Kamasamuha New

Kama Samfilm
Of
Sri Arianta Kavi
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CONTENTS
Introduction
1-45
Text of Kama Samna
4-6-231
Appendix
232-238
Alphabetic list of the verses 239-253
Verses from other works in K5ilm S<<lti uha
254-166
Bibliography
267-268
Introduction
The awareness of sex and the accumulated knowledge
on sex over centuries of human existence on earth
crystallised in beliefs and rituals among pre-historic people.
Thus the fertility of fields under cultivation was !inked to
fertility of women. They believed that fields needs to be
communicated about fertility of wumen. The accompanying ritual was for women to strip naked in the fields so that
the sexual organ of women are exposed to the fields and
sexual union in the field was the natural extension of his
ritual. Even to this day news of aborigines, primitive people
striping naked in the fields is reported from various corners
of the world. In Bengal the course of rain was sought to be
influenced by a naked woman placing an utensil under the
earth in the field in the dead of night even during 201h century, In the countries of central Ameril,_ a it is a practice to
select a man and a woman to perform sexual intercourse in
the Field for better harvest. Various rituals denoting sexual
intercourse are performed even in many parts of our country with the same objective+
in the next phase of civilization in India i.e. during the
aee of Mohenjodaro & Harappa ike come across worship
of Pashupati who was later on assimilated in the Hindu
mythology as Lord Shiva. The worship of Shiva is associated with the symbol of 'Linea' & +Yonit_ Again phallus
worship can be traced to pre-historic times in various parts
of the world. However, is was after the sudden eclipse of
Harappan civilization and rise of Indus Valley civilization

under the Aryans that we come acres the begirminil and
developments in systematic study of sexology. We find that
assimilation of eroticism in the sacririciai rituals oldie Vedic
period is very pronounced. Howevr the imagery of `field'
2
KZ= Sam 11 h
"sowing of seed" of the pre-historic times in the context of
human genetics persisted, vide.
It
crsri
"
mrft
-410;
(77-4z2rt 1x37(133)
In cases of child birth under Niyoga i.e. when services
of a person other than the husband are taken for getting
progeny through the wife it is the husband who gets the
fatherhood of children out of such union as in the cases of
five Pandavas through Kunti & Nikki and not the one who
sowed the seed.
Coming to Vedic period we find that sexual union is interpreted as sacrificial ritual. It ha.s been dealt with in great
details in Brihad5ranyakopanishad. In Chhandogyopanishad
there is a vivid description of human intercourse which has
been interpreted on the lines of sacrificial priondure_
atrtmErk TT. fimia
ri0 Trgrrat:, fliRIT 17 A* -cr
IsOIRT: Tit 4' TT 144 IT
iiiord FrVIETO trri.
men. ur-atr-A-FLF grksi frig4 er97, Try TremprOser firrp
*frug-41 Traftfrutprf-A:raprelTrd ffefrrrstraimh7-4ftra
-ff-g9,TrAtri tr4figriferfai
aliNtif 4 Wrili4
ROITICkartit I
(2,12,I&2)
The indication of desire is I-Iii-hkara' the two of them
decide for coition is iPrastavai when they lie on the bed it is
iudgeetha' the beginning of act is 'Pratihara% and leading
the culmination is iNidhatne. This coitus is like the sacrifice in accompaniment of Vcimadevya mantras. He who
knows this nature of Vamadevya mantra as inter twined with
human copulation procreates, reaches full length of his life
and attains off springs, rattles and fame.
The fertility rites, sexual rites associated with horse
sacrifice refer to prescribed sexual acts. The ritual associ
irr production 3
ated with horse sacrifice involved the sexual union or the
queen and the priest, Both of them were raked high by men
where they copulated, This was a kind of fertility ritual as
per Vajsaneyi Sarnhita (XXIII, 26,27).
There are many passages in the Vedas which speak 01
sexual union of man and woinan_ The role of phallus in
placing semen in the womb of woman for cremion of life
has been explicitly mentioned. There are prayers seeking
virility of male sex organ which has been compared to an
arrow and the act of intercourse has been compared to ri
arrow moving into waters. Again there is d reference to the
imagery of mortar and pestle in describing sexual act in
Yajur veda,
misto N1414 1174
3r-4-44 1
h0
The love dalliances ofSTirrya and Soma. Pururatra and
Urvashi are described in 1,04vetia. Lopatruldra is described
as seeking sexual union from Agastya.Sti:ivati rejoiced to
discover virility of her husband Asafiget..Romasa daughter
of Brihaspati refers to her pubic hair to excite her husband,
The description of Usha has sexual overtones. There is an
account where a widows seeks sexual favour from the

brother of her dead husband for getting a child, in the
gambler's lament episode others sire said to be seeking favour
from gambler's wife, The dialogue hymn or Yam and Yam/
stand out in this context where Yana seeks sexual union
with her brother.
VTFT 1411T417i Wed
iqurr q %414-irmr-4..
writiag
w4
NOE/
aidiro Tst *a 4 tril 4-4-4
arzfr fwa
wktir glitchm.in fm-a-*a Tot I
(Rg eda MM./
("is he a brother when she lath no lord ? is she a sister
4
Kama Samuha
when destruction cometh ? Forced by my love these many
words. I utter come near me and hold me in thy embrace.
Alas thou art indeed a weakling Yuma. We find in thee no
trace of heart and spirit. As around the tree the woodbine
clings another and not I girdle- like will cling around thee.'
(Tr. From Ancient Indian Erotics & Erotic Literature-by
S.K. De).
The words like sr-ied, Writ,
FiTilv etc. provide us the glimpses of social life in the Vedic times, These
words are indicative of sexual conduct of those times. There
are hymns in Arhiinyi Veda which prompted the later day
writers on erotics to define vaxious forms of embraces. between lovers viz, Latarqslititaka. Tila-rowifilaka
Vrikshadhiruditaka, Kshim, Neera etc. There are references
to herbs and plants which were useful for increasing male
virility: which could be used as aphrodisiacs and deodorants and so on. A magical verse appearing in A ra Veda
reads as under
"May love the disquieter disquiet thee with the terrible arrow of Kama do I pierce thee in the heart. The arrow
winged with longing barbed with love whose shalt is undeviating desire with that well. aimed Kama shall pierce thee
in the heart
consumed by burning ardour with parched
mouth do thou (woman) come to me with they pliant pride
'aid aside., mine alone, speaking sweetly and to me devoted,' (Tr. by S. K De in Ancient indiem Ernticiv
Literature),
Besides these references there are passage in the Vedic
& post Vedic literature that indicate that in the beginning
creation and preservation of life was given great importance,
Sampath Brahmana commands that semen should be
sprinkled in the vagina of woman only: it should not be
wasted. ( 7.i. Jr. 12).
hoirnducefon
5
The sowed seed of man will germinate when the heat
arises in the body of the woman due to the man' (Satapatha
Brahmana, 6.6.2-8). There is a passage in Rgveda which
says "May Vishnu construct the womb: may Twastr fabricate the members; many Prajapati sprinkle may Diu-archersh the embryo." (From page 6 Kamashastra in classical Sanskrit literature by V. K.
tharriiihnii),
Hitherto such genetical consideration appear to have been
on the community level, so to say. Later on. it tivas brought
down to individual level. It was considered essential for a person to have a on for emancipation of his soul (RTRThqiii-ai /177-217)_ We theref
ore. find special s;ricrifices were

designed for !nutting., a son called Pfaresti Yagna. King
Dasharath arranged to perform such a Yagna for getting progeny; so did king Drupada. Besides such Yoplas custom of
Ativoga, referred to earlier was prevalent in the society.. Not
only the five. Pandavas and their earlier generation i.e. Vidur,
Dhritrelshtra rind Phi du were he
out of Niyoga, compare
"Chakravand" "Chakrazan" in old Pahlavi) a similar practice of Iran. A widow with no issues marries again; half of her
4:Michel i rrom second marriage will be taken as belonging to
First husband and she herself continues to belong to first husband. (-p59. Asiat
ic papers, Pt. III Je.evanji Jarnsifeelli Modi).
Svetaketu himself was born out of the union of his mother with
one of the di sciples of his Father Lliitiainka A rrmi (Maitabhamta
12.34,22). Sage Deerghatamas is said to have fathered five
sons* of Queen Sudeshna and king Bali. (Mahablfanita 104144-45),
* Their names were Anga Banga Kaiinga Paundra & Sumha which incidentally, are th
e old names of areas in castcrn India comprising parts of Bengal & Orissa. lt is
said that sage Deerghatamas was banished frtint Aryan main land because of his
rampant promiscuous hehaviour, where upon
lie settled in Qiistern India what is now known as BcrIgai.
6
Kama Samuha
Queen Madavanti gave birth to a on by sage
Vishwdmitra at the instance of her husband king Sauclasa.
As per Buddhist tradition, in one of his incarnations
Bodhisattva, Lord Buddha was born to Queen Shi!avail of
King Okkaka of the Malta kingdom by lndra who appeared
in the guise of a brahinin.
When sage Dhaumya was away and his wife was in
season; the ladies of the Ashrarna called upon Dhaurnya's
disiple Utauka to copulate with his preceptors wife.
(Mahabliarata 1.3.85). Besides Niyoga for be getting a progeny women in general enjoyed sexual freedom of copulating with anyone in the community even when they were
married and when not in season.
Rudiments of social norms in regard to sexuai behaviour
in the community were there. Thus Varna stubbornly refused to agree to Yami's proposal for sexual union. The
incestuous behaviour of Prajapati and his daughter wa_s punished by Rudra. However, it was Sevraketri who for the
first time institutionalised the union of man and woman under the Saniskara of marriage in the society. It is said that
once he saw one sage came by and took his mother along
before the eyes of his father sage Uddalaka Arnti7 and himself. He became very agitated; where upon his father pacified him by saying that this was an accepted practice in the
society.
This incident left a scar in the mind of Svettiketu. He
became restless and many questions came to his mind, He
went to Panchai king Pram/mix Jaibali to seek the answers. He was sent back by the kith!, as he was found wanting and not equipped to comprehend the mysteries of sexrelationship and creation. Sevtaker7i then prevailed upon his
father Uddeitaka Ariciii to seek the knowledge from king
Pravahana. Jaibali for him. Utidaifika A. rim/ himself was asCopyrighted material
Iniroduction
7
socialed with the vedic ritual of procreation as an expert,
King Pravahaqa Jaibali imparted the knowledge to him

