The Acquisition of Knowledge

Kama Sutra - Part One 

Chapter Three: The Acquisition of Knowledge
 [Vidyàsamuddesha]

To succeed in the three aims of life, the first means is the acquisition of knowledge. Without knowledge, almost any achievement is impossible. A brief summary is given below of the teachings dealt with fully in other works.

1 Without curtailing the time dedicated to studying spiritual and material subjects and related sciences, a man should also study erotic science, the Kàma Úàstra and its annexes.

Spiritual subjects include revealed scripture [shruti] and the traditional books [småti]. The art of governing [artha vidya], includes economy [varta shastra], the criminal code [danda vidhi], profits and losses [yogakûema], and investigation [anvikûiki], so as to give an understanding of the real nature of things. These subjects are of prime importance. In the time left free, one should study the Kàma Úàstra and its related sciences, such as instrumental music and singing, which should be both practiced and listened to.

Traditional teaching is based on fourteen sciences belonging to seven disciplines (siddhanta). The first of all the sciences is the study of the sacred scriptures, the Vedas, and their annexes, forming a series of works on fundamental subjects, classified in order of importance. The Småti of Yàjñavalkya numbers fourteen sciences, which are:

The four Vedas

The six Vedangas (annexes to the Vedas)

The Mimamsa (theology and ritual)

The Nyaya (logic)

The Puranas (ancient traditions)

And the Dharma Úàstra (ethical rules)

to which are added seven Siddhantas, or [non-Vedic] religious traditions, which are:

Pancharatra (the five nights, Genesis of Creation)

Kapila (cosmology)

Aparantaratam (foreign religions)

Brahmishtha (devotional cults)

Hairanyagarbha (theory of the golden egg)

Pashupata (cult of the Lord of the Animals)

Úaiva (Shivaism)

On the fourteen schools there exist three hundred basic texts and seventy Maha Tantras, embodying the religious traditions of Shivaism.

According to the Mahabharata, numerous sciences coming from Shivaism deal with subjects that, among others, concern politics and economy. Some of the subjects dealt with are:

Materialistic philosophy (lokayata shastra)

Archery

Strategy

Chariots

Horses

Elephants

Elephant medicine

Veterinary science

War machines (yantra)

Trade (vanijya)

Alliances (gandha shastra)

Agriculture

Zoology

Cattle medicine

Arboriculture

Carpentry

Athletics (malla); development of the body

Interior decoration (vastu)

Eloquence (vakovakya)

Drawing (chitra)

Writing (lipi)

Measurements (mana)

Mineralogy; the science of metals (dhatu)

Mathematics (samkhya)

The science of precious stones

Fortifications (atta shastra)

Tantrism (tantrika shruti)

Architecture (shilpa shastra)

Magic (mahayoga)

Anthropology (manavavidya)

Executions (suda shastra)

Chemistry (dravya shastra)

Ichthyology

Ornithology

Herpetology

Languages (bhashya)

Treatise on the art of thieving (chaura shastra)

Midwifery (matri tantra)

These thirty-eight subjects form part of the Artha Úàstra. Economics are explained in detail in the Artha Úàstra of Kautilya.

The Kalpa is one of the six texts annexed to the Vedas. It explains the meaning of words, and the rules and practice of the rites. The Kalpa Sutras, which are divided into three parts, deal with Vedic (shruta), domestic (grihya), and social (dharma) ceremonies. The religious part explains social and moral duties and rights, which are dealt with in detail in numerous treatises, such as those of Manu, Yàjñavalkya, Gautama, Vasiûþha, Purushara, and Shankha.

Besides eroticism, Vatsyayana’s teaching also covers important ojects concerning ethics and economy, as well as sciences connected with the Kàma Sùtra, such as music.

Like the Dharma Úàstra and the Artha Úàstra, the Kàma Úàstra is a wonderful guide to life’s feelings and actions. By calling his work Kàma Sùtra and not Kàma Úàstra, Vàtsyàyana indicates that his work takes the place of ancient treatises that are no longer accessible.

While studying sexuality, it is essential to study music (sangita), which belongs to the art of love. Just as eroticism is related to procreation, music is connected with the science of sounds (nada vidya), which is one of the basic elements in understanding the creation of the world. The relation of the notes (svara) with divinities, prophets (rishi), the planets, constellations, colors, and rhythms is not mere speculation, but has a profound meaning, corresponding to a reality. To this should be added the study of instruments, which are of four kinds: strings, parchment (drums), wind, and percussion, comprising innumerable instruments. Music contributes to the experience of divine bliss (brahmananda).

