Chapter 1 - Introdcution to Kama and Kamashastra literature

$ CHAPTER I INTRODUCTION India, which is known as a holy land in the world, which has given birth to many religious preachers, which is reputed for its philosophy, which has given much importance to sacrifices, meditation etc, and which is the mother-land of sages as well as monks, is known as great country. But due to this, one should not think that Indians or Hindus have given importance only to metaphysics and that they are interested in the next world only. They have not neglected the worldly life, the society and the pleasure of senses. The place which is given to Dharma and the importance which is given to Artha has been acquired by Kama also. We see many illustrations in the vedas, in the Brahmanas, in the Upanisads, in the Epics and in the Puranas which show that Sex was neither neglected nor discarded. I } Kama primarily means desire. A seer of the Roveda In the beginning, there was desire, which was the first seed of mind. Sages having meditated in their states

2 hearts discovered by their wisdom the connection of the existant with the non existant. "1 Thus the cause of mind * was Kama, i.e. desire, The seers meditated upon the original cause; then they came to know the mystery of creation of this world. A sage has stated in the Brhadaranyakopanisad thus - " verily, he had no delight, therefore one alone has no delight, He desired a second. He was indeed as large as a woman and a man closely embraced. He caused that self fall into two pieces. Therefrom arose a husband and a wife. Therefore this is true oneself is like a half fragment as Yajnavalkya used to say. Therefore this space is filled by a wife. He copulated with her. Therefrom human beings were produced."² Copulation is called 'Putramantha and occupies a place in the "Pancagnividya". The procedure of this copulation is described in the Brhadaranyaka Upanisad in detail: It says O Gautama, man verily is sacrificial 1 1. kamastadagre samavartatathi manaso retah prathamam yadasit | 1 sato bandhumasati niravindanhrdi pratisya kavayo manisa || rgveda . 10. 129.4. 2. sa vai naiva reme, tasmadekaki na ramate sa dvitiyamaicchat | sa tavan sa yatha stri pumamsi parisvaktau sa imamevatmanam dvaidha patiyat, tatah patisca patni cabhavatam | tasmadidamartha ' ' brgalamiva sva iti ha smaha yajnavalkyah tasmadayamakasah striya puryata eva tam | samabhavat tato manusya ajayanta | br .a. 104.3.

' } } } ' f 3 CAS fire. The open mouth verily is its fuel, breach the smoke, speech the flame, the eye the coals, the ear the sparks. In this fire the gods offer food. From this ,,3 oblation semen arises. Thus the creation of semen in the man depends upon food. Prajapati having created semen in the man thought of creating a substratum for that semen. > 1 So he created the woman for the support of semen, from 1 which she becomes pregnant. +1 7 4 [ Copulation or Maithuna is for progeny and for pleasure as well. It should not be practised merely for pleasure, It should be practised like a sacrifice. Hence the Upanisad states "O' Gautama, woman verily is a sacrificial fire, her genital organ in truth is its fuel, the hairs the smoke, the vulva the flames, that which is inserted are the embers, the feeling of pleasure the sparks. 14 In this oblation the Gods offer semen. From this oblation 1 1/3 a person arises. 5 Thus sexual inter-course is looked upon 3. purusi va agnirgautama, tasyavyattameva samit, pranodhumah vagarcih caksuramgarah srotram visphulimgah tasminnetasminnagni deva annam juvati tasya ahutyai retah sambhavati | br .a. 6.2.12 4. sa ha prajapatiriksamcakre hataramai pratistham kalpayaniti sa striyam sasrje ta srstva adhah upasta ba . aT. 6.4.2. enamabhyasrjat | 5. yesa va agnirgautama, tasya upastha eva samit lomani dhamahh yonirarcih yadantah karoti te'gamrah abhinanda visphulimgah tasminnetasminnagni deva reto juvati tasya ahutyai purusah sambhavati | 1 ba. a. 6.2.13. 1

4 as a sacrifice. Upanisadic seers further instruct that as this act of inter-course is like a sacrifice, one should understand all the matters relating to it. Then only he will enjoy pleasure and obtain progeny. One who does not know this, does not get any pleasure and he will not become an apple of woman's eye. The Chandogyopanisad also describes the intercourse as a sacrifice picturesquely. It states "One summons, that is Himkara. He makes request, that is Prastava. Together with the woman he lies down, that is an Udoitha. 6 He comes to the He lies upon the woman, that is Pratihara. end, that is Nidhana. He comes to finish, that is Nidhana. This is Vamadevya Saman as woven upon copulation. knows thus this Vamadevya Saman as woven upon copulation He who copulates, procreates himself, reaches a full length of life, lives long, becomes great in offspring and in cattle, great in fame.7 6. tasya vaidirupastho loma nibascirmadhisavane samiddho madhyatasti muskau sa yavanha vai vajapeyena yajamanasya loko bhavati tavanasya loko bhavati ya evam vidvanadhopahasam caratyasam strinam sukrtam vrkte tha ya idamavidvanadhopahasam caratya' sya striyah sukrtam vrjate | br .a. 6.4.3. 7. upamantrayate sa himkari jnapayate sa prastavah striya saha sete sa udgithah prati stri saha sete sa pratiharah kalam gacchati tannidhanam param gacchati tannidhanametadvamadevyam mithune protam | sa ya evametadvamadevyam mithune prota veda mithunibhavati mithunatprajayate sarvamayureti jyok jivati mahan prajaya pasubhirbhavati mahan kirtya | chandogya 2. 12. 1-2. i 1 1

