DOCSLIB.ORG

Complete Kama Sutra

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Complete Kama Sutra The COMPLETE KAMA SUTRA The First Unabridged Modern Translation of the Classic Indian Text Translated by. ALAIN DANIELOU "Danielou's new and complete translation of the Kama Sutra is 5ne of his masterpieces. It is all enchantment, a world of refined sensa­ tion totally without humbug. Our debt to his scholarship and humanity is immeasurable." The Times Literary Supplement "Dildo was translated as 'medicine.' Lesbian was just 'corrupt woman.' No wonder we couldn't follow any of the instructions in the Kama Sutra. But now, there's a new translation of the oldest sex manual, the first since the Victorians brought it home and hid it under the mattress." The Guardian "Alain Danielou is the foremost living interpreter of Hinduism. His books are remarkable for their clarity, scholarship, and uninhibited celebration of erotic and mystical ecstasy." Interview Magazine PARK STREET PRESS ROCHESTER • VERMONT The COMPLETE KAMA SUTRA Also by Alain Danielou (in English) Gods of Love and Ecstasy: The Traditions of Shiva and Dionysus Inner Traditions International, Rochester, Vermont, 1992 Manimekhalai: The Dancer with the Magic Bowl Merchant-Prince Shattan, translated from the Tamil by Alain Danielou and T. V. Gopala Iyer, New Directions, New York, 1989 Myths and Gods of India Inner Traditions International, Rochester, Vermont, 1991 The Ragas of Northern Indian Music Reprint, Munshiram Manoharlal, New Delhi, 1980 Shilappadikaram (The Ankle Bracelet) Prince Ilango Adigal, translated from the Tamil, New Directions, New York, 1965 Virtue, Success, Pleasure, and Liberation: The Four Aims of Life in the Tradition of Ancient India Inner Traditions International, Rochester, Vermont, 1993 The Way to the Labyrinth: Memories of East and West New Directions, New York, 1987 While the Gods Play: Shaiva Oracles and Predictions on the Cycles of History and the Destiny of Mankind Inner Traditions International, Rochester, Vermont, 1987 Yoga: Mastering the Secrets of Matter and the Universe Inner Traditions International, Rochester, Vermont, 1991 The COMPLETE KAMA SUTRA The First Unabridged Modern Translation of the Classic Indian Text by Vatsyayana including the Jayamangala commentary from the Sanskrit by Yashodhara and extracts from the Hindi commentary by Devadatta Shastra Translated by ALAIN DANIELOU Prepared with the help of Kenneth Hurry Park Street Press Rochester, Vermont Park Street Press One Park Street Rochester, Vermont 05767 Translation copyright © 1994 by Alain Danielou All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. Library of Congress Cataloging-in-Publication Data Vatsyayana. [Kamasutra. English] The complete Kama Sutra: the first unabridged modern translation of the classic Indian text / translated by Alain Danielou. p. cm. Includes index. ISBN 0-89281-492-6 1. Love. 2. Sex. I. Danielou, Alain. II. Title. HQ470.S3V313 1993b 306.7 - dc20 93-31474 CIP Printed and bound in the United States 10 987654321 Text design by Charlotte Tyler Park Street Press is a division of Inner Traditions International Distributed to the book trade in the United States by American International Distribution Corporation (AIDC) Distributed to the book trade in Canada by Publishers Group West, Montreal West, Quebec Distributed to the book trade in the United Kingdom by Deep Books, London Distributed to the book trade in Australia by Millennium Books, Newtown, N. S. W. CONTENTS Editor's Note vii Introduction by Alain Danielou 1 Part One GENERAL REMARKS Chapter One: Contents of the Book 15 Chapter Two: The Three Aims of Life 25 Chapter Three: The Acquisition of Knowledge 45 Chapter Four: The Conduct of the Well-bred Townsman 57 Chapter Five: Reflections on Intermediaries Who Assist the Lover in His Enterprises 7A Part Two AMOROUS ADVANCES Chapter One: Stimulation of Erotic Desire 89 Chapter Two: Embraces 106 Chapter Three: Petting and Caresses 119 Chapter Four: The Art of Scratching 132 Chapter Five: Biting 139 Chapter Six: On Copulation and Special Tastes 145 Chapter Seven: Blows and Sighs 159 Chapter Eight: Virile Behavior in Women 168 Chapter Nine: Superior Coition or Fellation 183 Chapter Ten: Preludes and Conclusions to the Game of Love 197 Part Three ACQUIRING A WIFE Chapter One: Forms of Marriage 217 Chapter Two: How to Relax the Girl 229 Chapter Three: Ways of Obtaining the Girl 239 Chapter Four: How to Manage Alone 251 Chapter Five: Union by Marriage 263 Part Four DUTIES AND PRIVILEGES OF THE WIFE Chapter One: Conduct of the Only Wife 277 Chapter Two: Conduct of the Chief Wife and Other Wives 289 Part Five OTHER MEN'S WIVES Chapter One: Behavior of Woman and Man 309 Chapter Two: Encounters to Get Acquainted 327 Chapter Three: Examination of Sentiments 337 Chapter Four: The Task of the Go-between 345 Chapter Five: The King's Pleasures 365 Chapter Six: Behavior in the Gynoecium 376 Part Six ABOUT COURTESANS Chapter One: Advice of the Assistants on the Choice of Lovers 391 Chapter Two: Looking for a Steady Lover 405 Chapter