Tamil Kamasutra Text
A Kamasutra manuscript page preserved in the vaults of the Raghunatha Hindu temple in Jammu & Kashmir.The original composition date or century for the Kamasutra is unknown. Historians have variously placed it between 400 BCE and 300 CE. According to, the Kama Sutra is a compendium that was collected into its present form in the 2nd century CE. In contrast, the Indologist Wendy Doniger who has co-translated Kama sutra and published many papers on related Hindu texts, the surviving version of the Kamasutra must have been revised or composed after 225 CE because it mentions the Abhiras and the Andhras dynasties that did not co-rule major regions of ancient India before that year. The text makes no mention of the which ruled over major urban areas of ancient India, reshaping ancient Indian arts, Hindu culture and economy from the 4th-century through the 6th-century. For these reasons, she dates the Kama sutra to the second half of the 3rd-century CE.The place of its composition is also unclear.
The likely candidates are urban centers of north or northwest ancient India, alternatively in the eastern urban Pataliputra (now ).Vatsyayana Mallanaga is its widely accepted author because his name is embedded in the verse, but little is known about him. Vatsyayana states that he wrote the text after much meditation. In the preface, Vatsyayana acknowledges that he is distilling many ancient texts, but these have not survived. He cites the work of others he calls 'teachers' and 'scholars', and the longer texts by Auddalaki, Babhravya, Dattaka, Suvarnanabha, Ghotakamukha, Gonardiya, Gonikaputra, Charayana, and Kuchumara. Vatsyayana's Kamasutra is mentioned and some verses quoted in the Brihatsamhita of Varahamihira, as well as the poems of Kalidasa. This suggests he lived before the 5th-century CE. A fire – that is what a woman is, Gautama.Her firewood is the vulva,her smoke is the pubic hair,her flame is the vagina,when one penetrates her, that is her embers,and her sparks are the climax.In that very fire the gods offer semen,and from that offering springs a man.– 6.2.13, 700 BCE, Transl:According to the Indologist De, a view with which Doniger agrees, this is one of the many evidences that the kamasutra began in the religious literature of the Vedic era, ideas that were ultimately refined and distilled into a sutra-genre text by Vatsyayana.
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According to Doniger, this paradigm of celebrating pleasures, enjoyment and sexuality as a dharmic act began in the 'earthy, vibrant text known as the ' of the Hindus. The Kamasutra and celebration of sex, eroticism and pleasure is an integral part of the religious milieu in Hinduism and quite prevalent in its temples. EpicsHuman relationships, sex and emotional fulfillment are a significant part of the post-Vedic Sanskrit literature such as the major Hindu epics: the Mahabharata and the Ramayana. The ancient Indian view has been, states Johann Meyer, that love and sex are a delightful necessity. Though she is reserved and selective, 'a woman stands in very great need of surata (amorous or sexual pleasure)', and 'the woman has a far stronger erotic disposition, her delight in the sexual act is greater than a man's'. ManuscriptsThe Kamasutra manuscripts have survived in many versions across the Indian subcontinent. While attempting to get a translation of the Sanskrit kama-sastra text Anangaranga that had already been widely translated by the Hindus in regional languages such as Marathi, associates of the British Orientalist Richard Burton stumbled into portions of the Kamasutra manuscript.
They commissioned the Sanskrit scholar Bhagvanlal Indraji to locate a complete Kamasutra manuscript and translate it. Indraji collected variant manuscripts in libraries and temples of Varanasi, Kolkata and Jaipur. Burton published an edited English translation of these manuscripts, but not a of the Kamasutra in Sanskrit.According to S.C.
Upadhyaya, known for his 1961 scholarly study and a more accurate translation of the Kamasutra, there are issues with the manuscripts that have survived and the text likely underwent revisions over time. This is confirmed by other 1st-millennium CE Hindu texts on kama that mention and cite the Kamasutra, but some of these quotations credited to the Kamasutra by these historic authors 'are not to be found in the text of the Kamasutra' that have survived. ContentsVatsyayana's Kama Sutra states it has 1250 verses, distributed over 36 chapters in 64 sections, organised into 7 books. This statement is included in the opening chapter of the text, a common practice in ancient Hindu texts likely included to prevent major and unauthorized expansions of a popular text. The text that has survived into the modern era has 67 sections, and this list is enumerated in Book 7 and in Yashodhara's Sanskrit commentary ( ) on the text.The Kamasutra uses a mixture of prose and poetry, and the narration has the form of a dramatic fiction where two characters are called the nayaka (man) and nayika (woman), aided by the characters called pitamarda (libertine), vita (pander) and vidushaka (jester).
