PURUSHARTH: THE THEORY OF DIVINITY

SUBMITTED TO:
Dr.Ayan Hazra
Assistant Professor
Faculty Member of Sociology
HNLU, Raipur

SUBMITTED BY:
Garima Sidar
Semester-III, Roll no.58
Section-A

HIDAYATULLAH NATIONAL LAW UNIVERSITY,

UPARWARA, NEW RAIPUR
 DECLARATION

I hereby declare that the project work entitled as “Purusharth: The Theory of

Divinity”. It submitted to H.N.L.U Raipur is a record of an original work

done by me under the guidance Dr. Ayan Hazra, Faculty Member of

Sociology, HNLU, Uparwara, New Raipur (C.G)

Garima Sidar

Roll no: 58

Semester: III

Section:A
 ACKNOWLEDGEMENT

I would like to thank the faculty member of Economics Dr.Ayan Hazra for giving me this project
on the topic “Purusharth : The Theory of Divinity”. This has widened my knowledge on the
relevant topic. His guidance and support has been instrumental in the completion of this project.

I’d also like to thank all the honourable authors, writers, social workers and Academicians, for
their outstanding and remarkable works, views, ideas, and articles that I have used for the
completion of my project.

My heartfelt gratitude also goes out to the staff and administration of HNLU for the
infrastructure in the form of our Library and IT lab that was a source of great help in the
completion of this project.

I also thank to staff of Photocopy Section and my friends for their precious inputs which have
been very helpful in the completion of this project.
 STATEMENT OF PROBLEM

My current study topic is “Purusharth : The Theory of Divinity”

My study concerns with the main stream reaction of Indian society towards the concept of
Kamasutra and how people failed to interpret the literal meaning of it.

OBJECTIVES OF THE STUDY

The broad objective of the study is to study the Kamasutra: The Theory of Divinity, with special
reference to various reactions of society-

1- To know the origin and concept of Kamasutra.

2- To understand the concept of Purusharth
3- To understand the spiritual dimension of kamasutra and it got misinterpreted with the
passing years
4- To understand the concept of Hindu sexuality in Ancient times and its vedic importance
5- To analyse the concept Sexuality and morality

METHODOLOGY OF THE STUDY

The project work is descriptive and analytical in approach. It is largely based on secondary and
electronic sources of data. Internet and other references has guided by faculty of Sociology are
primarily helpful for the completion of this project. My research methodology requires gathering
relevant data from the specified books and other online sources, several magazines, reports and
journals were used in the study.
ORGANISATION OF STUDY

Firstly, the introduction of the study is discussed to know what the project is dealing with.
History and evolution of Kamasutra and its spiritual aspect is discussed to make the study
Descriptive and analytical.

The general lack of proper understanding and information has created a negative impression in
the minds of Indian people, including those who consider themselves Hindus, because they can’t
be bothered with actually reading their own original texts and discovering their inherent value.

The project emphasized on various ethical aspects attached to Kamasutra including description
of writings of various sages.
 REVIEW OF LITERATURE

WENDY DONIGER

Doniger reveals the classic Indian text as far more than a sex manual, calling it a handbook for
sensuous living (..) Doniger’s prose cuts to the chase, and her book delights and informs the lay
reader. Erudicate, entertaining, and to the point, this work demonstrates her talent for clear
thinking and clear writing.”

Doniger believes the Kamasutra to be not only a precious and under appreciated part of the
Sanskrit canon, but also a great Indian literary landmark which has been – for way too long now-
criminally undervalued in its place of origin. Hence its need for ‘ redemption’ ( a paradoxically
Christian notion, perhaps)

Several of the seven chapters in Kamasutra are based on previous work by Doniger, butin
revised (“ much revised”, she emphasizes in some cases) and refashioned versions, and now
loosely fitted together as a more unified work. Her ambition is clear from the title- a reaction,
too, in part, as she admits in her introduction, to: “ the rise of a wave to redeem isn’t exactly the
salacious version readers often have in mind when they hear the title Kamasutra and this is
another of her goals in this book: to remind readers about the exact nature of the work: yes, there
are talks about sexual pleasure, but the misinterpretation of its value is completely unjustified.
 INTRODUCTION

Many Hindus consider the Kamasutra an “obscene book”, and some even go as far as denying
its respectability as a Vedic scripture. In fact, the Kamasutra presently available was compiled by
Vatsyayana Rishi on the teachings of Nandikesvara, the same companion of Shiva Mahadeva
who also taught the Natya shastras.

