KS

Love

is probably the most important in human lifes. Angel or deity of love and se x is Kama Deva. Spiritual practice with Kama Deva help for love. The Kama Sutra of Vatsyayana, might be called a treatise on men and women, their mutual relatio nship, and connection with each other. It is a work that should be studied by a ll, both old and young, teens and matures. It can also be fairly commended to th e student of social science and of humanity. This work is not intended to be us ed merely as an instrument for satisfying human desires but it is ancient manual  of deep and spiritual erotical life educare. A good person, acquainted with the  true principles of this science, and who preserves his Dharma, Artha, and Kama,  and has regard for the practices of the people, is sure to obtain the mastery o ver his senses. Kamasutra is a part of traditional 64-fold Tantra culture. KAMA-SUTRA MANUAL of YOUR SEXUAL LIFE The word Kamasutra is from Sanskirit language and there is no synonym of it in t he English language. And one thing more Sanskrit and Hindi are two different lan guages. Kamasutra (Hinduism) an ancient Sanskrit text giving rules for sensuous and sensual pleasure and love and marriage in accordance with Hindu law. Kamasut ra is the ancient Bible of proper spiritually sexual life. Kamasutra (Sanskrit: ), Kama Sutra), is an ancient Indian art/text widely considered to be the standard  work on love in Sanskrit literature. It is said to be authored by Mallanaga Vat syayana. A portion of the work deals with human sexual behavior. The Kama Sutra is most notable of a group of texts known generically as Kama Shastra (Sanskrit:  Kāma Śāstra). Traditionally, the first transmission of Kama Shastra or "Discipline of  Kama" is attributed to Nandi the sacred bull, Shiva's door keeper, who was move d to sacred utterance by overhearing the lovemaking of the god and his wife Parv ati and later recorded his utterances for the benefit of mankind. Historian John  Keay says that the Kama Sutra is a compendium that was collected into its prese nt form in the second century CE. Kamadeva - angel of loveKama ( kāma, kAma) is a Sanskrit word that has the general me anings of "wish", "desire", and "intention" in addition to the specific meanings  of "pleasure" and "(sexual) love". Used as a proper name it refers to Kamadeva,  the Hindu univerasal God of Love or Archangel of Love. The Kama Sutra (Sanskrit :  kAmasUtra/M), (alternative spellings: Kamasutram or simply Kamasutra), is an an Indian text widely considered to be the standard work on love in Sanskrit litera ture. It is said to be authored by Mallanaga Vatsyayana. A portion of the work d eals with human sexual behavior. The Kama Sutra is mostly notable of a group of texts known generically as Kama Shastra (Sanskrit: Kāma Śhāstra). Traditionally, the f irst transmission of Kama Shastra or "Discipline of Kama" is attributed to Nandi  the sacred bull, Shiva's doorkeeper, who was moved to sacred utterance by overh earing the lovemaking of the god and his wife Parvati and later recorded his utt erances for the benefit of mankind. Historian John Keay says that the Kama Sutra  is a compendium that was collected into its present form in the second century CE; however, given that Mallanaga Vatsyayana wrote sometime in the Gupta period (between 4th and 6th centuries), this speculation of Keay's is doubtful. The text emphasizes what was known as the purusharthas, or the four main goals o f life. The first is dharma, or the act of living with virtue. The second, Artha , deals with material prosperity. Kama relates to erotic and aesthetic pleasures . Moksha is liberation through being released from the cycle of life and death. The first three goals can be achieved in every day life and are ordered accordin g to importance (yes, sex is the least important). The Kama Sutra is not by defi nition a tantric text as it does not discuss the sacred rites that are meant to accompany those acts. But many who follow tantra do use the book as a guideline or starting point from which they can build their tantric rituals. The sexuality  that is included in this book is meant to correspond to that notion of Kama. Th ough it does have a religious nature, the Kama Sutra has been translated into vi

