Kamasutra 1.2

1.2.1

śatāyur vai puruṣo vibhajya kālam anyonyānubaddhaṃ parasparasyānupaghātakaṃ trivargaṃ seveta.

Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

1.2.2

bālye vidyā-grahaṇādīn arthān.

Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

1.2.3

kāmaṃ ca yauvane.

Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

1.2.4

sthāvire dharmaṃ mokṣaṃ ca.

Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

1.2.5

a:nityatvād āyuṣo yathopapādaṃ vā seveta.

Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

1.2.6

brahmacaryam eva tv ā vidyā-grahaṇāt. b) avabodhaḥ

Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

1.2.7

a:laukikatvād a:dṛṣṭārthatvād a:pravṛttānāṃ ajñādīnāṃ śāstrāt pravartanam lauki[ka]tvād dṛṣṭārthatvāc ca pravṛttebhyaś ca māṃsa-bhakṣaṇādibhyaḥ śāstrād eva nivāraṇaṃ dharmaḥ.

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

1.2.8

taṃ śruter dharmajña-samavāyāc ca pratipadyeta.

Dharma should be learnt from the Shruti (Holy Writ), and from those conversant with it.

1.2.9

vidyā-bhūmi-hiraṇya-paśu-dhānya-bhāṇḍopaskara-mitrādīnām arjanam arjitasya vivardhanam arthaḥ.

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.

1.2.10

tam adhyakṣa-pracārād vārtā-samaya-vidbhyo vaṇigbhyaś ceti.

Artha should be learnt from the king's officers, and from merchants who may be versed in the ways of commerce.

1.2.11

śrotra-tvak-caksur-jihvā-ghrāṇānām ātma-saṃyuktena manasādhiṣṭhitānāṃ sveṣu sveṣu viṣayeṣv ānukūlyataḥ pravṛttiḥ kāmaḥ.

Kama 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.

1.2.12

sparśa-viśeṣa-viṣayāt tv asyābhimānika-sukhānuviddhā phalavaty artha-pratītiḥ prādhānyāt kāmaḥ.

Kama 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.

1.2.13

taṃ kāma-sūtrān nāgarika-jana-samavāyāc ca pratipadyeta.

Kama is to be learnt from the Kama Sutra (aphorisms on love) and from the practice of citizens.

1.2.14

eṣāṃ samavāye pūrvaḥ pūrvo garīyān.

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. But Artha should always be practiced 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.

1.2.15

arthaś ca rājñaḥ. tan-mūlatvāl loka-yātrāyāḥ. veśyāyāś ca iti trivarga-pratipattiḥ((4)). c) saṃpratipattiḥ

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. But Artha should always be practiced 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.

1.2.16

dharmasyā:laukikatvāt tad-abhidāyakaṃ śāstraṃ yuktam. upāya-pūrvakatvād artha-siddheḥ. upāya-pratipattiḥ śāstrāt.

Some learned men say that as Dharma is connected with things not belonging to this world, it is appropriately treated of in a book; and so also is Artha, because it is practiced only by the application of proper means, and a knowledge of those means can only be obtained by study and from books. But Kama being a thing which is practiced even by the brute creation, and which is to be found everywhere, does not want any work on the subject.

1.2.17

tiryag-yoniṣv api tu svayaṃ pravṛttatvāt kāmasya nityatvāc ca na śāstreṇa kṛtyam astīty ācāryāḥ.

Some learned men say that as Dharma is connected with things not belonging to this world, it is appropriately treated of in a book; and so also is Artha, because it is practiced only by the application of proper means, and a knowledge of those means can only be obtained by study and from books. But Kama being a thing which is practiced even by the brute creation, and which is to be found everywhere, does not want any work on the subject.

1.2.18

saṃprayoga-parādhīnatvāt strī-puṃsayor upāyam apekṣate.

This is not so. Sexual intercourse being a thing dependent on man and woman requires the application of proper means by them, and those means are to be learnt from the Kama Shastra. The non-application of proper means, which we see in the brute creation, is caused by their being unrestrained, and by the females among them only being fit for sexual intercourse at certain seasons and no more, and by their intercourse not being preceded by thought of any kind.