DISTORTION OF TRUE MEANING OF KAMASUTRA

The general ignorance of the masses is compounded by the circulation of some questionable
publications produced during the middle ages by unscrupulous courtiers of the rulers that
dominated India, and that were actually meant only as mere sex manuals, illustrated in Persian
and Mogul style, to feed the lusty fantasies of their masters, bored with the “normal intercourse”
with their hundreds of wives and concubines locked up in a harem.

Those lusty catalogues of sexual positions (most of which are not even mentioned in the
original Kamasutras themselves) were also circulated in the milieux of western intellectuals in
the early times of European colonialism, and this in turn contributed to the prejudiced frame of
mind by which the colonial missionaries and administrators criticized the “heathen
immorality” of the Hindus.

Unfortunately, both the pre-Christian western cultures and Vedic culture have been badmouthed
by the terrorist hammering propaganda of “mainstream education”, in which students are
carefully denied any actual knowledge of the historical events, facts and figures in these last
5000 years or so, at global level.

Another problematic factor consists in the distortion of the concept of “authority”, especially in
the religious field. As people are discouraged from using their God-given intelligence, and
blackmailed into blind acceptance of whatever the “priest”, “imam” or “pope” says, this alien
attitude is also carried into the field of Hinduism, and anyone who can get a good political
position in a religious organization is automatically accepted by the mass as a religious authority,
even if what he teaches is the exact opposite of what all the shastras proclaim.1

1
Mataji Parama Karuna Devi, The Kamasutra: Beyond the sex , , 1 (June, 2013),
http://www.hinduhumanrights.info/the-kama-sutra-beyond-the-sex/
CHAPTER-1: THE ORIGIN AND CONCEPT OF KAMASUTRA

1.1 ORIGIN OF KAMASUTRA

According to old Indian sources, the ten thousand chapters of the Kamasutra were announced by
Prajapati, an abstract deity who, for a long time, was regarded as the god of creation. Mahadeva
(the High-Deity Shiva) compiled the ten thousand chapters which in turn were compressed into
five hundred chapters by Shvetaketu, a teacher of philosophy and the son of Udalaka. The
Kamasutra was transcribed by Vatsyayana in the form of Sutras written in Sanskrit.

1.2 CONTRIBUTIONS OF MALLANAGA VATSYAYANA

The Kama Sutra, is the earliest surviving example of a written Hindu love-manual. The ancient
Sanskrit text of the Kamasutram, more commonly known in western culture as the Kama Sutra,
was originally written by Mallanaga Vatsyayana and is believed to be a master work on the ways
of Love in all its forms. .. His work was based on earlier Kama Shastras or "Rules of Love"
going back to at least the seventh century B.C.E., and is a compendium of the social norms and
love-customs of patriarchal Northern India around the time he lived. Vatsyayana's Kama Sutra is
valuable today for his psychological insights into the interactions and scenarios of love, and for
his structured approach to the many diverse situations he describes. He defines different types of
men and women, matching what he terms "equal" unions, and gives detailed descriptions of
many love-postures. It is not, and was never intended to be, a lover's guide for the masses, nor is
it a "Tantric love-manual." About three hundred years after the Kama Sutra became popular,
some of the love-making positions described in it were reinterpreted in a Tantric way. Since
Tantra is an all-encompassing sensual science, love-making positions are relevant to spiritual
practice.

1.3 AMAZING HISTORY

The Kama Sutra history is just one, though the most notable, of a larger collection of ancient
Indian texts known as the Kama Shastra or Discipline of Kama. These texts were originally of a
religious nature and common theology holds that the collection was handed down to mankind by
Shiva’s doorkeeper, Nandi the sacred bull, after hearing the god, Shiva and Parvati, his wife
having relations. The session so inspired the sacred bull to make utterance which was later
recorded and passed down to the mankind for their benefit. It is believed that the present form of
the Kama Sutra is a compendium that was gathered at some point in the second century CE
althout some says that in the second millenium BCE.

