(Last Updated on : 04/09/2013)
Thus the seven parts of Vatsayana's Kamasutra
ends here. This is a huge work or discourse on men and women, their mutual relationship, connection to each other, their emotions, and rules about life.
Kamasutra should be studied by all both young and old, man and woman. Old people will find the treatise really useful, gathered with experience, truly written about the life and relation of men and women while the young generation can acquire a great knowledge about the life they are going to lead in future. Kamasutra not only deals with the sexual relation of men and women, it also emphasizes the crux of human life, to live the life in a better way, to be more attentive to family work and by means of sexual pleasure and mutual understanding one can achieve the highest peak in family life.
The human nature has not changed through ages and so this thesis is very much useful to the students of social science and humanity and also to those students who possess some different ideas about life.
The greatest of French novelists, Balzac inherited a natural and intuitive perception of the feelings of men and woman and has described them with an analysis worthy of a man of science. The author of Kamasutra must have had a significant knowledge of humanities.
Kamasutra is mainly a collection of facts, which is told, in plain and simple language. In those early days there was no concept of decorating the work with literary style, flow of language or with unessential wadding. The author wanted to do the work in very concise language without any concocted interesting story. Among the whole work parts III, IV, V and VI has formed the basis of many of the stories and the tales of past centuries. From the facts of his dissertation many novels could be written. As a whole we can say Kamasutra is a complete work on life and love without which human being cannot survive.
In part VII of Kamasutra there are some recipes, many of which appear to be as primitive as the book itself, but in later works of the same nature these recipes and prescriptions appear to have increased as qualitatively and quantitatively. In the Anunga Runga or 'The Stage of Love', mentioned at page 85 of the Preface, there are found more than thirty-three different subjects for whom one hundred and thirty recipes and prescriptions are given.
As the details may be interesting, these subjects are described as follows:
For hastening the paroxysm of the woman
For delaying the orgasm of the man
For thickening and enlarging the lingam, rendering it sound and strong, hard and lusty
For narrowing and contracting the yoni
For perfuming the yoni
For removing and destroying the hair of the body
For removing the sudden stopping of the monthly ailment
For abating the immoderate appearance of the monthly ailment
For purifying the womb for causing pregnancy
For preventing miscarriage and other accidents
For ensuring easy labor and ready deliverance
For limiting the number of children
For thickening and beautifying the hair
For obtaining a good black colour to it
For whitening and bleaching it
For renewing it
For clearing the skin of the face from eruptions that break out and leave black spots upon it
For removing the black colour of the epidermis
For enlarging the breasts of women
For raising and hardening pendulous breasts
For giving a fragrance to the skin
For removing the evil savour of perspiration
For anointing the body after bathing
For causing a pleasant smell to the breath
Drugs and charms for the purposes of fascinating, overcoming, and subduing either men or women
Recipes for enabling a woman to attract and preserve her husband's love
Magical collyriums for winning love and friendship
Prescriptions for reducing other persons to submission
Philtre pills, and other charms
Fascinating incense, or fumigation
Magical verses which have the power of fascination.
Of the above recipes many of them are absurd. Though the recipes and prescriptions were in use in Europe even not very long ago. In early days love-philtres, charms, and herbal medicines have been freely used in Asia and Europe and till date many people believe in them.
Coming to the author of the work, Vatsayana, nothing can be discovered about his life. No one knows about his belongings, his surroundings not even his real name. At the end of Part VII, he states that he wrote the work while leading the life of a religious student and was in sexual abstinence. He must have attained a certain age at that time. And his whole experience, which he gathered throughout his life, is reflected in his work. Thus, it can be said that a young man cannot write the work, as the age really matters.
Kamasutra enlaced with its sheer brilliance is undeniably an artwork, which has interested every reader since the remote past of the ancient rimes. "An Art must be an expression of love or it is nothing."-This very truth finds a divine diction amidst the majestic doctrines of Kamasutra, which has established the book as not only a canon of love but has also made Vatsayana, the immortal sage, who is even today revered for this immortal creation.
Kamasutra therefore with its doctrines, recipes, suggestions and laws has witnessed the test of time and is still the "daisy star " shining brightly with its entire concupiscence.
"When words we want, Love teacheth to indite;
And what we blush to speak, she bids us write" - Vatsayana's sincerity to enlighten the mass on the rules of love has therefore prompted him to create "Kamasutra - the doctrine of love".