Kama Sutra (Annotated). Richard Francis Burton

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      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* (* Dharma is acquisition of religious merit, and is fully described in Chapter 5, Volume III., of Talboys Wheeler's 'History of India,' and in the edicts of Asoka.), Artha** (** Artha is acquisition of wealth and property, etc.), and Kama*** (*** Kama is love, pleasure and sensual gratification. These three words are retained throughout in their original, as technical terms. They may also be defined as virtue, wealth and pleasure, the three things repeatedly spoken of in the Laws of Manu.). 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 Nandi, the follower of Mahadeva, in one thousand chapters.

      Now these 'Kama Sutra' (Aphorisms on Love), written by Nandi in one thousand chapters, were reproduced by Shvetaketu, the son of Uddvalaka, 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 Punchala (South of Delhi) country. These one hundred and fifty chapters were then put together under seven heads or parts named severally—

      1st. Sadharana (general topics).

      2nd. Samprayogika (embraces, etc.).

      3rd. Kanya Samprayuktaka (union of males and females).

      4th. Bharyadhikarika (on one's own wife).

      5th. Paradika (on the wives of other people).

      6th. Vaisika (on courtesans).

      7th. Aupamishadika (on the arts of seduction, tonic medicines, etc.).

      The sixth part of this last work was separately expounded by Dattaka at the request of the public women of Pataliputra (Patna), and in the same way Charayana explained the first part of it. The remaining parts, viz., the second, third, fourth, fifth, and seventh were each separately expounded by—

       Suvarnanabha (second part).

       Ghotakamukha (third part).

       Gonardiya (fourth part).

       Gonikaputra (fifth part).

       Kuchumara (seventh part), respectively.

      Thus the work being written in parts by different authors was almost unobtainable, and as the parts which were expounded by Dattaka and the others treated only of the particular branches of the subject to which each part related, and moreover as the original work of Babhravya was difficult to be mastered on account of its length, Vatsyayana, therefore, composed his work in a small volume as an abstract of the whole of the works of the above-named authors.

      PART I.

      CHAPTER II.

      ON THE ACQUISITION OF DHARMA, ARTHA AND KAMA.

      Man, the period of whose life is one hundred years, should practise Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning 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 thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practise them at times when they are enjoined to be practised. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

      Dharma is obedience to the command of the Shastra or Holy Writ of the Hindoos to do certain things, such as the performance of sacrifices, which are not generally done because they do not belong to this world, and produce no visible effect; and not to do other things, such as eating meat, which is often done because it belongs to this world, and has visible effects.

      Dharma should be learnt from the Shruti (Holy Writ), and from those conversant with it.

      Artha is the acquisition of arts, land, gold, cattle, wealth, equipages and friends. It is, further, the protection of what is acquired, and the increase of what is protected.

      Artha should be learnt from the king's officers, and from merchants who may be versed in the ways of commerce.

      Kama is the enjoyment of appropriate objects by the five senses of hearing, feeling, seeing, tasting, and smelling, assisted by the mind together with the soul. The ingredient in this is a peculiar contact between the organ of sense and its object, and the consciousness of pleasure which arises from that contact is called Kama.

      Kama is to be learnt from the Kama Sutra (aphorisms on love) and from the practice of citizens.

      When all the three, viz., Dharma, Artha, and Kama come together, the former is better than the one which follows it, i.e., Dharma is better than Artha, and Artha is better than Kama. But Artha should be always first practised by the king, for the livelihood of men is to be obtained from it only. Again, Kama being the occupation of public women, they should prefer it to the other two, and these are exceptions to the general rule.

      Objection 1.

      Some learned men say that as Dharma is connected with things not belonging to this world, it is appropriately treated of in a book; and so also is Artha, because it is practised only by the application of proper means, and a knowledge of those means can only be obtained by study and from books. But Kama being a thing which is practised even by the brute creation, and which is to be found everywhere, does not want any work on the subject.

      Answer.

      This is not so. Sexual intercourse being a thing dependent on man and woman requires the application of proper means by them, and those means are to be learnt from the Kama Shastra. The non-application of proper means, which we see in the brute creation, is caused by their being unrestrained, and by the females among them only being fit for sexual intercourse at certain seasons and no more, and by their intercourse not being preceded by thought of any kind.

      Objection 2.

      The Lokayatikas* (* These were certainly materialists who seemed to think that a bird in the hand was worth two in the bush.) say:—Religious ordinances should not be observed, for they bear a future fruit, and at the same time it is also doubtful whether they will bear any fruit at all. What foolish person will give away that which is in his own hands into the hands of another? Moreover, it is better to have a pigeon to-day than a peacock to-morrow; and a copper coin which we have the certainty of obtaining, is better than a gold coin, the possession of which is doubtful.

      Answer.

      It is not so. 1st. Holy Writ, which ordains the practice of Dharma, does not admit of a doubt.

      2nd. Sacrifices such as those made for the destruction of enemies, or for the fall of rain, are seen to bear fruit.

      3rd. The sun, moon, stars, planets and other heavenly bodies appear to work intentionally for the good of the world.

      4th. The existence of this world is effected by the observance of the rules respecting the four classes* (* Among the Hindoos СКАЧАТЬ