This format follows the teachings found in the Sanskrit classic named the. The teachings and discussions found in the Kamasutra extensively incorporate ancient Hindu mythology and legends. Some sexual embraces, not in this text,also intensify passion;these, too, may be used for love-making,but only with care.The territory of the text extendsonly so far as men have dull appetites;but when the wheel of sexual ecstasy is in full motion,there is no textbook at all, and no order.— Kamasutra 2.2.30–31,Translator: Wendy Doniger and Sudhir KakarAnother example of the forms of intimacy discussed in the Kamasutra includes chumbanas (kissing). Python eventlet spawn. The text presents twenty-six forms of kisses, ranging from those appropriate for showing respect and affection, to those during foreplay and sex.
Vatsyayana also mentions variations in kissing cultures in different parts of ancient India. The best kiss for an intimate partner, according to kamasutra, is one that is based on the awareness of the avastha (the emotional state of one's partner) when the two are not in a sexual union.
During sex, the text recommends going with the flow and mirroring with abhiyoga and samprayoga.Other techniques of foreplay and sexual intimacy described in the kamasutra include various forms of holding and embraces ( grahana, upaguhana), mutual massage and rubbing ( mardana), pinching and biting, using fingers and hands to stimulate ( karikarakrida, nadi-kshobana, anguli-pravesha), three styles of jihva-pravesha , and many styles of fellatio and cunnlingus. AdulteryThe Kamasutra, states the Indologist and Sanskrit literature scholar, discourages adultery but then devotes 'not less than fifteen sutras (1.5.6–20) to enumerating the reasons ( karana) for which a man is allowed to seduce a married woman'. Vatsyayana mentions different types of nayikas (urban girls) such as unmarried virgins, those married and abandoned by husband, widow seeking remarriage and courtesans, then discusses their kama/sexual education, rights and mores. In childhood, says, a person should learn how to make a living; youth is the time for pleasure, and as years pass, one should concentrate on living virtuously and hope to escape the cycle of rebirth. According to Doniger, the Kamasutra teaches adulterous sexual liaison as a means for a man to predispose the involved woman in assisting him, as a strategic means to work against his enemies and to facilitate his successes.
It also explains the signs and reasons a woman wants to enter into an adulterous relationship and when she does not want to commit adultery. The Kamasutra teaches strategies to engage in adulterous relationships, but concludes its chapter on sexual liaison stating that one should not commit adultery because adultery pleases only one of two sides in a marriage, hurts the other, it goes against both dharma and artha. Caste, classThe Kamasutra has been one of the unique sources of sociological information and cultural milieu of ancient India.
It shows a 'near total disregard of class (varna) and caste (jati)', states Doniger. Human relationships, including the sexual type, are neither segregated nor repressed by gender or caste, rather linked to individual's wealth (success in ). In the pages of the Kamasutra, lovers are 'not upper-class' but they 'must be rich' enough to dress well, pursue social leisure activities, buy gifts and surprise the lover. In the rare mention of caste found in the text, it is about a man finding his legal wife and the advice that humorous stories to seduce a woman should be about 'other virgins of same jati (caste)'. In general, the text describes sexual activity between men and women across class and caste, both in urban and rural settings. Same-sex, group-sex relationshipsThe Kamasutra includes verses describing homosexual relations such as oral sex between two men, as well as between two women.
Lesbian relations are extensively covered in Chapters 5 and 8 in Book 2 of the text.According to Doniger, the Kamasutra discusses same-sex relationships through the notion of the tritiya prakriti, literally, 'third sexuality' or 'third nature'. In Redeeming the Kamasutra, Doniger states that 'the Kamasutra departs from the dharmic view of homosexuality in significant ways', where the term kliba appears. In contemporary translations, this has been inaccurately rendered as 'eunuch' – or, a castrated man in a harem, a practice that started in India after the arrival of Turkish Sultans. The Sanskrit word Kliba found in older Indian texts refers to a 'man who does not act like a man', typically in a pejorative sense. The Kamasutra does not use the pejorative term kliba at all, but speaks instead of a 'third nature' or, in the sexual behavior context as the 'third sexuality'.The text states that there are two sorts of 'third nature', one where a man behaves like a woman, and in the other, a woman behaves like a man.
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In one of the longest consecutive sets of verses describing a sexual act, the Kamasutra describes fellatio technique between a man dressed like a woman performing fellatio on another man. The text also mentions same-sex behavior between two women, such as a girl losing her virginity with a girlfriend as they use their fingers, as well as oral sex and the use of sex toys between women. Svairini, a term Danielou translates as a lesbian, is described in the text as a woman who lives a conjugal life with another woman or by herself fending for herself, not interested in a husband. Additionally, the text has some fleeting remarks on bisexual relationships.The Kamasutra also mentions 'pretend play' sadomasochism, and group sex.