2 A woman should study even before reaching adolescence, and then, once married, should continue her studies with her husband.

The study of the sciences also concerns women. During her tender years under her father’s roof, a girl should study religion and economy, as well as erotic science and music.

While under the paternal roof, from their earliest years, girls should study the Kàma Sùtra and the sciences that form part of it. Certain people object, “But, being deprived of their freedom, how can such girls study? Do they have the opportunity to do so? Later on, once married, they are subject in thought, word, and deed to their husband’s instructions.” Only lesbians [svairini] have no problems.

3 The ancient authors consider that since women are incapable of understanding the sciences, it is useless to teach them such things.

4 Vàtsyàyana notes that they can understand practical science and that practice depends entirely on theory.

Women are capable of putting into practice the theories of the Kàma Úàstra, and putting into practice cannot be easily separated from theory. The study of the Kàma Sùtra is therefore of value.

The aim of sexual union is not merely the satisfaction of a need (vasana), but also has social and spiritual significance. Women have a natural and undeniable inclination for sexual union, an inclination that forms part of their physical being. All animals, birds, and fish practice the sexual act (maithuna). The only difference between man and other creatures is his discernment (viveka). A man without common sense (vivekashunya) who practices coition is in no way different from an animal. The Kàma Sùtra is essential for man and woman to distinguish themselves from animals in becoming aware of the final aim of the sexual act. When doubts arise, and we ask ourselves, “Shall we do it or not this way or that?,” the answer is found in the Kàma Sùtra. If a girl has studied erotic science, she will know how to behave in her married life as well as in her youth, and will not fall into the snare of ignorance.

According to the Mimamsa, in the beginning there existed an independent male current and an independent female current, which can be compared to the two poles of electric power (vidyutashakti), attracting and repulsing each other, whose union gives light and energy. Creation is born of the union of the two energies, male and female, and everything disappears when they separate. According to the Mimamsa, it is only when the female current is impregnated by the male that it can reach the highest levels.

By studying the Kàma Úàstra, man and woman united in their desire for sexual enjoyment form a whole, and together achieve material and spiritual progress. When the man and woman are of very different races, their nature and inclination differ. By studying the Kàma Úàstra, they manage to understand each other and, although different, they mingle like milk and water.

5 In all fields, and not only as concerns sexual relations, few know the theoretical aspect of things.

This is the case for both grammar and astrology.

Although they know the practical side, they are poorly informed about the texts on the subject.

6 Theory is always the basis, even if it is divorced from practice.

Knowledge of theory, transmitted by tradition, is the basis, even when the connection is not apparent. A person who knew the theory established the practice, which was subsequently transmitted to another and then to another.

7 An illiterate priest, with no knowledge of grammar, still pours the offerings onto the altar fire.

Although the priest may understand nothing of the meaning of the formulas he utters in accomplishing the rites, they are based on grammar, and he knows them by tradition. “It is while invoking the eight guardian divinities that the offering is poured.”

8 Astrology defines the dates of the feasts.

People observe feastdays and fasts, etc., although they are ignorant of astrology.

9 People ride horses and elephants although knowing nothing of the sciences concerning these animals.

10 Although for them the king is an inaccessible personage, the lower classes observe the laws he enacts.

Similarly, although the rules of the Kàma Úàstra are not known, they are observed in practice. Vàtsyàyana explains the hidden influence and importance of the Kàma Úàstra, whose rules are transmitted by tradition.

11 The principles of erotic art concern the daughters of kings and ministers as well as courtesans, even if they have no chance to study the relative theory.

For all girls, whatever their social standing, the teaching of the Kàma Úàstra and the arts, such as music, etc., which are part of it, is a very ancient principle of Indian civilization. This is why, in Indian society, courtesans have always been respected, not only for their beauty, their way of life, and their attraction, but also for their knowledge, their usefulness, and their social role.

In the histories of the Buddhist Jatakas and in Bhasa’s play Daridrachamdatta, the beauty and qualities of the courtesan Vasantasena are quoted as models of feminine behavior. Powerful kings and holy men came to visit her. In ancient times, princes and princesses were sent to courtesans to learn the arts and good manners. Not only were the courtesans respected, but their presence brought good luck. They were known as the “faces of fortune” (mangalamukhi).

