Kamasutras of Vatsyayana

Kamasutras of Vatsyayana
Selected Sutras with simple English translation
(A guide to the life of youngsters)
Published By
Dr. E. Mahabala Bhatta
Major Research Project In Sanskrit, U.G.C.
S.D.M. Autonomous College, UJIRE – 574 240
D.K. Karnataka State
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Kamasutras of Vatsyayana
Selected Sutras with simple English translation
(A guide to the life of youngsters)
Published By
: Dr. E. Mahabala Bhatta
MRPF No. 5-586/2012 (HRP)
Major Research Project in Sanskrit, U.G.C.
S.D.M. Autonomous College
UJIRE – 574 240
D.K. Karnataka State
c
: Author
Year
: 2014
No. of Copies
: 500
Price
: Rs. 50/-
Printer
: Manjushri Printers, Ujire
Contents
1)
Acknowledgement
2)
Introduction
3)
Selected Kamasutras with English translation
4)
Concluding remarks
Acknowledgements
I am pursuing my Major Research Project of Sanskrit, U.G.C. having
my subject “Re-interpretation of Vatsyayana’s Kamasutras in the
backdrop of HIV inflicted societies and the efforts of the governments
and educationists to impart sexual education to the younger generation
with a special reference to the student community”. First of all I should
thank the authorities of U.G.C. for having accepted my subject and
granted the permission for the same. In the following pages I have tried
to collect the gems from the ocean called Kamasutras of Vatsyayana, a
monumental work in Sanskrit on erotics which clearly suggests a lifestyle
for our younger generation. The sage vatsyayana in his Sutras (aphorisms)
vividly brings out and suggests a fruitful life where the lust is a part of it.
I believe this collection of mine will be of use for our youngsters especially
the student community.
I am thankful to our Principal, Prof. Dr. B. Yashovarma who pioneered
and encouraged the Major Research Project of U.G.C. in our college and
the guiding spirit behind my effort.
- Dr. E. Mahabala bhatta
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Introduction
Generally there is a misnomer that Kamasutras of Vatsyayana deals
with sexual intercourse only. But it is not so in fact. It advocates a lifestyle
for the younger generation to mould their life in such a way to face any
challenges coming in their way. Of course, this book of Vatsyayana deals
in detail the matters connecting to sexual intercourse and postures –
etc. But the most important part is it suggests a life which if followed
strictly, the whole life will be successful. And also as an effect of the
same there will not be any fear of becoming the prey to the sexually
transmitted diseases like HIV AIDS etc. If the life is well established over
a good foundation then the whole life becomes cheerful. As rightly said
by Dr. Radhavallabha Tripathi,”Kamasutra as a scientific work on Kama
presents a comprehensive view of life. The cycle of human life is not
complete without the realization of all the three ends – Dharma, Artha
and Kama. Kamashastra therefore deals with human life and its
fulfillment through the realization of Kama. Vatsyayana in fact stands
for freedom, variety and choice in life. His text thus reflects the true
spirit of India – which is the spirit of freedom” [Kamasutras of Vatsyayana,
Edited with English Translation and notes, Radha Vallabha Tripathi –
Pratibha Prakashana, Delhi – 110 007, 2005, First Edition Introduction
pp 19].
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The first chapter of kamasutras
General = Samanyam
1)
Dharmarthakamebhyo Namah [K.S.1-1] Salutations to Dharma
(Virtue), Artha (wealth) and Kama (love/lust).
Vatsyayana’s priority here is for Dharma. Hence the first salutation
to Dharma only. Everything must be accomplished in the frame
work or guidance of Dharma only without which every other
Purushartha will not be meaningful.
2)
Shastrasamgrahah, Trivargapratipattih, Vidyasamuddesah,
Nagarakvrittam, Nayakasahayadutikarma, Vimarshah:
Summarizing the contents, getting three goals of life, details of the
knowledge, the routine life of the civilized and the duties of the
assistants and the messengers.
Here also the Trivarga or the group of three i.e. Dharma, Artha and
Kama has been given priority. Without the proper knowledge of
these three the sexual life will not be of any use.
The second chapter of the first Adhikarana called General.
1)
Shatayurvai Purushah, Vibhajya kalamanyonyanubaddham
parasparasyanupaghatakam Trivargam sevetha [K.S.1-2].
