man, or in front of him, or on a bed, then it is called an embrace like a "mixture of milk and water."
These two kinds of embrace take place at the time of sexual union.
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 naval downwards to the thighs.
- The embrace of the breasts.
- The embrace of the forehead.
(1) 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."
(2) When the 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 caller the "embrace of the jaghana."
(3) When a man places his breast between the breasts of a woman and presses her with it, it is called the "embrace of the breasts."
(4) 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 as 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."
