Kama Sutra (Sex)
Kama Sutra (Sex)
Kama Sutra (Sex)
The Hindu tradition has the concept of the Purusharthas which outlines "four main goals of
life".[22][23] It holds that every human being has four proper goals that are necessary and sufficient
for a fulfilling and happy life:[24]
• Dharma – signifies behaviors that are considered to be in accord with rta, the order
that makes life and universe possible,[25] and includes duties, rights, laws, conduct,
virtues and right way of living.[26] Hindu dharma includes the religious duties, moral
rights and duties of each individual, as well as behaviors that enable social order,
right conduct, and those that are virtuous.[26] Dharma, according to Van Buitenen,[27] is
that which all existing beings must accept and respect to sustain harmony and order
in the world. It is, states Van Buitenen, the pursuit and execution of one's nature and
true calling, thus playing one's role in cosmic concert.[27]
• Artha – signifies the "means of life", activities and resources that enables one to be in
a state one wants to be in.[28] Artha incorporates wealth, career, activity to make a
living, financial security and economic prosperity. The proper pursuit of artha is
considered an important aim of human life in Hinduism.[29][30]
• Kama – signifies desire, wish, passion, emotions, pleasure of the senses,
the aesthetic enjoyment of life, affection, or love, with or without sexual
connotations.[31] Gavin Flood explains[32] kāma as "love" without violating dharma
(moral responsibility), artha (material prosperity) and one's journey towards moksha
(spiritual liberation).
• Moksha – signifies emancipation, liberation or release.[33] In some schools of
Hinduism, moksha connotes freedom from saṃsāra, the cycle of death and rebirth, in
other schools moksha connotes freedom, self-knowledge, self-realization and
liberation in this life.[34][35]
Each of these pursuits became a subject of study and led to prolific Sanskrit and some Prakrit
languages literature in ancient India. Along with Dharmasastras, Arthasastras and
Mokshasastras, the Kamasastras genre have been preserved in palm leaf manuscripts.
The Kamasutra belongs to the Kamasastra genre of texts. Other examples of Hindu Sanskrit
texts on sexuality and emotions include the Ratirahasya (called Kokashastra in some Indian
scripts), the Anangaranga, the Nagarasarvasva, the Kandarpachudmani, and
the Panchasayaka.[36][37][38] The defining object of the Indian Kamasastra literature, according to
Laura Desmond – an anthropologist and a professor of Religious Studies, is the "harmonious
sensory experience" from a good relationship between "the self and the world", by discovering
and enhancing sensory capabilities to "affect and be affected by the world".[38] Vatsyayana
predominantly discusses Kama along with its relationship with Dharma and Artha. He makes a
passing mention of the fourth aim of life in some verses.[39]
Vedic heritage
The earliest foundations of the kamasutra are found in the Vedic era literature of
Hinduism.[40][41] Vatsyayana acknowledges this heritage in verse 1.1.9 of the text where he names
Svetaketu Uddalaka as the "first human author of the kamasutra". Uddalaka is an early
Upanishadic rishi (scholar-poet, sage), whose ideas are found in the Brihadaranyaka
Upanishad such as in section 6.2, and the Chandogya Upanishad such as over the verses 5.3
through 5.10.[40] These Hindu scriptures are variously dated between 900 BCE and 700 BCE,
according to the Indologist and Sanskrit scholar Patrick Olivelle. Among with other ideas such
as Atman (self, soul) and the ontological concept of Brahman, these early Upanishads discuss
human life, activities and the nature of existence as a form of internalized worship, where
sexuality and sex is mapped into a form of religious yajna ritual (sacrificial fire, Agni) and
suffused in spiritual terms:[40]
A fire – that is what a woman is, Gautama.
Her firewood is the vulva,
her smoke is the pubic hair,
her flame is the vagina,
when one penetrates her, that is her embers,
and her sparks are the climax.
In that very fire the gods offer semen,
and from that offering springs a man.
– Brihadaranyaka Upanishad 6.2.13, ~700 BCE, Transl: Patrick Olivelle[42][43]
According to the Indologist De, a view with which Doniger agrees, this is one of the many
evidences that the kamasutra began in the religious literature of the Vedic era, ideas that were
ultimately refined and distilled into a sutra-genre text by Vatsyayana.[41] According to Doniger, this
paradigm of celebrating pleasures, enjoyment and sexuality as a dharmic act began in the
"earthy, vibrant text known as the Rigveda" of the Hindus.[44] The Kamasutra and celebration of
sex, eroticism and pleasure is an integral part of the religious milieu in Hinduism and quite
prevalent in its temples.[45][46]
Epics
Human relationships, sex and emotional fulfillment are a significant part of the post-Vedic
Sanskrit literature such as the major Hindu epics: the Mahabharata and the Ramayana. The
ancient Indian view has been, states Johann Meyer, that love and sex are a delightful necessity.
Though she is reserved and selective, "a woman stands in very great need of surata (amorous or
sexual pleasure)", and "the woman has a far stronger erotic disposition, her delight in the sexual
act is greater than a man's".[47]
Manuscripts
The Kamasutra manuscripts have survived in many versions across the Indian subcontinent.
While attempting to get a translation of the Sanskrit kama-sastra text Anangaranga that had
already been widely translated by the Hindus in regional languages such as Marathi, associates
of the British Orientalist Richard Burton stumbled into portions of the Kamasutra manuscript.
They commissioned the Sanskrit scholar Bhagvanlal Indraji to locate a
complete Kamasutra manuscript and translate it. Indraji collected variant manuscripts in libraries
and temples of Varanasi, Kolkata and Jaipur. Burton published an edited English translation of
these manuscripts, but not a critical edition of the Kamasutra in Sanskrit.[48]
According to S.C. Upadhyaya, known for his 1961 scholarly study and a more accurate
translation of the Kamasutra, there are issues with the manuscripts that have survived and the
text likely underwent revisions over time.[49] This is confirmed by other 1st-millennium CE Hindu
texts on kama that mention and cite the Kamasutra, but some of these quotations credited to
the Kamasutra by these historic authors "are not to be found in the text of the Kamasutra" that
have survived.[49][50]
Contents
Vatsyayana's Kama Sutra states it has 1250 verses, distributed over 36 chapters in 64 sections,
organised into 7 books.[51] This statement is included in the opening chapter of the text, a
common practice in ancient Hindu texts likely included to prevent major and unauthorized
expansions of a popular text.[52] The text that has survived into the modern era has 67 sections,
and this list is enumerated in Book 7 and in Yashodhara's Sanskrit commentary (bhasya) on the
text.[52]
The Kamasutra uses a mixture of prose and poetry, and the narration has the form of a dramatic
fiction where two characters are called the nayaka (man) and nayika (woman), aided by the
characters called pitamarda (libertine), vita (pander) and vidushaka (jester). This format follows
the teachings found in the Sanskrit classic named the Natyasastra.[53] The teachings and
discussions found in the Kamasutra extensively incorporate ancient Hindu mythology and
legends.[54]