The Kamasutra is the oldest extant Hindu textbook of erotic love. About the art of living as well as about the positions in sexual intercourse, it is here newly translated into clear, vivid, sexually frank English together with three commentaries: excerpts from the earliest and most famous Sanskrit commentary, a twentieth-century Hindi commentary, and explanatory notes by the translators. The edition is enhanced by a selection of colour plates from an early edition of the work.

An ancient and enduring cross-cultural mythology explores what the texts generally perceive as a paradox: the birth of white offspring to black parents, or black offspring to white parents. This mythology in the Hebrew Bible is limited to animal husbandry, but in Indian literature from the third century B.C.E. and Greek and Hebrew literature from the third or fourth century C.E. it was transferred to stories about human beings. These stories originally express a fascination with the dark skin of “Ethiopians” (...) , and a fantasy of white children born to them. But when ideas about human race arise in Europe after the sixteenth century, the stories reverse their color schemes and shift their emphasis to investigations of the paradox of black children born to white parents. In our day, racism is clearly a strong factor in the media fascination with court cases about in vitro fertilization in which black children are born to white parents. This development suggests that the symbolism of black and white was not originally, nor need be now, racist, but that, once racism is current, it is hard to reclaim the nonjudgmental innocence of the earlier texts. Many of these texts explained the paradox of children who differ from their parents in color by invoking the concept of parental impression , which argues that whatever a woman thinks of or sees at the moment of conception influences the physical form of the child. This doctrine, which was known in ancient Israel, in Greece, in ancient India, and in Europe well into the twentieth century, primarily addresses an entirely different obsession—the problem of paternal insecurity—and generally draws heavily on sexist and misogynist attitudes toward women. Yet, when it was appropriated into the narratives of off-color offspring, it offered, in place of the more obvious explanation , an alternative fantasy that softened the culpability of women. So, too, when applied to stories of color-contrasting offspring in European narratives, even after the sixteenth century,the idea of parental impression functioned as a force against racism ; the Lamarckian or Lysenkan idea of the inheritance of acquired characteristics—the privileging of nurture over nature—argues against the belief that one’s racial stock determines who one is. Thus this doctrine, farfetched as it seems to us , dulled the edge of ancient antagonism toward women and modern European antagonism toward the descendants of the “Ethiopians.” A study of the variations of this myth across cultures has much to tell us about the ways in which myths about women and myths about people of dark skin color are transformed under the pressure of later tropes of sexism and racism. (shrink)

A dispute about the symbolism of the lingam, a cylindrical votary object that represents the Hindu god Shiva, has been going on for many centuries: is its meaning inexorably tied to a particular part of the physical body of the god, or is it abstract, purely spiritual? This essay will trace the history of this dispute, considering both icons made of carved stone in India that may or may not represent lingams and images made of words in Indian texts that (...) refer to lingams in contexts that are sometimes ambiguous but often quite clear. Underlying this particular debate is the more general problem of the ambiguity of the symbolism, particularly the religious symbolism, of the body and of forms that represent the divine body. The history of interpretations of the lingam in India reveals the ways that the actions of the state-in this case, the presence of foreign powers, Muslim and British, who viewed the lingam negatively-have deeply influenced native Hindu perceptions of the body of their own god. (shrink)

Erotic religious imagery is as old as Hinduism. The earliest Hindu sacred text, the Rig Veda , revels in the language of both pleasure and fertility. In addition to this and other religious texts that incorporated eroticism, there were more worldly texts that treated the erotic tout court, of which the Kamasutra, composed in north India, probably in the third century CE, is the most famous. The two words in its title mean "desire/love/pleasure/sex" and "a treatise" . Virtually nothing is (...) known about the author, Vatsyayana, other than his name and what we learn from this text. There is nothing remotely like it even now, and for its time it was astonishingly sophisticated; it was already well known in India at a time when the Europeans were still swinging in trees, culturally speaking. The Kamasutra's ideas about gender are surprisingly modern, and its stereotypes of feminine and masculine natures are unexpectedly subtle. It also reveals attitudes to women's education and sexual freedom, and views of homosexual acts, that are strikingly more liberal than those of other texts in ancient India—or, in many cases, in contemporary India. (shrink)