' រ } luk The Vedic seers gave much importance to the copulation which is the cause for progeny. Hence they pray on and anon to make young Heaven and Earth which 8 are the cosmic sex-partners. Hence S.A. Dange remarks "Here the vedic seers had developed the concept of the cosmic garbha, which causes to rain, the divine nourishing Again the earth is the female that fluids on the earth. receives this fluid and gets pregnant. whole universe arranged in holy sex-coupling." They saw the 9 Thus copulation is described by the sages within the frame-work of Dharma. Therefore Grhasthasrama was 10 praised and marriages were introduced. We find that even great sages like Vasistha and Atri were married and led a happy life. Ancient Indians never hesitated to speak about sex and to discuss sex-problems. They knew that the pleasure arising from sexual sport is incomparable with any other 8. -1.20.4; 1.110.8; 4.33.3; 4.34.9, etc., 9. S.A. Dange Sexual symbolism from the Vedic ritualAjanta publications, Delhi 1979, p.29. 10 yathavayum samasritya vartante sarvajantavah | tatha grhasthamasritya vartante sarva asramah || yasmattrayo'pyasramini jnanenannena canvaham | grhasthenaiva dharyante tasmajjyesthasramo grhi || mana . 3. 77, 78.

1 I 5 1 pleasure, So men were trying to get the confidence of the women whom they desired. They were expressing their love towards them openly. Even women were requesting for sex-sport to those men whom they liked. They were wooing and beguiling those persons for sexual pleasure, 6 In the Rgveda, we see that Yami requests her brother She says - "I will Yama to be with her on the same bed. } abandon my person as a wife to her husband. 1 Let us exert ourselves in union like the two wheels of a waggon. 11 ព Having become passionate, she urges him to unite his body with her body. But Yama does not fulfil her desire and 12 describes the sanctity of the relation which is between a 7 brother and a sister. cher Lastly he advises her to seek another man for copulation. So he says " Do thou embrace another) and let another embrace thee as a creeper a tree. Seek his affection, let him seek thine and make a happy union. #13 1 Lopamudra, the wife of sage Agastya, complains to her 1 husband thus "Many years have I been serving thee deligently, both day and night, through dawns bringing an oldage. 11. yamasya ma yamyam kama aganutsamane yogi sahayyaya | jayeva patye tanvam riricyam vi ciheva rathyeva cakra || rgveda . 10.7.10 12. kamamata bahuve tadrapami tanva me tanvam sam piyudhi | tatraiva 10.10.11 13. anya mu sutvam yamyanya utvam parisvajate libujeba vrksam | • tasya vatvam mana iccha sa va tavadha krnusva samvidam subhadram || 10-10-14

7 Decay now impairs the beauty of my limbs, what therefore is now (to be done). Let husbands approach their wives, <<14 She further tells him cohabit with the woman. "The man who has virility should Cohabitation for progeny is not at all a sin. Hence come near and unite with me." Having heard such words of his wife Agastya, in whose mind desire arises lies with her saying "Desire either from this cause or from that has come upon me whilst engaged in prayer and suppressing passion. Let Lopamudra approach her husband. May the eagar female enjoy the wise and strong. Sasvati, the wife of Asanga, practises penance for the virility of her husband. When her husband gets the potentiality, Sasvati having seen his stout and long sex-organ exclaims "Joy husband, thou art capable of enjoyment. #16 Romasa, the daughter of Brhaspati, once, having seen Indra and his wife, Saci bows down to them. 14. purviraham saradah sasramana dosa vastorusaso jarayantih | minati sriyam jarima tanutamapya na patnirvrsano jagamyuh || rgveda . 1. 179.1. 15. nadasya marutah kama agannita ajato amutah kutascit | lopamudra vrsana ni rinati dhiramadhira dhyati svasantam || tatraiva . 1.179.4. 16. anvasya sthuram dadrse purastadanastha urakharambamanah | sasvati marya bhaksyaha samudramartha bhojanam bibharsi || rgveda .8.1.34. ,,15

