ANANGA RANGA POSITIONS PDF

Advanced users, if they wish, can also add a further layer of encryption to their submission using our public PGP key. Her Kama-salila has the pleasant perfume of anangs lotus-flower. Ananga Ranga — Wikipedia After his disappearance, she will look at them, and will frequently remember him with yearning heart. Vipralabdha is the disappointed woman, who, having sent a go-between to some strange man, appointing him to meet her a certain place, repairs there, confused and agitated with the prospect of congress, but sees the go-between returning alone, and without the lover, which throws her into a state of fever.

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Harini 12 fingers long 6 fingers deep Kanishtha There are three species of vermicules bred by blood in the Yoni 2 and these are either Sukshma small , Madhyama middling , or Adhikabala large. In their several proportions they produce a prurience and titillation, wherefrom springs that carnal desire which is caused to cease only by congress. And thus it is that a Linga of small dimensions fails to satisfy. On the other hand, excess of length offends the delicacy of the parts, and produces pain rather than pleasure.

But the proportion of enjoyment arises from the exact adaptation of the Linga, especially when the diameter agrees with the extension, and when the vigour of tension enables the husband to turn his mind towards the usual arts which bring women under subjection.

There are three forms of Vissrishti, or the emission of Kama-salila, both in men and women. Chirasambhava-vissrishti is that which occupies a great length of time.

Madhyasambhava-vissrishti is that which is accomplished within a moderate period. Shighrasambhava-vissrishti is that which takes a short time to finish.

Again, there are three degrees of Vega, that is to say, force of carnal desire, resulting from mental or vital energy and acting upon men and women. In order to make this clear, a comparison may be instituted. Hunger, for instance, is felt by all human beings, but it affects them differently. Some must satisfy it at once, without which they are ready to lose their senses; others can endure it for a moderate extent, whilst others suffer from it but little.

The Vegas, or capacities of enjoyment, are: 1. Chanda-vega, furious appetite or impulse; the highest capacity. Madhyama-vega, or moderate desires. Manda-vega, slow or cold concupiscence; the lowest capacity. The woman who possesses Chanda-vega, may be known by her ever seeking carnal enjoyment; she must enjoy it frequently and she will not be satisfied with a single orgasm.

If deprived of it, she will appear like one out of her senses. The reverse is she who has Manda-vega, and who seems to find in it so little enjoyment that she always denies herself to her husband. And the owner of Madhyama-vega is the most fortunate, as she is free from either excess. Again, there are three Kriyas, acts or processes which bring on the orgasm in men and women; these are: 1. Chirodaya-kriya, is applied to the efforts which continue long before they bear any result.

Madhyodaya-kriya, those which act in. Laghudaya-kriya, the shortest. Thus we may observe there are nine several forms of congress, according to the length and depth of the organs. There are also nine, determined by the longer or shorter period required to induce the orgasm and there are nine which arise from the Kriyas or processes which lead to the conclusion.

Some MSS. It may be premised that she is called Kanya from birth to the age of eight years, which is the time of Balyavastha, or childhood; and Gauri, after the white goddess Parvati, from that period to her eleventh year; Tarunyavastha when she becomes marriageable: then follow Yavavastha, young-womanhood, and Vreuddhavastha, old-womanhood. In light By gifts of dresses, pearls and ornaments years Praudha Fit Both in darkness and in light By attention, politeness, kindness and love Beyond 55 years Viddha Unfit Becomes sick and infirm By flattery And further observe that there are three temperaments of women, as shown by the following characteristics: The signs of Kapha lymphatic or phlegmatic diathesis are bright eyes, teeth and nails; the body is well preserved, and the limbs do not lose their youthful form.

The Yoni is cool and hard, fleshy, yet delicate; and there is love and regard for the husband. Such is the lymphatic, or the highest temperament. The woman whose bosom and nates are flaccid and pendant, not orbiculate; whose skin is white, whilst her eyes and nails are red; whose perspiration is sour, and whose Yoni is hot and relaxed; who is well versed in the arts of congress, but who cannot endure it for a long time, and whose temper is alternately and suddenly angry and joyous, such a one is held to be of the Pitta or bilious temperament.

