Reverence to Dharma, Artha and Kama, the subjects of this work, and to the teachers who expounded their principles and their relationship.
(1–4)
After creating mankind, for the basis of its existence the Lord of Beings first enunciated in one hundred thousand chapters the means for pursuing the aforementioned three ends of life in this world.
(5)
Manu, the son of the self-born Lord, segregated one part of these into a separate work about Dharma, that is virtuous conduct, and Brihaspati did the same with another part concerning Artha, or material gain.
(6–7)
The great god’s servant Nandi separated Kama Sutra, the precepts on pleasure, and put them forth in one thousand chapters. These were compressed by Shvetaketu, the son of Uddalaka, into five hundred chapters, and Babhravya of Panchala abridged them further to one hundred and fifty chapters in seven books: General, Sexual Union, the Maiden, the Wife, the Wives of Others, the Courtesan and Esoteric Matters.
(8–10)
From the sixth of these books, the Courtesan, Dattaka composed a separate work at the behest of the elite courtesans of Pataliputra. In the same way, Charayana separately expounded the book General; Suvarnanabha that on Sexual Union; Ghotakamukha on the Maiden; Gonardiya on the Wife; Gonikaputra on the Wives of Others; and Kuchumara on Esoteric Matters.
(11–12)
Thus presented piecemeal by many teachers, the work itself virtually disappeared. The expositions of Dattaka and the others were merely parts of the same body of knowledge, and that of Babhravya was difficult to study because of its great length. The present Kama Sutra, Vatsyayana says, is offered after condensing all the material in one brief volume.
(13–14)
Here is an account of the books and the chapters in this work. The first book, entitled General, consists of five chapters and subjects: Summary of the Work; Achieving the Three Ends; The Arts Outlined; The Gentleman’s Life; and The Work of Helpers and Messengers.
(15–16)
The second book, Sexual Union, has ten chapters dealing with seventeen subjects: Kinds of Union; Types of Pleasure; Embracing; Kissing; Scratching; Biting; Regional Practices; Methods of Intercourse; Unusual Sex; Hitting; Moaning; Reversing Roles; The Male Approach; Oral Sex; Before and After; Kinds of Sex; and Lovers’ Quarrels.
(17)
The third book, on The Maiden, has five chapters covering nine subjects: Arranging a Marriage; A Decisive Point; Winning the Girl’s Trust; Approaching a Maiden; Her Responses; The Man’s Advances; The Woman’s Advances; Winning the Maiden; and Other Types of Marriage.
(18)
The fourth book, The Wife, has two chapters on eight subjects: The Only Wife; Conduct in the Husband’s Absence; The Senior Wife; The Junior Wife; The Remarried Woman; The Unlucky Wife; Life in the Harem; and The Man with Several Wives.
(19)
The fifth book, on Wives of Others, has six chapters concerning ten subjects: The Nature of Women and Men; Why Women Get Turned Off; Overcoming Resistance; Easy Women; Gaining Access; Making a Pass; Appraisal of Feelings; The Go-Between’s Role; Sex and Men in Power; and Guarding the Harem.
(20)
The sixth book, The Courtesan, comprises six chapters on twelve subjects: Worthwhile and Avoidable Clients; Motivations; Getting a Client; Pleasing the Lover; Making Money; Signs of the Lover Cooling Off; Getting Him Back; Getting Rid of Him; Reunion with an ex-Lover; Particular Profits; Gains and Losses, Consequences and Doubts; and Kinds of Courtesan.
(21)
The seventh book, Esoteric Matters, has two chapters on six subjects: Looking Good; Bewitching a Woman; Enhancing Virility; Revival of Passion; Enlarging the Penis; and Various Prescriptions.
(22)
Thus there are thirty-six chapters dealing with sixty-four subjects in these seven books, which comprise one and a quarter thousand precepts in all. This concludes the summary of the work.
(23)
This brief accounting
will now be expanded,
for the wise of this world like statements
to be detailed as well as summary.