when he became his disciple. The knowledge is called
Panchagni td a. This incident and the exposition given
by king Pravahaya falba appear in Briliailaravyakopaniimd, where the following passage appe arsM 31fif711-64 ffiZt
a iTr;rff wail VI
51I4
k-41
4*P' WW1':
311-0 1:113rdifff I (6,2. 12 )
(Man is verily the fire his mouth is the fuel breath is
the smoke. speech is fire. the eyes are the charcoal. the ears
arc the sparks of fire and in that fire Gods offer cereals and
from out of such offering is semen produced).
'at 3TrirTrfalr cit-41 -TM!
Tlirliztir4
CI)P.1 Eh
()fit S NFU:
t-o-rbillowpqr airet ip-Tr: Wired Ti--Qiictid tira-4ragr2T
7:17IfirErkt (6.2.13)
(0. Gautamn woman is verily the fire, her genital are
the wooden offerings_the pubic, hairs are the smoke, vagina
the flame and what is absorbed is coal, the experience Lai
joy are the sparks of fire and in that fire the semen of man is
offered which gives birth to man who lives as long as he
lives and then dies).
In this connection, an observation made by Sk De in
his Ancient India' Eretes & Erotic Literature runs as under
"It is not until we come to Brilladdranyaka upanishad
that we find for the first time that sex problems in the interest chiefly of genetics begin to occupy the attention of the
sages even though little of their wisdom has been preserved
for us. The upanishad no doubt loftily declares (6.4_22) the
Kama Samuha
sex desire stands on the same level as any other desire but
later on (6.2A 2 & 6.4,2) it gives brief exposition of the
mystery of sexual relationship by Pravahaija Jaihali of the
Panchal country who is sought for instruction by Udddiala
Arurii at the instance of his inquisitive son Sevtaketie (P,89)"
The Upanishad itself states in more explicit term the
core point of sexual pleasure is the genital area.
Traitri aim-41.11%414i T4TERIRR I
(Genital area is the source of all pleasure & happiness).
Wilde. mere are many passages in Brihadaraiyaka & other
Upanishads exploring the nature and form of sex and procreation, framing of social norms on sexual behavior does
not find mention in the beginning. Social customs & practices regarding man-woman relationship were in a state of
flux for a long time. Sevtaketri's efforts for establishing the
Samskara of marriage took pretty long time to take firm
, roots in the main land of Aryan civilisation; the peripheral
areas continued to practice their old ways which in many
cases dated hack to the pre-historic times. Sexual freedom
of women for begetting children outside marriage through
niyoga continued. In Yabha parva of Mahcibharata there
are many references to places & people who did not practice marriage nor did they have any concern for female chastity; often their women were scantily clad and practised free
sex.
argTTfwer igr trzr
Errr-4-4
chignoit
fekirtue4:
trcm-Alvw-grhe-4 1 I
It could be said about women of places near Jabalpur

in Madhya Pradesh also.
Mirvi "fsiit
titc9.4st:
friER I
(O
u
41 I.) I+
l I
Introduction
9
Such practice. prevailed even during Mahabharata times
in the northern parts of the country.
471I1 TeNrxielIfil
44a
Mahabharata refers to Aratta,v, Bahikas, Prastha
Gandharas, Khasi's, Vasnris Sindims and Smtvirs,
Karaskara,s Ireinhisakas Kanigas Kends &Virakas among
whom marriage norms i.vere not there, Referring to Utsava
Savketas it recordsBrolcRi4)3r4t siird41 1717[7,1irkW: 3
4114KraTTRIT I I rM(1iliabharata IL 26,6)
(Mutual love was the indication for copulation and not
the marriage system).
Besides these there were seeds of sexology to be developed later in various passages of BrihaeMranyakoanishact.
trirTi4-4, chi k Afff (TM i
R
alialliT4-Ergfriwr-a0 iz atrwqrals-ftr 4i14441.44i-ricafi. I (6.4.9,1
Svetaketri's efforts to regulate sexual behaviour in the
society is to be judged against this background. Two things
emerge froin the episode ci.1 king Prinahaqa Jaihalis discussion with thidaiaa Amy/ referred to earlier (i) The
Panel/a/a king was an authority on the subject who passed
it on to a fellow Panclial. viz Ucid6lakri,4ruyi,(ii) The instigator of this e was as Sveutketri.
Svetakeift must have worked on this knowledge deeply
over a period of time. It was obvious that the pursuit of knowledge on sex went throu6 erotic rituals of the vedie times and
through inquisition relating, to conception & procreation.
Svetaketh thereupon authored a trestise on erotics as mentioned by Alailanaga Vatspipiwt, tilt author 01 Kam Sutra
10
Kama Samuha
and others who were aware of this work which unfortunately is not available to us. Considering that Svetaketfi's
inquisition was motivated by the incident of his mother
walking away with another man, we can presume that
Bitaryaditikarmia chapter in Kama Sutra was purposefully
incorporated by him which deals with traits of a virtuous
wife and the characteristics of a wanton wife among other
core subjects of erotics, Even though Svetaketri put restriction on men also in the institution of marriage propounded
by him the burden of marriage sat heavily on the women.
First they had to leave their family after marriage to live
with their husband and co-viifes; secondly tilt choice of
life partner was taken away from them by their fathers under the concept of Tanya dana; and finally they were called
upon to be totalty loyal and devoted to their husband whereas
no such restrictions were put on men where polygamy was
the order of the day. The expectation from wife was illogical and inappropriate when they were called upon to be
loyal and serve even a blind, hunch back deformed sick
husband under the sop of the life of i I
arzi- Timm 4-a- Teri aIrrErifrW' I
apinn 9- TO TEI- WTAbLVT imliori I (coviRivr-7/V)
Sage Deerg,hatatna.s laid down that marriage for women is a MUSA.
t41
all NOVA. LIM It It
1.11436)
From these references it appears that suddenly there
was an all-out effort to put women in chains. The relief
given by Matul as quoted below appears to be academic in
nature as no such incident gets mentioned where the father
of a girl fails to choose ti groom for his daughter within a
period of three years of her attaining puberty and the girl
chooses her own life partner.
Introduction
11
*an citflUt441#ff TWIT:A IT& I
X1E4 chi KV rr rcid
TAll
31-4Erlini IT-AfrifERE-4-1rft prenu
Rhiaqiisafii 7 9. ir
4itratft I I (MS.
/)
Thus we find that authoritative knowledge on sex originally came from a Pelchnla king. Long after that it is again
Panchni viz Babhravya was is referred to as an authority
on Kama Sheirstra by Veltsyi-iyaira. h v i(.3usly Patichala
country* was a seat of learning on erotics, that is why it is
called Panchalikividya. The sixty four components of sexual
act enumerated by the Habitravva school on erotics were
PcIrichetiiid Chatusshasti,
31TraR7 -q- vi mac ftirtg(I) I - wirrEraatifTEMT4TIZEITT rictikKillgi4EicivoiTUI:grEfiGi MIMIC: I
Early writers
As per tradition Nandi was the first writer of a treatise
on Kainashashtra. He was the follower of lord Shiva
Me-thele-levet and it is said that
Rot/ cl tifti Mt
rrdiprETV:14f4 I
cuttiositiut chilifinctiml I I
Babhravya
Vatsynyaila says that Nandi's work was first condensed by Sveraketh and later on Babhravva condensed it
further to hundred and fifty chapters. The works of Nandi
and Svetaketh are not available. While Svetaketli 's name
and views appear on many issues in later works Nandi re* The name of the country has an interesting story behind it king Haryashwa had f
ive sons Mudgana, Sanjay, Brihadishu, Kampilya and Pravir. When king of Ayodhya
attacked them, Haryashwa hail said 'those five sons of his are enough to repel t
he attack' (Parini-Alan-0 hence the name Panchalam.
12
Keima Sainuha
mains a name only on the authority of Vatsyayana. The
Babhravyakarika written by Babhravya that is now available to us in Kamakunialata (Chowaarnbha Sanskrit Series Varanasi) does not have 150 chapters, instead it has
154 Karikas divided in seven chapters as follows
Chapter No of Karikas
TrrtTFITriiT7T7
After the stray references on erotics in Vedic literature
we suddenly come upon a very well developed work on
erotics in Rabhravya riirika. It will therefore be reasonable to believe that from the time of early vedic references
tBalihravya there were many masters and authors on
erotics besides Svetaketit whose work Blibhravya must have
made use of even though it is not available now. We can also
presume that just as sage Vya...7 divided the huge mass of vedic
mantras in four Vedas* (which earned the tittle of Veda vyiis
for him) so did Babhmuyel Nmehala do by organising the available mass of erotic literature as also the then prevalent erotic
practices under aforesaid seven chapters,.

q1101 ul
w
ch H(-4,71 giq 411-1111/4
*On
RI
ci rq (14.1
(v131-7-14,)
* (By putting sacred mantras in Rgt-ceitt, musical ones in
Samaveda, mantras used for fire sacrifices in Yajurveda
and those relating to esoteric arts & crafts usage of herbs
& plants etc in Aitharva veda)
Ka ma Santuha 13
This arrangement of topics designed by Babhravya was
accepted by Varsyelyana in toto and by the later writers as
well. In fact. Viiisyayana made extensive use of Bathnivw
Kdrikas. He quoted the entire Bt-thhrarya Karika after each
respective chapter under "41:Kr-01 'ZiN11:11. It is therefore, intriguing as to why Valsyitycma said ' 77
FOLlikitzr LIMO: ifF414c1 I" When apparently
he was aware that the condensed text of iMbhrairya con
tained only l 54 Ka rikas and not 15 chapters'',
Be that as it may, the knowledge on cronies was hitherto
the.exclusive preserve of a few as can be discerned from king
Praraharia Jabibali episode. It was Babhravya who brought it
under the scheme of TITO propounding utter-ilia that even
when it is not under the. aura of 'Vedic rituals of procreation'
the pursuit of sex is a necessity for all, in the same way as the
pursuit of knowledge & wealth are.
"ftaTITITET4
Err Tiq:
chld W-4-R1' Tea 7
f0TETWii its
(rJ/TWW#W-ii .4. )
Interestingly he begins the Karikas by "31-210 N-4241-37 cqr(94111-....-1144:
the way IMciat-c-iyawr opens his
Brahma Sutra vide-1'3421"A o..41F.-1;iftn", Put together these
make up the four goals of human life recognised by the
Hindus viz. N-4 a-T4 chlii dr( ;Iti I (The recognition of four
goals for human beings was laid down in FFErzWItil
1 1.9.6. for the fist time).
After Bahravya and before Via.s..vimvana there zppcared many acclaimed authors on the subjects covered by
Balthravya. Witsyc-iyana acknovdedges their contributions
at the beginning of his work,
* It appears that Yeistiodiroyo the commentary writer or
Kama Sutra was not aware work a Beiblintuei.
14
Kama Samishig
Seven authors & others
Not iIi the works of these authors are available to us,
but their names their views on various matters are quoted in
later day works besides Kelmasutra of Viltsplyana, Their
works stand out as they gave extensive treatment to each of
the chapters of Babhravya
as detailed below-Name of the author
Chapter covered
Charayawi
sadhailmindbikara
srivarijct ra/ h as
Sfunprayuktaka
Ohotakamilkh
Kanya Sanlprayuktaka
GOliarcliya
Rita ry6 hi Karaija
Geniikaputr
nradarika
Da ttaka
Vaishika
K liC litnara Atipanisiradika
A few references to these celebrated authors are given
below,
tihriquitri-i WrzriP4Fier4 Fta

