LOVE,
SEX
and
ECSTACY.
The
three words refer to specific physical experiences interconnected in my view.
However the general as well as learned public some times views them as
disconnected and or even antitetical. My case is as follows:
Our ancient
Rishies who composed the oldest books-Rigveda- have attained the highest state
spirituality. They were ascetics but not
celibates. They had families. It is said that Rigveda hymns were composed and
sung by about 50 families or clans. Generations went on composing singing those
hymns. It is evidence for the unity of love, sex and spiritual. The sage Vasishta
had spouse in Arundhati and sage Agastya married Lopamudra. In one hymn
Lopamudra reminds Agastya of his duty and responsibility towards his wife on
sex and pregnancy. (RV.1.179.1 & 2) Agastya responded (Hymn. 3 & 4)
Coming
to classical Sanskrit works, say Bhasa and Kalidasa they implicitely admitted
the close relation between love and sex to attain bliss in this world.
Charudatta and Vasantasena in Bhasa and Pruravas & Urvasi; Dushyanta &
Shakuntala as well as the devine couple Shiva & Parvati. In Kumarasambhavam,
Kalidasa kept a part (Sarga 8) to describe the honeymoon days of the devine
couple. So that is. Still later the great devotional poem and songs of Jayadeva
12the century or so composed Gitagovindam detailing the amours of Gopies to
Krishna and specifically those love plays of Radha and Krishna.
At the
start of his composition “Geeta Govindam” Jayadeva says frankly that his
composition is the love scenes and episodes of Vasudeva. (Sree Vasudeva ratikeli
katha sametametam karoti Jayadeva kavi: prabandham) However the poet again says
that if one is engrosed in devotion to Hari (Krishna) or one is fascinated in
arts of pleasures (love) both could listern to Jayadeva’s composition. Each
portion of this poetic composition makes us to think and understand the devine
nature of love and sex. In one song Radha narrates her first night with Krishna
in Prabandham 6.
(Pradhama samagam
lajjitaya padu
chadu satairanukoolam; Madhu
madhurasmita bhavitaya, sidhileekrita
jaghana dukoolam. Kisalaya
sayana niveshitaya, Chiramurasi
mamaiva shayanam. Krita
parirambhana chumbanaya parirabhya
kritadhara panam. Alasa
nimeelita lochanaya pulakavali
lalita kapolam. Shrama
jala sakala kalebharaya, vara madana
madadatilolam. Kokila
kalarava koojitaya jita manasija
tantra vicharam. Sladha kusumakula kuntalaya, nakha
likhita Ghana sthanabharam. Charana ranita
mani noopuraya paripoorita
surata vitanam. Mukha
visringhala meghalaya, sakagraha
chumbanadanam. Ratisukha
samaya rasalasaya, daramukulita
nayana sarojam. Nissaha nipatita tanulataya madhusoodana
mudita manojam.)
(The
meaning is in short. I was timid and bashful at the first meeting with lover
but he cajoled me with many endearing words to consent. When I was smiling he
removed silk garment from my pelvis waist, making me naked. Taking me to the
flower covered bed and reclined on my chest for long. Embrasing me he kissed
and inbibed the lips. Eyes closed due to tiredness goose bumpes in cheeks. Due
to exiting passion in love sports, sweating profusely feeling body lightness. Victorious
in love singing like koel. Flowers falling out from hair and finger nail
scratches on those breasts. Anklets signaled the end of satisfactory
intercourse. Lover kissed me by holding the locks of hair. Halfclosed eyes show
that the tiredness after the ecstatic pleasure. I fell helplessly flat which
ignited more passion in lover.)
The
description of divine intercourse is similar to the mortals. Some who claim to
know everything and halfbaked scholars go round and round to make this divine
sex being the union of individual soul with the universal. No sex as in case of
human is involved at all. Moreover sex is sin for humans. The Gita says; those
who do not adhere to norms of Vedic rituals are sinners and their life is
useless as they enjoy the worldly pleasures.
3-16. He who does not follow the wheel
by studying the Vedas and
performing the sacrifices prescribed therein, (verses 9 to 15) but who indulges only in
sensual pleasures, lives in vain. He wastes his life.
Earlier,
it described a highway to death and distruction thus:
2-62&63:
When one
contemplates worldly sensual pleasures he gets attached to them. Attachements
generates desires or passions and (if unfulfilled, not otherwise) bring anger. From anger comes
delusion; from delusion the loss of memory; from loss of memory the destruction
of discrimination; from the destruction of discrimination he perishes.
Compare
these sayings with what poet Jayadeva maintains in Gitagovindam. The contrast
is too stark. There are many more that was quoted here above and that all make
out a case for ecstacy through love and
sex.
Verse
No 38.
Asleshadanu Chumbanadanu Nakhollekhadanu
Swantaja - Prodbhutadanu Sambhramadanu Ratarambharadanu
Preetayo:// Anyartham Gatayor Bhramad Militayo: Sambhashanairjanato: Dampatyoriha Ko na ko
na Tamasi Vreeda
–vimisro Rasa://
The
meaning is like this: the two were very pleased and enjoying the tight
embraces; deep wet kisses and nail markings on each other’s body; carried away
by their internal urges and preparing in a hurry to have penetrative sexual
intercourse. While having intercourse they conversed and recognized themselves
as husband and wife. What not and what not ecstasies they experienced in dark
mingled with bashfulness? Unimaginable!!!
Here
the author Jayadeva slips out to tell a humorous story of wedded couple. They
went out separately to meet their respective lovers in pitch darkness of the
night. In that confusing darkness, the woman meets a man and the man meets a
woman. In this situation they were happy and satisfied with the tight embraces,
deep kisses, gracing each others’ body with nail marks, awakening of internal
energy, hurried and anxious in starting sexual intercourse. Up to this they
were not talking. They talked while continuing their intercourse. These
conversations made them to realise they were the wedded couples. In the
darkness it was a kind of high ecstasy enjoyed by both with a mix of bashfulness.