Three: Ways of Making Money 422 Chapter Four: Renewing Friendship with a Former Lover 438 Chapter Five: Occasional Profits 452 Chapter Six: Profits and Losses: Reflections on Doubts Concerning the Advantages and Disadvantages of Relations 469 Part Seven OCCULT PRACTICES Chapter One: Success in Love 489 Chapter Two: Arousing a Weakened Sexual Power 508 APPENDICES One: Texts Quoted 531 Two: Mythical and Historical Characters and Authors Mentioned in the Text 533 Three: Works Consulted 536 Four: Glossary I: Plants, Herbs, Spices, and Sundry Products 537 Five: Glossary II: Special Terms 545 Index 549 About the Translator 563 EDITOR'S NOTE As Alain Danielou observes in his Introduction, the Sanskrit text of the Kama Sutra and its commentaries frequently use familiar terms, like yoga, tantra, and upanisbad, in highly unusual and technical senses. Because of the inherent interest of this terminology and because of the Kama Sutra's rich vocabulary, this edition cites an extensive list of Sanskrit words and phrases and features several appendices, which we hope will be of use to specialist and nonspecialist alike. Since this edition is intended to be accessible to all readers, we have adopted an informal Sanskrit transcription style. Except for the use of the macron to mark long vowels, we have avoided the use of diacritical marks. Thus, we have preferred kshira, rishi, or shruti, which seem more easily recognizable for an English-speaking audience than their more technical equivalents. For the same reason, we have chosen to use achara and acharya to indicate pronunciation, instead of the alternate spellings acara and acarya. We also have not distinguished between dental and retroflex consonants, for the sake of simplicity and with the nonspecialist reader in mind. Many hands helped make this edition of The Complete Kama Sutra possible. Special thanks go to George Thompson, a Sanskritist from the University of California, Berkeley, for his assistance with the San­ skrit terminology and to Charlotte Tyler for her care and diligence with the diacritics in the typesetting and design of this book. vii INTRODUCTION The Aims of Life Since very ancient times, sometimes going back as far as what we term prehistory, Indian thinkers have asked themselves questions about the nature of the world and the position of man in creation. They consid­ ered matter as being formed of atoms, cells constituted by energetic elements, organized according to mathematical formulas that define the various elements under relatively stable and permanent forms. Life presents a different problem. Being based on formulas, codes defining the peculiarities of the various species, it only exists by transmitting itself through temporary links. The species is permanent, but each link has only a limited existence. Once it has transmitted the code that defines its nature, it is itself destroyed. During its brief existence, each link needs, for its own subsistence and self-transmission, to consume energy, to nourish and protect itself. Furthermore, existing only as a species, beings form interdependent communities and must observe rules of social behavior. They therefore possess obligations - ethics - that form part of their nature. This is particularly important for the human species. Life thus necessitates three kinds of activity: to assure its survival, its means of existence, and its nourishment; to realize its reproduction 1 2 INTRODUCTION according to forms of activity generally connected with sexuality; and, lastly, to establish rules of behavior that allow different individuals to perform their roles within the framework of the species. In human society, this is represented as three necessities, three aims of life: ma­ terial goods (artha) assure survival; erotic practice (kama) assures the transmission of life; and rules of behavior, a moral nature (dharma), assure the cohesion and duration of the species. An ethical or social nature forms part of the genetic code of the species whose collective consciousness functions as it does in the individual. The various organs play a different, although coordinated, role. This can be easily observed in animal society, and in particular among insects. The various members of society have distinct roles, and the ethical duties of individuals differ according to their function. This is what is known as svadharma, the ethical duty peculiar to each individual. In Hindu society, function is considered in most cases as being hereditary, whence the caste institution. Cases do exist, however, in which a func­ tion is acquired. This problem is raised by Vatsyayana in connection with the moral code, or dharma, as applied to prostitutes. Vatsyayana considers that individual ethics, meaning the accom­ plishing of one's individual social duty, are essential for success in the domain of prosperity and love. He mentions belief in a future life as a kind of wager, whether as transmigration or heaven, but on the whole sides with the materialists who, without denying the possibility, deem it too problematical for consideration.
