ATTAINING THE THREE GOALS
Any religious scripture has four goals - achievement of Dharma (religion), Arth (Wealth) and Kama (pleasures) and Moksha (salvation) through them. There are three distinct stages in attaining of thee goals. These are Anushthan (undertaking). Avabodha (appreciation) and Sampratipatti (achievement). Anushthan includes the measures to achieve religion wealth and pleasures. Avabodhan (appreciation) is the real experience of a knowledge and Sampratipatti (achievement) is the mastering of an art. Among these three Anushthan (undertaking) is the most significant undertaking also means striving to achieve something. Indeed one can not achieve any thing merely by wishing for it. One has to convert his wish power into will power and strive them to achieve something.
Maharshi Vatsayan dictates that a man of sound mind must divide his life time judiciously in order to practice religion, wealth and carnal pleasures. He should also take care that one does not infringe with or encroach upon the other.
During the childhood years, the whole attention must be on the gaining of education. One must long for carnal pleasures during his young age because during this period Om is physically and mentally fit to enjoy intimacy with the opposite sex. In old age, however one should devote himself in the service of religion and strive to achieve salvation. There is nothing to do for him either for he had already attained other goals.
APPEARANCE OF RELIGION
Religion has a metaphysical existence and its fruits are invisible. Yagya etc are the Karma that symbolize religion. But non-religion is physical and their fruit is visible. As per the scriptures, meat eating is the symbol of non-religion.
There are various ways to attain religion through scriptures or in the guidance of polymaths.
APPEARANCE OF WEALTH
Wealth is the means to acquire education, property, gold, cattles, cereals, clothes and ornaments etc. An increase in these materials through collection is also wealth in any case, wealth is necessary to live a successful economic life.
APPEARANCE OF KAMA
Enjoyment of nature while appreciating sound, sight, beauty taste and smell through all the five sense organs and thus having a union of mind and soul is termed as Kama. Kama is also of two types General and Special.
Samanya Kama (General pleasure): When the soul wishes to have superficial pleasures related to sound, sight, smell etc., The resulting action is Samanya Kama. With the appearance of the wish, mind comes into action and stimulates the related sense organs. Thus activated, the sense organs begin to seek the sources of pleasures. But since, the objective is to have superficial pleasure, the whole body does not get involved in the play, it simply enjoys pleasures through sight, sound, smell etc and the soul, hence the whole process had initiated feels satisfied.
VISHESH KAMA (TOTAL INVOLVEMENT)
One can have superficial pleasures alone. But to have Vishesh Kama, one needs a partner for the category of pleasure involves total involvement. In fact superficial pleasure itself lays the foundation for total involvement in pleasure. During superficial pleasure, the soul seeks more and more satisfaction. Sooner or later, a stage arrives, when the partners cross over all the barriers between them and establish close intimate contact. At this stage they experience marvellous feeling through the closest contact of the skins of their respective parts. This contact culminates in the highest degree of joy through the unabated release of their intimate feelings.
PURPOSE OF KAMASHASTRA
Mutual attraction between the male and female is a natural instinct among all the animals, birds etc. It is even necessary for the contamination of life on earth. Thus what is sue of Kamashastra? According to Vatsyayan, Kama can not be completed without active participation of the male and female partners. But before the two partners could actually participate in the pleasure play, they have miles to go. Almost in every creature, acceptance of female partner, to allow an intercourse is more important. Males of almost all the species demonstrate elaborate rituals mating plays etc. to coax the female for an intercourse.
Human beings are not exception to this rule. Kamashatra describes the ways. How to coax a woman for an intercourse. Intimate contact with a woman is to two kinds - external and internal. External contact involves all the fondling, caressing, kissing etc. but no intercourse.
With increasing intimacy, an external contact is converted in to an internal one that is intercourse or actual mating during which no barrier exists between man and woman. But external contact does not necessarily lead to internal contact always. Desire plays here the most vital role.
PREVENTION OF UNJUST TENDENCY OF KAMA
Lord Krishna says in Geeta:
Kama or desire for Carnal pleasure is like an inextinguishable fire. Even the ascetics are not fully immune from this fire. The mind intelligence and the sense organs are all the means which, facilitate in Kama. Over powering these organs Kama covers up the knowledge and allures the organism. Hence, Lord Krishna preaches in Geeta to conquer Kama and channelize it.
Exponents of Kama Shastra believe that only through proper knowledge of discipline can unjust tendencies be contained. With the awakening of Kama, one naturally begins to incline towards the opposite sex, Now, a common, household woman and a prostitute, both have common feelings about the carnal pleasure. Here, discipline clearly dictates as to company of which partner will cause the no harm to the religion and wealth. Such a partner is known as Gamya (fit for coition). On the contrary, there are Agamya (not fit for coition) partners. Having a carnal relation with such partners, always leads to a loss in the religion and the wealth. Kama Shastra clearly defines this category of Gamya and Agamya partners. Exponent of Kama Sutra, Maharshi atsayan says-
RAKSHAN DHARMARTHKAMANAM STHITIMSVAM LOKAVARTINEEM ASY SHASTRASY TATTVAGYOBHAVATYEV JITENDRIYAH
Meaning: Those, who understand the spirit of Kama Sutra, defend first of all their mundane position regarding religion, wealth and Kama. Apparently those who opt for Kama defend his religion and wealth, will automatically contain their unjust tendencies. Indeed, pious thoughts can contain the unjust tendencies of Kama. Kama Sutra plays the role of a mentor here in developing these thoughts.
DHARM & ARTH NOT NEGLECTED
From the content of Kama Sutra, it is clear that Kama must not be nurtured at the cost of religion and wealth. Instead it should be an adjunct to these two goals. Vatsayan also advocates for the carnal relation with wife alone who hails from the same caste. But in present era, the dictate, doesn`t appear relevant.
VATSAYAN: PROPONENT OF SALVATION
Some ignorant people accuse that Vatsayan`s thought were limited to physical achievements only; and that Vatsayan did never champion the cause for Salvation. But its not true, for Vatsayan says:
STHAVIRE DHARMAM MOKSHAM CHA, That is, in old age one must follow the religion and strive for salvation.
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