rtually every language on earth and is the most known Evangelion of the world. T he Kama Sutra is extremely popular, more than Biblie and sought after by lovers who want to add more excitement to their love lives. The Kama Sutra found copies dates back to about 200-400 CE, about 1,600 or 1800 years or more. It is a manual for developing the erotic sensibilities, knowledge  and skill, including specific instruction on sexual techniques, as well as many  other sensual and cultural expressions, referred to as the 64 arts. The approac h to sex in the Kama Sutra is from a secular (non-religious, non-spiritual) pers pective, whereas Tantra is definitely spiritual. The Kama Sutra does not in any way deny the value of spiritual practice, it is just not presenting that perspec tive. Tantra is all about awakening to full enlightenment, while the Kama Sutra is about great, satisfying, fulfilling sex, primarily between heterosexual coupl es. In the Kama Sutra sex was considered an essential aspect of everyone's educati on. Sexual knowledge and skill were considered to be evidence of achievement, re finement, intelligence, psychological maturity, and part of the good lifeÐthe book  was actually directed toward the upper class, educated, economically affluent p ortion of the population. Mallanaga Vatsyayana was a very holy man (sadhu), a seer, and a sage (rishi), an d in all of the spiritual senses of the word, a tantric. Mallanaga worshipped th e Divine as both feminine and masculine (Shaktishiva), and lived primarily a rel igious life. Mallanaga wrote the Kama Sutra for the ruling class (nobled rulers,  lords, princes and kings), which at that time in India s history was the Kshatr iya, or Warrior caste. Based on mentions of 1st Century historical figures in th e Kama Sutra, and on mentions of the Kama Sutra in early 5th Century works, we k now that Mallanaga Vatsyayana wrote the Sutra sometime between the 1st and 4th C enturies A.D. The Kama Sutra is simultaneously a manual of matchmaking, flirting , sensuality in life and in sex, romantic love, human nature, attracting a man, turning on a woman, how to seduce a man, how to captivate a woman, how to get a man or woman to marry you, arranged marriages, affairs, gold-digging, the econom ics of love, affairs with courtesans, keeping the affections of a lover or spous e, love potions, charms, and everything in between. Mallanaga Vatsyayana not inc lude deeper tantric sexual practices in his most famous work, because he knew th at sexuality is only an appropriate spiritual tool for some good students of tan tra marga. Mallanaga wrote the Kama Sutra for the ruling class and their educare  so they could balance and enjoy their sensual appetites with their social and s piritual obligations as rulers. And He as a seer not to pass on secrets he knew would be lost on many of these students. KAMASHASTRA (kAmashastra, kAmazastra) Kamadeva - angel of loveIn Indian literature, Kamashastra refers to the traditio n of works on Kama. It therefore has a practical orientation, similar to that of  Arthashastra, the tradition of texts on politics, government etc. Just as the f ormer instructs kings and ministers about government, Kamashastra aims at instru cting the townsman (nāgarika) the way to attain enjoyment and fulfillment. The ear

liest text of the Kama Shastra tradition, said to have contained a vast amount o f information, is attributed to Nandi the sacred bull, Shiva's doorkeeper, who w as moved to sacred utterance by overhearing the lovemaking of the god Shiva and his wife Parvati. During the 8th century BC, Shvetaketu, son of Uddalaka, produc ed a summary of Nandi's work, but this "summary" was still too vast to be access ible. A scholar called Babhravya, together with a group of his disciples, produc ed a summary of Shvetaketu's summary which remained a huge and encyclopaedic tom e. Between the 3rd and 1st centuries BC, several authors reproduced different pa rts of the Babhravya group's work in various specialist treatises. Among the aut hors, those whose names are known are Charayana, Ghotakamukha, Gonardiya, Gonika putra, Suvarnanabha, and Dattaka.

However, the oldest available text on this subject is the Kama Sutra ascribed to  Vatsyayana who is often erroneously called as "Mallanaga Vatsyayana". Yashodhar a, in his commentary of Kama Sutra, attributes the origin of erotic science to M allanaga, the "prophet of the Asuras", meaning it originated in prehistoric time s. The attribution of the name "Mallanaga" to Vatsyayana is due to the confusion  of his role as editor of the Kama Sutra with that of the mythical creator of er otic science. Vatsyayana's birth date is not accurately known but he must have l ived earlier than the 7th century since he is referred to by Subandhu in his poe m Vāsavadattā. On the other hand Vātsyāyana must have been familiar with the Arthashastr a of Kautilya. On the other hand Vātsyāyana refers to and quotes a number of texts o n this subject, which unfortunately have been lost. Following Vātsyāyana, a number o f authors wrote on Kāmashastra, some writing independent manuals of erotics, while  others commenting on Vātsyāyana. Of later works well known are Kokkaka's Ratirahasy a (13th century) and Anangaranga of Kalyanamalla (16th century). Of commentators  on Vatsyayana the most well known is Jayamangala (13th century).