t cif fi kTrEri
VIZ 11-1 t4.4 Tarviftili lad174
qrtchtf-e4 itliiiiiqq1PRITTRWtth-RTIN7 I -(z7riciocb)
'Gonorda' was the name of the country where
Patonjaii was born,
Charayana had covered Nugarakas in his (remise on
Karnashigstra, bisides writing on Vaidyaka Shashtra is
medicines Siivarva Naha had written a work called
Rat/nil-yap' as per Rajasheithara the author of Kavya
Ghotaka nrukb and Charayana have been referred to by Kautilya in his Artha Shashira.
waf 74T fg T-47: %44ui 540i4touvi wq-4. Pig(
4
lifluaritrtr
V-<*ia F.77'-ewyar: 1
-125 dY r-tfr-T r 62/63 )
Introthiciio tr 15
trtfalEI: I *iicitui; stchiNU I Niquil figErdMit3T I ichm: 171ETTIKI *71riT I
-(71'77 in qi--TP,F ihq nit TVZT I WM)
t11411,41q1411STEr WIT: I
(773`74tr iir gr?-4T2i ariw
zy4147 /9/250
wir44 fti7ichifi
weritik
TA
Oil
kfT-4-4 141-v14.e-141 I
-(717"7.77'
t.17
2-1-4v i-EroT / 9/3/ )
Paranjali has 'motioned Gonardiya and GoriikEputra.
in his Mail(41Atisitya (LIV. 51). Chi-in-I:Yana and Ghotaka
rinikha are mentioned in Kaftlilyas A rtha Shasittra and fain
Annvogatiar. Kokkoka has referred to Gana rdiya
Mintioidra in Ratirahsya.
4,44
riarthikqtrridioAdig4rd--ma t1 414.1 TPi 7firtra-757:
fRati Ralscisyn Page isi.5q
771-471-erqglizhi(tii urtITRIF:fr
4,101-; arnirRyEnTrIT
AV_TWifer471-114' WY: 4i(-adq-1114ifiquierl1 1(fit twm-cilfki
IINJIChISPir:I (Rati Rahasya Page 155)
cfirszcilicri wririkI rii vcAlisftr
aTukrar sicra
Ina Surra 5.1.8)
Athwftrm-furi kilercifAchiiiii frolirfil, 49W:
litrtfir
I
NUniti Sutra JUL)
f101;37153M7r WrIa'S eTiVr:
(Dirrerta Vito Saiiirado)
4irich du: (Padatraciittikagallyaniikaa)
The epithets fft-7-4jr,qi) .4T-4-77 denote that these authors
had their distinct schools with strong following. &Intik('
16
Kama Sam uha
was also known as Mat/tura Datiacharva*. It is said that
Madhava Vunman wrote a commentary on Dattaka Sif Ill
in 380 AD,
.77TFT:
viri.f 131471-MTEUT71: 3IFTEITATNRITIWW:
?Commentary of aMiry(' Darpalla P. 12.) Kuchinithvitantrani edited by Mathura Pr
asad Dixit has
been published by Mis Moti Lai Banarasi Das. Lahore in
1922. It i.s a small treatise in eight chapters called Patatas viz. ciul$-L,
a clu44-1
ti
and 711J-RIR-OT(NtIc1), Each of these Pata1a deal with use
of artificial means for various purposes as can be made out
from their names. interestingly ci-e-e-Hchim4i i.e. making her
virgin again reminds us of the stories of Satylivati & Kunti.
Most of these quotations correspond with the respective fields of specialisation
of these authors. However. some

appear to have covered other subjectsitopics as well as did
Charayan a &Gona rfllya.
Besides these seven authors whose views were taken into .Lecount by Vilispiyalla
in his Krulla Sutra there appear to exist other authors on the subject who do not find
mention in Ki7U1Pli STara.
There is an observation of Keith in this regard- "Kfilidava
like Acmigho Fa knew an early Kama Shaviam. and we cannot
prove that he actually used Viitsvnyanu for his descriptions in
his dramas, in the I zist canto of the Ragiulvanca or Canws vii Viii of the Kuin
c-Ira Sambhava.l.
Hi n. off. Sanskrit Lirerature-4,B. Keith)
* It is said Dattaka was ly,irkdcd over solut, Brahmin
wornwn. (Lat.or on he went among courtesans to lcarn ways of thc world).. That i
s why 11{1/4 is called Dafroka iC one w ho wilds given away_
Kama Sa 171 rtha
17
The following line appears in Kuttanimatam which
speaks of other authors on Kaniashastra_
P. 123
t., ot 1717 icr,I0-4 mentions TFW:14 as ch[T-Riikill (-P.M. of Kummimatom Comm.)
While others are names of authors, 74-4)-0 in the above
line appears to be the name of a book. These is a quotation
from I-Kill qe-i in Raghava &cam's commentary on Shauntaiam as follows
ow 44.4 9T41TW: I
aTzrarr weATi aiv;WO 1:0-4.. I 1
Vfitsyiyana- & Dattaka are already known experts
Vitaputra is an addition beside these, another name that of
Vishakhila also appears as an expert on Ki't?rut Sashtra.
Punt ra
In this context we can think of Pururava ag an early
author on Karns Shashtra who authored Manasijcz STara
and Kadambara Sweekarana Sritras_ These works are published in Kamacunjalata by Mis Chaukharnbha Sanskrit
Series-Varanasi. These works have 52 Sfitras and 33 Siitras
respectively, Their small size and the contents of!lianas/ fa
57ftra depicting the core subject of sexual union and
Kadambara Sweekarat3a Sutra dealing in initiation of young
girls to drinking wine followed by copulation go in favour
of our conjecture. These do not betray any knowledge of
Bahravya or Viitsynyana.
For Pi rurava it is said that he practiced sexology & its
application with Urvashi for 86000 years. The vedic period
reference to their love dalliance has been mentioned earlier.
There are following lines which are quoted in otheworks.
---47ErFfr 311T1Tifum74 I 4tc\itcu: ,ir1 Rfaii-114*1
qi
311TIV: 7-4 r.1414".)1.07.45.fE7 5.i.)
18Kit Samuha
Punuova as we know was the son of Budha and grandson of Chandra who had seduced Tara wife of Brihaspati,
while U /Tashi was a celestral nymph said to have been born
out of the thigh of Ardrayana. The story of Puntrava and
Urvashi was very popular from the vedic period and it was
immortalised in Ka//Asa Ps Vikramorvashiyam. Thus besides Rgveda the story of Lirwashi & Pururaver appears in
Sitatapatha Brafinhva, Hari van ha, Vis )rr Puraqa &
Kathasarit sagara also.
Besides this tradition of their 21.a ti quit y the aforementioned works of Pururawti being in Attu form is also a
pointer. Knowledge in vedic period & early post vedk period was imparted through Si tray which were condensed
one liners, Later Babhravya wrote his work in Karikas
which were couplers and finally in Viirsyayana we find
Shim, discussions. presentation of others views and quotations from earlier works etc. all put together.
This sequence of styles of writing also points to the
fact that Punirava's works Were written prior to B(iiihravya's
& Varsyayeina's works, There appear quotations from
Varsvayana & Bharat(' in the commentaries on Iticinasirja
Srarti & Kadambeira Siveekartuja Siam of Puriordiv re
spectively as noted below on ivirmasijaSFetra.
T
cll +I 4til I VErgi4
Virfa:
1-i1rc1(114.1411114-1-0114, 1
irvatizi sirrnTRT-&-4F-1,i(14i1
ipti
lea ti ri0 rciuire I
3
el (NI C.VI
wrrvro-R-Fa
.r.r-d
1 g # I &I 441 fir "711-Errti mvici TrTrur 371grr
4-xlliriircin
Intro eduction 19
On Kadarnbara Sweekaraota Sitra
WFI 141Wif4lEir4 Oran I
warm-r-4-1-alzr wrrk-arretrAwrizr-pgrt
- AAA SIT mmtiti {
On both these sets of places Pururava lays down his
observations and does not seek support or similarity of news
with other authors nor does he betray any knowledge of
older works. It is the commentary writers who quote parallels from Vatsyayana & Rnjarsili Bharcita.
The commentary on Kadambara SlveekaircQra Slam
was written by }ajarshi Bharata who can not be the another of Nutya Sashtra who is called Barata Muni instead.
As for Narya Siinshtra writer Bharat(' Muni he seems
to follow a different school of Kama Shashtm. The date of
NcItya Sirashtra is somewhere between 2hd Cen, BC to 2''''
Cen. D. There are subjects which are common in Kama
Si tra & Ateitya Sitashtra viz categorisation of Nayik6s.
Bharata classifies -them under Bahya, A bhyantcma &:
Bnilyabhycuitara. This terminology and these concepts do
not find place in IC!maSritra ofVatsyclyana, Vntsynyana
also does not deal with eight types of Vastika mentioned by
Bharata. Bharata's enumeration of types of men under
curators. Uttarna' 'Madhya"Neech' & Travrttakal does
not appear in Kama sutra. Vatsyayan instead speaks of
Bhadra, Datta, Krinchirmara & The expressions
like "Prcithchhanna Kiimita" and "Balitya Stree Bhoga"
appearing in Bilaratais Natya Siitiviltra are noticeable by their
ibsence in Kama Sutra. Similarly Bharata's classification of
females as Pa mini Chitrini Shakhini & Hastini in Nary.'
Shashtrn (XXII) is ignored by Vatsyayana although Kokkoka
iyotirish Kaiyanarmai la had taken this into account. When
Bharat :a is a predecessor and an eminent author on overlapping subjects it was natural that Vatiorayana should have acknowledized him as he did in case or the others.
20
Ka ma Saintrlia
It will be observed that from rudimentary works of

