Vatsyayan Kamsutra Pdf

A few thousand years ago, when Indian writer Vatsyayana was putting pen to paper and writing the text that would be known as the Kama Sutra, he couldn’t have foreseen the impact that his work would have on the world. In the modern era, the words “Kama Sutra” are a synonym for. A number of outlets have used “Kama Sutra” to signify “crazy ways to do it,” from the (very earnest) to the (highly unauthorised) parody; go to kamasutra.com and you’ll find a company specialising in “luxury and intimacy products,” like edible body paints and dusts.

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If it seems strange that a 2,000-year-old text continues to carry such impact on our, it gets even stranger when you realise that most of the Kama Sutra isn’t actually about sex. Unlike the many hot-and-heavy sex manuals that bear its name, the original Kama Sutra is philosophical text offering musings on how to have a rewarding life and; to the extent that it’s a sex manual, it’s mostly because it doesn’t shy away from the notion that sex (and ) is a healthy and normal part of life. (Of course, given that this is a 2,000-year-old text, it’s very heteronormative — while queer sex and do make appearances in the text, the general assumption is that the reader’s primary sexual relationship will be a heterosexual one.).

The contents of the Kamasutra are given below, with rough translations of the various sections and parts of the text. The text in total has seven sections, each referred to as a book, and each book in turn has several sections. Kamasutra PDF Book ContentsBook ISadharana or general principles: This book is a more of a general introduction and includes 5 parts.Part I Study of the shastrasPart II Dharma, artha and kamaPart III Study of arts and sciencesPart IV Man-about-townPart V Qualities of a go-between (messenger)Book IIThis book essentially covers Samprayogika, or love play and sexual union.

It refers to many aspects of love-making rather uncandidly and has 10 parts!Part I Sexual unionPart II The embracePart III The kissPart IV Pressing and various nail-marksPart V The bitePart VI Sexual vigour and intensityPart VII Acting as a manPart VIII Oral congressPart IX Beginning and end of congressPart X Kanyasamprayuktaka: courtship and marriageBook IIIThis part deals with aspects of betrothal and marriage. It has 5 parts and gives many “tips” to court a woman and win her over. Later in the book, Vatsyayana also gives “tips” on how a woman can win over a man.Part I&II Instilling confidence in the bridePart III Courting a maidPart IV Behaviour of a couplePart V Kinds of marriage. Book IVThis section looks at family life and marital bliss, and how each member of marital situation mut conduct themselves. The book has 2 parts. The Significance of the Kamasutra BookTruly, if one heeds the wisdom enshrined in the Kamasutra, we can see that the sage Vatsyayana showed an immense grasp of the relationship on ida and pingala, the inner man and woman in every human being.

This is the underlying basis of the Tantric principles, and is the foundation of Tantra – to unite the division within, so as to experience union or yoga with the divine. Sanskrit literature is replete with examples of this union described.

From Kalidas’s poems to Patanjali’s Yoga Sutras, all are metaphors for the divine union, sometimes represented through yoga and spiritual practice, and sometimes through bhoga or worldly activity. Indeed, every activity was an opportunity to move forward in the path to moksha or mukti, the ulimate liberation which was one of the most significantly, and in fact, the ultimate goal in Hinduism. Spirituality and pleasure were not different in the Hindu way of life.

They were just two sides of the same coin.Comparing this with the dryness of Western literature and its seemingly antiseptic view when it comes to human sexual behaviour, we see an astonishingly liberated and enlightened view in the East towards sexual desire. Lance Dane, who wrote one of the finest commentaries on the Kamasutra by a Westerner, has much to say about this fact. He says in his book on the science of Kama Shastra, “We become aware of the comprehensive grasp of the inner man-woman relationship by the genius Vatsyayana, who lived sometime in the midst of the classical renaissance in the post-Christian centuries. The unabashed directness of his confrontation of sexual relations, the subtleties of his perceptions of feeling, mood and emotion, the delicacy of the nuances of love rendered by a mind, freed from all fears, inhibitions and awkwardnesses of the accepting routine society, have rarely been seen in any civilization. It is almost as if this sage shared the new kind of perception of the poetry of imperceptible feelings, which the Gupta bards were to bring to their creations along with their awareness of the life of action and conflict and stress on the earth, in the here and the now, in the flesh and the blood, in the search for harmony.The strange thing is, we feel no shock, when we are ushered from the overtly non-sexual context of our daily lives into the very heart of the privacies of sex.