EROS AND EROTICISM In Greek mythology, Eros (Greek: ἜrwV)

as the p imo dial god of lust, love, and inte co u se; he as also o shipped as a fe tility deity. His Roman counte pa t as Cup id. In some myths, he as the son of the deities Aph odite and A es, but acco di ng to Plato's Symposium he as conceived by Po os (Plenty) and Penia (Pove ty) a t Aph odite's bi thday. This explains the diffe ent aspects of love. His Roman e quivalent as Cupid, "desi e", also kno n as Amo , "love". Acco ding to t aditio n hich as made by E atosthenes, E os as p incipally male the pat on of love b ett een men and omen, hile Aph odite uled as the feminine pat on of love bet een men and omen. Th oughout G eek thought, the e appea  to be t o sides to the  conception of E os; in the fi st, he is a p imeval deity ho embodies not only the fo ce of e otic love but also the c eative u ge of eve -flo ing natu e, the fi stbo n Light fo  the coming into being and o de ing of all things in the cosm os. In Hesiod's Theogony, the most famous G eek c eation myth, E os sp ang fo th  f om the p imo dial Chaos togethe ith Gaia, the Ea th, and Ta ta us, the unde o ld; acco ding to A istophanes' play The Bi ds, he bu geons fo th f om an egg  laid by Night conceived ith Da kness. In the Eleusinian Myste ies, he as o s hiped as P otogonus', the fi st-bo n. The e a e simila  ideas to the Kama concep t in India. E os (ἔrwV é ōs) is passionate love, ith sensual desi e and longing. The Mode n G eek "e otas" means "( omantic) love". The te m e otic is de ived f om e os. E oticis m is an aesthetic focus on sexual desi e, especially the feelings of anticipatio n of sexual activity. It is not only the state of a ousal and anticipation, but also the attempt th ough hateve  means of ep esentation to incite those feelin gs. The o d "e oticism" is de ived f om the name of the G eek god of love, E os , in sansk it cultu e Kama (kAmadeva). It is conceived as sensual love o  the hu man sex d ive (libido). Philosophe s and theologians disce n th ee kinds of love : e os, philia, and agape. Of the th ee, e os is conside ed the most egocent ic,  focusing on ca e fo  the self. Ancient G eek philosophy's overturning of mytholog y defines in many ways our understanding of the heightened aesthetics sense in e roticism and the question of sexuality. Eros was after all the primordial god of  unhinged sexual desire in addition to heteroeroticism, which is the yearning of  sexual desire from the opposite sex. In the Platonic ordered system of ideal fo rms, Eros corresponds to the subject s yearning for ideal beauty and finality. I t is the harmonious unification not only between bodies, but between knowledge a nd pleasure. Eros takes an almost transcendent manifestation when the subject se eks to go beyond itself and form a communion with the objectival other. The Fren ch philosopher Georges Bataille believed eroticism was a movement towards the li mits of our own subjectivity and humanity, a transgression that dissolves the ra tional world but is always transitory.