Load more

Recommended publications
  • 256—259 Marriage in the Kama Sutra of Vatsyayana
    Indian J. Psychit. (1990), 32(3), 256—259 MARRIAGE IN THE KAMA SUTRA OF VATSYAYANA (with notes on the ancient and modern hindu forms) O. SOMASUNDARAM1 SUMMARY The varieties of marriage described by Manu and accepted by Vatsyayana are mentioned. The qualities of the bride and bridegroom for an ideal marriage are enumerated by Vatsyayana. The Shastraic view of the same along with the valid conditions of a Hindu Marriage under the Hindu Marriage Act, 1955 are contrasted. The role of the virtuous wife in house-keeping and looking after the husband, according to Vatsyayana, is highlighted. A brief mention is made of adultery and prostitution in various times in India. It is concluded that Vatsyayana's view on marital harmony could be utilised even to-day by various therapists. In an earlier paper, the author (Somas- the four varieties of marriage (Venkata- sundaram, 1986) gave particulars about subba Rao, 1975) : the great Indian work on sexuality by the 1. Brahma : In this the father of Sage Vatsyayana and dealt with the the bride invites the bridegroom and sexual aspects of marriages; he has also makes a gifts of his daughter, thereby written about the medico-legal aspects putting an end to his dominion over her: of marriage and divorce coming under and the marriage rites are performed the purview of the Hindu Marriage Act, before the sacred fire. This form is meant 1955 (Somasundaram, 1970). This act for all castes. The other three forms, had been amended in 1976 and a few Daiva, Prajapatya and Arsha are slight important changes have been incorpora­ variations from this form.
    [Show full text]
  • University Attacks Hare Krishna Followers, Along with Secret Police
    FORUM 18 NEWS SERVICE, Oslo, Norway http://www.forum18.org/ The right to believe, to worship and witness The right to change one's belief or religion The right to join together and express one's belief This article was published by F18News on: 8 March 2004 UZBEKISTAN: University attacks Hare Krishna followers, along with secret police By Igor Rotar, Forum 18 News Service <http://www.forum18.org> Claiming without evidence that Hare Krishna followers were terrorists, had tried to stage a putsch in Russia and are now trying to stage a coup d'etat in Uzbekistan, Razumbai Ischanov, dean of Urgench University's Natural Sciences Faculty, has reportedly said he will expel all students who are Hare Krishna followers. Since the speech by the Dean, which had the support of University authorities, rumours have been spread that female Hare Krishna students are prostitutes, causing several planned weddings to be cancelled, and a lecturer in the natural sciences faculty forced a student Krishna devotee, against their religion, to eat meat and drink vodka. The NSS secret police have also started monitoring Hare Krishna students since the speech. Lecturers at Urgench (Urganch) state university are "deliberately persecuting" students who are Krishna devotees, demanding that they renounce their faith, Razumboi Khasanov, a devotee in the north-western city of Urgench, told Forum 18 News Service in the city on 1 March. He said the campaign began last year with a speech by the dean of the natural sciences faculty Razumbai Ischanov attacking Hare Krishna devotees. While admitting that he had spoken out against Krishna devotees who were students of his university, Ischanov categorically denied to Forum 18 on 2 March that he had said he would expel all student Krishna devotees, even getting a copy of the Koran out of his office safe and swearing on it that he had never threatened devotees with expulsion.
