CHAPTER VII.

THE KAMA-SŪTRA OF VATSYAYANA.

THREE things are frequently spoken of by Manu, more or less in connection with one another, as specially important factors in the sum of human life, namely: (1) dharma, (2) artha, and (3) kāma, or (roughly speaking) blessedness, wealth, and pleasure.1 This çastra, however, deals exclusively with dharma, and leaves it to others to teach the other two subjects to man. This has been done. And, strange as it may seem to an Englishman, there is excellent reason to believe that, in the eyes of a Brahman who knows the Vedas, duly authorised treatises on 'wealth' and 'pleasure' are, equally with dharma-çãstras, part of the Holy Law. Thus, we learn from the opening verses of Yajnavalkya that: 'Whatever is declared by a person who has in an eminent degree knowledge of the soul in its relations, the same should be [held as] Law.' Also that: If two texts of the Law be opposed to each other, one argument founded on usage is of force; but the dharma-çãstra is of greater force than the artha-çāstra.'

1 Thus, VII. 27-28 says: A king properly inflicting it (punishment) prospers in all three (virtue, pleasure, and wealth), but a sensual, unfair, and base (king) verily perishes by punishment. For punishment, very glorious, and hard to be borne by the undisciplined, destroys a king, together with his kin, when he has indeed departed from justice.'

Whilst artha is inferior in importance and authority to dharma, no doubt kāma, by which is meant 'the enjoyment of appropriate objects by the five senses of hearing, feeling, seeing, tasting, and smelling, assisted by the mind, together with the soul,' is similarly inferior to artha. But this branch of the law should not, therefore, I think, be despised as being of no value and I purpose to give in this chapter a short account of one of the most elaborate and important treatises on it, namely, the Kama-sutra of Vatsyayana, as translated and annotated for the Hindoo Kāma Shastra Society, in 1883.

After saluting dharma, artha, and kāma, the Introduction goes on to explain that the Lord of Beings laid down rules for regulating the existence of men and women with regard to the aforesaid three subjects, in one hundred thousand chapters. The rules of dharma were reduced to writing by Manu; Brihaspati compiled those relating to artha; and kāma was expounded by Nandi, the follower of Mahadeva, in a thousand chapters. Various successive reductions of this last work were made, and finally Vatsyayana utilised, and put together in one treatise, the results of the labours of seven predecessors, who had expounded each one branch of kama, together with the lengthy reduction of Babhravya.

Who Vatsyayana was, there is nothing to show; but materials exist for approximately determining his date, which is to be placed between the first and tenth century of our era. The most important piece of evidence to show this is the circumstance that

Varāhamihira, who is supposed to have lived at the end of the tenth century, appears to have borrowed largely from Vatsyayana for his Bṛhatsanhita.

At the close of the work, this is what our author says of himself:-' After reading and considering the works of Babhravya and other ancient authors, and thinking over the meaning of the rules given by them, this treatise was composed according to the precepts of the Holy Writ, for the benefit of the world, by Vatsyayana, while leading the life of a religious student at Benares, and wholly engaged in the contemplation of the Deity. This work is not to be used merely as an instrument for satisfying our desires. A person acquainted with the true principles of this science, who preserves his Dharma (virtue or religious merit), his Artha (worldly wealth), and his Kama (pleasure or sensual gratification), and who has regard to the customs of the people, is sure to obtain the mastery over his senses. In short, an intelligent and knowing person, attending to Dharma and Artha and also to Kāma, without becoming the slave of his passions, will obtain success in everything that he may do.'

The work contains in all about 1,250 çlokas, which in the translation are distributed over seven parts, with chapters and paragraphs.

The second chapter is on the acquisition of dharma, artha, and kama, and explains the terms. Man should practise all three of them, at different times, and in such a manner that they may harmonise together and not clash in any way. Compare Manu

IV. 176 One should forsake wealth and pleasure which may be devoid of right; and even right (acts) which result in pain, and are also reproved by the world.' And V. 56: There is no fault in eating flesh, nor in (drinking) intoxicating liquor, nor in copulation, (for) that (is) the occupation of beings, but cessation (from them produces) great fruit.'

Artha and kāma are for

In his old age he should seek to gain release from

Man should devote his boyhood to the acquisition of learning, and lead the life of a religious student until he finishes his education. his youth and middle age. perform dharma, and thus further transmigration. By dharma is meant obedience to the castras, which command men to do certain things, as, for example, 'to perform 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 çruti and those conversant with it; artha from the King's officers and experienced merchants; kama from the Kāmasutra and the practice of citizens.

Of the three, 'if they come together,' the first is better than the second, and the second than the third. 'But artha should always be first practised by the King, for the livelihood of men is to be obtained from it only. Again, Kāma being the occupation of public

1 This is noticeable. See above, p. 50.

women, they should prefer it to the other two, and these are exceptions to the general rule.'

The objections of opponents are then refuted, and particularly those of the Lokayatikas, who deny the utility of obeying religious ordinances. The right opinion is that dharma, artha, and kama should all be practised in moderation, and no one of them at the expense of the other two, by one who would attain happiness here and hereafter.

Chapter iii. tells us that sixty-four arts and sciences, as singing, playing on musical instruments, dancing, writing, drawing, acting, &c., are subordinate to kūma, and should be studied with it by all, even by young maids before marriage, and after it with the consent of their husbands. Those who say that women are prohibited from learning kama, because they should not study any science, are wrong. A public woman who studies these sciences, and who is of a good disposition, obtains the name of 'Honourable' and a seat of honour in an assemblage of men. Moreover, she is 'always respected by the King, and praised by learned men, and her favour being sought for by all, she becomes an object of universal regard.' Compare with this the character with which the heroine is clothed in the Mricchakaṭikā; and see Wilson's observations on Hetæræ in his Theatre of the Hindus. The daughter of a king, too, as well as the daughter of a minister, being learned in the above arts, can make their husbands favourable to them, even though they may have thousands of other wives besides themselves.' And a wife separated from her husband can