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In Freudian psychology, Eros, also referred to in terms of libido, libidinal ene rgy or love, is the life instinct innate in all humans. It is the desire to crea te life and favours productivity and construction. Eros battles against the dest ructive death instinct of Thanatos (death instinct or death drive). Love Magic i s the attempt to bind the passions of another, or to capture them as a sex objec t through magical means rather than through direct activity. It can be implement ed in a variety of ways such as written spells, dolls, charms, or different ritu als. Yet an objection to eros and erotic representation is that it fosters a sub ject/object relationship in which the object of desire is mere projection of the  needs of desiring subject. Love as eros is considered more base than philia (fr iendship) or agape (self-sacrificing love). But erotic engagement paradoxically individuates and de-individuates the desirer. Some believe defining eroticism ma y be difficult since perceptions of what is erotic fluctuate. For example, a vol uptuous nude painting by Peter Paul Rubens could have been considered erotic or pornographic when it was created for a private patron in the 17th century. Simil arly in the United Kingdom and United States, D. H. Lawrence s sexually explicit  novel Lady Chatterley s Lover was considered obscene and unfit for publication and circulation in many nations thirty years after it was completed in 1928, but  may now be part of standard literary school texts in some areas. In a different  context, a sculpture of a phallus in Africa may be considered a traditional sym bol of potency though not overtly erotic. In Roman mythology, Cupid (Latin cupido) is the god of erotic love and beauty. H e is equated with the Greek god Eros, and another one of his Latin names is Amor  (cognate with Kama). In popular culture Cupid is frequently shown shooting his bow to inspire romantic love, often as an icon of Valentine s Day. Given that Cu pid is a personification of love, and in particular sexual love, the ancients fa ced a difficult dilemma when they had to account for his parentage. If sexual lo ve did not exist yet, by what process could they give birth to the god of love? Accordingly, there are many different stories about Cupid s parentage. Cicero pr ovides three different lineages: son of Mercury (Hermes) and Diana (Artemis), so n of Mercury and Venus (Aphrodite), and son of Mars (Ares in Greek mythology) an d Venus. It seems that Cupid did not gain parents until later Greek antiquity. A ccording to Hesiod s Theogony, the most ancient Greek theoography, Eros - the Gr eek equivalent of Cupid - was created coevally with Chaos and the earth. Through out ancient mythological writing, there appear to be either two Cupids or two si des to the figure of Cupid. One is the son of Jupiter (Zeus) and Venus. He is a lively youth who delights in pranks and spreading love. The other is a son of Ny x and Erebus, known for riotous debauchery. Cupid s cult was closely associated with that of Venus, with Cupid being worshipped as devotedly as she. Additionall y, Cupid s power was supposed to be even greater than his mother s, since he had  dominion over the dead in Hades, the creatures of the sea and the gods in Olymp us. Some of the cults of Cupid suggested that Cupid as son of Night and Hell mat ed with Chaos to produce both men and gods, making the gods the offspring of lov e. Cupid is a holiday character and symbol usually representing Valentines Day a nd the emotion of love. Cupid is the Roman version of the Greek deity Eros and t he Hindu deity Kama. The most common representations of Cupid include a baby wit h wings and a bow and arrow.

YONI -The Great Womb Yoni - literally, the "source;" also "womb". In Tantra Yoga, yoni refers more to  the vagina. The word yoni (Sanskrit  yoni) is the Sanskrit word for "divine passage ", "place of birth", "womb" - more as nature as a womb and cradle of all creatio ns or "sacred temple" (cf. lila). Yoni (YO-NEE) is the Sanskrit word for the vag ina. In Tantra, the vagina is a sacred part of the female body, which must be tr eated with care and respect. The Yoni massage is a sensuous form of intimacy tha

t builds trust between partners and brings them closer together emotionally and spiritually. The word also has a wider meaning in both profane and spiritual con texts, covering a range of meanings of "place of birth, source, origin, spring, fountain, place of rest, repository, receptacle, seat, abode, home, lair, nest, stable" (Monier-Williams). The yoni is also considered to be symbolic of Shakti or other goddesses of a similar nature. In classical texts such as Kama Sutra, y oni refers to vagina. Even more interesting linguistic example is the Sinhalese language, which developed from old colloquial Sanskrit of North India. Possible Lingam-Yonis have been recovered from the archeological sites at Harappa and Moh enjo-daro, part of the Indus Valley Civilization. Joseph Campbell associates Yon i with "Kali, "the dark one" or "death and time ruler one" who is the "blood-con suming consort" of Shiva the Lord God. Yoni is the Sanskrit word for the vagina that is loosely translated as "sacred s pace" or "Sacred Temple". In Tantra, the Yoni is seen from a perspective of love  and respect. This is particularly important for men to learn. Before beginning the Yoni Massage it is important to create a space for the woman (the receiver) in which to relax, from which she can more easily enter a state of high arousal and experience great pleasure from her Yoni. Her partner (the giver) will experi ence the joy of giving pleasure and witnessing a special moment. The Yoni Massa ge can also be used as a form of "safe sex" and is an excellent activity to buil d trust and intimacy. Some massage and sex therapists use it to assist women to break through sexual blocks or trauma. The goal of the Yoni massage is not solel y to achieve orgasm, although orgasm is often a pleasant and welcome side effect . The goal can be as simple as to pleasure and massage the Yoni. From this persp ective both receiver and giver can relax, and do not have to worry about achievi ng any particular goal. When orgasm does occur it is usually more expanded, more  intense and more satisfying. It is also helpful for the giver to not expect any thing in return, but simply allow the receiver to enjoy the massage and to relax  into herself.

