Kamashastra Discourse (Life in Ancient India)

by Nidheesh Kannan B. | 2018 | 52,434 words

This page relates ‘Class and Caste in Ancient India’ of the study on Kamashastra representing the discipline of Kama (i.e., ‘sensual pleasure’). The Kamasutra of Vatsyayana from the 4th century is one of the most authoratitive Sanskrit texts belonging this genre. This study focusses on the vision of life of ancient India reflected in Kamashastra.

[Full title: Ancient Indian Social Life: Excerpts from Kāmaśāstra (1): Class and Caste]

It is amply clear from the casual references from Kāmasūtra that, the society was controlled by Varṇāśrama system. The text declares that the very existence of the social structure is affected by the observance of the rules rendered obligatory for the maintenance of the institutions of varṇa and āśrama[1]. The entire structure of the society in the Kāmasūtra is based upon this discriminative classification. Brāhmins were treated as highest and there is no role for Śūdras. The aim of the people in Kāmasūtra is to live as a nāgaraka or the citizen by entering into the household life after completing education and acquiring wealth[2].

Nāgaraka is the one who is residing in the town. The nāgarakas in India were the rich community akin to the upper-class people who flourished in ancient Greece and Rome. They were interested to learn Kāmaśāstra and its ancillary branches along with their education. Brāhmaṇas, Kṣatriyas and Vaiśyas lived in the nāgaraka stream by enjoying all the material amenities and pleasures. People in each varṇa became rich by different means of occupations-brāmaṇas through performing sacrifices and receiving gifts from the king, Kṣatriyas through exhibiting their body power and talents in the art of warfare and thereby convincing the king, Vaiśyas through their hard-work in business or other means of acquiring wealth. (Balakrishnakuprupp K., 1997: 38). As a whole, it is very clear that the Kāmaśāstra society considers well and evaluates an individual based on his economic and social status.

Footnotes and references:

[1]:

tadetadbrahmacaryeṇa pareṇa ca samādhinā |
vihitaṃ lokayātrāyai na rāgārtho'sya saṃvidhiḥ ||
rakṣandharmārthakāmānāṃ sthitiṃ svāṃ lokavartinīm |
asya śāstrasya tatvajño bhavatyeva jitendriyaḥ || (kāmasūtra, 7. 2. 57-58
)

[2]:

gṛhītavidyaḥ pratigrahajayakrayanirveśādhigatairarthairanvayāgatairubhayairvā gārhasthyamadhigamya nāgarakavṛttaṃ varteta || (kāmasūtra, 1. 4. 1)

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