1.4 TRUE MEANING

The Kama Sutra was not just designed as a guide to better sex, but as a way to bring two people
together closer than ever before. The idea behind The Kama Sutra history, best describes some of
the modern teachings about how to increase the amount of love and connection between you and
your partner. Etymologically speaking, according to the Kama Sutra history, Kama Sutra can be
broken down into two Sanskrit words. The first being Kama, which is a reference to the Hindu
god of Love, using the same name. In common language, it conveyed the ideas of desire, wish,
intention, pleasure and love, especially in a sexual connotation. In chapter two of Richard
Barton’s translation of the text, Kama is translated as “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

1.5 MEANING OF SUTRA

The second word, Sutra refers to a discourse delivered on a set of concise rules. Thus Sutra has
the connotation of a technical study or manual. Thus, the Sutra was intended to educate the
reader in the field of its particular study. Taken together, the words Kama Sutra imply a technical
text on the aspects of properly enjoying the stimulation of the five senses and the demonstration
of Love. Unfortunately, the simple wording of the title has led to many misconceptions regarding
the text and it is to be noted that the Kama Sutra is neither a sex manual nor a sacred religious
text, though it does incorporate both aspects into its writing. While the text is explicit in details
of a sexual nature and also intones highly religious themes, it was intended to put Kama in to
context with the other two aims of ancient Hindu life, Dharma and Artha. This is evidenced by
Vatsyayana’s opening discussion of these three aims at the beginning of the text. Kamasutra is
the best guide for sexual life for thouse who are practicing Dharma and Artha too. 2

Note: The Kama Sutra is not a pornographic work. First and foremost, it is a picture of the art of
living for the civilised and refined citizen, completing in the sphere of love, eroticism and the
pleasures of life. (The Complete Kama Sutra, Alain Danielou). The aim of the 64 Arts is not
merely to be a good wife, but to be a skillful, understanding, refined, beautiful and intelligent
woman. The ancient erotic text also expresses cultivation of the male and his understanding of
female nature.3

2
Himavanti,., Kamasutra – Ancient Love Handbook- Spiritual Art of Sexual Life for Humanity,( Feb 7, 2011),
http://www.himavanti.org/en/c/holy-scriptures/kamasutra-ancient-love-handbook-spiritual-art-of-sexual-life-for-
humanity
3
Pallavi Thakur, Kamasutra : Less about sex, more about spirituality, (Nov 12, 2014)
http://www.speakingtree.in/allslides/the-spiritual-side-of-kamasutra
 CHAPTER-2: THE CONCEPT OF PURUSHARTH

Some Indian Philosophies following the “four main goals of life”, known as the purusharthas:

1. Dharma: Virtuous living

2. Artha: Material Prosperity

3. Kama : Aesthetic and erotic pleasure

4. Moksha: Liberation

2.1 DHARMA

Dharma is obedience to the command of the Shastra or Holy Writ of the Hindus 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.

2.2 ARTHA

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. Artha
should always be first practiced by the king for the livelihood of men is to be obtained from it
only.

2.3 KAMA

Kama is sensuous love, emotional feeling of attachment. In ancient Indian thought is recognized
as the stimulus of action and personified as the god of erotic love. This 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.

2.4 MOKSHA

Moksha is freedom from birth and death. In Hinduism, liberation from the bondage of worldly
action is based on detachment and freedom within oneself. The nearest English equivalent is
salvation.