There is no tittering reaction. And none of the titillation of Western eroticism, of the romantic novelist’s insidious approach in the elaborate guilt-conscious masturbation, or the sudden assaults of rape from the pressure of exorcised violences, themselves emerging from prolonged repressions through the “original sin” legend of Adam and Eve eating the fruit and being turned out of the garden of Eden. There is hardly any trace of the boring soul-less life of the brothel.” Translations of the KamasutraIn this view, Dane does not differ from prior translators of the Vatsyayana Kamasutra, including Forster Fitzgerald Arbuthnot and his collaboration with the nineteenth century Richard Francis Burton. Burton was the founder of the Kama Shastra society, which published the translation in 1900 in Benares and the University of Chicago, for private circulation only, thanks to Britain’s Obscene Publications Act of 1857, which could have resulted in a jail sentence.

The Indians of that era, Bhagwan Lal Indraji and Ananga Ranga also showed this enlightened stance, as did twentieth century Frenchman Alain Danielou. Jayamangala of Yashodhara, the 13th century commentator of the text was also a well-known authority, however his works are more oriented towards the society of that time. Dane stands out from these translations however, in providing a historic context to understanding the text, and compares it to traditions in other parts of the world. He asks: “How is it, then, that in this book of all books about sex, we feel no surprise at the meeting of the four eyes, the penetration of the linga into the yoni, and the interlocking of two separate organisms in embrace? Why are these unions, recommended by Vatsyayana, different from the kind of furtive connection which takes place from complete ignorance of the feelings of each other, and from the denial of the body-souls, by those who are ashamed of the dream tryst?In the near reaches of Arabia, Anatolia and Egypt, the Mother Goddess reappeared as another Isis, Ishrt, and the Naked One. But the image is more abstract than concrete. In the early Empires of the Hittites, Babylonians and the Pharaohs, in the cults presided over by the God-King, the ritual confined the freedom of human beings to express themselves, by worship of sex on the altars of the temple.

But, beyond the shrines, the people resorted to secret practices, evolving sub myths for their inexpressible desires, in the spontaneous liberation of their body-souls. In the Upanishads the imagery was more concrete.

Dane explains: “The dominant strain of the upper hierarchies of Aryan culture had preferred the poems of the beginning of the Universe to the earthy images of the naked Goddess, which they had seen among the Dravidians. And their verbal ejaculations in praise of the beautiful Usha, the adoring words for Urvashi, and excitement on seeing, Nriti, the dancer, who gently bares her breasts”, had, under the weight of Brahminical injunctions, led to an intricate ritual of symbolic chants in the sacred Sanskrit language. These habitual repetitions had for centuries made the Slokas, verses, more and more rigid. The caste order imposed on the Dasyus had ironed out the variety of ways of life. The high-bred fictions of super-consciousness led to Mount Kailash in the mists.Below, the Dasyus worshipped the Mother Goddess in secret.

She came to be called Lajja Gauri, Shy Woman, with her head cut off, replaced by a garland of leaves, creepers and red oxide of mercury on her pudenda and breasts, and she was prayed to for children in forest shrines, away from the vigilance of the high priests.” Who Wrote The Kamasutra?The Kamasutra was probably first put into writing in the third century before Christ, during the Mauryan Period. At this time, some of the great sages seem to have taken an interest in love and sexuality, integral aspects of family life. Vatsyayana obviously did not write the Kamasutra himself. Love-making was alive and well in India long before him. But he did amalgamate many different texts into one corpus.

Vatsyayana himself clearly states this in the very first chapter of the book: Salutation to Dharma, Artha and Kama. In the beginning, the Lord of Beings created men and women, and in the form of commandments in one hundred thousand chapters laid down rules for regulating their existence with regard to Dharma, Artha, and Kama. Some of these commandments, namely those which treated of Dharma, were separately written by Swayambhu Manu; those that related to Artha were compiled by Brihaspati; and those that referred to Kama were expounded by Nandikeshvara, the follower of Mahadeva, in one thousand chapters. Now these kamasutras, Aphorisms of Love, written by Nandikeshvara in one thousand chapters, were reproduced by Shvetaketu, the son of Uddalaka, in an abbreviated form in five hundred chapters, and this work was again similarly reproduced in an abridged form, in one hundred and fifty chapters, by Babhravya, an inhabitant of the Panchala, south of Indraprashta Delhi.