1 CO 8 Indra asks her to know whether she is fit for enjoyment or not thus know, #17 - "Do you have hairs or not ? " she replies " On Indra, come near and examine, then you will come to After the marriage of Romasa, she embraces her husband repeatedly with intense passion. But her husband, having thought that she has not yet attained puberty, discards her. Then she says Come near, touch my limbs, Do not think that I have not yet attained youth. My secret part is full of hairs like a goat of Gandhara country. - 18 In another hymn, we see that, Urvasi derives pleasure from the sex-organ of her husband day and night when she becomes passionate. In the next mantra, she recollects "Thrice a day, Pururavas, hast thou united with me, thus - 19 17. abhyajagamamgirasi ca tatra hrsta tayoh sa carana vavande | indra sakhitvadatha tamuvaca romani te santi na santi rasi | sa balabhavadatha tam jagada upopa mem saku paramrsati || br .de . 4.2.3. 18. upopa mem paramrsa ma me danimanyathah | sarvahamasmi romasa gandharinamivavika || rgveda . 1. 126.7. 19. astam nanaye yasmi cakan diva naktam sanathita vaitasena | tatraiva . 10.95.40

9 thou hast loved me without a rival. I have followed thee to thy house. Thou hero hast been the sovereign of my person, ,,20 The dialogue between Indra and Indrani is 21 - 22 very sensuous: A Vedic seer prays thus "May Visnu construct the womb; may Tvastr fabricate the members; may Prajapati sprinkle; may Dhatr cherish thy embryo." Another lover of the Vedic period who was waiting for his beloved expects thus " Let the mother sleep, let the father sleep, let the dog sleep, let the master sleep, let the Kindred sleep, let the people (who are stationed) around sleep. #23 20. trih sma mandah pranathayo vaitatenota sma meda vyatyai prnati | purusvo nu te ketamayam raja me vira tanvastadasih || rgveda 10.95.5. * 21. na saise yasya rambate'ntara sakthya kaprt | sadise yasya romasam niseduso vijrmbhate na sese yasya romasam niseduso vijrmbhate | saidisa yasya sa rambate'ntara sakthya kamrd 22. visnuryonim kalpayatu tvasta rupani pimsatu 1 " || rgveda . 10.86.16-17. a sincatu prajapatirdhata garbham dadhatu te || tatra 10.184.1. 23. sastu mata sastu pita sastu sva sastu vispatih | samantu sarve jnatayah sattvayamabhito janah || rgaveda . 7.55.5. 1

10 The Vivahasukta (x.85) of the Rgveda is full of proper advice and prayer. Vedic seers instruct the bride thus "Unite thy person with this thy husband and both growing old together govern your house-hold. #24 Further the seers pray in this way "Pusan, inspire her who is most auspicious, in whom men may sow seed. She who is most affectionate, may be devoted to us and in whom animated by desire we may be get progeny. #25 Thus we see many hymns referring to sex. In the Atharvaveda, we come across many hymns, by the chanting of which, long life, health and potentionality In one of the hymns a seer requests the are obtained. 26 } God to remove the defect of sterility of a woman. He desires that she should become pregnant and mother of sons. 27 24. ena panya tanvam samsrjasvadha jivi bidathama vadayah tatraiva . 10-85.27 25. tam pursachivatamamerayasva yasyam bijam manusya vapanti | ya na uru usati vistayate yasyamusantah praharama resam || 10 85.37 26. yam tva gandharvo akhanavarunaya mrtabhaje | tam tva vayam khanamasyosadhim sopaharsanim || atha 4.4 1.6 27. yena vehada babhuvitha nasayamasi tattvat | idam tadanyatra tvadapa dure ni dadhma ti || a te yonim garbha ena puman bana ivesudhim | a virotra jayatam putraste dasamasyah || atharva . 3.23.1-2 •

11 -A lover is requesting Mitravaruna to arouse Kama in his beloved's mind, due to which she should not sleep soundly. 28 she should come passionately and she should love him. The XIVth Kanda of the Atharvaveda da of the Atharvaveda deals with marriage ceremony in which there are many hymns relating to sex. The Atharvaveda mentions the words of Prajapati who says that the semen resides in man. It will be sprinkled in woman. This is the way to get progeny. Thus the Vedic seers are not ashamed to speak about sex. 29 i The Satapatha Brahmana says that There are three sex organs one sisna and two Vrsanas 7 for a man and they are compared to Anuyajas. Testicals have the capacity to 30 31 sow the seed for the progeny. Further it instructs that 28. uttudastvottudattu ma dhathah sayane sve | isuh kamasya ya bhima taya vidhyami tva hrdi || vaca vidva vyosaya suskasyabhi sarpa ma mrdurnimanyuh kevali priyavadinyanuvrata || atharva . 3-25. 1, 4. 29. pumsi vai reto bhavati tat striyamanusicyate | tad vai putrasya vedanam tad prajapatirabravit || atharva 6-11.2. 30. trini sivanani | na eva trayonuyajah | sa yo'yam varsisthonuyajah | tadidam varsisthamitra siksanam | sa0 bra . 11.1.6.31. 31. andau vai retah sico | anantarhitam tadandabhyam prajatim dadhati | antarevopadadhati | antareva yandau prajah prajayante | sabra . 7.4.2.26. 1

