VATSYAYANA'S

KAMA SUTRA

The Hindu Art of Love
ca. 200 A.D.

PART ONE
 

CHAPTER I

Observation on the three necessities for
Happiness on Earth - Virtue, Riches and
Pleasure.  A Conversation

"MASTER: The span of human life is about 100 years, and during this time a man must practice Dharma, Artha and Kama, in such a way that his whole existence achieves a perfect balance.

    During childhood his principal object should be to acquire education.  In youth and maturity, Artha and Kama should be his main pursuits, while age brings a dedication to Dharma in an effort to achieve Moksha and halt the wheel of reincarnation.  However, due to the uncertainty of human existence, a wise man should practice all three principles at any stage of his life that is appropriate.  But one important principle must be maintained.  A youth should live the life of a seminarist until he has completed his education.  What are these three principles of human existence?

    Dharma is obedience to the Shastras, or Holy Scriptures, which recommend the performance of certain rites and sacrifices.  These rituals are often neglected because they relate to another existence and therefore seem less real as their effects are not visible.  The Shastras also forbid the eating of meat, but this commandment is more easily followed, as meat is something material and visible.  Dharma is instructed by the Shruti (Holy Scriptures) and by those who explain and interpret it.

    Artha is the acquisition of lands, cattle, riches, followers, friends, and proficiency in the arts.  It also implies the protection of that which is acquired and the acquisition of that which is protected.  Artha is taught by the King's officers, and by merchants experienced in commerce.

    Kama is the enjoyment of material things through the medium of the senses--hearing, touch, sight, taste and smell. The basic definition of Kama is the special contact between the sensory organ and its object, and the resulting pleasure is known as Kama.  Kama is taught by the Kama Sutras (verses of desire) and by experience.  However, it may be said that when the three great principles of human existence are united, Dharma is more meritorious than Artha; and Artha than Kama.  But Artha, for example, should always be practised by a King, for on Artha alone depends the welfare of his people.  In the same way, Kama should be the principal preoccupation of courtesans, as their occupation and livelihood depend on their understanding of its principles.

STUDENT: The ancient sages have said that as Dharma is concerned with things not of this world, its principles can be adequately defined and treated in a book.  The same is true of Artha, because its successful practice is possible by the application of certain principles which can only be learnt through study and reading. But Kama, which is a part of nature itself, does not need to be studied.

MASTER: That is not altogether true.  Sexual relationships are dependent on a man and a woman, and to develop such a relationship requires the application of certain methods, outlined in the Kama Shastras.  The lack of these special techniques among, for instance, the animals of the jungle, is due to the fact that these animals have no need to practise restraint.  The females only desire sexual intercourse during specific seasons, and their encounter is not preceded or conditioned by any intellectual process.

STUDENT: The Lokayatikas say that it is useless to follow religious precepts in the hope of a future reward, because one can never be sure if, indeed, such a reward exists.  Who would be so foolish as to let what he possesses slip into the hands of others?  Moreover, as the saying goes, it is preferable to possess a pigeon today than a peacock tomorrow; a cup of brass that one is certain of obtaining is better than the promise of a golden goblet.

MASTER: That is not so.
1) The Holy Scriptures recommend the practice of Dharma and does not allow of doubt.

2) The sacrifices one offers for the downfall of one's enemies or for rain have a visible result.

3) The sun, the moon, the stars, the planets and other celestial bodies seem to function in a regulated way for the good of the world.

4) The order and continuation of human society is assured by the observation of rules concerning the four classes of and the four stages of human life.

5) We see that seeds are sown in the ground in the hope of a future harvest.

STUDENT: Those who believe that Destiny is the prime motivator of all things say: One must not struggle to acquire wealth because sometimes despite all our work and efforts, we remain poor; while others accumulate a fortune without any effort on their part.  Consequently everything is conditioned by Destiny, which is the supreme master of gain and loss, success and disaster, pleasure and pain.  Thus we have seen the Demona Bali raised to the throne of Indra by Destiny and dethroned by the same power, and it is through Destiny alone that one can again restore his fortunes.

MASTER:  This is false reasoning.  As the acquisition of any object presupposes a certain effort on the part of man, the application of certain techniques can be considered as the 'cause' of certain acquisitions.  These techniques being normally necessary, even when some event is predestined, it follows that a person who makes no effort derives no satisfaction or happiness from his gains.