    [Show full text]
  • Samprayoga Concept in the Text of Paururava Manasija Sutra
    International Journal of Research in Social Sciences Vol. 8 Issue 7, July 2018, ISSN: 2249-2496 Impact Factor: 7.081 Journal Homepage: http://www.ijmra.us, Email: [email protected] Double-Blind Peer Reviewed Refereed Open Access International Journal - Included in the International Serial Directories Indexed & Listed at: Ulrich's Periodicals Directory ©, U.S.A., Open J-Gage as well as in Cabell’s Directories of Publishing Opportunities, U.S.A SAMPRAYOGA CONCEPT IN THE TEXT OF PAURURAVA MANASIJA SUTRA I GedeSuwantana* I GustiNgurahPertuAgung ** Abstract: ‘PaururavaManasija Sutra’ is one of the kama's texts that talks about sexual pleasure and all related to it. The unique thing in this text is to use religious-spiritual terms in its descriptions. One of the interesting terms becomes the subject of this study is the word 'samprayoga' which refers to the meaning of 'achieving pleasure from sexual intercourse'. In yoga literature, the word 'samprayoga' has the meaning of 'union' and the like in the spiritual context. The reason why the term is used in this study due to theterm is the chosen focus that fulfil this study. The concept of ‘samprayoga’ in the ‘PurauravaManasija Sutra’ text that describes sexual pleasure will be read through the view of yoga and tantra. The literature of tantra, for example, once stated that sex acts will become only divine when it is able to be transcended. Sex action is the medium to achieve the highest awareness. ‘Shiva’ and ‘Sakti’ are the cosmic principles that underlie this teaching. In the physical context, energy flows through sex, and in a spiritual context, the energy flows toward the highest source of all existences.
    [Show full text]
  • RELS 310 Hindu and Buddhist Sacred Texts Fall 2017 Monday/Wednesday 4:00-5:15 MYBK 119
    RELS 310 Hindu and Buddhist Sacred Texts Fall 2017 Monday/Wednesday 4:00-5:15 MYBK 119 Dr. Zeff Bjerken, interim chair Office: RELS Bldg. entrance on 4 Glebe St. room 202 Dept. of Religious Studies Office hours: M/T 9:00-10:30; Wed 1-2; and by appt. College of Charleston Office Phone: 953-7156 E-mail: [email protected] This course will focus on three Asian classic texts in depth: The Bhagavad Gita, The Kamasutra, and The Lotus Sutra. The course will examine what makes these works “sacred” texts and enduring classics, and explore the problems involved in their writing, transmission, and study in Asia and in their reception in the modern west. We will first place these texts in their original Hindu and Buddhist contexts and consider how they were used in India, before we examine how new meanings and values were discovered when these texts were read in Europe and America. We will consider how to read religiously, examine the relationship between genre, gender, and social roles, and explore how texts “script” religious experience and inform cultural norms. We will investigate how the texts become the object of veneration, what criteria are used to identify a text as “sacred,” and the ways by which texts create authority. We will also watch films and performances that represent and reinterpret these texts for a contemporary audience. You should treat these films and performances as “texts,” for their content will be discussed in seminar and integrated into the tests. The texts and films we will use in this class contain explicit representations of sex, death, and violence.
