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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 these 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 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 childhood years, all attention must be on 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.


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 a symbol of lack of religion.

There are various ways to attain religion through scriptures or in the guidance of polymaths.


Wealth is the means of acquiring education, property, gold, cattle, 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.


The 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. There are two types of Kama-- 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 a wish, the 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 feels satisfied.


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 barriers between them and establish close intimate contact. At this stage they experience a marvelous feeling through the closest contact of the skin of their respective parts. This contact culminates in the highest degree of joy through the unabated release of their intimate feelings.


Mutual attraction between the male and female is a natural instinct among all animals, birds etc. It is even necessary for the contamination of life on earth. Thus what is essence of the Kamashastra? According to Vatsyayan, Kama cannot be completed without the 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, the acceptance of intercourse by the female partner, is more important. Males of almost all the species demonstrate elaborate rituals mating plays etc. to coax the female for intercourse.

Human beings are not exceptions to this rule. The  Kamashatra describes the ways of coaxing a woman for 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, external contact is converted into 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 the most vital role here.


Lord Krishna says in the Gita:
"Kama as per religion is an appearance of mine. Kama against religious norms is always catastrophic. One should therefore avoid such Kama or Carnal pleasure."

Kama or desire for Carnal pleasure is like an inextinguishable fire. Even the ascetics are not fully immune from this fire. The mind and sense organs are all means that manifest in Kama. Overpowering these organs, Kama covers up knowledge and allures the organism. Hence, Lord Krishna preaches in the Gita 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 toward the opposite sex, Now, a housewife and a prostitute, both have common feelings about the carnal pleasure. Here, discipline clearly dictates the company of which partner will cause no harm to religion and wealth. Such a partner is known as Gamya (fit for coition). On the contrary, there are Agamya (not fit for coition) partners. Carnal relation with such partners always leads to loss in  religion and wealth. Kama Shastra clearly defines this category of Gamya and Agamya partners. Exponent of the Kamasutra, Maharshi Atsayan says-


Meaning: Those, who understand the spirit of the Kamasutra, defend their mundane position regarding religion, wealth and Kama. Apparently those who opt for Kama  and defend their religion and wealth  will automatically contain their unjust tendencies. Indeed, pious thoughts can contain the unjust tendencies of Kama. The Kamasutra plays the role of a mentor in developing these thoughts.


From the content of Kamasutra, 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 carnal relations exclusively with a wife who hails from the same caste. But in the present times, this dictate doesn't appear relevant.


Some ignorant people accuse Vatsayan's thought to being  limited to physical achievements alone; and that Vatsayan  never  did champion the cause for Salvation. But this is not true, for Vatsayan says:

That is, in old age one must follow religion and strive for salvation.