STUDENT: Those who are inclined to believe in Artha as the principle virtue reason that man should not seek pleasures, because it is an obstacle to the practice of Dharma and Artha, both of which are superior in merit to Kama, and indulgence in Pleasures is despised by virtuous people.  Pleasure leads man to unhappiness and ultimate dissatisfaction and brings him into contact with unworthy persons.  It also leads him to commit acts of impurity and inspires in him a recklessness as regards the future and encourages dissipation, frivolity, and weakness.  It it well known, too, that many men who are devoted exclusively to the pursuit of pleasure ruin themselves and their families and friends.  Thus the King Dandakya, who kidnapped and raped the daughter of a Brahmin, was cursed by the latter and his whole kingdom was buried in an avalanche of sand.  Indra, who violated the chastity of Ahalya, was cursed by her husband, Gautama, and found his body covered with festering sores.  Also the powerful Kichaka, who tried to seduce Draupadi, and Ravenna, who abducted Sita, were both severely punished for their crimes.  These kings and many others were the victims of their desire for pleasure.

MASTER: This objection is not valid, as pleasures are not necessary as food for the healthy sustenance of the body, and are therefore quite acceptable.  Moreover pleasure is a direct result of Dharma and Artha.  Besides, moderation and prudence should always accompany the pursuit of pleasure.  No one refrains from cooking food because there are beggars who may steal it; nor one ceases to sow seed because there are animals who may destroy the grain when it ripens.  Thus a man who practices Dharma, Artha and Kama tastes happiness--both in this life and the next.  People usually practice only those things that do not compromise the future and which do not harm their welfare.  Any act which ultimately leads to the practice of Dharma, Artha and Kama, united or separately, should be encouraged.  But the prudent man will refrain from the performance of any acts which will lead to the fulfillment of one of these principles at the expense of the other two.
 

    A man should study the Kama Sutra and the arts and sciences which are auxiliary to it, as well as the arts and sciences which lead to a deeper understanding of Dharma and Artha.

    Young virgins should also study the Kama Sutra and the accompanying arts and sciences before their marriage, and they should continue this study after their nuptials with the agreement of their husbands.

    Many sages, however, disagree on this point, for there is an ancient law which forbids the study of the sciences to women; and therefore many scholars think that the study of the Kama Sutra should also be banned.

    But Vatsyayana does not believe that this objection is valid, as many women are already wise in the practices of the Kama Sutra, which derives its tenets from the Kama Shastras, or the science of love itself. Moreover, this is not the only case where the practical application of a certain science is known to all, while the actual principles and laws on which the science is based are known only to a handful of sages and scholars.  Thus the Yadnikas--sacrificial priests--though completely illiterate and quite ignorant of grammar are able to employ the appropriate words to invoke the different Gods.  And many people fulfill all the requisite ceremonies on certain propitious days fixed by the astrologers, though they may know nothing about astrology themselves.  In the same way, trainers of horses and the mahouts of elephants, though they never study the art of taming animals, manage to acquire control over their beasts through trial, error, and constant practice.  Likewise, citizens living in distant provinces obey the laws of the kingdom for no better reason than that they have always done so and it has become a habit, and also perhaps because there is a king over them.

    Every man knows from experience that certain women, such as the daughters of princes and of ministers and courtesans, are well versed in the subtle practices of the Kama Shastras.

    A woman, consequently, must learn the Kama Shastra, or at least some parts of it, by studying their practical application under the guidance of a close and intimate friend.  But she should study alone and by herself the sixty-four arts that can be said to form a part of the shastras.  Those who instruct her in the practices of the Kama Shastra should be married women who are either: 1) The daughter of her nurse who has been brought up with her; 2) a trustworthy friend, or her maternal aunt; 3) an old servant or a beggar woman who has previously known and lived with the family; and 4) or her own sister, whom she can always trust."

 
 

                                                                    PART ONE

 "Chapter 1.  Observations on the three necessities for happiness on earth. virtue, riches and pleasure.
                  A conversation.

 Chapter 2. The study of the sixty-four arts.

 Chapter 3. The life of the citizen; his house, daily duties, amusements and companions.

 Chapter 4. Women with whom intercourse is either permitted or forbidden. Friends and intermediaries.
 

