Kamasutra 3D In Hindi Dubbed 720p
Vicki Patolot
The text is one of many Indian texts on Kama Shastra.[12] It is a much-translated work in Indian and non-Indian languages. The Kamasutra has influenced many secondary texts that followed after the 4th-century CE, as well as the Indian arts as exemplified by the pervasive presence of Kama-related reliefs and sculpture in old Hindu temples. Of these, the Khajuraho in Madhya Pradesh is a UNESCO World Heritage Site.[13] Among the surviving temples in north India, one in Rajasthan sculpts all the major chapters and sexual positions to illustrate the Kamasutra.[14] According to Wendy Doniger, the Kamasutra became "one of the most pirated books in English language" soon after it was published in 1883 by Richard Burton. This first European edition by Burton does not faithfully reflect much in the Kamasutra because he revised the collaborative translation by Bhagavanlal Indrajit and Shivaram Parashuram Bhide with Forster Arbuthnot to suit 19th-century Victorian tastes.[15]
The original composition date or century for the Kamasutra is unknown. Historians have variously placed it between 400 BCE and 300 CE.[16][note 1] According to John Keay, the Kama Sutra is a compendium that was collected into its present form in the 2nd century CE.[17] In contrast, the Indologist Wendy Doniger, who has co-translated the Kama Sutra and published many papers on related Hindu texts, states that the surviving version of the Kama Sutra must have been revised or composed after 225 CE because it mentions the Abhiras and the Andhras dynasties that did not co-rule major regions of ancient India before that year.[18] The text makes no mention of the Gupta Empire which ruled over major urban areas of ancient India, reshaping ancient Indian arts, Hindu culture and economy from the 4th century through the 6th century. For these reasons, she dates the Kama Sutra to the second half of the 3rd century CE.[18]
The place of its composition is also unclear. The likely candidates are urban centers of north India, alternatively in the eastern urban Pataliputra (now Patna).[19] Doniger notes Kama Sutra was composed "sometime in the third century of the common era, most likely in its second half, at the dawn of the Gupta Empire".[20]
Vatsyayana Mallanaga is its widely accepted author because his name is embedded in the colophon verse, but little is known about him.[21] Vatsyayana states that he wrote the text after much meditation.[22] In the preface, Vatsyayana acknowledges that he is distilling many ancient texts, but these have not survived.[22] He cites the work of others he calls "teachers" and "scholars", and the longer texts by Auddalaki, Babhravya, Dattaka, Suvarnanabha, Ghotakamukha, Gonardiya, Gonikaputra, Charayana, and Kuchumara.[22] Kamasutra was considered to have been put together from a 150 chapter manuscript that had itself been distilled from 300 chapters which in turn came from a compilation of some 100,000 chapters of text. It was thought to have been written in its final form sometime between the third and fifth century CE.[23]Vatsyayana's Kamasutra is mentioned and some verses quoted in the Brihatsamhita of Varahamihira, as well as the poems of Kalidasa. This suggests he lived before the 5th-century CE.[24][25]
The Hindu tradition has the concept of the Purusharthas which outlines "four main goals of life".[26][27] It holds that every human being has four proper goals that are necessary and sufficient for a fulfilling and happy life:[28]
The earliest foundations of the kamasutra are found in the Vedic era literature of Hinduism.[44][45] Vatsyayana acknowledges this heritage in verse 1.1.9 of the text where he names Svetaketu Uddalaka as the "first human author of the kamasutra". Uddalaka is an early Upanishadic rishi (scholar-poet, sage), whose ideas are found in the Brihadaranyaka Upanishad such as in section 6.2, and the Chandogya Upanishad such as over the verses 5.3 through 5.10.[44] These Hindu scriptures are variously dated between 900 BCE and 700 BCE, according to the Indologist and Sanskrit scholar Patrick Olivelle. Among with other ideas such as Atman (self, soul) and the ontological concept of Brahman, these early Upanishads discuss human life, activities and the nature of existence as a form of internalized worship, where sexuality and sex is mapped into a form of religious yajna ritual (sacrificial fire, Agni) and suffused in spiritual terms:[44]
According to the Indologist De, a view with which Doniger agrees, this is one of the many evidences that the kamasutra began in the religious literature of the Vedic era, ideas that were ultimately refined and distilled into a sutra-genre text by Vatsyayana.[45] According to Doniger, this paradigm of celebrating pleasures, enjoyment and sexuality as a dharmic act began in the "earthy, vibrant text known as the Rigveda" of the Hindus.[48] The Kamasutra and celebration of sex, eroticism and pleasure is an integral part of the religious milieu in Hinduism and quite prevalent in its temples.[49][50]
Human relationships, sex and emotional fulfillment are a significant part of the post-Vedic Sanskrit literature such as the major Hindu epics: the Mahabharata and the Ramayana. The ancient Indian view has been, states Johann Meyer, that love and sex are a delightful necessity. Though she is reserved and selective, "a woman stands in very great need of surata (amorous or sexual pleasure)", and "the woman has a far stronger erotic disposition, her delight in the sexual act is greater than a man's".[51]