    [Show full text]
  • Upanishads • Two Epics • Sutras the Vedas • Earliest Texts
    History and Texts • Hinduism - both a religion & social system • Born out of several cultures - Indus River Valley • Location: Pakistan & Northern India • Time: 1500 BCE • Hindu comes from the Sanskrit word sindhu, which means “river” India and the Indus River • Hindu religious texts written in Sanskrit • Sanskrit - not spoken today. Sanskrit Text • Sanskrit - related to other Indo-European languages (Greek and Latin) Look at these similarities to Romance languages: “father” “mother” Sanskrit pitr matr French pere mere Spanish padre madre Primary Texts • Vedas • Upanishads • two epics • Sutras The Vedas • Earliest texts . Rig, Sama, Yajur, and Atharva . Collectively referred to as Sruti - “that which is heard” . Oldest = Rig Veda. • Originally = oral literature . 1,028 hymns of Rig Veda = memorized • Veda translates from Sanskrit as “knowledge” or “wisdom.” • Vedas = revealed literature (originated with the gods) The Vedas represent the spiritual experiences of the Rishis or wise men. The Rishi is only a medium or an agent that transmits to people the spiritual experiences which he received. Lord Brahma, the Creator, imparted divine knowledge to the Rishis and thus into the Vedas. Brahma and a Rishi The Vedas teach the belief of one supreme God, Brahman. Brahman’s attributes are represented by the three personified powers of creation, preservation, and destruction, which under the respective names of Brahma, Vishnu, and Shiva, form the triad of principal Hindu gods. Brahma, Vishnu, and Shiva Brahma’s four faces represent the sacred Creation knowledge in the four vedas. Vishnu comes to earth to aid people. His most Preservation famous form is Krishna. Lord Shiva is also referred to as a goddess Destruction in Hinduism Brahman What other religions are based on a triune God? The Upanishads The Upanishads were recorded by different authors between 1000 and 600 BCE.
    [Show full text]
  • The Lesbian Kama Sutra Ebook, Epub
    THE LESBIAN KAMA SUTRA PDF, EPUB, EBOOK Kat Harding | 144 pages | 04 Aug 2015 | Carlton Books | 9781780976969 | English | United States The Lesbian Kama Sutra PDF Book The Kama Sutra also refers to svairini , who are "independent women who frequent their own kind or others" 2. She was also the joint founder of the Indian National Congress in Hyderabad. Overview At last, by popular demand here is the paperback edition of the website www. What is the duty implied in such nature? However, verse 8. Indraji collected variant manuscripts in libraries and temples of Varanasi, Kolkata and Jaipur. Furthermore, LGBT people are often subjected to torture, executions and fines by non-government affiliated vigilante groups. The Kamasutra also mentions "pretend play" sadomasochism, [90] [91] and group sex. In , S. This popularity through the Mughal Empire era is confirmed by its regional translations. Trending Posts. Some liberal Hindu reform movements , especially those in the West, also support social acceptance of gays, lesbians, and other gender minorities. These bury many of the truths about sex and human sexual nature. Yudit Kornberg Greenberg ed. Sinha's study of hijras in Lucknow, in North India, acknowledges the hijra role as performers, but views the major motivation for recruitment to the hijra community as the satisfaction of the individual's homosexual urges Homosexuality and religion Transgender people and religion. The life of an urban gentleman, work routine, entertainment and festivals, sports, picnics, socialization, games, entertainment and drinking parties, finding aids messengers, friends, helpers to improve success in kama, options for rural gentlemen, what one must never do in their pursuit of kama.
    [Show full text]
  • Ancient India and the Body. Fulbright-Hays Summer Seminar Abroad 1994 (India)
    DOCUMENT RESUME ED 416 149 SO 028 135 AUTHOR Wolak, William TITLE Ancient India and the Body. Fulbright-Hays Summer Seminar Abroad 1994 (India). INSTITUTION United States Educational Foundation in India. PUB DATE 1994-00-00 NOTE 56p.; For other Fulbright-Hays Summer Seminar Abroad 1994 reports, see SO 028 135-143. Some pages may not reproduce clearly. PUB TYPE Opinion Papers (120) EDRS PRICE MF01/PC03 Plus Postage. DESCRIPTORS *Art Expression; *Asian Studies; Ethnic Groups; Foreign Countries; Global Education; Higher Education; *Indians; Interdisciplinary Approach; Multicultural Education; Non Western Civilization; Religion Studies; Secondary Education; World Literature IDENTIFIERS *India ABSTRACT This paper explores the representation of the human body through the literature and art of early India. From its beginning, Indian art has employed an uninterrupted iconic mode of representation that focuses on an anthropomorphic mimesis to describe desire, devotion, and ascetic denial. The paper focuses on the earliest such representations of the body in religion, art, and literature as background to the iconographic development in India. (EH) ******************************************************************************** * Reproductions supplied by EDRS are the best that can be made * * from the original document. * ******************************************************************************** U.S. DEPARTMENT OF EDUCATION Office of Educational Research and Improvement EDUCATIONAL RESOURCES INFORMATION CENTER (ERIC) 4? This document has