1.2.19

sā copāya-pratipattiḥ kāma-sūtrād iti vātsyāyanaḥ.

This is not so. Sexual intercourse being a thing dependent on man and woman requires the application of proper means by them, and those means are to be learnt from the Kama Shastra. The non-application of proper means, which we see in the brute creation, is caused by their being unrestrained, and by the females among them only being fit for sexual intercourse at certain seasons and no more, and by their intercourse not being preceded by thought of any kind.

1.2.20

tiryag-yoniṣu punar an:āvṛtatvāt śtrī-jāteś ca ṛtau yāvad arthaṃ pravṛtter a:buddhi-pūrvakatvāc ca pravṛttīnām an:upāyaḥ pratyayaḥ.

This is not so. Sexual intercourse being a thing dependent on man and woman requires the application of proper means by them, and those means are to be learnt from the Kama Shastra. The non-application of proper means, which we see in the brute creation, is caused by their being unrestrained, and by the females among them only being fit for sexual intercourse at certain seasons and no more, and by their intercourse not being preceded by thought of any kind.

1.2.21

na dharmāṃś caret. eṣyat-phalatvāt. saṃśayikatvāc ca.

The Lokayatikas say:—Religious ordinances should not be observed, for they bear a future fruit, and at the same time it is also doubtful whether they will bear any fruit at all. What foolish person will give away that which is in his own hands into the hands of another? Moreover, it is better to have a pigeon today than a peacock tomorrow; and a copper coin which we have the certainty of obtaining, is better than a gold coin, the possession of which is doubtful.

1.2.22

ko hy a:bāliśo hasta-gataṃ para-gataṃ kuryāt.

The Lokayatikas say:—Religious ordinances should not be observed, for they bear a future fruit, and at the same time it is also doubtful whether they will bear any fruit at all. What foolish person will give away that which is in his own hands into the hands of another? Moreover, it is better to have a pigeon today than a peacock tomorrow; and a copper coin which we have the certainty of obtaining, is better than a gold coin, the possession of which is doubtful.

1.2.23

varam adya kapotaḥ śvo mayūrāt.

The Lokayatikas say:—Religious ordinances should not be observed, for they bear a future fruit, and at the same time it is also doubtful whether they will bear any fruit at all. What foolish person will give away that which is in his own hands into the hands of another? Moreover, it is better to have a pigeon today than a peacock tomorrow; and a copper coin which we have the certainty of obtaining, is better than a gold coin, the possession of which is doubtful.

1.2.24

varaṃ sāṃśayikān niṣkād a:sāṃśayikaḥ kārṣāpaṇaḥ. iti laukāyatikāḥ..1.2.25 śāstrasyān:abhiśaṅkatvād abhicārānuvyāhārayoś ca kva cit phala-darśanān nakṣatra-candra- sūrya-tārā-graha-cakrasya lokārthaṃ buddhi-pūrvakam iva pravṛtter darśanād varṇāśramācāra-sthiti-lakṣaṇatvāc ca lokayātrāyā hasta-gatasya ca bījasya bhaviṣyataḥ sasyārthe tyāga-darśanāc cared dharmān iti vātsyāyanaḥ.

The Lokayatikas say:—Religious ordinances should not be observed, for they bear a future fruit, and at the same time it is also doubtful whether they will bear any fruit at all. What foolish person will give away that which is in his own hands into the hands of another? Moreover, it is better to have a pigeon today than a peacock tomorrow; and a copper coin which we have the certainty of obtaining, is better than a gold coin, the possession of which is doubtful.

1.2.26

nārthāṃś caret. prayatnato 'pi hy ete 'nuṣṭhīyamānā naiva kadā cit syuḥ an:anuṣṭhīyamānā api yadṛcchayā bhaveyuḥ.

Those who believe that destiny is the prime mover of all things say:—We should not exert ourselves to acquire wealth, for sometimes it is not acquired although we strive to get it, while at other times it comes to us of itself without any exertion on our part. Everything is therefore in the power of destiny, who is the lord of gain and loss, of success and defeat, of pleasure and pain. Thus we see that Bali was raised to the throne of Indra by destiny, and was also put down by the same power, and it is destiny only that can reinstate him.

