Kamashastra and Classical Sanskrit literature (study)
by Vishwanath K. Hampiholi | 1986 | 78,921 words
This essay in English studies the influence of Kamashastra on classical Sanskrit literature by exploring the significance of Kama (sexual desire) within Indian philosophy and literature. It is highlighted tat ancient Indians valued both spiritual and worldly aspects of life. The treatise "Kamasutra" by Vatsyayana is highlighted as a pione...
Chapter 1.2 - The acquisition of Dharma, Artha and Kama
In the second adhyaya, Vatsyayana discusses the acquisition of Dharma, Artha and Kama. He says, a man whose life period is one hundred years, should practise three purusarthas at different times in such a manner that they harmonize each other and do not get clashed in any way. He should study in his childhood, in his youth and middle age, he should attend to Artha and Kama and in his old age he should perform Dharma and gain 11 Moksa. Here Vatsyayana gives equal importance to all the four goals of life. This idea inspires Narayana who says in his Hitopadesa- "His life is useless like the udders at the goat's throat, who does not practise even .12 one among Dharma, Artha, Kama and Moksa. expresses the same idea through Vikarala, an old procuress, Damodaragupta • 10. mantri vasantasamayo yasya ca rajivalocana rajyam | vaha malayasamirah pancasaro'sau nrpo jayati || kamdarpa 1.1.3. Ed. & Pub. Vaidya Jadavaji Trikramaji Acharya, Bombay, 1925. 11. Matyd geat fangu atauzulzangfad gezoceangga (19) trivarga seveta | balye vidyagrhanadin arthan kamam ca yauvane | sthavire dharma moksam ca 1 ka . su . 1.2.1, 2, 3, 4. 12. dharmarthakamamoksanam yasyaiko spina vidyate | ajagalastanasyeva tasya janma nirarthakam || hito . 1.26. Ed.Krishnavallabharya, Chowkhamba Sanskrit Series, Benaras, 1966.
who says- "The fruit of childhood is wilfulness, that of youth is the enjoyment of pleasant love-sports, that of old age is the pacification and the fruit of the whole 14 life is achieving the welfare of others."13 Youth is the proper time for Kama. Therefore, Sesasrikrsna glorifies the youth as an ornament of human being. Vatsyayana stresses that to attain salvation, study as well as practice of Dharma, Artha and Kama is essential. 36 It might be objected in this connection thus: Kama or love-sport, is a natural and eternal need of even brute creatures; and hence, the science of the same need not be studied. "Kama, being practised even by the brute creation, is to be found everywhere, and hence needs no efforts to know it. #15 Here Vatsyayana not only answers the objection, but also exhibits the importance of erotic science. He replies- "Sexual coition being a sport dependent on man and woman, requires the application of proper means; and 13. svacchandyaphalam balyam tarunyam rucirasuratabhogaphalam | sthaviratvamupasamaphalam parahita-sampadanam ca janmaphalam || kuttani . 724. 14. manusyasya vibhusanam tarunata tasyah punarvaibhavam | | tasyanamayamasya connatakucadvandva ाmgana limganam || parijata . 2.12. Ed. Pandit Durgaprasada and K. P. Parab, Niryanasagar Press, Bombay, 1926. 15. tiryagyonisvapi tu svayam svayam pravrttatvat kamasya nityatvacca na sastrena krtyamastityacaryah | ka . sa. 1.2.21.
37 these means are to be learnt from the Kamasutra. 16 Here the intention of Vatsyayana is that sex is an art. It should be studied. Therefore, Kokkoka censures those men who do not know the art of love and says, "If a man, who does not know the types, natures, qualities, behaviours according to the country, gestures, condition and intention, gets a young lady, he fails to avail of the same. Having obtained a coconut fruit what can a monkey do?"17 Further, he states the uses of the study of this science "Gaining easily a lady who is difficult (to gain), pleasing who is gained and uniting with one who is pleased, 18 are the uses of studying the Kamasastra. Many poets, having studied this Science of Love minutely displayed it through Scigara Rasa. They gave more importance to the art of love than to the love itself.