According to the Kamasutra, all of these aspects of the life of a human being, should be of equal
importance, without any of these spheres taking precedence over the others. In order to attain a
fulfilled and meaningful life, the striving after one goal shouldn't hamper the striving after the
others. Neglecting one of these areas leads to a diminished stability and to a dangerous
imbalance in man. Practicing dharma, artha and kama makes it possible to lead a meaningful and
joyous life in this world and the next. Sexuality and Erotic are seen as being important,
integrated elements of the human existence - the same as eating - and apart from serving the
sensual pleasures , also help mankind to propagate , just as eating keeps the body alive. The
sensual pleasures of erotic and sexuality not only serve to increase the joy of life and maintain
psychological balance, but aid the further development of the mental-spiritual spheres. The
senses are perceived as being a refinement of the physical on a higher plane of consciousness
whereby, in conclusion, sexuality and erotic contain the secret of life within them. 4

4
Himavanti,., Kamasutra – Ancient Love Handbook- Spiritual Art of Sexual Life for Humanity,( Feb 7, 2011),
http://www.himavanti.org/en/c/holy-scriptures/kamasutra-ancient-love-handbook-spiritual-art-of-sexual-life-for-
humanity
 CHAPTER-3 HINDU SEXUALITY IN ANCIENT TIMES

3.1 SEX WAS DESCRIBED AS A MUTUAL DUTY

Indian civilization can be considered amongst the most ancient with the ancient Indus Valley
civilization being contemporary to ancient Egypt and Sumer, spreading across modern India and
Pakistan at its peak, 4000 years ago. During this period, not much is known about social attitudes
toward sex. One thing that has been observed about sexuality in the Indus Valley civilization is
the practice of fertility rituals. Early philosophy and theology related to sexuality may have
developed during this time. The first evidence of attitudes towards sex comes from the ancient
texts of Hinduism, Buddhism and Jainism, the first of which are perhaps the oldest surviving
literature in the world. These most ancient texts, the Vedas, reveal moral perspectives on
sexuality, marriage and fertility prayers. The epics of ancient India, the Ramayana and
Mahabharata, which may have been first composed as early as 1400 BCE, had a huge effect on
the culture of Asia, influencing later Chinese, Japanese, Tibetan and South East Asian culture.
These texts support the view that in ancient India, sex was considered a mutual duty between a
married couple, where husband and wife pleasured each other equally, but where sex was
considered a private affair, at least by followers of the aforementioned Indian religions. It seems
that polygamy was allowed during ancient times. In practice, this seems to have only been
practiced by rulers, with common people maintaining a monogomous marriage. It is common in
many cultures for a ruling class to practice polygamy as a way of preserving dynastic succession.

3.2 EXPLORATION OF HUMAN DESIRE

It is likely that as in most countries with tropical climates, Indians from some regions did not
need to wear clothes, and other than for fashion, there was no practical need to cover the upper
half of the body. This is supported by historical evidence, which shows that men and women in
many parts of ancient India mostly dressed only the lower half of their bodies. Whilst this has
changed in modern times, it is likely that taboo against nudity was not present in many Asian,
African and South American civilisations and the taboo in Europe is a matter of climatic
necessity. As Indian civilisation further developed over the 1500 years after the births of Buddha
and Mahavira, and the writing of the Upanishads around 500 BCE, further historical evidence,
art, and literature shows that ancient Indian society was perhaps as sexually tolerant as many
modern European and East Asian countries. It was somewhere between the 1st and 6th centuries
that the Kama Sutra, originally known as Vatsyayana Kamasutram ('Vatsyayana's Aphorisms on
Love'), was written. This philosophical work on kama shastra, or 'love science', was intended as
both an exploration of human desire, including seduction and infidelity, and a technical guide to
pleasing a sexual partner within a marriage. This is not the only example of such a work in
ancient India, but is the most widely known in modern times.

3.3 TANTRIC SCHOOL OF HINDU PHILOSOPHY

The Tantric school of Indic/Hindu philosophy formed at some point in this period, and part of
the philosophical system was the idea that sex, as a basic and powerful desire experienced by all
humans, could be utilised as a way of achieving enlightenment. Some ardent devotees of this
system for example might deliberately break sexual taboos that were ridiculed, such as
extramarital sex, to master human nature and achieve greater understanding of the universe, their
soul. The Tantric tradition spread throughout Asia as far as Japan. It is also during this period
that some of India's most famous ancient works of art were produced, often freely depicting
nudity, romantic themes or sexual situations. Examples of this include the depiction of
Apsarases, roughly equivalent to nymphs or sirens in European and Arabic mythology, on some
ancient temples, which were used to remind people of the romantic duty that married couples
should perform as part of dharma. The best and most famous example of this can be seen at the
Khajuraho temple complex in central India. Other examples of this classical art include the
ancient frescos of various cave temples, such as those at Ajanta. 5