According to treatises on astrology, seeing a courtesan before leaving for a journey brings good luck. The yajña, or great ritual sacrifices, require the presence of a courtesan beside the officiant. Courtesans are an important element in society, respected both by the people and the establishment. They are teachers of the arts of pleasure and music for the children of kings and nobles.

12 This is why, in good society, women must secretly study the theory and practice of the Kàma Sùtra.

And particularly, music and other related sciences.

13 A young girl should take herself off to an isolated spot to practice the sixty-four arts.

14 The sexual instructress of young girls should be independent and know the meaning of the words. She may be of six kinds:

A woman used to sleeping with men

A girlfriend who has already been initiated

A maternal aunt of her own age

An old confidential servant woman, treated like an aunt

A mendicant nun known for a long time

An older sister whom she trusts and who has had experience with men

Together with these women, the additional accomplishments known as the sixty-four arts [kala] should also be studied.

It is always easy to find male instructors, but in the case of girls, it is not at all easy to find one for erotic arts. This is why Vàtsyàyana finds it simpler to advise that women should teach this subject, so long as they are trustworthy and wellborn. In such a case, no question of sexual modesty arises, and thus is of help in forming character. Vàtsyàyana includes the sixty-four arts, considered as accomplishments in the teaching of erotic techniques. Even in cases where it is not possible to study them all, at least some of them should be practiced.

15 The sixty-four arts considered as accomplishments are:

1. Vocal music (notes, modes, rhythms, tempo)
2. Instruments (percussion, strings, drums, flutes)
3. Dance (hand and body movements, expression, emotion, feeling)
4. Drawing (various styles and techniques, feeling and charm, likeness)
5. Cutouts; Cutting out small stencils from paper or peel for marking the forehead or other parts of the body with patterns.
6. 6 Carpets of flowers or colored grains of rice; To decorate the temple of the goddess or the temple of love.
7. Flower bouquets; Of various colors, in vases, to decorate the apartments and meeting places.
8. Dyes and colorants for the body and the teeth
9. Mosaics; To decorate the floor with small chips of emerald or other stones.
10. Bed arrangement; Covered with colored fabrics, placed in the center of the room, for taking meals.
11. Musical instrument made of bowls filled with water
12. Water-spewing games
13. The use of charms, drugs, magic words [chitrayoga]; As used in anger, they will be explained together with occult practices, but do not include black magic.
14. Garland making Strung without their haves, to venerate the gods or decorate the house.
15. Crowns and head ornaments; Headbands or circlets of flowers of all colors, used especially by townspeople.
16. The art of dressing; To choose garments and jewels to embellish the body, according to place and circumstances.
17. Ivory or mother-of-pearl ear ornaments
18. The preparation of perfumes; See the special treatise on this subject.
19. Jewelry; These are of two kinds: necklaces ornamented with jewels or ornaments worn around the hips, used mostly for the theater.
20. Conjuring (indrajala); To hypnotize and make people see armies or heavenly dwellings.
21. Magic (kuchumara); Methods taught in the Kuchumara Tantra to increase sexual prowess and to enhance beauty.
22. Manicure; To soften hands spoiled by work or age, or products.
23. The art of cooking
24. The preparation of drinks; Cooking is the art of transforming various vegetables into soups and dishes. Food is of four kinds: bitten, eaten, licked, or drunk. The food is cooked with condiments to give it a pleasant flavor. Vegetables that are unpleasant to the taste without condiments often become acceptable thanks to the latter. Vegetables are often kinds: roots, leaves, seeds, buds, fruits, tubers, stalks, peels, flowers, bamboos. Drinks are of two kinds, distilled or not. The latter may be fermented or not. Unfermented drinks are made by squeezing mudga beans [Phaseolus mungo], mango, or mulberry fruit, and adding sugar or tamarind fruit. Fermented drinks are made with palm wine [toddy], or wild fig wine [mahua]. When distilled, a liqueur is obtained that may be mild, medium, or strong. Products that are pleasant to lick are made of powdered aphrodisiacs mixed with honey, which may be sweet, salty, sour, or bitter according to choice, which are chosen at the right moment to reinvigorate the body or stimulate amorous ardor. Food and drinks are thus prepared, either uncooked, or else cooked to improve their flavor. Although different, these processes all indicate ways of satisfying taste.
25. Needlework; This comprises sewing together, weaving, manufacturing clothes, bodices, and costumes, and darning,
26. Lacemaking; Crocheting thread or vegetable fibers to create a net, showing, with holes and crocheted areas, patterns of birds, animals, temples, houses, etc.
27. Art of playing the vina and the damaru (drum); Stringed instruments are the most important, particularly the vina. The drum is indispensable. Both are difficult and need to he practiced from childhood if the various notes are to be clearly distinguished.
28. Conundrums; Presented as a game or as the subject for a discussion.
29. The art of completing a quotation (pratimala) 50 Riddles;
30. Utilizing formulas in which the sound and meaning of the words are uncertain.
31. Bookbinding
32. The art of telling stories
33. Quoting the classics in answering questions
34. Plaiting cane baskets, etc. Making solid seats with dry canes.
35. Woodwork; Using a lathe and other tools.
36. Carpentry; Sawing planks to make seats and beds.
37. House furnishing and decoration
38. Expert knowledge of stones and gems
39. Mixing and polishing metals
40. Valuing the shape and color of stones
41. Arboriculture, the care of trees For the house or garden.
42. Stockbreeding; Raising and training rams, cocks, fighting partridges, and organizing battles, as for an army.
43. Teaching parrots and mynah birds to talk
44. Massage and care of the body and hair; Vigorous massage using the feet or hands, delicately on the hair giving it an aesthetic set.
45. Sign language; Utilizing the mudra, or symbolic gestures of the theater.
46. Understanding barbarous foreign languages (mieccha);Or by inverting syllables, being understood only by the initiated.
47. Speaking regional languages
48. Decorating chariots with flowers
49. Observing the omens; Observing the favorable or unfavorable signs before any enterprise.
50. Fabricating machines; Either hand-operated or automatic, for raising water, measuring time, etc.
51. Developing the memory; Remembering words and works read, dictionaries, subjects, ephemeris.
52. Alternate reciting of texts
53. Puns; Changing a letter or accent to change the meaning of a sentence.
54. Knowledge of the dictionary; Giving the Sanskrit equivalent of local dialects and popular jargon.
55. Poetic meter
56. Versification and literary forms
57. The art of cheating
58. The art of disguise (vastragopanam); The wearing of local costume, whether or not made up, for amusement or in order not to be recognized.
59. The art of gaming, the game of dice; For amusement or gain.
60. The game of chess
61. Children’s games; Dolls’ houses, toys, dolls.
62. Good manners;The manner of greeting and returning greetings.
63. The rules for success (for military success, see the Artha Úàstra); Even when conquered by fate, man wins by a battle.
64. Physical culture