12 the semen should be sprinkled in the Vagina of woman only. 32 It should not be wasted. Mitravaruna, in a sacrifice, having seen Urvasi become passionate and they emit semen suddenly. Other Gods, who do not want to waste that semen, preserve it in a pot from which Vasistha and Agastya take birth. Further the Satapatha Brahmana states 33 • The sowed seed of the man will become fertilised when the heat 34 arises in the body of the woman due to the man. At the 35 end of the sex-sport, the man, with fatigue, will sleep. Further it instructs a husband that - he should love his wife against her will and he should not be naked before his wife. 36 32. yonirvai garhapatya citih | retah sikatah | sarvasyam tad yoni reto dadhati | athainam parisribhih paribhrayati | yoni parisritah | idamevaitadretah siktam yonya parigrhnati | tasmadyonya retah siktam parigrddayate sa . bra . 7.1.1.11, 12. 33. tainaiva tu muhurtena viryavantau tapasvinau | agastyasca vasisthasca tatrarsi sambabhuvatuh || br . de . 5-150. 34. tam yadagnih santapati | athainamarcirarohati | yosa va ukha vrsagnih | tasmadhda vrsa yosam santapati athasyam reto dadhati | sa . ba . 6 - 6-28. 35. tau yada mithunasyantam gacchatah atha haitatpurusah svapiti tad yatha haivedam manusasya mithunasyantam gatva'samvida iva bhavati 1 .. § 1 sa. ba . 10-5-2-11. 36. trih sma manho, vaitatena dandena hatat | akamam smah ma nipadhasa | mo . sma tva nagnam darsam | esa vai nah strinamupacarah iti | sa .bra . 11-5-11. 1 1

J 13 From the above illustrations, we see that ancient Indians had great curiosity about sex. They desired sexsport for progeny. When we see the Vedic as well as the Epic literature, we come to know how much importance they were giving to progeny. The goal of the marriage is to continue the family by giving birth to a son. Therefore, 1 37 every Guru was instructing his pupil who completed his first asrama, not to stop the continuity of progeny. At the marriage ceremony the father of the bride says "I am giving my daughter; you have accepted her for progeny*. The bride-groom replies to those words thus " You are giving your daughter; I have accepted her for progeny. {} 38 The Mahabharata openly declares that the son saves the parents from going to hell called Pum..hence he is 39 Most of the smrtis echoed the same sengo called Putra. in different styles. Hence giving birth to a son became a duty of the couples. We see many instances in the history that married people were trying their level best to get a son. If some-body was unable to get a son, he performed a 37. prajatantum ma vyavacchetsih | tai . u. 111. 38. vaca datta mayakanya putrartham svikrta tvaya | vaca datta tvaya kanya putrartham svikrta maya || 39. bra . ka. sa. vagdanaprayoge | pumnamno narakadyasmat pitaram trayate sutah | dearega sfa grm: Fayda zauhat || 4.AT. svayameva svayambhuva || 1.74.39. tasmatputra iti

7 } 14 40 sacrifice to obtain a son. The Ramayana describes how King Dasaratha performed sacrifice and obtained four sons. King Drupada, in the Mahabharata gets a powerful son by performing a sacrifice only. King Dilipa obtains a son by serving Nandini, the daughter of Kamadhenu in the Raghuvamsa. 1 I 41 In one mantra of the Rgveda we see that a widow approaches her husband's brother for progeny. The birth of Dhrtarastra, Pandu and Vidura took place in the same manner. It was not at all an illegitimate act in that age. But if a woman desired another man for her carnal desire, she was treated as unchaste, If a man seduced other's wife for his sexual desire he was looked down upon as immoral one. Bhisma tells Yudhisthira that, if a pupil cohabited with the wife of the teacher, with his consent, the pupil was said to have committed no sin. He gives the example of Uddalaka whose wife got a son named Svataketu from the pupil of her husband. 42 40. mama lalapyamanasya putrartha nasti vai sukham | tadartham hayamedhena yaksyamiti matirmama || rama . 1.8.8 41. ko vam sayutra vidhaveva devaram maryam na yosa ... 1 rgveda 10-40.2 42. gurutalpam hi gurvartham na dusayati manavam | uddhalakah svetaketum janayamasa sisyatah || ma .bha . 12-34-22.