Dharma - Artha - Kama - Moksha The literature of ancient India deals s. According to ancient Hindu-wisdom, bed in various ways such as the theme , Grammar, Medicine, Politics etc and

with a great number of scientific question the life of a human serves has been descri of Astronomy, Geometry, Phonetics, Metrics the total goal is the :

 * Dharma - the complete collection of virtuous, religious works as a basis for Families, Civilrights, Codex of Behaviour, Dharmashastra, written by Manu.  * Artha - material possessions, earthly well-being, Arthashastra, written by Ka utilya.  * Kama - love and all its associated pleasures of the senses, Kamasutra, writte n by Vatsyayana.  * Moksha - Spiritual Liberation, Enlightment, Salvation. Dharma is obedience to the command of the Shastra or Holy Writ of the Hindus to do certain things, such as the performance of sacrifices, which are not generall y done, because they do not belong to this world, and produce no visible effect  and not to do other things such as eating meat, which is often done because it belongs to this world, and has visible effects. Dharma should be learnt from the  Shruti (Holy Writ) and from those conversant with it. Artha is the acquisition of arts, land, gold, cattle, wealth, equipages and frie nds. It is further, the protection of what is acquired, and the increase of what  is protected. Artha should be learnt from the king s officers and from merchant s who may be versed in the ways of commerce. Artha should always be first pract iced by the king for the livelihood of men is to be obtained from it only.

Kama is sensuous love, emotional feeling of attachment. In ancient Indian though t is recognized as the stimulus of action and personified as the god of erotic l ove. This is the enjoyment of appropriate objects by the five senses of hearing , feeling, seeing, tasting and smelling, assisted by the mind together with the  soul. The ingredient in this is a peculiar contact between the organ of sense a nd its object, and the consciousness of pleasure which arises from that contact  is called Kama. Kama is to be learnt from the Kama Sutra (aphorisms on love) an d from the practice of citizens. When all the three, viz. Dharma, Artha and Kam a, come together, the former is better than the one which follows it, i.e. Dha rma is better than Artha, and Artha is better than Kama. Kama being the occupa tion of public women, they should prefer it to the other two, and these are ex ceptions to the general rule. Moksha is freedom from birth and death. In Hinduism, liberation from the bondage  of worldly action is based on detachment and freedom within oneself. The neares t English equivalent is salvation. According to the Kamasutra, all of these aspects of the life of a human being, s hould be of equal importance, without any of these spheres taking precedence ove r the others. In order to attain a fulfilled and meaningful life, the striving a fter one goal shouldn t hamper the striving after the others. Neglecting one of these areas leads to a diminished stability and to a dangerous imbalance in man.  Practicing dharma, artha and kama makes it possible to lead a meaningful and jo yous life in this world and the next. Sexuality and Erotic are seen as being imp ortant, integrated elements of the human existence - the same as eating - and ap art from serving the sensual pleasures , also help mankind to propagate , just a s eating keeps the body alive. The sensual pleasures of erotic and sexuality not  only serve to increase the joy of life and maintain psychological balance, but aid the further development of the mental-spiritual spheres. The senses are perc eived as being a refinement of the physical on a higher plane of consciousness w hereby, in conclusion, sexuality and erotic contain the secret of life within th em.

KAMADEVA - Angel of Love and Sex Kāmadeva (Sanskrit: ) is the Hindu Cupid, angel or deity of love like Eros or Amor.

va is represented as a young and handsome winged man who wields a bow and arrows . His bow is made of sugarcane with a string of honeybees, and his arrows are de corated with five kinds of fragrant flowers. The five flowers are: Ashoka tree f lowers, white and blue lotus flowers, Mallika tree and Mango tree flowers. A ter racotta murti of Kamadeva of great antiquity is housed in the Mathura Museum, UP , India. His other names include: - Ragavrinta (stalk of sassion), - Ananga (incorporeal), - Kandarpa ("inflamer even of a god"), - Manmatha (churner of hearts), - Manosij (he who is born of mind, a contraction of the Sanskrit phrase Sah Mana sah jāta), - Madana (intoxicating),