Pururavii contents of which could be placed under
Samprayogika & Kemp) Samprayuktaka chapters of
Babhra vya Uptil the time Babhravya Karika come on the
scene there must have appeared a host of writers on Kama
Shastra recording observations & development in various
fields besides the model work of Svetaketu which
Bii hravyuu reportedly condensed into 154 Karikas. Later
on this was followed by specialised works of the seven authors mentioned earlier_ Next came Mallanaga VatsTayana
with his famous work "Kama tetra''.
Vaitsyayana
Vatsyayana mentions and as the original writer on
Kama Shashtra, However Nandi does not get mentioned
anywhere else. We know about Nandikeshwara who was
an authority on d Chandra Kaiddhikara ie, Subject cleating
with erogenous parts of the female body and the erogenous
dates of the month as per Kokkoka the author of Kati
Rahasya. According to Lingapuraoja Nandikeshwara was
son of a blind woman called SiInda who prayed to gods to
g
get an immortal son. iva gave her, a son Nandi was later
known as Nandikeshwara ttr,d was made the chief of his
graqas by Siva. (From elements of Hindu conography Vol
U. Part ii. P 455-59 by Gopinath Rao as appearing in
Ahhinarya Da
Sri-Ed. Dr. Mannlohan Gosh).
Nandikeshwara is also said to have authored a work
called Abhinaya Darparffli In this connection Dr. M. M.
Gbosh who edited Abhinarya Danpoiia opined as follows
"The A bhinaya Darpaqa is said to be an abridgement
of Bharatarnava of the exact nature of which we practically
know nothing*. And besides this there is the Nandikeshwara
* Sarawati Mahal Library Tanjore have published Bharatarnova edited by SAK, Vasu
devii Shashtri around 1965 AD.
!wroth' cao it 21
Samiiiitii which claims the A bhiliaiya Darpana as one of its
chapters. Hence the work in its present form can not be
placed as early as 300 AC, the probable time of
Nandikeshwara", In Kanchinathas commentary on Rail
Rahasya the sequence in enumeration of predecessors of
Kokkoka leads to believe that Aremdikeshwar could be the
famous original author Nandi as one nt i caned by Viitsynyalia.
T41
111317 -1E1h-th-1113 -1117471T-Tftful ch
- TT:FIT
TW%47: TrAlzr: (iiiqtti Af;koi-itn(Y.i Tr44
ifffeW)
However. alter the 1.vorks of Nandi, Svetaketur
Babhravya and the seven celebrated experts besides others
like Pu ru
putra, Raja putrar Vishakhila etc.
Mailanaga Vatsyavana's Kama Ram is a virtual watershed.
Before we proceed Curt her we find that there has been a
strong and persistent view that writers of Kama Sretra &
Anita Shashira viz. MailanagaVi-itsyayana
frtilva are
one and the same person, Hemchandra in his Abhidhana,
Chintamani, Yadava Prakash Vaijayanti have held this
view as did Vachaspati Mishra in his Nydya Vartika DU.
I
r111 11 "Ii I:Wil1A1-617: I
lifkgEKR1T11
wviLd.1 S ,Itrei
1
curfq Rol
11
ffamT4T1 cliivIqg
le4T9WiTil mi 114115 viSfizt M 1
T-641.4E1
411 CFrvilfzif aiciti:
wr
afrol4TA ch
1
ici
turpol cl(luicil.); II
Also the style of presentation and a few of the expressions are very similar e.g.
22
Kama Sam u h a
wefFriir
rci
ri-f1471111 ctilH
'01R TkcrRI
Chanakya or Kautilya as we know belonged to 4th cen
BC being the preceptor of emperor Chandra Gupta Maurya.
who ruled in the 4" cen BC whereas Vatsydnyana wrote
his Kama -54tra sometime in the 3 cen AD, In this connection, Keith has observed as follows- "It is not surprising
that in the Kama Utra ofVatsynyann Malian5ga or first
great treatise on the topic we should find a close imitation
of the Artha Shashira.*' (P. 467 His
of SanIkrit Literauire A.B, Keith)
Therefore we may leave the matter at this point only
and not stretch it to the views of Hemachandra and others.
vatsynnyansa assimilated the mass of literature on
erotics in his magnum opus Kama Sivra under seven chapters as designed by Babhravya and sixty four Prakaranu.r
distributed among these chapters. Apparently he made use
of these famous works before him but his contribution, his
originality lies in critically analysing the divergent views
for arriving at his own opinion, in acknowledging the views
of earlier writers, on various matters and in giving place to
newer ideas, practices, topics etc. towards updation of the
Kama Shashtra, Thus he settled the issue of female discharge in coition after placing the views of his predecessors. As per Svetaketti.
23
TisEitk tritra: chuidoila
9-mrfimnitkri ilufgrgrrferulTra II
A gainst thi s Bah mu(' held-mil TO ITO Talk
Eripmfermr
foriI%trAirrk
ii
vatcyayatia came out With his opinion on the subject
in the following lineWFITTSFERraV zrilitSfIT (iictirThimegi
Later on not only Vatsyayaria'.s view gained acceptance but there degree of discharge of both male-fernalt wits
also recognised. videlatcmuii i
dipigfcricif4 Epp-14404 lotoKftqfa-girth-4r Piyiev:
--(2,4-21P7# 2{-w)
Similarly at another place Vatsyayana upholds the view
of Gonikaptitra in P adri ka chapter.
ihAlTrNsi
444I qvr 731 wrxr0i Rlirr vrmIsfEr
tiii I Aloft 1' 74-a Vrff 1i1RithiV: I -(4775.1.8. )
Such examples can he riven on many issues. The important thing to notice is the fulsome & up-to-date treatment given to the seven chapters of Bahravya Karikeir The
contents of these chapters may be quickly recounted here
for greater appreciation of the subject.
In the first chapter of Sadharal,reidhikaraila he follows
Bahravya in placing pursuit of sex as one of the main ob-
jectives of human life ie. Trivarga viz Dharma, Artha and

Kama. and to these he adds Moksha &so. It may be noted
that from the days of Brihaddranyaka-upa.nishad when
Trivarga. or Pursulfartha Chu/yrs/1Na were yet to be
recognised as goals of human existence. and knowledge on
sex was more or less secretive and restricted it was in a way
24
K i,a a S a in t#a
bringing it out in the open for um and all to pursue. as a
coveted goal of human life. This message was further
stressed by laying down that erotic. satisfaction was as nec
essary as rood for sustaining he and it follows the observance of Dharma & Ait/I
iL.
"vr-TITftzrf-grrumpriilil
xfrovi-p-rs
!TOW." f -(Wirip 1.238, )
Then Vatcyayaila enurnerateN sixty four arts itnd accomplishments, gives us a glimpse of the life o1 a Nagar(' an urbane man,
In the second chapter of Sthirprayogiku which is the.
core chapter on erotics (which had 59 of 154 Knrikas
Babhranya Karika) the Famous sexual union combinations
are discussed. Here he touches upon age, indication, duration and force of sexual act, sizes of male & female organs
different acts of fore play followed by variow postures in
the act of coition followed by moaning, striking etc. He
also gives details of sexual preferelices of women or different countries-a subject which was later taken up by
Kshemandra & Rantideva & others. I/Ea, y-1.1'mm also speaks
of oral sex (Anpanishraka). lovers quarrel, women taking
aggressive position in sexual act etc.
The third chapter viz Kanya Somprayuktakei deals with courtship{ marriage and in
itiation of a virgin in the act of
love making. it seems that a girl immediately upon attaining puberty was brought into focus by the anothers of Kiima
Shastra. Shyiunn is a woman who is of 16 years of age and
Arho has not given birth to any child so far; about whom
elaborate treatment is prescribed for initiating her, in this
connection even 1*-ShyarriCe (one who is shortly to attain the age of 16 years) is also drawn in_ initiating a young
girt was the subject of Puturava 's Kaziambara Sweekaraqa.
III roducti II 25
STura May be Kanya Samprayukt aka takes its origin from
the tradition of Punt ram' s
The fourth chapter Rh amid ri karma is on qualities of
good wife, her relation with her husband arid co-wiles Of
her husband and Other inembers. The subjects of virtuous woman, wanton woman etc which were included in
this chapter do not form part of a study on erotics. May be
this is a legacy from the teaching
Svetaketu. Even though
Ve-itsyavana approved or Gandharwa marriage the society
at large was in favour of arranged marriage ie Pra jiipatya
form of marriage. This is indicative of the hardening of social norms. depriving women of the level of freedom they
enjoyed during, edic era. 1 n this connection we invite a
reference to Mantes view quoted earlier.
In the fifth chapter on Paradarika concerning others wives, Vatsw-iymia seems to
approve of Gonika putra's view that a woman desires handsome man when she sees
one. as does a man covet a beautiful woman on seeing, her. He
lists out the circumstances, factors which facilitate in a
woman going to someone other than her husband. He points
to peculiar social customs of various lands which do not

discourage promiscuity_ In this connection, he (leak with
signs to look for among women who can be seduced easily or cannot be seduced. Th
is concept of "Sanket" i..e, signs obviously became a Favourite and much researc
hed subject among the later day authors on Kama SW's/are'. Padmashre, the writer
of Aragra Sarvtisva underlines the importance. 61
Saulcet. In the commentary of Kultanimatain the following lines appear on.this s
ubject.
11
Tirf-4* 4tinThillftrtt TPti I fl 444 9:e54:19.'
dM
u fa
ti W41 tWif4, 72:WirrafFr Triq %lel chi 1141 4
LliqrfichT 151-V111 ViliSTWO:4 .611411:1
ii1-111:11 I ( P.2!7)
26
Kama Sanruha
In the sixth chapter on Vaishika which obviously drew
upon the work of Dattcika he deals with courtesans. He
speaks of three types of Veshyas eka-parigraha (concribine
of one) aneka-parigraha (one who takes more than one
lover) and aparigraha ie who does not get attached to any
person. Their aim is generally recognised to fleece men for
their own livelihood. In the later day a custom grew of a
veshya entering into contract for temporary marriage. Such
contacts bonds used to be called "Kalatra Patrik4" vide
Shringara Bhushana Bh57-)a & Sringana Sarvasva Bhala
of Varnaiyi Bhatta Belija and an Di shit respectively. It
is very interesting to find a parallel of this in ancient Iranian
practice of temporary marriage- "Si gheh".
The institution of Veshyais is very Di d and it received
various interpretations & names at various points of time.
(Mahabharata in Adiparva 123/77 has the following in regard to the limit in getting son by Nivoga*, by a married
woman beyond which she is termed as Swairini & Bandhaki
(ie way ward, women).
'1'a
v I ter; ITT 40-Erft 777.
*srth9
In Brahma Varivarta Purana a detailed approach to
define their waywardness was made.
cifdtidT *etigrift, facii4 vidT 11:19T vl
wqff
1tr-01- Tior IAvqr wttsril
tftw Trizrksvi4I
Trrram TrISTIFEIT *iciAiril I
4' In "Itliyoga' custom the wife has sexual union with some other man solely for
the purpose of getting a progeny as the husband is impotent or he is no more. T
his custom whithered away under prollibitiVif glare of social reformers by early
centuries of A..a
Introduclioit 27
It is obvious that there were different strata of such
women; at the lower end we had RFwajiva, Kumbhadasi
etc and on the higher end we had Gao tkel. Wasydyana also
speaks of various types or Veshyas. About Gaoika enjoying high place & respect among the elite Bahravya Karika
1.- runs asFe0 Tic-gm vr van. w
H4-4
falai Trr IT4T -U4it TIRT1"443i %TR I I
They remind us of Anirapali of the Lichchhavis
Vasavadotta in kirchellhakati karn of Shudraka. Enjoying
the company of courtesans was not severely looked down
upon, during those days; compare Charudatta's reply in
Mr. Clichhakatikana-Act
3T1521-faT:
r7wEi(11 dW"1:0
rpm if&
fcaritft arraT ti
317717Tuft 4 lc R At
High class Ganikas were generally educated and highly
accomplished in Vaisiiika kaias viz dance, music acting
make-up & dress etc. While on the subject of women of
easy virtue, so to say, an observation made by Sk De takes
us back to Pthichala school of thought,
"We have an interesting statement (1,.5.31:1)* that, according to the Pane/Fa/a school of Babrawya a woman's
chastity need not be respected if in addition to her husband
she is found to have intimacy with five lovers, showing that
five was considered to be the limit beyond which after classic example of Draupadi, the Pthrchaii, it was not proper
for a woman to go.!"
In the last chapter on Aupanishadika subjects I ike.
means of increasing virility. beauty sexual vigour. control7MT-imirtu
ciiir-A-qr-41- (Ks. 1.5301
28
Karma Sam ha
ling male ejaculation, exciting passion, use of herbs & potions etc are dealt with.
Through this quick and cursory narration of the contents
f Vatscnyana Is Kama Sfura we find that within the standard
chapters of Babhranya he had covered new Brands viz,
1ttiN4mEts4ich4P1111, '4WT-71:171T, iiarachito *T4ITTIT 3Trilr4P 13-611.1r7t 411
ITTIW, Pi&
and a host of other topics, These bring into focus the evolution and developments in the study oferotics that took place
ti
prior to Vatsyayana. Among all these topics7Trtn-47
4.,
came to occupy a very important place in later
day works on erotics.
The WCFr-4-917 of Babhravya & siatsyayaa which speaks of three types of males & f
emales gets amended in
Kati Rahasya. Kali Rahasya & other later day works describe four types of females Sz their characteristics which
are not there in K.& of Varvnyawie As per fifihbravym
Ircrurd-MlitTrrraTril4 721TEITIT, I
Vrirr1tO7IrtWRi 'arta TITTZT#1ted.: I I
(2 )
The commentary explains these types as 74-R71-, 77 and
aTil with their sex rogans of 6. 9 & 12 finger width and
their counter parts as and grli or fin, Nr705
klit* with similar measurement of the depth of their vagiria
The initial mention of animal types of categorizing both
females & males and side by side another type of classification which aim at indicating psychological traits on the terminology of 14-W,
ttit & 597K
qLZRei indicate the evolution of knowledge in this area,
Introduction
29
Smaradipika records an addition to each group i.e. T in
the males and fiTat in the rep ties vide.
m141) qiiHri 1-7F 1p1.5*
wurr
41TO
fW41 rit PI
The male types were given another set of names
q : Titi441(
TIFT:
(Harihar's (15th cen AD) -Y777 TFr
011747 i.? i)
Their equation with matching female types is given in
Shiva Tanya Ratnakgra of VaNavaraya ( I 709 AD).
fargiritipRiTA` 9.4.11.t Vt. 11:1171: I