5
Kaustav chakraborty and Rajarshi Guha Thakurata, Hindu sexuality in ancient times , ( jan 2013)
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3705691/
 CHAPTER-4 MISINTERPRETATION OF KAMASUTRA

4.1 MISINTERPRETATION AND MISCONCEPTION

Most people in India are aware of the notion of Kamasutra. The word is more popular in
youth, thanks to internet and several films that are made in this connection. But it is very
unfortunate that most people are unaware of its true meaning as the ideas have been circulated in
somewhat distorted, morphed and vague sense. Ignorance and pre-assumed opinion are to be
blamed for it. So today Hindutva team takes their time out to put forward the real understanding
of Indian ancient Kamasutra and rediscover the glory associate with it.

4.1 ITS NOT ABOUT SEX BUT LIFE

Many Hindus consider kamasutra as obscene book and showcase it as the sole reason not to have
respect for Vedic scriptures and we think that is primarily due to mis-interpretation of
information for generations after generations. By reading it attentively and minutely we will find
out that the main topic is not totally sex based but it is only a part of it. Rather it is more about
the quality of life in general and how to establish on sattva or goodness to have a combo of
successful material and spiritual life.

4.2 PURPOSE OF LIFE EXPLAINED

As a matter of fact, the widespread ignorance and degradation has become seriously damaging
the Hinduism as a whole and people try to label it as “ social evils created by Hinduism”-
mistreatment of women, child marriage, casteism, racism, and what not. While it should have
gone down in history as a perfect example of this happy, healthy and natural balance.

As animals, too, engage in the basic and instinctive activities of eating, sleeping, mating and
raising a family. So a human being is expected to rise above the merely needs and acquire
material and spiritual knowledge, by which one understand the purpose of life and achieve them
ethically and successively.6

6
Hindutva staff, Misinterpretation of Kamasutra- It is Beyond Sex And Postures,( April 3rd, 2015)
http://hindutva.info/kamasutra-it-is-beyond-sex-and-postures-know-the-secrets
 CHAPTER-5 SEXUALITY AND MORALITY

5.1 FALSE NOTION OF SEXUAL PLEASURE

There is a false notion that only the husband is supposed to enjoy the sexual act, as the man is the
enjoyer and the woman is enjoyed Similarly, the man is supposed to be the dominator, and the
woman is supposed to be the dominated. But this has not been prescribed by any vedic
scriptures. While deeply analyzing Gita which has said that divine sense gratification is
characterized by respect towards dharma. The ethical principles must not be violated in the
pursuance of sensual gratification.

5.2 MORAL ASPECT OF SEXUAL INTERCOURSE

So, as long as sex is not based on physical or psychological violence, on some type of
psychological or physical perversion. It is considered legitimate from the moral point of view for
a person who has properly understood the theory and practice of dharma. The Vedic scriptures
prescribe marriage to regulate the sexual drive in a religious way.
Sex is a basic bodily drive that naturally results in procreation. Vedic science, being far more
subtle and sophisticated than today’s matter-centered science, recognizes that the consciousness
of the man and the woman at the time of union determines the kind of soul entering the mother’s
womb through the father’s semen. Equipped with this knowledge, a married couple performs the
sexual act as a sacred service to the family, society, and God. They accept the grave
responsibility of bringing into the world a soul who will grow up to be a selfless, principled,
exemplary citizen who can do immense good for the world. Such a sanctified union is an
expression of the divine. In the Bhagavad-gita (7.11), Lord Krishna says, dharmaviruddho
bhuteshu kamo ’smi: “I am sex life which is not contrary to religious principles.”
Note : Srila Prabhupada writes, “Marriage is meant to regulate the human mind so that it
becomes peaceful for spiritual advancement.” Thus, in Vedic culture the primary goal of
marriage is not bodily gratification but spiritual purification.7