The man should divide his life and enjoy the span of one hundred
years with Dharma, Artha and Kama avoiding any overlapping or
clash with each other.
2)
Balye Vidyagrahanadin Arthan [K.S.1-2]
In the childhood the knowledge or Vidya should be achieved.
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3)
Kamam cha Youvane [K.S.1-3]
In the youth one should have the experience of Kama or love / lust.
4)
Sthavire Dharmam Moksham cha [K.S.1-4]
In the old age Dharma (virtue) and Moksha (liberation) should be
aspired.
5)
Anityatvad Ayushah Yathopapadam Va sevetha [K.S.1-5]
Because the life is indefinite one can divide the life according to the
availability of period of life and enjoy.
6)
Brahmacharyameva tva vidyagrahanat
Till the completion of education the celibacy should be followed.
7)
Alaukikatvad Adrushtarthatvad Apravruttanam Yajnadinam
Shastratpravarthanam, loukikatvad drushtarthatvat cha
pravruttebhyashcha mamsabhakshanadibhyah shastradeva
nivaranam Dharmah [K.S.1-2-7]
There are things injuncted by the code of rules put forth by the
works of Virtue or Dharma which are invisible. But things like eating
meat – etc. are banned by the Dharmashastras which are coming
under the purview of our experience. Therefore every action is
controlled by Dharma only.
8)
Tam Shruterdharmajnasamavayat cha pratipadyeta [K.S.1-2-8]
The intricate details of Dharmashastra should be understood by
the people who know Dharma well.
9)
Vidyabhumihiranyapashudhanyabhandopaskaramitradinam
Arjanam, arjitasya Vivardhanam Arthah [K.S.1-2-9]
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The second Purushartha i.e., Artha means earning and maintaining
the education, land, gold, animals, grains, utensils and other articles
and friends.
10) Tam Adhyakshapracharat vartasamayavidbhyah Vanigbhyashca
[K.S.1-2-10]
This Artha or Wealth and its mechanism and maintainance should
be understood by such people who are experts in business
11) Shrotratvakchakshurjihvaghrananam Atmasamyuktena manasa
Adhishthitanam sveshu sveshu vishayeshu anukulyatah pravrttih
Kamah
The five sense organs i.e. ear, skin, eye, tongue and nose when
connected with mind and soul when operated respond towards
the matters. That is called Kama.
12) Sparshavisheshavishayat Asya abhimanisukhanuviddhaphalavatyarthapratitih Pradhanyat kamah [K.S.1-2-12]
The experience which comes out of touch, gives the joy and the
entity responsible for this is mainly Kama.
13) Tam kamasutrat nagarikajanasamavayat cha pratipadyeta
[K.S.1-2-13]
How this kama and its mechanism can be understood? By the study
of Kamasutras and by such experienced, responsible people
14) Esham samavaye purvah purvo gariyan [K.S.1-2-14]
In this group of three i.e. Dharma, Artha and Kama the preceding
one is better than the succeeding one. Artha is superior to Kama
and Dharma is superior to Artha.
-5-
15) Na Dharmamshcaret, Eshyatphalatvat samshayikatvat cha [K.S. 12-21]
It is quite appropriate here to assume that no virtue or Dharma
would be followed. Because this Dharma is giving its results in future
which is doubtful and invisible. Therefore it is better to keep aloof
from it [It looks like contradictory, but not]. This is the view of the
materialist.
16) Ko hyabalisho hastagatam paragatam Kuryat? [K.S.1-2-22]
Who would abandon the thing readily on hand except the stupid
one? [The Kama is available for experience directly by the five senses.
Without experiencing the same one will be considered as a fool].
17) Varamadya Kapotah, shvo mayurat [K.S.1-2-23]
Instead of pondering over something unknown it is advised to enjoy
the thing already on the hand. It is just like a person who aspires
for the flesh of peacock tomorrow discarding today’s pigeon which
is already on the palm. (Therefore the Kama must be enjoyed which
is very familiar to the senses – opinion of the atheism)
18) Varam samshayikat nishkat Asamshayikah Karshapanah [K.S.1-2-24]
It is better to consider the copper coin than a doubtful golden coin
tomorrow. On the line of this example one can have the experience
of Kama now than to acquire the benefit of Dharma tomorrow.
