LOVE SEX AND ECSTACY.

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.