1 2 } } 15 While Dhaumya was out of station, the ladies addressed Uttanka, a pupil of Dhaumya thus O Uttanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful. 43 King Bali saved the blind sage Dirghatamas from a calamity and requested him to beget children through his queen. When the sage accepted, the King sent his wife 44 Sudesna near the sage for progeny. 'In olden days, the people thought that without son one will not get Moksa. They imagined that the birth of a son would ensure happiness of the father and fore-fathers. Jaratkaru, having known that his fore-fathers were clinging to the think roots and they had not attained the final emanicipation, marries the sister of Vasuki, and gets a son for the emancipation of his fore-fathers. 45 45. upadhyayini te rtumati upadhyayasca prosito stha yatha'yamrta vandhyo na bhavati tatha kriyatamesa visidatiti | ma .bha . 1-3.85 44. santanartham mahabhaga bharyasu mama manadah | putrandharmarthakusalanutpadayitumarhasi || evamuktah sa tejasvi tam tathetyuktavanrsih | tasmai sa raja svam bharyam sudesnam prahinottada || ma .bha . 1•104 45. tasmallambamahe garte nastasamjna hanathavat | sa vaktavyastvayadrsto hasmakam nathavattaya || pitaraste'valambante garne dina adhomukhah | 44, 45. sadhudarankurusveti prajamutpadayeti ca || ma .bha . 1-45-21, 22. }

16 The Sage Agastya, once, having seen his fore-fathers, whose heads were hanging downwards, asks the reason. The Fore-fathers give the reason that we are hanging due to the 46 If you give birth to a son, we will absence of progeny. get the final emancipation. Having heard these words Agastya marries Lopamudra and gets a son named Idhmavaha. Ancient Indians knew that Sex is a powerful instinct of man. Therefore they did not hide it. Sex is essential to lead a happy life. Repressing the sex is harmful for body and mind. Having known all this they gave proper importance to sex in life. But at the same time they framed some rules and regulations for sexual relation to restrain it. The dialogue between Yama and Yami in the Roveda shows that the coition was prohibited between brother and sister. Dirghatamas prohibited widow re-marriage and made a rule that woman should have only one husband. Whether he may be alive or dead she should not approach another. If she unites with 47 other man, she will be treated as sinful. 46. agastyascapi bhagavanetasminkala eva tu | pitrn dadarsa garte vai lambamananadhomukhan || so prcchallambamanamstanbhavanta iva kampitah | santanahetoriti te pratyucurbrahmavadinah || ma . bha . 3.96.14, 15. 47. eka eva patirnarya yavajjivam parayanam | mrta jivati va tasminnaparam prapnuyannaram || abhigamya param nari patisyatina samsayah | apatinam tu narinam adyaprabhrti patakam || ma . bha . 1. 104.35-36.

17 48 Having restrained the mind, the ancient Indians tried to conquer the sex through sexual pleasure only. Therefore sex received a place in Tantra. Phallus worship was known to Indians in the Mahabharata period. The beauty of female's limbs and the various postures of coition were carved on the walls of temples. The temples of Khojuraho, Konarka, Bhuvanesvara and Jagannathapuri depict the influence of kama on sculpture. From the above we may say that ancient Indians had great interest not only in sex but also in sexology. It was taught like other sciences. Uddalaka, Svetaketu etc. were referred to as authorities on sexology by other erotic text writers. Barua remarks that - "The mantha doctrine of Uddalaka is the canonical basis of the rules regarding 1 practical amplification of the principles of eugenics and it is not improbable that the erotic science developed on the lines of Uddalaka's mantha doctrine. 149 48. vigraham pujayet yo vai limgam vapi mahatmanah | 1 limga pujayita nityam mahati priyamasnute || ma .bha . 1104.35-36. 13,161 16 49. A History of Pre-Buddhistic Indian Philosophy, p. 127. 1

19 The available earliest text on erotics is the Kamasutra of Vatsyayana Mallanaga. In that work he says that the erotic science was composed by the Lord Prajapati.50 Nandi summarised it in thousand chapters. Vatsyayana gives the names of his predecessors such as Svetaketu, Babhravya, Carayana, Dattaka, Ghotakamukha, Gonardiya, Gonikaputra and Kucumara. But we do not get the works of these authors. The successive erotic writers mention some more authors and works. Among them Muladeva, Karnisuta, Muni, MunIndra, Nandikesvara, Rajaputra, Madanodaya, Vitaputra, Rantideva, Kasyapa, Candramauli, Mahesh etc., were very popular. Following are some of the important erotic texts. Kamasutra The ancient erotic text which is available is the Kamasutra. It is written by Vatsyayana Mallanaga. Mallanaga was his name and Vatsyayana was his gotra. Not much is known about Vatsyayana. In the last chapter of the Kamasutra it is said that while writing this book Vatsyayana 51 maintained celibacy strictly. 50. Infra. Chapter II, O. 32 fn. 1. 51. tadenad brahmacaryena parena ca samadhina | vihitam lokayatrartham na ragartho'sya samvidhih || ka . su . 7.2.57. 1