CHAPTER-6 : KAMASUTRA

6.1 PURPOSE OF KAMASUTRA

The Kama Sutra has seven books, and begins with a description of general principles. In the
beginning, Brahma, the Lord of Beings, created men and women, and laid down rules for
existence that dealt with Dharma, Artha, and Kama. Dharma is the fulfillment of one's duty
during one's life on earth, artha is the accumulation of material wealth, and kama refers to the
pleasurable experience of the five senses. While many tend to discount the importance of kama,
it is the goal of the Kama Sutra to guide those in the experience of sexual pleasure and the
fulfillment of love. Dharma is more important than artha, and artha is more important than kama,
and yet kama is often applied improperly, leading to an undue focus on it in relation to dharma
and artha. The Kama Sutra says that kama should be studied not only by men, but also by
women. Indeed, women should have a full knowledge of the arts and sciences, and especially
those arts that are complimentary to the Kama Sutra. A full list of arts suitable for women are
listed, including intellectual pastimes, useful athletics, magic, sorcery, and aphrodisiacs.

6.2 THE CONCEPT OF CHATUS- SHASTI

Men are divided into three classes, depending on the size of their lingam (or phallus): hare, bull,
or horse. Women, meanwhile, are divided into categories based on the size of their yoni (or
genitalia): deer, mare, or elephant. In order to produce an equal union, the size of a man's lingam
should match that of his partner's yoni. Once a union is equal, a man and woman can begin

7
Hindutva staff, Misinterpretation of Kamasutra- It is Beyond Sex And Postures,( April 3rd, 2015)
http://hindutva.info/kamasutra-it-is-beyond-sex-and-postures-know-the-secrets
practicing the Chatus-Shasti, or the 64 forms of sexual union, in an effort to achieve true
fulfillment of pleasure. The first position is the Alinganam, or the embrace - and the final
position is Adhoratam, or anal congress. The author says that which of the Chatus-Shasti is
performed depends on "the liking of each individual, the generation of love, friendship,
and the respect accorded to the woman."

6.3 THE CONCEPT OF BETHROTAL AND MARRIAGE

The third book discusses betrothal and marriage. In order to bring about a marriage a man must
take a kanya, or virgin maid, and both families should be called upon to assist in the matter. In
addition, it should be verified with the astrologers that the union is auspicious. For the first three
days after marriage, the new husband and wife should abstain from sexual pleasures. The male
should build the female's confidence and gradually introduce her to the possibilities of sexual
pleasure. Over the course of ten days, the man should continue to build her confidence until she
is fully receptive and unafraid of sexual connection. This building of confidence is crucial, as a
man must recognize the signs that indicate that a girl is not only ready for sexual connection, but
that her affection has reached a sufficient point to allow him to assert his natural dominance over
her.

6.4 THE ROLE OF WIFE

The fourth book explains the role of the wife. There are four types of love: love that emerges by
habit, love by imagination, mutual love as imagined by both parties, and love that is not defined
as such by the parties, but is rather known to the outside world. A wife's main role is to keep the
house functional - clean, with food on the table, well-maintained, and self-sufficient. Meals are a
crucial part of a woman's duties and she should make sure to consider what her husband likes
and dislikes and what things are good for him. If a wife shows folly or ill-temper, is disliked by
her husband, cannot bear children, or continually births girls, the man is free to take a second
wife, whom the first wife must care for like a daughter.

Book five explores the inherent nature of men and women, explaining that women tend to fall in
love much harder, but not for any particular purpose. In other words, a woman will naturally
shrink from a man because of the force of her love, and needs to be conquered and persistently
approached in order to trust the man who would warrant such strong feelings. Men, on the other
hand, tend to get indifferent when faced with rejection, and so the Kama Sutra instructs men to
see it as a natural consequence of innate female resistance; it is the most persistent and devoted
men who gain their true loves. The author also lays out a series of strategies a man can use to
woo a female, including using friends, dootis (or go-betweens), and boastful behavior in front of
the girl to show how powerful, special, or desirable he is. Most importantly, both the male and
female must be attentive to the other's specific behavior in order to see how to manipulate, and
likely modify their seduction.