She whose body is dark, hard, and coarse; whose eyes and finger nails are blackish, and whose Yoni, instead of being smooth, is rough as the tongue of a cow; she whose laugh is harsh; whose mind is set on gluttony; who is volatile and loquacious, whilst in congress she can hardly be satisfied, that woman is of the Vata or windy temperament, the worst of all.

Furthermore, women require to be considered in connection with the previous state of their existence; the Satva, or disposition inherited from a former life, and which influences their worldly natures. The Devasatva-stri, who belongs to the Gods, is cheerful and lively, pure-bodied and clean, with perspiration perfumed like the lotus-flower; she is clever, wealthy and industrious, of sweet speech and benevolent, always delighting in good works; her mind is sound as her body,. The Gandharvasarva-stri, who derives a name from the Gandharvas, or heavenly minstrels, is beautiful of shape, patient in mind, delighting in purity; wholly given to perfumes, fragrant substances and flowers, to singing and playing, to rich dress and fair ornaments, to sport and amorous play, especially to the Vilasa, one of the classes of feminine actions which indicate the passion of love.

The Yakshasatva-stri, who derives a name from the demi-god presiding over the gardens and treasures of Kuvera 2 has large and fleshy breasts, with a skin fair as the white champa-flower michelia champac ; she is fond of flesh and liquor; devoid of shame and decency; passionate and irascible, and at all hours greedy for congress.

The Munushyasatva-stri, who belongs essentially to humanity, delights in the pleasures of friendship and hospitality. She is respectable and honest, her mind is free from guile, and she is never wearied of religious actions, vows, and penances. The Pisachasatva-stri, who is concerned with that class of demons, has a short body, very dark and hot, with a forehead ever wrinkled; she is unclean in her person, greedy, fond of flesh and forbidden things, and, however much enjoyed, she is ever eager of congress, like a harlot.

The Nagasatva-stri, or snake-woman, is always in hurry and confusion; her eyes look drowsy; she yawns over and over again, and she sighs with deep-drawn respiration; her mind is forgetful and she lives in doubt and suspicion. The Kakasatva-stri, who retains the characteristics of the crow, ever rolls her eyes about as if in pain; throughout the day she wants food; she is silly, unhappy and unreasonable, spoiling everything that she touches.

The Vanarasatva-stri, or monkey-woman, rubs her eyes throughout the day, grinds and chatters with her teeth, and is very lively, active, and mercurial. The Kharasatva-stri, who preserves the characteristics of the ass, 3 is unclean in her person, and avoids bathing, washing, and pure raiment: she cannot give a direct answer, and she speaks awkwardly and without reason, because her mind is crooked.

Therefore she pleases no one. The subject of the Satvas is one requiring careful study, for the characteristics are ever varying, and only experience can determine the class to which women belonged in the former life, and which has coloured their bodies and minds in this state of existence.

The woman whose bosom is hard and fleshy, who appears short from the fullness of her frame, and looks bright and light-coloured, such a one is known to enjoy daily congress with her husband. The woman who, being thin, appears very tall and somewhat dark, whose limbs and body are unenergetic and languid, the effect of involuntary chastity, such a one is "Virahini," who suffers from long separation from her husband and from the want of conjugal embraces.

A woman who eats twice as much as a man, is four times more reckless and wicked, six times more resolute and obstinate, and eight times more violent in carnal desire. She can hardly control her lust of congress, despite the shame which is natural to the sex. The following are the signs by which the wise know that a woman is amorous: She rubs and repeatedly smoothes her hair so that it may look well.

She scratches her head that notice may be drawn to it. She strokes her own cheeks so as to entice her husband. She draws her dress over her bosom, apparently to readjust it, but leaves her breasts partly exposed. She bites her lower lip, chewing it, as it were.

At times she looks ashamed without a cause the result of her own warm fancies , and she sits quietly in the corner engrossed, by concupiscence. She embraces her female friends, laughing loudly and speaking sweet words, with jokes and jests, to which she desires a return in kind. She kisses and hugs young children, especially boys. She smiles with one cheek, loiters in her gait, and unnecessarily stretches herself under some pretence or other. At times she looks at her shoulders and under her arms.