The Kamasutra manuscripts have survived in many versions across the Indian subcontinent. While attempting to get a translation of the Sanskrit kama-sastra text Ananga Ranga that had already been widely translated by the Hindus in regional languages such as Marathi, associates of the British Orientalist Richard Burton stumbled into portions of the Kamasutra manuscript. He commissioned the Sanskrit scholar Bhagvanlal Indraji to locate a complete Kamasutra manuscript and translate it. Indraji collected variant manuscripts in libraries and temples of Varanasi, Kolkata and Jaipur. Burton published an edited English translation of these manuscripts, but not a critical edition of the Kamasutra in Sanskrit.[52]
According to S.C. Upadhyaya, known for his 1961 scholarly study and a more accurate translation of the Kamasutra, there are issues with the manuscripts that have survived and the text likely underwent revisions over time.[53] This is confirmed by other 1st-millennium CE Hindu texts on kama that mention and cite the Kamasutra, but some of these quotations credited to the Kamasutra by these historic authors "are not to be found in the text of the Kamasutra" that have survived.[53][54]
Vatsyayana's Kama Sutra states it has 1,250 verses distributed over 36 chapters in 64 sections organised into 7 books.[55] This statement is included in the opening chapter of the text, a common practice in ancient Hindu texts likely included to prevent major and unauthorized expansions of a popular text.[56] The text that has survived into the modern era has 67 sections, and this list is enumerated in Book 7 and in Yashodhara's Sanskrit commentary (bhasya) on the text.[56]
The Kamasutra is a "sutra"-genre text consisting of intensely condensed, aphoristic verses. Doniger describes them as a "kind of atomic string (thread) of meanings", which are so cryptic that any translation is more like deciphering and filling in the text.[64] Condensing a text into a sutra-genre religious text form makes it easier to remember and transmit, but it also introduces ambiguity and the need to understand the context of each chapter, its philological roots, as well as the prior literature, states Doniger.[64] However, this method of knowledge preservation and transmission has its foundation in the Vedas, which themselves are cryptic and require a commentator and teacher-guide to comprehend the details and the inter-relationship of the ideas.[64][65] The Kamasutra too has attracted commentaries, of which the most well known are those of 12th-century[65] or 13th-century[66] Yaśodhara's Jayamaṅgalā in the Sanskrit language, and of Devadatta Shastri who commented on the original text as well as its commentaries in the Hindi language.[64][67] There are many other Sanskrit commentaries on the Kamasutra, such as the Sutra Vritti by Narsingha Sastri.[65] These commentaries on the Kamasutra cite and quote text from other Hindu texts such as the Upanishads, the Arthashastra, the Natyashastra, the Manusmriti, the Nyayasutra, the Markandeya Purana, the Mahabharata, the Nitishastra and others to provide the context, per the norms of its literary traditions.[68] The extant translations of the Kamasutra typically incorporate these commentaries, states Danilou.[69]
In the colonial era marked by sexual censorship, the Kamasutra became famous as a pirated and underground text for its explicit description of sex positions. The stereotypical image of the text is one where erotic pursuit with sexual intercourse include improbable contortionist forms.[70] In reality, according to Doniger, the real Kamasutra is much more and is a book about "the art of living", about understanding one's body and a partner's body, finding a partner and emotional connection, marriage, the power equation over time in intimate relationships, the nature of adultery and drugs (aphrodisiacs[71]) along with many simple to complex variations in sex positions to explore. It is also a psychological treatise that presents the effect of desire and pleasure on human behavior.[70]
For each aspect of Kama, the Kamasutra presents a diverse spectrum of options and regional practices. According to Shastri, as quoted by Doniger, the text analyses "the inclinations of men, good and bad", thereafter it presents Vatsyayana's recommendation and arguments of what one must avoid as well as what to not miss in experiencing and enjoying, with "acting only on the good".[72] For example, the text discusses adultery but recommends a faithful spousal relationship.[72][73] The approach of Kamasutra is not to ignore nor deny the psychology and complexity of human behavior for pleasure and sex. The text, according to Doniger, clearly states "that a treatise demands the inclusion of everything, good or bad", but after being informed with in-depth knowledge, one must "reflect and accept only the good". The approach found in the text is one where goals of science and religion should not be to repress, but to encyclopedically know and understand, thereafter let the individual make the choice.[72] The text states that it aims to be comprehensive and inclusive of diverse views and lifestyles.[74]
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