Classical Hindu Erotology
9781465514462
418 pages
Library of Alexandria
Overview
The span of human life is about 100 years, and during this time a man must practise Dharma, Artha and Kama, in such a way that his whole existence achieves a perfect balance. During childhood his principal object should be to acquire an education. In youth and maturity, Artha and Kama should be his main pursuits, while age brings a dedication to Dharma in an effort to achieve Moksha and halt the wheel of reincarnation. However, due to the uncertainty of human existence, a wise man should practise all three of these principles at any stage of his life that is appropriate. But one important principle must be maintained. A youth should live the life of a seminarist until he has completed his education. What are these three principles of human existence? Dharma is obedience to the Shastras, or Holy Scriptures, which recommend the performance of certain rites and sacrifices. These rituals are often neglected because they relate to another existence and therefore seem less real as their effects are not visible. The Shastras also forbid the eating of meat, but this commandment is more easily followed, as meat is something material and visible. Dharma is instructed by the Shruti (Holy Scriptures) and by those who explain and interpret it. Artha is the acquisition of lands, cattle, riches, followers, friends, and proficiency in the arts. It also implies the protection of that which is acquired and the acquisition of that which is protected. Artha is taught by the King’s officers, and by merchants experienced in commerce. Kama is the enjoyment of material things through the medium of the senses—hearing, touch, sight, taste and smell. The basic definition of Kama is the special contact between the sensory organ and its object, and the resulting pleasure is known as Kama. Kama is taught by the Kama Sutras (verses of desire) and by experience. However, it may be said that when the three great principles of human existence are united, Dharma is more meritorious than Artha; and Artha than Kama. But Artha, for example, should always be practised by a King, for on Artha alone depends the welfare of his people. In the same way, Kama should be the principle preoccupation of courtesans, as their occupation and livelihood depend on their understanding of its principles. student: The ancient sages have said that as Dharma is concerned with things not of this world, its principles can be adequately defined and treated in a book. The same is true of Artha, because its successful practice is possible by the application of certain principles which can only be learnt through study and reading. But Kama, which is a part of nature itself, does not need to be studied. Master: That is not altogether true. Sexual relationships are dependent on a man and a woman, and to develop such a relationship requires the application of certain methods, outlined in the Kama Shastras. The lack of these special techniques among, for instance, the animals of the jungle, is due to the fact that these animals have no need to practise restraint. The females only desire sexual intercourse during specific seasons, and their encounter is not preceded or conditioned by any intellectual process. Student: The Lokayatikas say that it is useless to follow religious precepts in the hope of a future reward, because one can never be sure if, indeed, such a reward exists. Who would be so foolish as to let what he possesses slip into the hands of others? Moreover, as the saying goes, it is preferable to possess a pigeon today than a peacock tomorrow; a cup of brass that one is certain of obtaining is better than the promise of a golden goblet.