A dispute about the symbolism of the lingam, a cylindrical votary object that represents the Hindu god Shiva, has been going on for many centuries: is its meaning inexorably tied to a particular part of the physical body of the god, or is it abstract, purely spiritual? This essay will trace the history of this dispute, considering both icons made of carved stone in India that may or may not represent lingams and images made of words in Indian texts that (...) refer to lingams in contexts that are sometimes ambiguous but often quite clear. Underlying this particular debate is the more general problem of the ambiguity of the symbolism, particularly the religious symbolism, of the body and of forms that represent the divine body. The history of interpretations of the lingam in India reveals the ways that the actions of the state-in this case, the presence of foreign powers, Muslim and British, who viewed the lingam negatively-have deeply influenced native Hindu perceptions of the body of their own god. (shrink)

An esteemed scholar of Hinduism presents a groundbreaking interpretation of ancient Indian texts and their historic influence on subversive resistance. Ancient Hindu texts speak of the three aims of human life: dharma, artha, and kama. Translated, these might be called religion, politics, and pleasure, and each is held to be an essential requirement of a full life. Balance among the three is a goal not always met, however, and dharma has historically taken precedence over the other two qualities in Hindu (...) life. Here, historian of religions Wendy Doniger offers a spirited and close reading of ancient Indian writings, unpacking a long but unrecognized history of opposition against dharma. Doniger argues that scientific disciplines (shastras) have offered lively and continuous criticism of dharma, or religion, over many centuries. She chronicles the tradition of veiled subversion, uncovers connections to key moments of resistance and voices of dissent throughout Indian history, and offers insights into the Indian theocracy's subversion of science by religion today. (shrink)

Erotic religious imagery is as old as Hinduism. The earliest Hindu sacred text, the Rig Veda, revels in the language of both pleasure and fertility. In addition to this and other religious texts that incorporated eroticism, there were more worldly texts that treated the erotic tout court, of which the Kamasutra, composed in north India, probably in the third century CE, is the most famous. The two words in its title mean "desire/love/pleasure/sex" and "a treatise". Virtually nothing is known about (...) the author, Vatsyayana, other than his name and what we learn from this text. There is nothing remotely like it even now, and for its time it was astonishingly sophisticated; it was already well known in India at a time when the Europeans were still swinging in trees, culturally speaking. The Kamasutra's ideas about gender are surprisingly modern, and its stereotypes of feminine and masculine natures are unexpectedly subtle. It also reveals attitudes to women's education and sexual freedom, and views of homosexual acts, that are strikingly more liberal than those of other texts in ancient India—or, in many cases, in contemporary India. (shrink)

This collection demonstrates the range of approaches that some of the leading scholars of our day take to basic questions at the intersection of the natural and human worlds. The essays focus on three interlocking categories: Reason stakes a bigger territory than the enclosed yard of universal rules. Nature expands over a far larger region than an eternal category of the natural. And history refuses to be confined to claims of an unencumbered truth of how things happened.

This volume comprises papers presented at a conference marking the 50th anniversary of Joachim Wach's death, and the centennial of Mircea Eliade's birth.

Hindu texts call into question our own gender conceptions; they tell us that desire for bisexual pleasure and the wish to belong to both sexes at the same time are very real, but unrealizable, except by those with magic gifts. Many myths bear witness to the existential perception of human beings as bisexual and to active bisexual transformations. Some may show the desire to be androgynous and, contrary to the dominant homophobic paradigm, present veiled images of a bisexuality fulfilled in (...) happiness and satisfaction. The episode evoking Chudala as a mistress of initiation and some variants in the magical forests of Shiva and Parvati illustrate this carefree, joyous way of crossing the gender barrier. (shrink)