'RH 11U141"1.1 q
1
140ii4jei: I
VTF4NT:
1Ft: (P7z1V Mtr:
itifir4R9 tirw91 47mRzirk
(VI. 12. 264&27)
The commentary arm Klitiallilnatfint carries the following lines
tOKH-LiOrtictii4i
VIT:
argiWiTrfq:
Foliv41:
gje.to 74:
7kir-crmo
wriT: rift--47 rmirAuff
t
71-114a TWA'
5qi-ortT I I
1-KiTraq
TrWit irk I
Hariliara-approves of 111:R7 ie coition among equal
partners as detailed above because of the following reasons* "Though this classification is rare in Sanskrit works and
appear only in later works it seems to have been well
known in Telugu literature and in Katinad too, to some extent" introduction to S
ntgaranianjari cdited by V. Raghuvain p.35.
30
Kama Sanniha
chthSlfricrillic'cultfregritiTcL
7 141:11 4 qui t911-41
2Q,Sfci
3tErzl e-4
41-14.0-9a
TRIzr:
(YriT4-6W-4-Al 3.6 aik 7)
In other words, inadequacy of male organ or its huge
'unm.atching size both are not able to give satisfaction and
happiness to the partner.
While the classification continued to be based un the
size of the sex organ (Rati Rahasya) recognises minor variations in each case,
dTrii kit
uel:MitSfcr Fkrtl,
qTiiii/EfrittO: II
(3.36)
dad/lava in his Ayurveda Pta/cash made an addition
to the existing typesfiTtrft Writ wa-al chRuil wti:fifff xturr qr4:
IITT-qtr-Tr-7-Tr-TriTIT Tr-A RTT: trs I I
3111
etcbMr o KruT vital I
%S MO: 31309 IN'
feTtrrr-4th Tri:II
111 addition to what has been stated about male and
female types based on (their psycho-physical traits) they
have been examined from the point of view of age which is
the rrioq important factor as laid down by PialiraVa in
Manarn a Shim,
11191f4:1411
110 Acfittilak
In Kadarnbara Sweekarana Sara he prescribes intake
of wine for preparing a young girl of less than 16yrs of age.
zwvErprirr
ITtrEITO 711-4-6: I
initiation of such a young girl was however, disapproved by the physicians.
IPI f ru i iU L I i; i 31
3703VITEllErrErSMV
Litt et vi ci it I
ITITTElt 'FIT 714: Wikrizi: IT Nu
gA I I
ai
riar-41;i: I
-11411T4
Wil-4-41/4 I i
(Dhaitvantari quoted in Smandipika Tay' P,6I.)
The classification of women according to their age in
general runs as follows.

waft Tfr-4 :trft
trlurr
[1.411rkii
TW:Ift
wrar-4-4-Avre
clitki to
01
tirr
vftririrrwarrii
(Nagarasarvasva I6/2(13, Rail Reiliasya 9,39-44)
As for men the commentaOr on Kutrammatam quotes
from Bikiva Prakashana as underWPTil WA* wrk iturri wria--4* wwr
4E1 Sq1c1
RT1"
WO'
1-111Cla I
IR* 11-1-6Vr
WRial
wvf TPA* urd: ziaT 2,1f1virit ird: II
Wffri171-0:17147141/4 cd1
1
47: W1:11:11 kfuT:
WrefficrAti
-1141 II
ta-Far kfturnivinr-:
wrusgrn-rkfiz: 1;mi-A %Tara Tri-Ta:II
Obviously, much thought has been invested by each successive writer on erotics on the subject Of r'dt-417 which is
the basic consideration in "Sainprayogika" similarly
'Auptalishatiika ' which in short means usage or artilicial means
also was closely & critically discussed by these writers on
civics. The beginnings in this areas 1,vere made right from the
* The time limir
arraFUT e xt d Ivo 55 yrs of one place,
32
Kee ma Samuiga
days of Arharva Veda, Their pronounced application in the
field of erotics appears in Aupanishaciiica chapter. Babhravya
has invested merely seven karikas on the subject.
Obviously, the details of such dispensations were left
to the practitioners of Ayurveda. Therefore he closed the
chapter by striking a note of cautionwpiii
4Atimicncifit I
Ariciumweltait iinrciAccii-imit I I
i TI 17: splal-d fotrfurd fart4to
31--gfram
11,6
1:,Au II
(7/2&3)
Vatuayana however gives detailed treatment to the subject on usage of ointments, oils, hair dyes, lip-colouring
agents, means of enlarging penis, increasing sexual vigour,
holding back ejaculation, shrinking the vagina etc. He mentions artificial wooden penis varieties viz Chndaka,Ellaka,
Kanchuka, KThie later writers invariably gave their views
on various aspects of Aupanidwilika dispensations. These
were broadly termed as Kauchumara Yoga after the
recognised expert of the subject "Kuchimrira r. Thus is a
perennially popular tnpic, Thus wee-hitve viagra,.
tentex, tentex forte, spimen forte, hieriocohn ointment
silderafil. etc_ in the market Homeopathic medicines are
also there for influencing human sexual behavior.
VatsyClyana's Kama Efitra ac(!uirei.I a pre-eminent position amongst the writers or erotics. poets' dramatists & others. The way he handled the experts on various issues, the
critical analysis and precision that lit: brought to his discussions received respectful acceptance from ail and sundry.
For centuries he occupied the pivotal position in these matters. Not before Kokkoka whose appearance on the scene
after some seven hundred years could any body register his
presence among the scholars on erotics. Kokkokais Rat!
Rairasyci was written in the 10th Cen AD. Before him only
one name has earned its place not directly as a work on
hairoduclion
33
erotics but as a Kavya which made extensive use of the
knowledge of V arsycivana' s Kama Serra, It is
Kurranimatarn written in 8' Cen AD by Damodar Gupta of
the Kashmir royal court,
Kokkoica
The topic of Chandrakaindhikara where astronomy &
physiognomy made their contribution and which deals with
erogenous female body parts & the erogenous dates in the
lunar calerkkr does riot find mention in Kama SiTara of
Vatsyciyana. It appears in Rad RahaSy0 for the first time in
the study of erotics. Kokkoka ascribes the authorship of the
subject to Nandikesivar & Gm,liknputra vide.
3iirt IIFE
WEr4
4krf:
Tkl-r wirl-R c.Ia
i
1vq=116-4
77n-v-47rftvirTral
1-4-aritrITRT-44 qp:Tin-4-4: tintII (2,1,)
There after he moves on to the views of Go/like-imam.
-ii#Entfr
l
r
Rua mail,
711fErmaRiTnirdiszi 311FT
f4:11.M I (2.5,)
As per GonikapurtaTlisii ci Rfkcrtrre
akft-4734 I
M1114.141MclIeWok
tEetriti
faTrenft I I
weaTorluibill suiRT Turrrur
taT:
3171--d-th-kur 11/444114iiii 6ra i
**1st Trell AlliVillTelltM I
iriivrm-iiiitcfi: II
The scheme of erogenous zones and the relevant dates
was worked out in greater details for all the four types of
women h later writers.
34
Kama Sam u ha
Kokkoka also gave close attention to Alci4iksfinbhatia i.e.
titillating the clitoris of the female. In this context he speaks
four types of fingering- Karikara phailibhoga, Ardliendu &
Kamnir- Krohip which Vatsvayeffici has recognised as
Karikarakritin Hastakshobhiiia Man matii5garci nage/ rc-i
bhaugakrida Karasakina yoga 1 1.7.10)
It is very intriguing that Vatsynr:i.,ana who was well
aware of the work or Gemikapietra ignured this important
subject matter of ChandrakaMdhkam.
it also corroborates the fact that Nandikesitwar was
predecessor to Vcitsyayaria in the light of (Dr, !A.M. Ghosh)
observation quoted ear! ier. In that ease also Vat.vyayana Fs
ignorance about the work of Arandikeshwar which Kokkoka
made use of is puzzling.
tint eF41144.1Afill'faiktd
fW1,1141-1wt
ZaWrizr REIT
JA--r-f-KTrrErrrErftli
1.9)
Another topic which was brousht to focus by Kokkoka.
was Uddisatantra, authored by Kavaria which &Lilt with
charming the ladies. However, the c,hapter on veshyas is
conspicuously absent Kati Rahasya.
Kokkoka follows iluicirrichi what has been stated in in
the matter ofApiri-clit describing types of females and the
ways to treat them according to their Tra-p iTKp
ciel{4
the three factors that determine the psycho-physical traits;
of a woman. He acknowledges Kiris Sidra in this regard.
39 r ipurarth-rauravarE fth-Err wn.I
7941'
3111T131 3ruirime, uctbG optik

