ancient sacrificial site, goats are sacrificed to the
goddess daily, particularly during the height of
festival seasons.
Further reading: Subhendugopal Bagchi, Eminent Indian
Sakta Centres in Eastern India: An Interdisciplinary Study
in the Background of the Pithas of Kalighata, Vakresvara,
and Kamakhya (Calcutta: Punthi Pustak, 1980); David
Kinsley, Tantric Visions of the Divine Feminine: The Ten
Mahavidyas (Berkeley: University of California Press,
1997).
Kama Sutra
The Kama Sutra (Aphorisms on love) by Vatsya-
yana, probably the most widely known of Indian
texts, was written around the second century
C.E. It consists of 1,250 verses. It is divided into
seven parts, divided into 36 chapters, and further
divided into 64 paragraphs.
Legend says that the author Nandi originally
wrote the Kama Sutra in 1,000 chapters, later
abbreviated to 500 chapters by the poet Shveta-
ketu. Babhravya, a descendent of the Panchalas
(whose homeland is south of Delhi), abridged it
still further to 150 chapters under seven heads
or parts: Desire or Kama as a part of life; Sexual
Intercourse; Acquisition of a Wife; the Wife; Wives
of Other People; Courtesans and Prostitutes;
the Arts of Seduction. The sixth of these parts
was expounded by Dattaka at the request of the
prostitutes of Pataliputra (Patna); the other parts
were explained by Charayana (first part), Suvar-
nanabha (second part); Ghotakamukha (third
part); Gonardiya (fourth part); Gonikaputra (fifth
part); and Kuchumara (seventh part). Given this
confusion of authors, and the length and difficulty
of the original material, Vatsyayana decided to
compose his own work as a sort of condensation
of all the previous efforts.
A quote from the introduction to the Kama
Sutra says that “this treatise was composed,
according to the precepts of the VEDAS, for the
benefit of the world, by Vatsyayana, while leading
the life of a religious student at BENARES [Vara-
nasi], and wholly engaged in the contemplation
of the Deity. This work is not to be used merely as
an instrument for satisfying our desires. A person
acquainted with the true principles of this science,
who preserves his DHARMA [virtue or religious
merit], his artha [worldly wealth] and his kama
[pleasure or sensual gratification], and who has
regard to the customs of the people, is sure to
obtain mastery over his senses. In short, an intel-
ligent and knowing person attending to dharma
and artha and also to kama, without becoming
the slave of his passions, will obtain success in
everything that he may do.”
The Kama Sutra’s audience is clearly male
and it is oriented toward the fulfillment of male
desires, particularly the sexual. Even the chap-
ter on courtesans is intended to guide them on
how males are best pleasured. Parts of the book
give details on how men might increase women’s
sexual pleasure, but even this is framed in a male-
centered way.
A brief summary of the seven parts of Vat-
syayana’s Kama Sutra is as follows: In Part I,
Vatsyayana justifies the study of Kama, desire,
against those who feel that it is not appropriate.
They may argue, for instance, that the pursuit
of prosperity, another of the sanctioned goals of
life, requires giving up the pursuit of pleasure.
Vatsyayana argues that pleasure is necessary for
the natural maintenance of the body, although he
adds that it must be sought in moderation. Part
one also tells of 64 arts relating to pleasure that
a young woman (and a wise man) should know;
gives a detailed account of the pleasures and
amusements of a citizen, such as gambling; and
tells men what sort of women are appropriate for
sexual intercourse.
Part II gives all the details of sexual intercourse
and its elements, such as kissing, biting, and role
playing. Part III discusses courtship and marriage.
Part IV prescribes the conduct of a wife in her
husband’s absence and how she should act toward
his other wives. Part V describes how a man mightKama Sutra 225 J