These one hundred and fifty chapters were then put together under seven heads:Sadharana, general principlesSamprayogika, love play, sexual unionKanya Samprayuktaka, courtship and marriageBharyadhikarika, the wifeParadarika, seducing the wives of othersVaishika, the prostituteAupanishadika, secret lore, extraneous stimulation and sexual power. The book on Vaishika, the sixth heading in this work, was separately expounded by Dattaka at the request of the courtesans of Pataliputra, Patna. In the same manner Charayana explained the first heading. The story goes that the young Brahmin Shvetaketu went to a seminar held by the Kuru-Panchalas, somewhere near Indraprashta and lost an argument he had with a Kshatriya called Pravahana Jaivali. Discomfited, he asked his father, the sage Uddalaka, about the problem. Uddalaka did not know the answers and humbly asked Jaivali to instruct his son, Shvetaketu. Thereupon Jaivali became the guru of the young Brahmin and taught him many things, including all that he knew about the man and woman relationship.

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Uddalaka himself seems to have become interested in this theme and is referred to in the Brihadaranyaka Upanishad as an authority on sex relations. For those who find it odd that rishis were commenting upon sexuality, it must be noted that in ancient India, the saints and sages were not limited in knowing to just the shastras.

They were holders and receptacles of every kind of knowledge.Indeed, there is a whole tradition of Kama Shastra or the texts related to love and sexuality before Vatsyayana. He mentions the compendium of Babhravya, known as the author of Kama-Patha of the Rigveda, who was an author from Panchala, south of Indraprashta, to whom he owed much of his information. Dattaka, referred to as the specialist on courtesans, was obviously a Nagaraka of Pataliputra, a frequenter of the houses of courtesans, such as resided in every capital from early times, an institution of elegant women, who taught good manners and civilized arts to young princes and nobles. Vatsyayana respectfully mentions his debt to other scholars like Kuchumara, Gonikaputra and Ghotakamukha. By invoking the names of these ancient sages, Vatsyayana lays emphasis on the sacredness of the theme on which he had begun to work. Is Kamasutra Part of Hindu Dharma?In the first section of his book to the challenges of those who said that Kama is a subject not fit for discussion, Vatsyayana writes:“some learned men say that as Dharma is connected with things not belonging to this world, it is appropriately treated of in a book.

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But Kama being a thing which is practis- ed, even by the brute creation, and which is to be found everywhere, does not need any work on the subject.”After stating this point of view he responds:“ Sexual intercourse being a thing dependent on man and woman requires the application of proper means by them, and those means are to be learned from the Kama Shastra. The non-application of proper means, which we see in the brute creations, is caused by their being unrestrained, and by the females among them only being fit for sexual inter- course at certain seasons and no more, and by their intercourse not being preceded by thought of any kind.”He answers other challenges:The Lokayatikas, who are materialists, believe that a pigeon today is better than a peacock tomorrow, object to religious injunctions because the practice of these may bring some fruit or may not be fruitful at all.”. Vatsyayana responds: “It is not so. For many other reasons. We see the seed is thrown into the ground with the hope of future crops.”Another objection to discussion of Kama is:“Those who believe that destiny is the prime mover of all things say we should not exert ourselves to acquire wealth, for sometimes it is not acquired although we strive to get it, while at other times it comes to us of itself without any exertion on our part.”Vatsyayana responds: “It is not right to say so.

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A person who does nothing will enjoy no happiness.”Further he says:“are those who are inclined to think that Artha is the chief object to be obtained. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds and produce impurity in him; they make him regardless of the future and encourage carelessness and levity.Vatsyayana responds:“This objection cannot be sustained, for pleasures being as necessary for existence, and well-being of the body as food, are consequently equally required.

They are, moreover, the results of Dharma and Artha. Pleasures are, therefore, to be followed with moderation and caution. No one refrains from cooking food, because there are beggars to ask for it, or from sowing seed because there are animals to destroy the corn when it is grown up.”. After these explanations, which fix the role of male and female within the Hindu Dharma, Vatsyayana assembles as many facts as possible about sex as a creative human act, dependent on the impulse of love between man and woman. There is no distinction here, as in Europe, between ‘sacred” and “profane” love. All love is sacred, whether it is between a couple, married according to the Vedic rites of going round the fire, or the Gandharva marriage of flying spirits (“I marry you, you marry me”), or with another woman, so long as the pull of desire to become one is between them.

Vatsyayana emphasises the view of his predecessors: “No other girl than one who is loved should be married.”.