thurrivisii: fati-Ent
(rrfq6,-4_21.).
There is a reference to kirtlichi in mall inathass commentary
on Rag huva n sha which could he for uiLi I chi. Devarajais
ill ha 3 5
Ratiratnadipika 15th Cen AD) also mentions Tilt-aim
and 'IffiTe4,
These features as also the updation from the days of
Kama Stara of Vatspiyalia made Rati Rahasya of Kokkoka
remarkable among the works on erodes. It became very
popular reference point for people; so much so that
Kaueshashtra come to be know as Kokash5shtra. Later
writers were hugeiy incleqed to Rati Rahshva as they mostly
followed Kokkoka's way of presentation. Thus they set aside
the order followed by Brebhranya and .Viitsynyana. They
made use of the chapters on Samprayogika, Paradarika,
Anpanishadika mainly and Kanyasampraynktaka,
Bhayadhikarika secondarily. Samprayogika included Beihya
is foreplay viz. kissing, hugging, nail scratching, bites,
holding and drawing tresses, moaning and A bhyantara Rati
i.e. sexual union_ Each types of these sexual acts were clearly
defined given distinct names; where necessary classification was also methodically done. These formation of sexual
union were generally based on their observation of the animal world and they also took into account compatibility &
adjustments from the point & view of physiognomy of the
participating partners their adjustments during copulation..
For example in A bhyantara- Rati, Kalyaninalla classifies
the types of sexual union under five heads in his work
Arlan ga Rangy which was modelled on Kokkoka's Rati
Rahasya (10! 1 3 -Rati Rahasya).
37r4 ftnElreanrigirl 11247!7# 4refRlilk 141: I
4-tisiebti WA. &Ai ffFti 7449.1E791 mil* 1 1 (10.3)
(The five head of sexual union are (1) when the woman
is on her back. (ii) when she is on her side, WO when she is
on seated position, (iv) when she is standing and (v) when
she is bending_ Each of these have different formations which
I shall take up now).
36
11:15 Ma ,Sail ii i.
It is obvious that Kol1/4-4-okars work was a path maker in
the sense that the later writers did not have to follow the
regimen of seven standard chapters of Bab/tilt-Ivy(' &
Vatsyayana. They chose their own way of presentation and
also the sequence of topics to be covered and the topics to
be ignored as per their choice as will be observed in the
later day works. Thus Vaishikadhikarna has dropped by
almost all of them.
Padmashree
Padmashre's Nagara Sarveuva may be a contemporary work of Rani Rahasya as its date is 1000 AD. Ja.gatjyoti
malla wrote a commentary on Nagani Sarvasva in the first
half of 17th Cen D. It was very pop kir work among commentary writers & scholars. His contribution to the study of
erotics include Rama Pariksha (influence of gems on erotic
behaviour) which is not touched upon by other writers
Sfandaya (ways to be get a son) & Sanket (signs to look for
while approaching a woman) and Vamacharita. (character-
istics of women). Credit for bringing gems in the sphere of

erotic study & ways to beget a son goes to Padmashree.
Incidentally, Padmashree quotes views of $-IhR,
im111-1[..( & 1141.-A in his work. While
is referred to
in dealing with Sanketa.
ich.es views are quoted
in relation to use of 'Mantras' for winning the favors of a
woman & getting hold over her. Muni ndra could be a reference to Dattakacharya, All these experts were predecessors of Padmashree and they possible belonged to post
Vatsyayana pTe-Kokkoka period.
Kaiyati a Mafia
The next most important work is Anangaramga of
Kanyana Malta, written in the 16' Cen AD the request
of Pathan ruler Lad Khan. This work had Rai/ Rahasva as
Infrodiliciion 37
its model_ This became very popular in the Muslim world
through its Arabic and Persian translations. its main fonts
is on Samprayogika the core subject of erotics. It also
touches upon Kanya Sampraynktaka, Paradarika &
A upanishadika.
Ruyyaka
Ragmak Rioyaka (12th Cen AD) was a renowned
writer on poetics, He incidentally covered some areas of,
71f7R, while dealing with Utkarsha which comprises
of Gwja, Alanikara, fivita
Parikar. Under ulna he
counts 10 qualification- 71, qui, RFT, 771, 30-17-rgf,
fT6TrTEL
173.1?#{172 01611 Sk_ l'INTrEf These are finer
points in determining the %siirci of males & females.
.1y otirisha Ka v is h e ich ar
Jvotirish cifMithila wrote his work Panchasayaka in
the first half of 14th Cen AD_ He largely follows Kokkoka.
His emphasis on uses of various, potions under
Aupartishadika and detailed treatment of cosmetics and
medicines is remarkable. His prescription for lifting and
hardening the sagging breasts, inciting the female partner.
contracting the vagina drew notice from other writers.
Ks he in e ndra
The author of two works ors erotic S Kshernendra was
a I ith Cen AD writer on poetics also, His 'are a Mat rika
Vat synnyansla rasan are quoted and mentioned in later day
works.Sattiya Miltrika deals with Vaishika. chapter of
Witsyayana the other work Veitsydyana STora Sar has not
been discovered so far.
Praudha Deva Raja
Deva Raja wrote Kati Ratna-Pradipika in the 17th Cen
AD_ Among his predecessors he mentioned Nandish who
38
Kenna Sam a ha
may be Nandikeshwara. He acknowledges Nandikeshwara
& GonMapnhn in the first & Sixth chapter of his work dealing with of females & the. chandrakaiadiiikara & oral sex
ie AI/pants/aka respectively. He was also aware of the classification of females as per Gutrapcitaka mentioned earlier
while writing on Kakkokas qirdr-47R, besides those mentioned by Vatsyanyana.
A nanta
Ananta wrote Kama Samuha in 1457 AD. a work on
erotic s with profuse quotation of verses from earlier works of
Sanskrit literature. We shall deal with him and his work later.
Virabhadra
Virbhadra's Kanclarpachifficimani was written in verse
giving extensive coveruge to Varsycbwitt Ps Karna Sr tra.
Besides these authors there are many minor writers on
erotics. Some of their works have been published, others
have been quoted i texts & commentaries of older works
on erotics. Some of these are listed belowSmara Dipika of Mina Nati?
IN'arma Kell Kautlika Samvada of Kavi raj Mukuta
Dan di
Kati Kaliolini of Dikshita Samareija
Sringiara Rasa Prabandha Dipika of liarihara
K5111(itantra Kavyam - of Surya Varya
Rani ii4anjari. of Jayadeva
Rasa Manjari
Ran ViMsa - {limited in Rag /lava Bhattas Commentary on Shakutalam
Madanoth-itya - quoted in Kutnanimanarn
Kama P radi pa of Guntikara - quoted in ffrittatar/fatal?!
Kti ma Sawa ha 39
Kama Sarivasva quoted by Kunibha on Gita Govinda
Raii Sarvasva quoted in Maliinatha's commentary on
Meghcloot
Sringara Ti la of Rudra Bhatta quoted in Sringara
Manjari
Rail Shashira of Nagfirjuna with Sniara TanyaPrakashika Commentary of Ravoilaradhya
Shiva Thum Raintikara of Vfisava IVO (1709 AD)
..... Shridhar" work is not available but he has been
quoted in Sharligdhara Packlhati.
Kelikuathata of Mothurct Pc Dixit (AD 1949) records
a list of 50 books on this subject.
We have mentioned earlier that Aupanishadika, which
deals with artificial means in all the related spheres, is a very
relevant subject even today, Similarly sexual aberrations, and
unorthodox methods of sex gratification were also covered in
these works. There are references to anal sex and ofcourse
oral sex. Both these types of sex was strongly disapproved by
Vaisynyana. DEW' Rcija speaks of eight types of oral sex by
men and another eight types by women. Simultaneous oral
sex between man and woman called "Ka/kilt also finds mention. Besides oral sex between men oral sex between two
women is also referred to in lema Sir tra.Yashodhara's cornintfntary on Kama Sutra has the follow i
WFU-4 WFU-4121713111TVET: I
1:1* 51,4-44rolt1+111,1/4 *cirri Tail:UW*14W
* Stringent punishment was prescribed for lesbianism in Alan
70-d-Rfr.- 427Arv-Arzi: vc-ci
Fr ff-41 gyzirW %YU) litEr
I ..:3_717 E1/4.k tqr- UFIT II
M.S. 8/369 & 370)
40
Kaipn a Sam u iza
Oral activity was recognised in kissing also by the term
iihwayriddhanti
fAaraiej 317 37444.olvt-i, cy141141214, ti
6i Tit:lit ITIVIR
WrATTE1 I
( Corn e itLary KUttani m a tarn)
Before we take up detailed study of Kruna Sartirlita of
Annul a Louple of things which come out strongly through
the study of these texts and which have not been covered
so far need to be mentioned. The writers on erotics
recognised ten stages of love corn state mind, from 'Love at
first sight' to death due to separation.'
WTI filtifliti.cicaStr:
riAitri)m-dvi ferVINkalTr4Thrr:
3-4[711
9
rafiratu: 1:1-R-47T:
9 ((fili6mr 13.2)
Closely related to this level of infatuation, approval to
have sexual union with otherh wife outside marriage was
given by the wisemen if the woman approaches the man
seeking union; however the man was expected to partake
in the act with complete self-detachment as did VedaVyEts
do in the story of Mabithharcitap
Colvichl4
4ct
4K.14-ci t
I
FTT1
rgaagjt-44440 TT lEft: 11
(Migara Sarvasva 1.4.)
How so ever lofty the idea! might have been behind
this prescription this obviously must have degenerated into
indiscriminate Paradarika adventures and that is why whole
set of signs (Sanket) & the conditions which facilities promiscuity among women has been extensively dealt with in
later day works on Kamashastrai
Kama Samitha
The author The facts elicited about the author are
from internal source.
Introduction
41
Ananta was a N5gar brahniin born in Bhbhaila Varga
(11111.011
1.71:777*.) His father Mandana was a
physician and minister in a royal court. He was an expert
on deceases of elephants. Ananta's grandfathers name was
Narayana Ananta himself was a physician, His knowledge
of Ayurveda conies out in many verses of Kama am ha.
He was very learned and handsome (73,si-wrieit 1:FRIVIt
. He was living in Ahmedabud. Ahmedabad as we know was built by Ahmad Shah the r
uler of Gujarat
during 1410-144i D. (a-tgri) This matches with
We date of Ananta.
Ananta's Kama &maim appears on page 35 Vol. III.
of New Catalogus catalogorum.. This work was written in
1457 AD. or there abouts.
The Work
In writing Kama Samrtha AnantE made extensive use
of verses of others, so much so that half the book is accounted for by borrowing's from other authors and poets.
But for the fact that it was written on subjects related to
Kama it could as well be treated as an anthology like
Subhashitavali or Gather airy jcal of Ha/ a who reportedly by authored only 44 of the verses in the total seven
hundred.
thout expl icitiy naming his sources Ananta acknowledges the earlier authorsss.
TratIT f7RIct-e4Tf4GRNR
aTqwwrai
iv 41141 LI
ehI11441,
There are 799 verses in Kit OW Sarni ha. The work starts
with description of seasons ( ,771) and covers many topics of Kama Shashirra viz. description of each and every
limb of female body, initiation of ut young girl in love, pangs
42
Kama Sunruha
of separation from beloved, lover's quarrel. erogenous
zones of female body. errogeneously relevant dates of the
month, classification of women in love. woman with no
such emotion, chaste women, wanton women et al. before
closing the work with 'detachment [ruin worldly pleasure'
i.e. Vairkva
cpct]r ) It will be observed that Ananta covered the standard
chapters of Sadharmadhikararna, Kanyastimprayutaka,
Samprayogik, & Bliarvadhiktirawi, of Vatisivavana's
scheme as detailed below71-N-7:1-fti-7 - t fire
cliTh
F,Td- 1-1-1-.1)-i--h7
F41 chil7477:11.
qkd
Tchrl ii171
riq-irrqut7
ck-ii ci t4.-{
41-1rA fi4 co *LI
ilTzlifiTWUrr lift4i=mfiiniifukt
irt-garavur
77r1:7747, r. fq-k-Tavcrr 3-7fm -ti-or etc.
Pa raiiiirikadhikaraya and Aupanishadikadhikaraqa
are conspicuously omitted; some coverage under topics enumerated under Bharyadhikarana could be considered as
relating to Vaishikadhikaraya. In their stead we find ROT,
li2:7717,
l l P ii
411u
I
H
1111
red
etc. are incorporated. has been taken up by many
poets, Ananta brings it into the fold of Ardor(' San ii for
the first time. Similarly description of female beauty under
the heads of her limbs appear in man renowned works of
Sanskrit literature but here again Ananta includes them in
his treatise on special collection of sexual matters ie Kama
Samhha 71-7). Interestingly his
Kei ma Saiiiirha
43
-10_55n was picked up by the contemporary Hindi poets
during Cit717 with great gusto. Ananta's approach was
comprehensive whereas we come across miuilirt L-kiiP
VIRqpicie-1 of 7t--T which exclusived describe female bosom
only.
Besides the:-ie :1th1itions, incorporation of # 'Cr 74 in a
work on erotics is unique. Here he comes near Thriartrihari
but where in Rharzirihari51711777 & rUTTATNT are separate works Ananta has in a way put both these topics togcthcr in his Kama Sonirdm.
There are many core topics of Kama Mastro which
have been passed by in Kamen a Saniftihri. These are 7ftiMe+4,
TqF, 3Tilt717, 774'417, P4T-47. Resides these others have brought in ofichttri 11-11-fRit
3TM- etc in the
fold of study of Kama Shdshtra,
As mentioned earlier Anatita quotes works of earlier
poets and authorsVrRriarr Fri
tiarri:FiTp1 tirtrUlkrarIZITftgri
311'7 *511:11
irEr
We find quotations from 3-TFF, r,
40gqidch7
RIT117101V,
11S471,
Trg41Hc4, strirfra,
..-iHR+14.-cf etc. He also appears to have made use
of 1-7177-*T7R TrargT1TR. Anantels Kama Samaha
itself has been quoted in the commentary of TM. Tripathi
on Kutranimatam of Damodar Gupm, at 2 place.s acknowl
eding his authorship.. Miscellaneous
At one place Ananta refers to himself as 1-477177m

