arms and thighs of the other,
and are, as it were, rubbing up against them, this is called an embrace
like 'the mixture of sesamum seed with rice'.
When a man and a woman are very much in love with each other, and, not thinking
of any pain or hurt, embrace each other as if they were entering into each
other's bodies either while the woman is sitting on the lap of the man,
or in front of him, or on a bed, then it is called an embrace like a 'mixture
of milk and water'.
Babhravya has thus related to us the above eight kinds of embraces. Suvarnanabha
moreover gives us four ways of embracing simple members of the body, which
are:
The embrace of the thighs.
The embrace of the jaghana, i.e. the part of the body from the navel downwards
to the thighs.
The embrace of the breasts.
The embrace of the forehead.
When one of two lovers presses forcibly one or both of the thighs of the
other between his or her own, it is called the 'embrace of thighs'.
When a man presses the jaghana or middle part of the woman's body against
his own, and mounts upon her to practice, either scratching with the nail
or finger, or biting, or striking, or kissing, the hair of the woman being
loose and flowing, it is called the 'embrace of the jaghana'.
When a man places his breast between the breasts of a of Vatsyayana woman
and presses her with it, it is called the 'embrace of the breasts'.
When either of the lovers touches the mouth, the eyes and the forehead of
the other with his or her own, it is called the 'embrace of the forehead'.
Some say that even shampooing is a kind of embrace, because there is a touching
of bodies in it. But Vatsyayana thinks that shampooing is performed at a
different time, and for a different purpose, and it is also of a different
character, it cannot be said to be included in the embrace.
There are also some verses on the subject as follows:
'The whole subject of embracing is of such a nature that men who ask questions
about it, or who hear about it, or who talk about it, acquire thereby a
desire for enjoyment. Even those embraces that are not mentioned in the
Kama Shastra should be practiced at the time of sexual enjoyment, if they
are in any way conducive to the increase of love or passion. The rules of
the Shastra apply so long as the passion of man is middling, but when the
wheel of love is once set in motion, there is then no Shastra and no order.'
The Kama Sutra of Vatsayayana, Sir Richard Burton, translator (1883)
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Philosophy: Kama Sutra - 'Praised be the three aims of life, virtue
(dharma), prosperity (artha), and love (kama), which are the subject of
this work.' Kama Sutra (Kama Shastra). Discussion and Quotes
/ Quotations, Pictures, Positions from Famous Indian Sexual Philosophy of
the Kama Sutra.
Contents:
Kama Sutra Pictures - Kama
Sutra Positions - Kama
Sutra: Women - Kama
Sutra: Partners - Kama
Sutra: Marriage - Kama
Sutra: Love Potions - Kama
Sutra: Sex Aids - Kama
Sutra: Homosexuality - Kama
Sutra: Embrace - Kama
Sutra: Kissing - Kama
Sutra: Scratching - Kama
Sutra: Biting - Kama
Sutra: Sighs and Blows - Kama
Sutra: Foreplay - Kama
Sutra: Role Reversal - Kama
Sutra: Fellatio
Kama Sutra Pages (different spelling): Kamasutra
- Kamasutra
Pictures - Kamasutra
Positions - Kama
- Karma - Sutra
- Karmasutra
- Karma Sutra
- Karma
Sutra Pictures - Karma
Sutra Positions
Index / Home Page - Summary
and Links to articles on the Metaphysics
of Space and Motion and the Wave
Structure of Matter (WSM). What is the most Simple
Science Theory of Reality? Describing Reality from One
Thing, Space
(with properties of a nearly rigid continuous wave medium) rather than Many
Things (Matter). i. e. From Matter as discrete Particles
generating continuous Spherical Fields in Space-Time
to Matter as Spherical Standing Waves in Space (see diagram below).
Subjects include Truth,
Reality,
Metaphysics,
Physics, Einstein's
Relativity, Quantum
Theory, Cosmology,
Ancient
Greek Philosophy, Western
& Eastern Philosophy, Buddhism,
Hinduism,
Taoism,
Theology,
Evolution,
Nature
/ Ecology, Culture,
Art,
Erotic
Art, Sexuality,
Feminism,
Health,
Politics,
Education
and Utopia.
Includes Pictures
and numerous Quotes
from many fine philosophers / physicists, including Plato,
Aristotle,
Rene
Descartes, Gottfried
Leibniz, Sir
Isaac Newton, Christiaan
Huygens, Spinoza,
George
Berkeley, David
Hume, Immanuel
Kant, Friedrich
Nietzsche, Nikola
Tesla, Max
Planck, Gandhi,
Albert
Einstein, Louis
de Broglie, Erwin
Schrodinger, Ludwig
Wittgenstein, Richard
Feynman and Milo
Wolff.
Physics (and thus all human knowledge) evolved from Newton's concepts of particles and forces in Space and Time, which assumes the existence of four separate things. This causes many problems for Humanity because the necessary connection between these things is unknown. Einstein failed to solve this with his unified field theory of matter which describes reality in terms of matter-energy (fields) in space-time. The Metaphysics of Space and Motion and the Wave Structure of Matter (WSM) solves these problems by describing Reality in terms of One thing, Space, existing with the Properties of a Wave Medium. Matter is formed from Spherical Standing Waves in Space which cause the 'particle' effect at their Wave Center. Time is due to the Wave Motion (activity) of Space. Forces / fields are caused by the interaction of the Spherical In and Out Waves with other matter in Space which changes the wave velocity and thus location of the Wave-Center (and which we 'see' as a 'force accelerating a particle').
This rather abrupt summary is explained in substantially better detail on the Index / Homepage. If you have any questions or would like to submit content please write to us.
Cheers,
Geoff and Karene
Biography:
Geoff Haselhurst Biography
Karene Howie - Bibliography
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(George Berkeley, 1710) Nothing seems of more importance,
towards erecting a firm system of sound and real knowledge, which may be
proof against the assaults of skepticism, than to lay the beginning in a
distinct explication of what is meant by thing, reality, existence: for
in vain shall we dispute concerning the real existence of things, or pretend
to any knowledge thereof, so long as we have not fixed the meaning of those
words.
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