1.2.27

tat sarvaṃ kāla-kāritam iti.

Those who believe that destiny is the prime mover of all things say:—We should not exert ourselves to acquire wealth, for sometimes it is not acquired although we strive to get it, while at other times it comes to us of itself without any exertion on our part. Everything is therefore in the power of destiny, who is the lord of gain and loss, of success and defeat, of pleasure and pain. Thus we see that Bali was raised to the throne of Indra by destiny, and was also put down by the same power, and it is destiny only that can reinstate him.

1.2.28

kāla eva hi puruṣān arthānarthayor jaya-parājayayoḥ sukha-duḥkhayoś ca sthāpayati.

Those who believe that destiny is the prime mover of all things say:—We should not exert ourselves to acquire wealth, for sometimes it is not acquired although we strive to get it, while at other times it comes to us of itself without any exertion on our part. Everything is therefore in the power of destiny, who is the lord of gain and loss, of success and defeat, of pleasure and pain. Thus we see that Bali was raised to the throne of Indra by destiny, and was also put down by the same power, and it is destiny only that can reinstate him.

1.2.29

kālena balir indraḥ kṛtaḥ. kālena vyaparopitaḥ. kāla eva punar apy enaṃ karteti kālakāraṇikāḥ.

Those who believe that destiny is the prime mover of all things say:—We should not exert ourselves to acquire wealth, for sometimes it is not acquired although we strive to get it, while at other times it comes to us of itself without any exertion on our part. Everything is therefore in the power of destiny, who is the lord of gain and loss, of success and defeat, of pleasure and pain. Thus we see that Bali was raised to the throne of Indra by destiny, and was also put down by the same power, and it is destiny only that can reinstate him.

1.2.30

puruṣa-kāra-pūrvakatvāt sarva-pravṛttīnām upāyaḥ pratyayaḥ.

It is not right to say so. As the acquisition of every object presupposes at all events some exertion on the part of man, the application of proper means may be said to be the cause of gaining all our ends, and this application of proper means being thus necessary (even where a thing is destined to happen), it follows that a person who does nothing will enjoy no happiness.

1.2.31

a:vaśyaṃ-bhāvino 'py arthasyopāya-pūrvakatvād eva. na niṣkarmaṇo bhadram astīti vātsyāyanaḥ.

It is not right to say so. As the acquisition of every object presupposes at all events some exertion on the part of man, the application of proper means may be said to be the cause of gaining all our ends, and this application of proper means being thus necessary (even where a thing is destined to happen), it follows that a person who does nothing will enjoy no happiness.

1.2.32

na kāmāṃś caret. dharmārthayoḥ pradhānayor evam anyeṣāṃ ca satāṃ pratyanīkatvāt. anarthajana-saṃsargam asad-vyavasāyam aśaucam an:āyatiṃ caite puruṣasya janayanti.

Those who are inclined to think that Artha is the chief object to be obtained argue thus. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the future, and encourage carelessness and levity. And lastly, they cause him to be disbelieved by all, received by none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasure alone, have been ruined along with their families and relations. Thus, King Dandakya, of the Bhoja dynasty, carried off a Brahman's daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya was made to suffer for it. In a like manner the mighty Kichaka, who tried to seduce Draupadi, and Ravana, who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures.

1.2.33

tathā pramādaṃ lāghavam a:pratyayam a:grāhyatāṃ ca.

Those who are inclined to think that Artha is the chief object to be obtained argue thus. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the future, and encourage carelessness and levity. And lastly, they cause him to be disbelieved by all, received by none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasure alone, have been ruined along with their families and relations. Thus, King Dandakya, of the Bhoja dynasty, carried off a Brahman's daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya was made to suffer for it. In a like manner the mighty Kichaka, who tried to seduce Draupadi, and Ravana, who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures.

1.2.34

bahavaś ca kāma-vaśa-gāḥ sa:gaṇā eva vinaṣṭāḥ śrūyante.