She stammers, and does not speak clearly and distinctly. She sighs and sobs without reason and she yawns whenever she wants tobacco, food, or sleep. If anything be asked of her, she shows unwillingness to reply. If the man draw near her, and look happy, she feels pained. If he departs from her she shows symptoms of satisfaction. When seated upon the bedstead, she avoids amatory blandishments and lies down quietly to sleep. When kissed or toyed with she jerks away her face or her form.

When these signs are seen, let it be known that the wife is already weaned from conjugal desires. The following are the principal causes which drive women to deviate from the right way, and to fall into the society of profligates: 1. Evil communication with the depraved of her own sex. The prolonged absence of her husband. Living in the society of vile and licentious men. Poverty and the want of good food and dress.

Mental trouble, affliction, and unhappiness, causing her to become discontented and reckless. The following are the fifteen principal causes which make women unhappy: 1. The parsimony of parents and husbands, because the young are naturally generous. Receiving too much respect or reverence when they are lighthearted; also being kept in awe by those with whom they would be familiar, and a too strict restraint as regards orderly and guarded deportment.

Trouble of disease and sickness. Separation from the husband and the want of natural enjoyment. Being made to work too hard. Violence, inhumanity, and cruelty, such as beating. Rough language and abuse. Suspicion that they are inclined to evil. Intimidation and threats of punishment for going astray. Calumny, accusing of ill deeds, and using evil words about them. Want of cleanliness in person or dress. Grief and sorrow. Impotence of the husband. Disregard of time and place in the act of love.

The following are the twelve periods when women have the greatest desire for congress, and at the same time are most easily satisfied: 1. When tired by walking and exhausted with bodily exercise. After a long want of intercourse with the husband, such as in the case of the Virahini. When a month after childbirth has elapsed. During the earlier stages of pregnancy. When dull, idle and sleepy. If recently cured of fever.

When showing signs of wantonness or bashfulness. When feeling unusually merry and happy.

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ANANGA RANGA POSITIONS PDF

Conceived to be a manual about sex which would give advice on how a husband should give pleasure to his wife to avoid being tempted to cheat her due to monotony, the Ananga Ranga is somehow based on the Kama Sutra another well-known Indian work about love. However differently from the Kama Sutra, which presented important insights about Indian social customs, the Ananga Ranga is in its entirety devoted to sex, specially when it comes to sex positions. Many times we see the Ananga Ranga being referred as a part of the original Kama Sutra, or being treated as a part of the book, although it was written thousands of years later than its famous relative. Many of the sex positions described in the Ananga Ranga are also present in the Kama Sutra, some with different names. This position being a celebration to Eros, god of love and son of goddess Aphrodite.

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Ananga-Ranga might mean husband and wife

Zuluzragore This remark might be illustrated at considerable length. Chirodaya-kriya, is applied to the efforts which continue long before they bear any result. The Syria Files, Files released: Thursday 5 JulyWikiLeaks began publishing the Syria Files — more than two million emails from Syrian political figures, ministries and associated companies, dating from August to March Anvartha-nakhadana is a name applied to the three deep marks or scratches made by the nails of the first three fingers on the back, the breasts and the wnanga about the Yoni. Urupagudha, so called from the use of the thighs. In this form the husband kisses the inside mouth of his wife, whilst she does the same to him.

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Art of Positions

Harini 12 fingers long 6 fingers deep Kanishtha There are three species of vermicules bred by blood in the Yoni 2 and these are either Sukshma small , Madhyama middling , or Adhikabala large. In their several proportions they produce a prurience and titillation, wherefrom springs that carnal desire which is caused to cease only by congress. And thus it is that a Linga of small dimensions fails to satisfy. On the other hand, excess of length offends the delicacy of the parts, and produces pain rather than pleasure. But the proportion of enjoyment arises from the exact adaptation of the Linga, especially when the diameter agrees with the extension, and when the vigour of tension enables the husband to turn his mind towards the usual arts which bring women under subjection.

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