(24)
Man has a lifespan of one hundred years. This time should be parcelled out in so pursuing the three ends of life, which are interconnected, that they do not interfere with each other. Early life is the time for acquiring knowledge and other material things. Youth is for pleasure, and old age is a time for the pursuit of virtue and salvation. However, as the span of life is uncertain, one should pursue whatever is achievable. But celibacy should be observed while one is a student acquiring knowledge.
(1–6)
Dharma is action and abstention in accordance with the rules. It is, for example, the engagement in sacred sacrificial and other rituals, even by those disinclined towards them because these works are other-worldly and their results cannot be seen; and the avoidance, even by those given to them, of eating meat and suchlike, which are worldly activities with visible results. Dharma can be learnt from the revealed scriptures and by association with people who understand it.
(7–8)
Artha is the acquisition of knowledge, land, cattle, gold, grain, household goods, friends and so forth; and the enhancement of what has been acquired. It can be learnt from the conduct of eminent people and from those knowledgeable about professions and conventions, agriculture and trade.
(9–10)
Kama is the mind’s inclination towards objects which a person’s senses of hearing, touch, sight, taste and smell find congenial. Its principal element is a delightful, creative feeling pervaded by sensual pleasure and derived in particular from the sense of touch. It should be learnt from the Kama Sutra and from association with civilized people.
(11–13)
Considered together, Dharma is more important than Artha, and Artha more than Kama. But Artha can be more important for the king, and also for the courtesan, as it is the basis of worldly life.
(14–15)
It is appropriate to have a work explaining Dharma as it is other-worldly, and another for making known the means for achieving Artha. On the other hand, according to many teachers, Kama needs no treatise as it is eternal and comes naturally, even to animals. However, woman and man depend on each other in sexual union and they need knowledge of the methods. These, says Vatsyayana, are available in the Kama Sutra. Animals do not need them as they are devoid of inhibition and their sexual inclination is determined by the female’s fertile period without any prior thought.
(16–20)
Why pursue Dharma? Its fruit lies in future lives and then too is uncertain. Which wise person will give away something in hand to someone else? A pigeon today is better than a peacock tomorrow and, as the materialists say, an authentic copper penny is better than a doubtful coin of gold.
(21–24)
Vatsyayana says that the scriptures are beyond doubt. Their rituals are also seen to bear fruit from time to time. The heavenly constellations, the sun and the moon, the stars and the planets, display in their movements a deliberate concern for the world. Stability in worldly existence is marked by the observance of the rules concerning the classes and the stages of life. Worldly existence also demonstrates that the seed in hand is given up for the sake of a future crop. As such, Dharma should be followed.
(25)
Why pursue Artha? Sometimes it cannot be achieved even with effort, and occasionally it comes on its own. As the fatalists say, all things are fated. Fate alone causes gain and loss, victory and defeat, comfort and distress. Destiny alone raised Bali to the position of Indra, again cast him down and may elevate him once more.
(26–29)
But all activity presupposes effort and method, says Vatsyayana. Even inevitable results require them. So, no good can come to one who does nothing.
(30–31)
Why pursue Kama? Those who are prudent say it is an obstacle to Dharma and Artha, which are more important. It obstructs virtuous company and leads man into association with worthless people, wicked practices, impurity and bad consequences. It also makes one careless. No one respects, believes or accepts such a person. It is said that under the influence of Kama many have perished along with their families, like the Bhoja ruler Dandakya who lusted for a brahmin’s daughter and was destroyed together with his clan and kingdom. The same was the case of the king of the gods with Ahalya, the mighty Kichaka with Draupadi, Ravana with Sita, and many others.
(32–36)
Vatsyayana says that Kama, like food, is a means for the body’s sustenance. It is also a fruit of Dharma and Artha. Its shortcomings should be taken into account, but will one not eat food because there are beggars who need it, or not sow seeds because there are beasts who may eat the crop? There are some verses on this:
(37–38)
One who thus pursues
Artha, Kama and Dharma
enjoys untroubled happiness
in this world and the next
(39)
Civilized folk will act in ways
that give pleasure, but do no harm
to the end of material gain
nor cause worry about results
of their deeds in the world hereafter.
Their actions should be for achieving
all the three ends of human life,
or just two or even one,
but not to obstruct two of them
in pursuit of a single end.
(40)