44
KtItrea Sam uha
.
This and the incorporation of cRinf in the work prompt us
to think that KamaSamTilia was written over a period of
time in the later part of his life, Traces of poetry of aTrFTT
(who is acclaimed to be the first Hindi poet) are discernible in Kama Sam Phu vide verses nos. 419 & 420. Some
Hindi words & Idioms have also crept in viz te,
k7.491%
PIII4T 041 11 Tit) etc.
A vailable manuscripts of Kam Samilha
There are many manuscripts of Kama Samilha available at various manuscript libraries in the country. A few of
these are- BBRAS No. 1 1 67
111, 46
BORI, 15/1869-70 & 28311884-86
GOS 4282
JOR Madras XIV. Pt. I. Pages 74-81
Paterson'S'Report III. Intro, P. 22a, Extn. P. 366,
P 394 (43)
RASB VI, 4859A
Bikaner 5791 (inc)
Jodhpur 173
Of these 15/1869-70 at BORI and 4282 at 005 are
more or less complete. We have accepted the first of these
two as the base of our edition. It has 799 verses. The text of
the work has been constructed with the help of copies of
manuscripts from Asiatic society-Muinbai. Bhanclatilcar
Oriental Research Institute-Pune 8z Gaekwacl Oriental Series Baroda, The extra verses, additional verses found in
other manuscripts have been placed under Parishishia. In a
few verses as these were not legible in the manuscripts some
liberty had to be taken by making changes which still do
Kama Sanruha
45
not seem to be doing justice to the intents of the author.
Consequently, the English translation of [he se few verses
has suffered. have sought apology Irom the learned readers for this in my 'Nivedananc in the beginning.
I express my gratitude to Asiatic Society, Mumbai,
Bhandarkar Oriental Research institute Pune. Gackwad
Oriental Institute Baroda
Bharatiya Vidya Bhavan Library Mumbai for their cooperation and help and to MN
Chaukharnba Sanskrit Sansthan for publishing `Kama
Samithat. Lastly I express my sincere appreciation of the
great assistance rendered to me in preparing this work by
my wife.
MO Stub Fathak
II
Tru)Fril
;
K5ma Sarniiha
of Sri Anant Kavi
Salutations to Shri Gairesh
th'Egifd-Tgigt* 41vfltk cudifiT
cto mitzigt
9,,404 a 7-41:
leriViui
14:
it
ce4
fciti
1:1 waft fivuf Trawrgdwafiliti
victory to him who is resplendent among all gods, who
banishes all fears and is worshipped by the mighty ciarnons,

who is obeyed by men and beasts alike und who removes
all dullness of mind--the LEIrd Ganesif.
311:1ra7 %Tali Vft Iir4aT: I
titlAicci 1 121 1
Penple are Lille to write poetry with the grace of
Goddess Saraswati. Therefore. she should be wcirshipped
with pure heart.
4-441; I/
+I I 1711:171-4i TM-Mt ch cal U.41 cii
aild: r
I i
IIT iTre
f
1131 I
Let Bharati spread welfare and Came. with whose
benevolence wealth waits upon the learned, who have
attained recognition as poets, as servants.
t.144 4( W4 ictitunft.ii
Tft
11-447ft I
1:1
IT*
aqiici 401
Scitri ft 11411
O. Lord Lambodara (Ganiesh) whosoever does not
_worship your feet with reverence, upon him befalls the fate of Vishwantitra, Th
ar vast.4 and Gautarn,
Kama Sametha
47
717TIZI 111fr -{tr-hi tiln fall;
m;I
;
spru
I511:4
Kama Samiehef is being written by inc howing my head
before the son of Lord 114/fashwara and the daughter of
destiny. and incorporating poems written by good poets.
ci
Oral
lifttlyg7931T I
31744 410ichicgca444: rcroia TriTT I 161 1
This Mahakavya is being written by me the son of
minister Mcmdatui who hail s from Bhabhalla lineage.
Tsrlfr atirtchlit It* MISITITTFTM: I
1q'
#T#
Illtrfcr 17 I I
This hook is.. written for the welfare or the people, let i c
attain fallic i th the Ile. Trigs of Sanawati 1.UI 1 IIL preceptor,
311r
1 urezergi w:
Now the description of seasons; and there the first one
to be taken up is Vasanta the "Spring"
q41=IturriffilT117
wzrT
EFTA
Wamertrritarr: eta-44114 I
Vtk
:11414 1
EMT
r.,
Zrrlir +111CIPIC11
I 18 I I
SUCI1 is the influence of spring that the more the .days
are getting longer the more the nights are shrinking like the
bashful newly wed-wife.
ww-m-a-Fewi tifm
Toni d-4-mArd--49`eft
oimei am I ti ch -ch 44 q ;
argrarrinft-Irra-arre-aretzra f-Tt*cf
Ii
81444mr iitigi zrt TrlittrAMITI: 1 19 1 1
The fragrance of !4anda1 wood. lotus. mango Hower
and pollens of c:hampak etc. are scattered all around with
water vapours from nearby showers whiping the sweat.
48
Motu Samigh
TrafffillfgrwgiTAMIEF17-reTTR:
1;
^
Tt 75FITITM: TRTIfff ti-07;
moll
The wanton wind carries the the smell of the trees on the
banks of river Kaveri fluttering lightly the dress covering well
rounded bossoms of women or Karnataka, tossing the locks of

