Kama Sutra

Content

In the preface of Kama Sutra, Vatsyayana cites the work of previous authors based on which he compiled his own Kama Sutra. He states that the seven parts of his work were an abridgment of longer works by Dattaka (first part), Suvarnanabha (second part), Ghotakamukha (third part), Gonardiya (fourth part), Gonikaputra (fifth part), Charayana (sixth part), and Kuchumara (seventh part). Vatsyayana's Kama Sutra has 1250 verses, distributed in 36 chapters, which are further organised into seven parts. According to both the Burton and Doniger translations, the contents of the book are structured into seven parts like the following:

Pleasure and spirituality

Some Indian philosophies follow the "four main goals of life", known as the purusharthas:

1. Dharma: Virtuous living.
2. Artha: (Material) prosperity.
3. Kama: Desire
4. Moksha: Liberation.

dharma, artha and Kama are aims of everyday life, while Moksha is release from the cycle of death and rebirth. The Kama Sutra (Burton translation) says:

Dharma is better than Artha, and Artha is better than Kama. But Artha should always be first practised by the king for the livelihood of men is to be obtained from it only. Again, Kama being the occupation of public women, they should prefer it to the other two, and these are exceptions to the general rule.

Of the first three, virtue is the highest goal, a secure life the second and pleasure the least important. When motives conflict, the higher ideal is to be followed. Thus, in making money virtue must not be compromised, but earning a living should take precedence over pleasure, but there are exceptions.

In childhood, Vātsyāyana 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. The Kama Sutra acknowledges that the senses can be dangerous: 'Just as a horse in full gallop, blinded by the energy of his own speed, pays no attention to any post or hole or ditch on the path, so two lovers, blinded by passion, in the friction of sexual battle, are caught up in their fierce energy and pay no attention to danger' (2.7.33).

Also the Buddha preached a Kama Sutra, which is located in the Atthakavagga (sutra number 1). This Kama Sutra, however, is of a very different nature as it warns against the dangers that come with the search for pleasures of the senses.

Many in the Western world wrongly consider the Kama Sutra to be a manual for tantric sex. While sexual practices do exist within the very wide tradition of Hindu Tantra, the Kama Sutra is not a Tantric text, and does not touch upon any of the sexual rites associated with some forms of Tantric practice.

Translations

The most widely known English translation of the Kama Sutra was privately printed in 1883. It is usually attributed to renowned orientalist and author Sir Richard Francis Burton, but the chief work was done by the Indian archaeologist Bhagwan Lal Indraji, under the guidance of Burton's friend, the Indian civil servant Forster Fitzgerald Arbuthnot, and with the assistance of a student, Shivaram Parshuram Bhide. Burton acted as publisher, while also furnishing the edition with footnotes whose tone ranges from the jocular to the scholarly. Burton says the following in its introduction:

In the introduction to her own translation, Wendy Doniger, professor of the history of religions at the University of Chicago, writes that Burton "managed to get a rough approximation of the text published in English in 1883, nasty bits and all". The philologist and Sanskritist Professor Chlodwig Werba, of the Institute of Indology at the University of Vienna, regards the 1883 translation as being second only in accuracy to the academic German-Latin text published by Richard Schmidt in 1897.

A noteworthy translation by Indra Sinha was published in 1980. In the early 1990s its chapter on sexual positions began circulating on the internet as an independent text and today is often assumed to be the whole of the Kama Sutra.

Alain Daniélou contributed a noteworthy translation called The Complete Kama Sutra in 1994. This translation, originally into French, and thence into English, featured the original text attributed to Vatsyayana, along with a medieval and a modern commentary. Unlike the 1883 version, Daniélou's new translation preserves the numbered verse divisions of the original, and does not incorporate notes in the text. He includes English translations of two important commentaries:

Daniélou translated all Sanskrit words into English (but uses the word "brahmin"). He leaves references to the sexual organs as in the original: persistent usage of the words "lingam" and "yoni" to refer to them in older translations of the Kama Sutra is not the usage in the original Sanskrit; he argues that "to a modern Hindu 'lingam' and 'yoni' mean specifically the sexual organs of the god Shiva and his wife, and using those words to refer to humans' sexual organs would seem irreligious." The view that lingam means only "sexual organs" is disputed by academics such as S. N. Balagangadhara.

An English translation by Wendy Doniger and Sudhir Kakar, an Indian psychoanalyst and senior fellow at Center for Study of World Religions at Harvard University, was published by Oxford University Press in 2002. Doniger contributed the Sanskrit expertise while Kakar provided a psychoanalytic interpretation of the text.

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