A vigorous man defends himself against ferocious animals, protecting his chattels and his life.

Singing, instruments, dancing, and writing are each dealt with in separate texts. Music is based on notes, poems, tempo (laya), and rhythm.

Both the Shukranìti and the Tantras mention the sixty-four arts, others are sometimes added. The Lalitavistara counts eighty-six. According to the Kalavilasa, thirty-two conform to the three aims of life and thirty-two have a bad influence on character, thirty-four concern goldsmiths, sixty-four serve prostitutes for seducing citizens, ten concern medicine, sixteen the kayasthas (scribes), who take fees for writing messages and, by knowing the art of writing, are able to deceive the people and the authorities. The arts mentioned by astrologers number more than one hundred different kinds.

16 Besides the sixty-four arts described, a further sixty-four come from Pañcala country. Since they form part of the techniques of love, they will be described below.

17 Prostitutes (veshya) who are beautiful, intelligent, and well educated have an honored place in society and are known as courtesans (ganika).

18 They are respected by kings; respectable people sing their praises; respected for their art, they live in the sight of all.

19 They associate with the daughters of kings and ministers and can get themselves married to a man who owns a thousand dwellings.

20 Then, divorcing their husband, or if a misfortune should happen to him, they go to another country and live comfortably on their savings.

21 A man who is expert in the arts, even though suffering a certain contempt, has success with women, if he is a good talker.

22 Fortunes can be acquired by practicing the arts, but they can only be practiced when the conditions of the country and the period are favorable.

End of the Third Chapter

The Acquisition of Knowledge

of the First Part entitled General Remarks