19 A.B.Keith The date of Vatsyayana is also uncertain. remarks that he might have flourished before 4 th Cen. A. D. 53 H.R.Agrawala places him in 4 th Cen. A. D. Winternitz 54 considers Vatsyayana's date to be the 4 th Cen.A.D. H.C. Chakladar opines that the Kamasutra was written in the middle of 3 rd Cen. A. D. 55 Benargi and Shastri examined this problem and came to the conclusion that it was 56 I written at the end of 3 rd Cen. A. D. says Q M. Krishnamachariar "we may safely assign Vatsyayana to the 4 th or #57 3 rd Cen.B.C. 52 Vatsyayana wrote Kamasutra in seven adhikaranas running into thirty six adhyayas and sixty seven prakaranas. The first six adhikaranas are discussed in the following chapters as they are related to sexual matters. The last adhikarana which is named as Aupanisadika deals with 1 special appliances and methods of use of aphrodisiacs, 52. A.B.Keith: History of Sanskrit Literature, p.461. 53. A Short History of Sanskrit Literature, p.59. 54. A History of Indian Literature, Vol.III, Part II, p.623. 55. Social Life in Ancient India, p.24. 56. Journal of the Bihara and Orissa Research Society, Vol. IX, Part-I, p.49. 57. History of Classical Sanskrit Literature, p.888.

20 heightening of enjoyment etc. which are based on purely medical science. Hence that adhikarana has not been taken into consideration in this thesis. G.P.Mujumdar remarks about Kamasutra thus "This is a scientific treatise on erotics, the only early treatise in the world on the subject, which gives us a thoroughly accurate and wonderfully effective solution of the problem of procreation. The spirit and the method in which the author attacks the problem is astonishingly modern. "58 Having seen the subject matter of the Kamasutra, Havelock Ellis, exclaims that Vatsyayana is one 59 of the greatest authorities on sexology. The words of Sir Richard Burton show the importance of Kamasutra and excellence of Vatsyayana. "The Burton remarks works of men of genius do follow them and remain as a lasting treasure. And though there may be disputes and discussions about the immortality of the body or the soul, nobody can deny the immortality of genius, which ever remains as a bright and guiding star to the struggling humanities of succeeding ages. This work, then, which stood the test of centuries, has placed Vatsyayana among the immortals and on This and on Him no better elegy or 58. "Plants in Erotics, Indian Culture XV, p.74. 59. Studies in the Psychology of Sex. Vol. II, Part-III p.538.

_ eulogy can be written than the following lines- "So long as lips shall kiss, and eyes shall see; So long lives This 1,60 and This gives life to Thee. Vatsyayana was a keen observer of human feelings and emotions. He is the first who wrote on sexology systematically and scientifically. He discussed sex not only as a human instinct but also as an art. Vatsyayana treated sex mainly as an art. Hence he desired it to be learnt by every-body. The Vedic and the Epic age knew that sex is a natural instinct. So everybody may take pleasure which arises from sexual act. But Vatsyayana narrated the means and the plans to get the highest pleasure in coition. Hence this work has been more popular than other erotic texts, which were written before and after Vatsyayana. After Vatsyayana, many authors imitated his work. Among them the following works are treated as standard ones. Ratirahasya: Ratirahasya which is also popular as kokasastra is written by Kokkoka. The poet himself says that the work has been composed according to the instruction 61 of Vainya (Vaisya) datta. The date of this work is 60. Kamasutra, Tran. Richard Burton, p.208. 61.Dntaminateat afaat gatsu sri vainyadattarasya kutuhalena | rati . 1. 4• E 21

22 between 9 th Cen.A. D. and 12 th Cen.A. D. written in fifteen paricchedas. Ratirahasya is In the first, he gives fourfold classification of females and their characteristics which are not found in Vatsyayana's Kamasutra. In the second he gives erogenous zones and narrates the days when ladies are more excited. In the third, the author describes the divisions of males and females according to the size of sex-organ and nine types of congresses, due to the size, duration and force. The fourth describes the division and the characteristics of the women as per age, prakrti, sattva etc. The fifth deals with ladies of various countries and their sexual behaviour. The sixth describes the various kinds of embraces; the seventh with kisses, the eighth with nail-marks, the ninth with biting with teeth, the tenth with various postures of union, the end of the union, purusayita, sitkara etc. The eleventh chapter instructs how to select a bride for marriage and how to create confidence in ner. The twelfth depicts the duties of an ideal wife. The thirteenth chapter gives a description of the love-lorn condition. It tells how to seduce others' wifes and the duties of go-betweens. The fourteenth gives some plans to entice women. The last chapter deals with aphrodisiacs. work stands second in popularity. This