    [Show full text]
  • A Brief Discussion on the Four Purusarthas and Its Reflection In
    International Journal of Interdisciplinary and Multidisciplinary Studies (IJIMS), 2017, Vol 4, No.2,47-51. 47 Available online at http://www.ijims.com ISSN - (Print): 2519 – 7908 ; ISSN - (Electronic): 2348 – 0343 IF:4.335; Index Copernicus (IC) Value: 60.59; UGC Recognized -UGC Journal No.: 47192 A brief discussion on the four Purusarthas and its reflection in Sanskrit literature Santanu Sarkar Dept .of Sanskrit, Coochbehar Panchanan Barma University,Coochbehar Abstract Purusartha is a key concept in Hinduism and refers to the four proper goals or aims of a human life.It is a four-fold human aspirations.The four-fold human aspirations are "Dharma",Artha","Kama" and "Moksha".The word Purusartha literally means "purpose of human being " or "object of human pursuit ".Dharma ,means righteousness, moral values, “Artha”, means prosperity, economic values. “Kama” in its narrow sense denotes to sexual desire, but in its broader sense it stands for all sensual pleasure and The ultimate goal of human life is “Moksha”. “Moksha” means self-realization which is the state of the complete cessation of all sufferings.The aim of life of an individual is determined by the doctrine of Purusartha.It also decides the course of life of man and lays down norms and values for the behavior pattern. In the modern world, the society it self progresses through the use of huge technological methods, forgetting the final destination of our life. The traditional meaning of Puruṣārthas has been diluted today. Nowadays we see cruelty, sectarianism,charecter defect, corruption, riot etc in our society.These are possible to extirpated by the four purusarthas.So the compulsions of pususarths are always relevant in human life.On the other hand, we can say that the treatises of purusarthas have made Sanskrit literature rich forever and as a guide material for the people to improve theirs life.Here i discussed briefly the Purusarthas and its reflection in Sanskrit literature.
    [Show full text]
  • Hinduism the Divinity in All
    Hinduism The Divinity in All Discuss: Where/when do you find yourself most in touch with God? The One and the Many – inherent pluralism (Vedic culture) “The wise speak of the One in many ways.” Divinity is in everything Namaste – “the divine in me greets the divine in you” Legal definition according to Indian law: Acceptance of the Vedas with reverence; recognition of the fact that the means or ways to salvation are diverse; and realization of the truth that the number of gods to be worshipped is large. Aditi Vishnu Shiva Devi Shakti Ganesha RadhaKrishna Four Vedas: Oldest Sanskrit texts, some of the oldest written texts of all Rig Veda – hymns (~1500 BCE?) Sama Veda – Rig Veda hymns for liturgy Yajur Veda – sacrificial formulas Atharva Veda – practical daily formulas and mantras Brahman – universal, absolute Reality (objective) Atman – individual, experiential Reality (subjective) The spiritual goal is to reintegrate the two. Hindu gods are the representations of the divine in various forms (avatars) Worship: devotion and meditation (mantras) Mutual seeing of Atman and Brahman – so prasad (sacrifice) is first offered, then offered back Discuss: What of this sounds or feels at all familiar – in dynamics, if not in detail? Interlude: the Abbott & Costello moment The Rig Veda asks: Who really knows? Who will here proclaim it? Whence was it produced? Whence is this creation? Who knows whence it has arisen? (10.129.6) The Brahmanas (interpretations of the Rig Veda) created a god, “Ka” (=Who) Of Water and Cows Creation myths recognize power
    [Show full text]
  • Myths and Mights of Kama Sutra
    Myths and Might of Kama Sutra INTRODUCTION There are many myths and theories about the Kama Sutra. People question whether or not its age old traditions are relevant in today’s modern society. This is an ancient text of thousands of year back, so it may be difficult for people living in the 21st century to relate to some of its content. Some of the descriptions in the Kama Sutra can be read as somewhat ridiculous. But though some of these suggestions may seem ridiculous, they were designed for one purpose, “to bring harmony in marital life”. "Kama" is the name of the “God of Love” in the Hindu Mythology. Mallanaga Vatsyayana composed the original work of Kama Sutra somewhere about 2nd - 5th Century AD. It is believed that Vatsyayana’s real name was Mallanga and he belonged to 3rd century A.D. considering the fact that he displayed profound knowledge of geographic area comprising Avanti, Malava, Aparanta, Saurashtra, Maharashtra and Andhra he was most probably a resident of western or Southern India. In Rig Veda there is a hymn titled as Naradiya Sukta which speaks of Kama and considered it as germ or essence of mind- Manaso Retah. Atharva Veda, from where Ayurveda originated, says that Kama, that is love, passion, lust, desire, and was born first- kamo jajne prathamo. Ayurveda considers kama along with dharma, artha and moksha as base of healthy living. Health is not just the absence of illness and symptoms, but is an optimal state of harmonious well-being and a balanced way of life.