Those who are inclined to think that Artha is the chief object to be obtained argue thus. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the future, and encourage carelessness and levity. And lastly, they cause him to be disbelieved by all, received by none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasure alone, have been ruined along with their families and relations. Thus, King Dandakya, of the Bhoja dynasty, carried off a Brahman's daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya was made to suffer for it. In a like manner the mighty Kichaka, who tried to seduce Draupadi, and Ravana, who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures.

1.2.35

yathā dāṇḍakyo nāma bhojaḥ kāmād brāhmaṇa-kanyām abhimanyamānaḥ sa:bandhu-rāṣṭro vinanāśa((5)).

Those who are inclined to think that Artha is the chief object to be obtained argue thus. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the future, and encourage carelessness and levity. And lastly, they cause him to be disbelieved by all, received by none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasure alone, have been ruined along with their families and relations. Thus, King Dandakya, of the Bhoja dynasty, carried off a Brahman's daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya was made to suffer for it. In a like manner the mighty Kichaka, who tried to seduce Draupadi, and Ravana, who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures.

1.2.36

devarājaś ca_ahalyām ati-balaś ca kīcako draupadīṃ rāvaṇaś ca sītām apare cānye ca bahavo dṛśyante kāma-vaśa-gā vinaṣṭā ity arthacintakāḥ.

Those who are inclined to think that Artha is the chief object to be obtained argue thus. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the future, and encourage carelessness and levity. And lastly, they cause him to be disbelieved by all, received by none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasure alone, have been ruined along with their families and relations. Thus, King Dandakya, of the Bhoja dynasty, carried off a Brahman's daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya was made to suffer for it. In a like manner the mighty Kichaka, who tried to seduce Draupadi, and Ravana, who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures.

1.2.37

śarīra-sthiti-hetutvād āhāra-sa:dharmāṇo hi kāmāḥ. phala-bhūtāś ca dharmārthayoḥ.

This objection cannot be sustained, for pleasures, being as necessary for the existence and well being of the body as food, are consequently equally required. They are, moreover, the results of Dharma and Artha. Pleasures are therefore, to be followed with moderation and caution. No one refrains from cooking food because there are beggars to ask for it, or from sowing seed because there are deer to destroy the corn when it is grown up.

1.2.38

boddhavyaṃ tu doṣeṣv iva. na hi bhikṣukāḥ santīti sthālyo nādhiśrīyante. na hi mṛgāḥ santīti yavā nopyanta iti vātsyāyanaḥ.

This objection cannot be sustained, for pleasures, being as necessary for the existence and well being of the body as food, are consequently equally required. They are, moreover, the results of Dharma and Artha. Pleasures are therefore, to be followed with moderation and caution. No one refrains from cooking food because there are beggars to ask for it, or from sowing seed because there are deer to destroy the corn when it is grown up.

1.2.39

bhavanti cātra ślokāḥ
evam arthaṃ ca kāmaṃ ca dharmaṃ copācaran naraḥ. ihāmutra ca niḥśalyam atyantaṃ sukham aśnute..
1.2.40v1 kiṃ syāt paratrety āśaṅkā kārye yasmin na jāyate. na cārtha-ghnaṃ sukhaṃ ceti śiṣṭās tatra vyavasthitāḥ..
1.2.40v2 trivarga-sādhakaṃ yat syād dvayor ekasya vā punaḥ. kāryaṃ tad api kurvīta na tv ekārthaṃ dvi-bādhakam..

Thus a man practicing Dharma, Artha, and Kama enjoys happiness both in this world and in the world to come. The good perform those actions in which there is no fear as to what is to result from them in the next world, and in which there is no danger to their welfare. Any action which conduces to the practice of Dharma, Artha, and Kama together, or of any two, or even one of them, should be performed, but an action which conduces to the practice of one of them at the expense of the remaining two should not be performed.

1.2_2

iti śrīvātsyāyanīye kāmasūtre sādhāraṇe prathame 'dhikaraṇe trivarga-pratipattir dvitīyo 'dhyāyaḥ.((6))

1.2.p1

leçon 3 atha vidyāsamuddeśa-prakaraṇa-nāmakaḥ tṛtīyo 'dhyāyaḥ
section (prakaraṇa) 3