23 Nagara Sarvasva: Padmasri, who was a Buddhist monk, wrote this work in thirty eight parts. His date is round about 1000 A. D. The Nagarasarvasva describes the beauties and the faults of jewels which is not found in other erotic works. It compels a lover to understand sanketa which is also new to erotic works. Padmasri describes many types of sahketas in many parts. He gives applications of aphrodisiacs in the 12 th part. He narrates hava and bhava in the 13 th part. The classifications of males and females, the nine types of unions and the ten love-lorn conditions are described in the 14 th part. The 15 th and 16 th parts tells how to protect the married wife and how to seduce others' wives. The author mentions erogenous zones, the various nadis and madanadis and the manner of exciting them in 17 th, 18 th and 19 th parts. In the twentieth part, the author describes the behaviour of women of various countries. Seven types of kiss with making sound, eight types of nail-prints, eight types of tooth-prints, ten types of embraces, seven types of soundless kiss, three types of tongue-battle, four types of sucking, twentyfour types of postures of union, seven types of side postures of congress, two types of sitting postures of love-sport, two types of back postures which are like animals and seven types of standing postures are described by the author from the 21 st part to 32 nd part

respectively. The last six parts narrate various types of beating, striking, squeezing etc. 24 Pancasayaka: The title itself shows that it is a treatise on erotics. Jyotirisa alias Kavisekhara, who was a friend of king Harisimha or Arisimha of Simroan, who ruled about 1324 A. D. was the author of this book. The book is divided into five chapters and they are called sayakas or arrows. The first sayaka narrates the characteristics of hero and pithamarda. It gives 62 the qualities of Padmini etc. and their erogenous zones and means and ways of exciting them. The second sayaka describes the three types of males and females and nine types of unions. Further it gives the characteristics of women of different places. The third sayaka mentions ingredients of cosmetics, aphrodisiacs etc., which are helpful for sexual pleasure. Further it names some medicines which help to lift up sagging breasts, contracting vagina, menstruation, impregnation, sterility etc. The fourth sayaka depicts the good qualities of bride ´and bride-groom, different types of marriages, the ten stages of love, eight types of embrace, six types of kiss and its places, eight types of nail-prints and its places, three types of biting with teeth and different types of dragging the hair. The last sayaka gives many types of 62. M.Krishnamachariar: History of Classical Sanskrit Literature, p.650. 1

postures, describes the moanings and at the end it depicts eight types of heroines. 25 Anangaranga: Kallyanamalla wrote this work for the The poet studied the works of previous writers on erotics and then wrote this treatise in the 16 th Cen. A. D. There are ten sthalas or chapters in this work. The first sthala gives the characteristics of four types of females and days which are good to enjoy them. The second sthala narrates the erogenous zones of ladies and embraces which make them excited. The third chapter deals with the three types of men and women which are based on the length and depth of sex-organ and nine types of unions. The fourth and the fifth parts give the characteristics of women according to their age, humour, sattva etc., different types of the female organ and behaviour of women of different provinces. The sixth and the seventh chapters deal with the medicines which give great pleasure at the time of sex-sport and mantra, tantra for captivating the hearts of women. The eighth sthala narrates the good qualities of bride and bride-groom, the reasons to seduce others' wives, the duties of messengers etc. The ninth chapter describes various types of embraces, kisses, scratching with nails, biting with teeth etc. The last chapter narrates the amusement of Ladkhana, the son of Ahamed Lodi.

various types of postures of union, screams of women at sex-sport and eight types of Nayikas in detail. Kandarpa Cudamani: This treatise is written by the king Virabhadradeva in 1633 Vikram Samvat i.e. in 1577 It is composed on the model of Kamasutra of A. D. 63 Vatsyayana. It appears to be a metrical commentary on the Kamasutra. It runs into seven adhikaranas and thirty six adhyayas like the Kamasutra. The subject matter discussed by Vatsyayana in sutra form is seen in this work in verse form. RatimanjarI of Jayadeva, Samayamatrka of Ksemendra, Ratiratnapradipika of King Praudhadevaraya, Srigaramanjari of Shahaji of Tanjore, Srigaradipika of Harihara, Smaradipika of Minanatha and Kamasamuha of Ananta, though imitations of Kamasutra, have attained some place in erotic literature. The Kelikutuhala of Pandita Mathura Prasada Dixit is a recent erotic book written in 1949 A. D. The treatise 63. haralocana haralocana rasasasibhirvisrute samaye | phalgunasukla pratipadi purno granthah smarasmerah || kamdarpa . 7.2.49. 26

27 discusses mastrubution and its effects, use of medicines, division of men and women, various coital postures, prostitution, veneral diseases and planned parenthood. In the introduction to this book the author gives a list 64 of fifty books which were written on erotic science in which most of the books are unpublished. All these books show the rich heritage of Indian erotic science. Kama is depicted, taught and practised as a science from the time of the mantha doctrine of the Therefore Barua states- "None should Brhadaranyakopanisad. fight shy of claiming Indian treatises of erotic science as a rich heritage. ,,65 - 64. anangatilaka - anagadipika kandarpa cudamani kamakalpalata - anangaranga anangasekhara - kamatantra - kamaprabodha kamaratna kamasamuha kamasara - kuttanimata - jadavrtta - kamaprakasa - kamaprabhrtaka pancasayaka - pranayacinta - manasijasutra kamananda bandhodaya madana sajivini - madanarnava samhita - yogaratnavali - yogadhikarika MICH manmatha ratikallolini * raticandrika - ratinitimukula - ratiratnapradipika - ratirahasya ratirahasyadipika - ratirahasyarnava ratimarvasva ratisara rasacandrika - vasikaranatantra - - - vatsyayanasutrasara - vitavrtta -- - vaisyaiganakalpadruma - taigarakundaka - ingarakutuhala - srngaradipika van ‌garama-jari - baingarasara - srngarasarini sadarpakandarpa stri vilasa - smaradipika - trtiyapurusartha - sadhakasarini . 65. A History of Pre-Buddhistic Indian Philosophy, p.341. 1