19) Shastrasya anabhishankyatvat abhicharanuvyavaharayoshcha
Kvachitphaladarshanat nakshatrachandrasuryataragrahachakrasya
lokartham buddhipurvakamiva pravrtterdarshanat cha lokayatraya
hastagatasya cha beejasya bhavishyatah sasyartham
tyagadarshanat chareddharmaan iti Vatsyayanah.
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The other example is of a farmer who sows a seed now and keeps
every hope that he will reap it. On the same way the activities
connected to Dharma. The sage Vatsyayana clearly enunciates that
there is no substitute for Dharma. It should be given the supreme
status. He says undoubtedly that Dharma or virtue should be
followed. He gives the following reasons.
(i)
Dharma and the texts therein are not ordinary ones. They are
produced by the sages. Hence they are above the level of query
whatsoever.
(ii)
In these Dharmashastras we find not only good things but also the
details of witchcraft and black magic which are harmful to the
people. Good things are slow in yielding the results but bad practices
yield a very quick result that too in this life itself.
(iii) The stars, moon, sun and the circle of the planets also move for the
benefit of the people. These things are very much practical than
the theory and advocated in the texts of Dharmic codes of law.
(iv) The practices of four stages of life i.e. Brahmacharya, Garhasthya,
Vanaprastha and Sanyasa are there in the society since times
immemorial which are narrated in these works.
20) Purushakarapurvakatvat Sarvaprakrutinam upayah pratyayah
[K.S.1-2-30]
Everything in this world can be accomplished only by some plan or
the other. The experience of Kama is also of the same. It could
become enjoyable and acceptable only if it is affected through the
plan or methods.
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21) Avashyambhavinopyarthasya Upayapurvakatvadeva Na
nishkarmano bhadramastiti Vatsyayanah [K.S. 1-2-31]
In a way, things can be accomplished only by practicing certain
plan. It is very much so in the case of achieving Kama. No good
things of any type for a person who is inactive and unintelligent.
Sage Vatsyayana cautions very clearly, Kama is acceptable, no doubt.
But if it crosses the border of Dharma it will become suicidal. The
concrete examples of bad effects of Kama practiced against the
Dharmic framework are enumerated by Vatsyayana.
1)
A king of Bhoja clan called Dandakya who lost his life itself by his
uncontrollable Kama.
2)
King of Gods Devendra, desired Ahalya and lost his dignity.
3)
Kichaka by desiring Droupadi lost his life itself.
4)
Ravana lost his vast Kingdom and his own self by desiring Seetha,
the wife of Rama. They had not only mere desire but they wanted
illicit lust which was unsatiable. Moreover, their lust was against to
the laws laid down by Dharmashastras.
22) Sharirasthitihetutvad Aharasadharmano hi Kamah Phalabhutashcha
Dharmarthayoh|| [K.S. 1-2-37]
Kama is essential as food to the body. This type of Kama is the
sound result of Dharma (Virtue) and Artha (wealth) “As you sow, so
you reap” is the best maxim which applies here.
23) Boddhavyam tu Dosheshviva. Na hi Bhikshukah santiti sthalyo
nadhishriyante. Na hi mrugah santiti yavah nopyante [K.S. 1-2-38]
If Kama becomes detrimental it is understood that some evil practice
has been crept into our Kama. It may be either by the consumption
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of unwanted food or something which totally exercises its influence
very badly. But it is impractical that Kama should be discarded and
it is impractical also. Only thing is we have to minimize the mistakes.
People do not stop cooking that there are beggars and the farmers
do not stop their agriculture that there are deers who eat the yield
of the field. Every activity should continue in its own way. Only
thing is one should face it and sort out successfully.
24) Evamartham cha Kamam cha Dharmam chopacharannarah|
Ihamutra cha nihshalya matyantam sukhamashnute ||
In this way by coordinating the Artha and Kama in the light of
Dharma man becomes devoid of sins and leads a happy life both in
this world and after. [K.S. 1-2-39]
25) Trivargasadhakam yat syad Dvayorekasya va punah| Karyam sapadi
Kurvita na tvekartham dvibadhakam||
May it be any method to accomplish the three goals, it must be
achieved in such a manner that there should not be any kind of
controversy or contradiction. [K.S. 1-2-41]
My main purpose to publish this book is to give a clear idea about
the way in which the sexual education should be imparted in a safe
and decent manner – according to the sage Vatsyayana.
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