                                                                  PART TWO

"SEXUAL INTERCOURSE

Chapter 1.  Diverse kinds of sexual union following the classic dimensions; the force of desire; the
                 duration of sexual pleasures, and the different kinds of love.

Chapter 2. Embraces and caresses.

Chapter 3. The kiss.

 Chapter 4. Scratches and marks made with the fingers.

 Chapter 5. Love bites, and techniques to be used on women from different lands.

 Chapter 6. The postures and attitudes during intercourse.

 Chapter 7. The various ways to hit a woman and the accompanying sounds.

 Chapter 8. Women who play the role of the man.

 Chapter 9. Auparishtaka or oral intercourse.

Chapter 10. How to begin and how to end sexual union.  Different kinds of union and lovers'
                  quarrels.

                                                             PART THREE

THE ACQUISITION OF A WIFE

 Chapter 1. Observations on betrothal and marriage.

 Chapter 2. How to win the confidence of a virgin.

 Chapter 3. Courtship, and the revelation of one's feelings by signs and acts.

 Chapter 4. Things which only the man must do to assure union.  Also things which a girl must
                  do to acquire domination and control over a man.

 Chapter 5. Different forms of marriage.

                                                                PART FOUR
THE WIFE

Chapter 1. The life of a virtuous woman, and her behavior during her husband's absence.

Chapter 2. Rules of conduct for the first wife towards the other wives of her husband; of the youngest     wife towards the older wives; of the youngest wife towards the older wives; the behaviour of a widowed virgin who has remarried; of a wife rejected by her husband; women of the king's harem; and the conduct of a man who has more than one  wife.

                                                             PART FIVE
THE WIVES OF OTHERS

Chapter 1.    The chief characteristics of men and women,
                    and why women resist the propositions of men.
                    Men who are successful with women, and women who are easy to conquer.

Chapter 2.    Ways of addressing a woman, and the efforts necessary to conquer her.

Chapter 3.     A close examination of women.

Chapter 4.    The duties of an intermediary or go between.

Chapter 5.    The love of persons in charge of the wives of others.

Chapter 6.    The women of the Royal harem, and the protection of one's own wife.
 

                                                                PART SIX

COURTESANS AND PROSTITUTES

Chapter 1.    Why courtesans seek men; the ways of attracting a desired person, and the types of
                    men with whom it is advisable to have a relationship.

Chapter  2.   Temporary marriage of courtesans.

Chapter  3.   On the courtesan who lives as a 'wife' with a man.

Chapter  4.   The best ways to earn money.  The signs which indicate that a lover is losing interest, and
                   the way to break a relationship.

Chapter 5.    On beginning a new relationship with a former lover.

Chapter 6.    Different sorts of gain.

Chapter  7.   On gains, losses, doubts, and on the different types of prostitutes and courtesans.

                                                             PART SEVEN
SEDUCTION

Chapter 1. On seduction and aphrodisiacs.

Chapter 2. Ways and means of exciting desire.  Techniques for strengthening the lingam.
                Experiments and recipes. page 124

CONCLUSION."

                                                                "CONCLUSION

    Thus I have condensed the Science of Love into a few words, after having read the works of ancient writers and observed and studied the various paths to pleasure mentioned therein.

    Those who fully understand the principle of this science act in accordance with the rules of Dharma, Artha and Kama, consult their own experience, and the teachings of those older than themselves, and do not act impulsively following their fancies down destructive paths.  Certain practices in the science of love that I have mentioned in the course of this book with my own authority as author I have condemned and prohibited immediately afterwards.

    An act should never be excused on the grounds that science authorizes it, because one must bear in mind that these rules are applicable only in particular cases.  After having read Bhabravaya and other ancient writers, and having studied the meaning of the rules laid down by them, Vatsyayana has composed the KAMA Sutra in perfect accordance with the Holy Scriptures for the benefit of the world, while he himself led the life of a student of religion and was totally absorbed in the contemplation of Brahman.

    This work was not intended as an instrument to satisfy he carnal desires common to all men.  But a person who possesses the real principles of this science cultivates his Dharma, Artha and Kama with care, and taking into consideration the traditions and ways of society, is able to develop a complete control over his senses.

    In short, an intelligent person who develops Dharma and Artha as well as Kama without becoming the slave of his passions, succeeds in everything he undertakes."