    [Show full text]
  • Introduction to Hinduism RELI 14 / ASLC 17 Spring 2009 MW 12:30-1:50 Converse Hall 207 Steven Heim Office: Chapin 207 Office Ho
    Introduction to Hinduism RELI 14 / ASLC 17 Spring 2009 MW 12:30-1:50 Converse Hall 207 Steven Heim Office: Chapin 207 Office Hours: Mondays 2-3, and by appointment. [email protected] 542-8475 In Hindu traditions there’s been a sustained debate about the meaning of life. Some claim that the highest human achievements are found in social engagement, in having a family, enjoying wealth and power, and in aesthetic pleasure. Others believe such worldly achievements are ultimately unsatisfactory, and that one should break free of social bonds, renounce the world and seek enlightenment. This course follows the debate, from over 2500 years ago to the present, as its participants reflect on human purpose and create different schools of Hinduism. In following their debates we will explore alternative definitions of dharma, karma, reincarnation, ritual efficacy, meditation, happiness, caste, gender, yoga, gods, food practices, politics, violence, and modernity. Required Readings These three books are available at Amherst Books: Flood, Gavin. An Introduction to Hinduism Olivelle, Patrick. Upanisads Patton, Laurie. The Bhagavad Gita Other readings will be available on our class webpage (https://www.amherst.edu/academiclife/departments/courses/0809S/RELI/RELI-14-0809S and in a CoursePack. Course Requirements 1. Regular attendance and thoughtful participation (10 % of final grade). More than two unexcused absences will result in your grade falling by a third (i.e. from an A to an A-, etc.). Lack of verbal participation in class will result in points unachieved. 2. Weekly Reflections (20%): Nearly every week you will submit a 300-350 word (about a page or a page and a half) reflection paper.
    [Show full text]
  • American Journal of Indic Studies Volume 1 Number 1 April 2018 Review 61 Book Review Wendy Doniger, Redeeming the Kamasutra. Ne
    American Journal of Indic Studies Volume 1 Number 1 April 2018 Book Review Wendy Doniger, Redeeming the Kamasutra. New York: Oxford University Press, 2016. ISBN: 9780190499280. Price: $ 24.95. Hardback. 182 pages. Wendy Doniger, Mircea Eliade Distinguished Service Professor of the History of Religions at the University of Chicago, and arguably the doyenne of Sanskrit literature and Hindu religion, has produced another of her signature work of translation and exegesis of the much misunderstood (and abused) Hindu erotology, the Kāmasūtra of Mallanāga Vātsyāyana (4th century BCE) —at once a handy no-nonsense academic work for lay readership and a serious discourse (albeit with the familiar “twinkle of Doniger’s” prose) on this ancient book.1 She intends to carry out a number of corrections in the work of the pioneering English translator the great Victorian Orientalist Sir Richard F. Burton2, compare and contrast the Kāmasūtra with an even older treatise, the Arthaśāstra (3rd century BCE) of Cāṇakya Kauṭilya (350-275 BCE), Emperor Chandragupta Maurya’s (320-296 BCE) mentor and minister, and thus demonstrate the relevance of Vātsyāyana in the postmodern present. Doniger’s primary objective is somewhat political as well as polemical. Responding to the current rise of Hindutva movement, she declares: “This made me realize how important it was to try to remind contemporary Indian readers that the Kamasutra was an occasion for national pride, not national shame, that it was a great and wise book, not a dirty book” (12). In clear and crisp prose, the author provides a new reading of the Kamasutra that (i) brings out the closeted erotica into open, (ii) debunks all detractors of human sexuality, and above all, 1The quoted phrase is borrowed from Fears (April 7, 2011).
    [Show full text]