The influence of erotic science or Kamasastra on literature started from the Vedic age only. Influence of erotics in the Veda and in the Upanisads is already seen. 29 The description of feminine beauty started from the Raveda. The hymns relating to Goddess Usas picture her physical beauty. The epic literature depicts the physical beauty of females frequently. In the Ramayana, Ravana, having seen sita in the hermitage, says- "0 beautiful one, who are you? You are having lustre of gold; you are having the beauty of lotus. You are looking like Laksmi, Apsara and Rati. Your teeth are equal, white and contracted; your eyes are white and wide and red at sides; your hips are big and laps are fleshy and resemble the trunk of an elephant. Your breasts are round in shape, compact, fleshy, protruding, beautiful, lovely and they are like a tala fruit. Your smile, teeth, eyes and hair are beautiful."66 66. ka tvam kancanavarnabhi pitakauseyavasini | kamalanam subham malam padminiva hi bibhati || hih kirtih srih subha laksmirampsara va subhanane | bhutirva tvam vararohe ratirva svairacarini || samah sikharinah snigdhah pandura dasanastava | visale vimale netre raktante krsnatarake || visalam jaghanam pinamuru karikaropamau | etavupacitau vrttau samhatau sampravalgiti ||

In Yuddha kanda sita describes her own beauty which is auspicious for all time. also attractive. 67 The description of Rambha is Having seen Rambha, Ravana with passion asks her- "Who will take satisfaction of drinking the nectar of your face, which is like a lotus? Whose chest will touch these breasts, which are like golden pots and and full of flesh? Who will climb your hips adorned by a golden waist-band, which give the pleasure of Heaven? 68 In the Mahabharata we see the long description of Draupadi 29 pinottangamukhau kanti snigdhau talaphlopama | f manipravekabharane sucirau te payodhari || carusmite casdati carunetre vilasini | karantamitamadhyati sukesi samhatastani || rama . 3.46.15-20. 67. kesah suksmah sama nila bhuvau casamgate mama | vrtte caromasa jaड़ ghe dantascavirala mama || samkha netre karau padau gulphavuru ca me citau | anavrtta - nakhah snigdhah samascai gulayo mama || stanau caviralau pina mamema magnacucukau | magna cotsamgini nabhih pairmoraskasca me citah || rama . 6. 48.8-11. 68. tvadanana rasasyadya padmotpalasugandhinah | sudhamrtarasasyaiva ko'dya trptim gamisyati || svarnakumbhanibhau pina subhau bhiru nirantarau | kasyorah sthala samsparsa dasyataste kucovimau || suvarna-cakra-pratimam svarnabhacitam prthu | adhyarohati kaste'dya jaghanam svargarupinam || rama . 7.26.21-23.

30 (11.65.33-39), by Yudhisthira. We also see the description of urvasi ( III. 46), Madhavi (V-116) and Tilottama (1-211). Erotic situations are depicted by Vyasa ever and anon. 1 We see the description of physical beauty of males and females in Puranas also. The Garuda-purana describes the physical beauty of man in the 64 th adhyaya and feminine charms in 121 verses of the 65 th adhyaya. The Agni-purana 69 narrates the ideal beauty of women. Srimad Bhagavata is J full of the description of the dalliance of Krsna and Gopikas. Thus the description of physical beauty of females was in the form of seed in the Vedic age. In the epics it became a plant and grew into a full blossomed tree in ↑ 69. sasta stri carusarvangi mattamatangagaminim | gururujaghana ya ca mattaparavateksana || sunila - kesi tanvamgi vilomamgi manohara | samabhumisprsau padau samhati ca tatha stanau || nabhih pradaksinavarta guddyamasvatthapatravat | gulphau nigudhau madhyena nabhiramgusthamanika || jatharam na pralamba ca romaraksa na sobhana | naksavrksanadi namni na sada kalahapriya || na lolupa na durbhasa subha devadi pujita | gandairmadhuka puspabhairna sirala na lomasa || na samhatabhakutila patiprana patipriya | alaksanyapi laksya yatrakarastato gunah || agni 244. •

classical Sanskrit literature. In the same way, the river of Kamasastra or erotic science took birth in Vedic literature, and started to flow slowly in epic literature. It became big, wide and forceful in the classical literature. 31