6.5 THE CONCEPT OF VAISHIKA

The sixth book discusses the vaishika, or the courtesan. The Kama Sutra says that the courtesan
is necessary in order to ensure that men have companions in times of need, or to build their
confidence before they begin pursuing a wife. Some women are born courtesans, depending on
their caste and status of birth, and there is no stigma to being a courtesan, as long as one behaves
with decency and propriety. A courtesan must be careful to attract desirable patrons and
paramours, as well as suitable protectors, to ensure her safety - but her first priority is making
sure she chooses patrons who can be depended upon for monetary support. Getting money by all
means is an art that has to be developed by a courtesan through manipulation and artifice, which
includes flattery, lies, and elaborate game-playing. In the end, once a vaishika sees that a man is
beginning to lose interest in her, she must quickly move on and end the relationship before he
does so himself.
6.6 DIFFERENTIATION BETWEEN LUST AND SEXUAL PLEASURE

The final book is a short exploration of sexual lore, and offers a number of strategies for men and
women to beautify the body in order to ensure that they are more sexually attractive. These
include pastes, ointments, and oils for the body, including the genitalia. Also included are recipes
for home remedies that can cure various sexual deficiencies like lack of stamina, impotence, lack
of sexual ability, etc. In conclusion, the author states that an intelligent and prudent person,
attending to dharma and artha and attending to kama also, without becoming the slave of his
passions, obtains success in everything that he may undertake.8

8
Vatsyayana, Kamasutra on Study site navigation,http://www.gradesaver.com/kama-sutra/study-guide/summary,
(visited on-14th August 2017)
 CONCLUSION

The situation created by this widespread ignorance and degradation has become so seriously
damaging, that its effects are showcased by ill-motivated propagandists as the worst “social evils
created by Hinduism” – mistreatment of women, child marriage, arranged forced marriage,
casteism, racism, superstition as opposed to verifiable scientific knowledge, cruelty to animals,
corruption, etc.
In a sort of blind knee-jerk reaction, some Hindu activists unwittingly endorse such destructive
ideas, instead of actually investing time and effort in studying the original texts and
understanding how they can be applied successfully to our contemporary world to solve
practically all the problems we are facing.

We can confidently say that the common root of all our problems today is the lack of knowledge,
understanding and respect of the basic nature of our body and mind, and the faulty approach in
the relationships with other people – human and not human – and with Nature herself. All this
can be easily solved by applying the Vedic perspective, as it reconciles and harmonizes the
material and spiritual aspects of life, healing the inner conflict inevitably created by the diseased
abrahamic ideologies that condemn matter in order to venerate spirit. The Kama shastra is a
perfect example of this happy, healthy and natural balance.

In complete harmony with all the other Vedic scriptures, the Kama shastra declare that the
purpose of human life consists in pursuing the four main values (purusha arthas): dharma, artha,
kama and moksha, as subsequent stages of personal evolution and self-realization that will
ultimately lead to the transcendental level of complete freedom and unconditioned happiness.
In this regard, we need to notice that sense gratification comes in third position, after the
cultivation of a sattvic character and the attainment of a good material prosperity.

Built on these solid and clean sattvic foundations, sensual pleasure becomes not only legitimate
(and free from guilt) but even divine, as Bhagavad gita itself declares (7.11): dharmaviruddho
bhuteshu kamo ‘smi bharatarshabha, “In all beings/ states of existence, I am sense gratification
that is not contrary to dharma“.
So, in order to religiously enjoy sense gratification, we must understand how it can be based
on dharma. Due to cultural superimposition, some Hindus embraced the idea that the only way
for man to sanctify sense gratification is to have the minimum sexual intercourse required to
produce a child within the conventional socially and legally recognized sacrament of marriage.
 REFERENCES

1.http://www.hinduhumanrights.info/the-kama-sutra-beyond-the-sex/

2. http://www.gradesaver.com/kama-sutra/study-guide/summary

3. https://www.boldsky.com/yoga-spirituality/faith-mysticism/2014/the-spiritual-aspect-of-
kamasutra-053767.html

4. http://www.speakingtree.in/allslides/the-spiritual-side-of-kamasutra

5. http://spiritualminds.com/easternrelgions/KamaSutra/Kama%20Sutra.pdf

6. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3705691/