hair on the free heads a women of Lata and all the time casting spell of dispondancy, on the wives or travellers away from
home while moving southwards,
cmitsitit
fm(religrisivn
Tt< WW1, lithtrq@ TaiTUft Wird W:
qtft zrr At Err yezritifTral. *f6 feiria-{
tra- zit* firch Hi*
`At the onset of spring if the beloved dies owing to
suffering from long separation ng,gravated by spring who
will take the blame her youth, or her intense love for me
or the cupid'. with such thoughts crossing his mind he heard
the cuckoo calling tu hi' (meaning 'you alone' in Hindi),
trerguri
fatmft TIMM
a-4
1r4
Imr7; i44
ftrffitt
TO'
fErrre-<4 111211
Tall tres wearing, new leaves look an if they were on
fire it seems the spring has come with a vengeance to utterly
destroy the remnants of winter from earth.
ct)Vro: MTElirt:
4p
41 4T) tid)
wiral ifr
Triferitxtm
Rif: 111311
Kama inuha
49
Kingshuka flowers have blossomed, mango threes have
thrown up buds hearing the cuckoo but. alas my lord has not
come home as yet while the spring is already at hand, oh
what will be my fate
NrEr
zruiFi
17-4.455rFcr
loilt.14;41
Hvoi
$14401 fzzer:
1E7
Trr1141TEE17111 Tit 1 114 1 1
Even after appeasing the ambitious cupid with the gesture of their hands, the wives are hapless now as their be
loved are away and the spring has already come.
3421
fri-Trit
Trcrtrer
Tim
an
Hei
WM I
W-111.1fril
f.-44517.70
tr
e44
179-111511
Out of lust for procreation the way trees give birth to
plants on the mountains thereby covering it with lush greenery, the seasons also discencl on earth to enjoy the process,
without inconveniencing the decent people,
445(ti T-1777144 HT: 11171:1717-1:1777F-1** I
ilirnt97ffill: 17754 Ifft11.7t: 111611
The Palish groves are in riot of colours due to the
blossoming of the flowers, the pollens are astir, the fragile
creapers are full of enchanting fragrance,
ant 147 $RT--111-mr- +a: 114-rviTurE4o-fusmisitill:
fasprranrfirfErrar&m:r7-thirl9rrif*Trrtn: 1117 11
The spring season has suddenly appeared like lord
Haritiorlina having kissed the pollens of flowers ahead -of
the glow -of moon clustered around by stars, like one who
SO
Sarartha
has suffered the castingating looks from the ladies who are
pining tior union with their lovers.
fit=fttuRqiwt4K vyritiNtrt.4. 41,4 eu
41711Fritrirld7cF74411741*Fra
Waa*
0141Tc, ariqTriza:
Tro
4tieeifttrt:
VITIft TTElit 7th 74: onsri 11181 I
Entertaining all, creating lotus of happiness to blossom, bringing forth the festival-of cupid with greenery all
around moving freely among the beautiful maidens of Braj
Ind incidentally caressing them. Eros as if personified it
toxicated by the advent of spring is enjoying itself,
3149, 41-frt-14144 tin inChinCh10143,151111
4 lit'
stefictIZE firrct4610107741413117: lalPftr: TrlitT: 1 1191 1
During spring the wind laden with fragrance of mango
buds & flowers like the arrow of cupid wipes away the sweat
from the cleavage of the beloved, which appeared after the
bout with her lover.
fi-e1;9441441 q Ong 1.1111
7 effiTtur
410:Pyrurrgr4TrifkahiTrizt
CitleOtr7: 1 1201 I
The king spring moves about as it is cupid personified
kissing the lotus face of beautiful damsel. bestirring the
cuckoos & the parrots with mango flower buds.
Iftrriani Trrrer5: trwrix-is igactin-t wiczt Tfrprripil t
riviii:liat 4;16.0(4 Tdmfris-fh %-fir&zrz:m: 11211 1
The spring is fair complexioned, wearing red dress and
stickin6 the red Palash flower on the tresses : it loves the
cuckoo who is stirred by the blossoming of mango three
flowers buds, in a way it is ;filing the advent of mango.
we* IfftniON. )1R61.-1"4 zik Ira I
31-4ici in 1: Fa erf471:111 TOW: I 1221 I
KFun Saninh a 51
During spring the cuckoo bursts and cooinz as i it is
afraid no more of the winter; and the lotus flowers have
emerged on the surface of the ponds in order to listen to
their sweet coo i
11-4171-: 1
e4 47: TI*;i444: 112311
The pleasant wind during spring which is the king of
alb seasons raises deep sighs from theheart of lovely ladies
and the resultant heat generates cough in them.
Wr+-9Trg
tef-u
el 1 (Al
49411MTI:ITTM 112411
Cuckoos and lord of various hues all have started
cooing & chirping pleasantly: the woods it seems are intoxicated at the onset of spring.
fET*1711M7PTI:
1t1l-:1-6-6111Mt
1 icAir441
d 444{111 ch
cOd
41 litkci ficea 4:14
0H-o: 112511
The flowers of Sahakara. kingsliuka. Ashoka & Naga
all have blossomed. The air is thick with their fragrance;
the cooing, of cuckoo on top of all this is heightening the
innate longing in the heart. The beauty ushered by spring all iiround is worthy
of being enjoyed by the creater.
IT-4714 11-477132
TrAll 0.1:11
q:
ETIzioi APRA*
iwurd *I* a-I 112611
The friend or cupid this Spring, the sole reason hchind
this creation has made a thundering entry.
Erfw ITimrsFwvifatit Trirtrf 101
ch. 4.41 'i
H+I -11.
Kama Sam ie ha 181

0 lotus-eyed one if you give anger place in your heart, so
be it, let him be your favourite, what can be done? offer him
your embraces more and more which I gave you earlier and
present all the kisses also that 1 gave you, to him.
4P
Tri5: vrtreariftzfa.
sratszt rird
fia
I
sialtrrml 441-Tqa7iffi ittic%-i
IMSreTTUMT chid-Nig
irtq T4Ergo I cpos I I
moonfaced one the night is almost over like moon
fading away, the lamp seems to flicker as if it were s]eepy.
Although I bow before still you don't forsake your sense of
hurt pride why, a, beautiful eyed one? even though it is
near your breasts (that are so soft) o angry one, your heart
is hard (merciless). .
311:11t 3TE1
1:4qaj1u1 q
t
-1ral a-m-r-grrprzrm-uni4
:I
ipiij1 0N1
Wird'stuTfi1777711
64tIti it
1160911
This is not of indecent origin nor is it without qualities. Your favourite pearl necklace is lying at your Feet.
Please take it up 0 innocent one let it go to the place of its
choice-your neck. There is no end to efforts for dousing the
heart burn.
tr4 Izrrri-T41 q`"A`
VilhitragirkitT:
4-411 ITRITTNI*; 411%*: 4tqwtiii4kni I
TiTANTrForTmq-crg---d--mi
Erzri W%sft larr rffra zrzre wiza:
1-izrk 1161011
Her checks and the face are red with anger and she is
throwing glance, from the twisted eye-brows. May be the
young man appeasing such a beloved with loving.addresses
41R#44-1
190
Kama Sam ulla
tErurreeurmir Tcrtimetzrritrzsm
ft 77-4T* srk quit aniii
16171 i
Having swallowed gold the sky in the east has become
the lord of golden yellow, moon has lost shine the way the
learned feel in a meeting of villagers, the stars have suddenly
become weak and indistinct the way kings tacking
perseverance fade away, there are no shining in the lamps
the way qualities of a man without money (are not visible).
UtaiNt 1:Iftgrr:
Airgrofti
vrgrErk figfavtrift
wrvtg
vrawri tertrafarmi,
reatrdi 104IT*
WrTzr 1161811
The fragrance of lotuses is spreading in the air, the
cock is cawing 'cock a doodle-dos on top of the tree, the
sun is consecreting, the summit of Meru mountain. get up
beautiful-eyed-one the night has left (long ago).
WItlarzr4t
q ei i*wiz* TIT
1'0 tetti
ffmryliznii Ibind WIftrAr 1
111V WIT* learMr7411
IFTIMMT 111511141w4c1c11r11111 vreftrA 1161911
With her left hand she held her thick tresses fragrant with the smell uf flowers. her upper garment has
moved from its place, drawing her waist band which had
become loose due to heavy sesson of love making; she
was smelling of chewn betels and her face was
dishevelled, love lorn that she was she pleaded with her
lover and then left the love den.
1-4-4rwriTteresr;*
fornmr
(car
rftwerrimili
f f ci 1 1620 I I
Tre Aim gilt fITErMagill 1
Kama SIIMILha 191
The old brahrnin citizen Ananta himself has written
the 'lovers words, after lovers' quarrel'.
Here ends the lovers words.
3TEF wasast.rii IT* Tit chi
I
Now words with her friend after the game of love
making,
tEll-arretrkarTrr riircricifil grreFro
IRVM
Th'Izra 1
fq elmalsr
zrivrrrrft-surdi
fci
tun:
i1
v11
1162111
Her eyes do not blink like those of a goddess. She
scribbles on the ground, sighs deeply, she is lost in thought
and perfectly still, she shivers with violent excitement, and
hoiding the Villa on her lap looks at it for a long time then
sheds tears. It, appears that in a matter of few days only, she
has been tutored (on the course of love) by some one.
iiitigitlicq
61611 tt
4414-11111a141
farMer411rerialOTO
RI 14! filE0
T-arti-Nifii
tErKrre
*rsit mlarErmft lzreffer* 'Pit: 1162211
When the lord comes to the bed the waist band gets
loose at the knot of its own, the garment for a few seconds
stayed on the hips held by the coil of the girdle. Thereafter
friend, I only know this much that suddenly I was in his
arms and then who is him and who am I and what happened
during copulation I don't remember a single bit.
.0,14 1larrrtiTir-qwmt.t: I
17-41:011111
041t-n4livicvil WIRT11; 1162311
Lustful of pressing my abode of sex, restive for kissing
my face like a bee and all the time intent upon hurting my full
breasts, my husband is a master in the art of making love.
Copyrighted Aaterial
About the book
Ananta's Kinia SaMdha appears on page 358 Vol HI. of New Catalogus Catalogorum_
is a later day work on K5ma Shashtra, lts distinguishing features are descriptio
n of seasons. description of each and every limb of female body, besides the cor
e topics of erotics, and lastly, the description of detachment from worldly plea
sures i.e IVairagya'. These topics have been touched upon by many poets of Sansk
rit literature over the centuries. However, it is Ananta who has brought these w
ithin the fold of a work on lama %ash tra.
Poetic description of female body might have goi impetus frorn the decadent soci
ety of his tunes, which was later on picked up by poets of Hindi literature duri
ng RitiKala which wa characterised by ;-irsifuwirorfri of the *feta simi I arly
itarozor;iriliir* and a few other verses in this work which remind us of Arnir K
husro (13the cen. A.D.) seem to take their origin from the then taste of the roy
alty and the elite.
Besides these features it has a large number of verses taken from earlier poets,
which could Qualify this work as an anthology but for its focus on crotics.
About the Editor
Dr, Amid Shib Pathak was awarded Ph.D+ by the University of Lucknow for his work
on 'Stage and Stagecraft of San.skrit Plays". He studied under the guidance of
Dr_ A r. Banetjea the then Reader in the Department of Sanskrit. Pali& Prakrit o
f Lucknow [ 1niversity. who later on became the Vice-Chancellor of Goirakhpur Un
iversity,
Dr. Pathak had earlier edited a I 4th century Sanskrit manuscript on NdtyaShastr
a viz Nara Lochanam of Trilochaniiditya. The present work Karn a Sanitha of An a
nta Kavi is his second endeavorof bringing valueable old works to light
Chaukhamb ha Publications
426213, Arisari Road,. Darya Can], N cw Delhi-I WW2
cpubCtipslibicr
.ISBAT: 978-81-89798-14-7
Price ; Rs. 395.00

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Harappan civilization and rise of Indus Valley civilization

account where a widows seeks sexual favour from the

ore. find special s;ricrifices were

King Pravahaqa Jaibali imparted the knowledge to him

It could be said about women of places near Jabalpur

practices under aforesaid seven chapters,.

tihriquitri-i WrzriP4Fier4 Fta

of these authors. However. some

It will be observed that from rudimentary works of

jectives of human life ie. Trivarga viz Dharma, Artha and

to peculiar social customs of various lands which do not

fargiritipRiTA` 9.4.11.t Vt. 11:1171: I

general runs as follows.

3111T131 3ruirime, uctbG optik

istics of women). Credit for bringing gems in the sphere of

At one place Ananta refers to himself as 1-477177m

banishes all fears and is worshipped by the mighty ciarnons,

rounded bossoms of women or Karnataka, tossing the locks of

Kama Sam ie ha 181

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