- Ratikānta (lord of the seasons), - Pushpavān, - Pushpadhanva (one with bow of flowers) or just - Kāma ("longing"). Kamadeva, is son of Hindu goddess Sri (Shri, Śri) and, additionally, is the incarn ation of Pradyumna, Krishna's son. In his spiritual form he is believed to be Kris hna, by Vaishnava followers in Hinduism. Special singing this all names help to find love in our life... The name Kama-deva (IAST kāma-deva) can be translated as 'divine love' or 'god of

love'. Kamadeva is also a known as a name of Vishnu in Vishnu Purana and Bhagava ta (SB 5.18.15). It is also sometimes used as name of Shiva and the name of auth or of Sanskrit work Prayaschita padyata. Kamadeva is one of the names and epithe ts used for Krishna. Deva means heavenly or divine. Kama (IAST kāma) can be litera ry translated as wish, desire or longing, especially as in sensual love or sexua lity. Kama is also a name used for Agni. The name is also used in Rig Veda (RV 9 , 113. 11). Kameshwara Temple, in Aragalur. The Stala purana indicates that Kama deva woke up Shiva at this place. The temple has eight Bhairava statues. Kamadev a is this who tried distract Lord Siva from deep meditation with his passionate influence and feminine associates. He is distinguished from spiritual Kamadeva i n vaishnava cult. According to the Shiva purana, Kamadeva is a son or a creation  of Brahma while according to other sources including the Skanda purana, Kamadev a is a brother of Prasuti; they are both the children of Shatarupa, a creation o f Brahma. Later interpolations consider him as son of Vishnu. All sources concur  on the fact that Kamadeva is wed to Ratī Devī, a daughter of Prasuti and Daksha. The deity of Kamadeva along with his consort Rati-devi is included in the panthe on of Vedic-Brahmanical deities such as Shiva and Parvati. In Hindu traditions f or the marriage ceremony itself, the bride's feet are often painted with picture s of Suka, the parrot vahana of Kamadeva. One should not misunderstand or associ ate worship of Kamadeva, as being sexually oriented, as the religious rituals ad dressed to him offer a means of purification and reentry into the community. Dev otion to Kamadeva keeps desire within the framework of the religious tradition. Kamadeva also appears in other stories and becomes the object of certain devotio nal rituals for those seeking health, physical beauty, husbands, wives, and sons . In one story Kamadeva himself succumbs to desire, and must then worship his lo ver in order to be released from this passion and its curse. His companions are a cuckoo, a parrot, humming bees, the season of spring, and the gentle breeze. A ll of these are symbols of spring season. Images and stories about Hindu god Kam adeva are traced to the verses of the Rig Veda and Atharva Veda although he is b etter known and lesser known stories of the Puranas. The story of the birth of Kamadeva is told differently in several Puranas. In so me stories Kamadeva arises from the mind of the creator, Brahma. In other storie s he is the son of Sri (Shri Devi). Kamadeva is sometimes portrayed as being com pletely at the service of Indra. Just as Siva accepted Ganga, flowing from the s nowy mountain, Kamadeva married his consort Rati. She carries a discus and a lot us in her hands, with arms compared with the lotus-stalks. Rati is often a minor  character in many traditional dramas involving Kamadeva, she is in some ways re presents an attribute of the god of desire. Goddess Vasanta also accompanies Kam adeva, but unlike Rati whose very essence is desire, Vasanta emerges from a sigh  of frustration. Kama is often takes park in Puranic battles. As a warrior, Kama deva needs troops of soldiers. THE SECRET PRAYER for LOVE

Lord Kama-Deva is worshiped and invoked by the gayatri mantra, and the specific mantra by which He is worshiped is called kama-gayatri. Vedic literatures explai n that that sound vibration which can elevate one from mental concoction is call ed gayatri. The kama-gayatri mantra is composed of 24 (16+8) syllables andOm is for beginning and sometimes samput, additional syllabe like klim (kleeng). The m antrika word "klim" added to the gayatri mantra is explained in Brahma-samhita a s the transcendental seed of love of Godhead, or the seed of the kama-gayatri. kāma-gāyatrī mantram Om (klim, klIM, kleeng) kama-devaya vidmahe pushpa-banaya dhimahi | tanno 'nangah pracodayat || kA-ma--de-vA-ya vi-dma-he pu-shpa--ba-nA-ya dhI-ma-hi | ta-nno 'na-ngaH prA-co-da-yAt || This kama-gayatri is received from the spiritual master when the disciple is adv anced in chanting and meditation upon Kama-Deva, the Archangel of Love. In other  words, this kama-gayatri mantra and samskara, or reformation of a perfect brahm ana, are offered by the spiritual master (acarya, guru) when he sees that his di sciple is advanced in spiritual knowledge and practice. Even then, the kama-gaya tri is not uttered under certain circumstances. Spiritual sex is of two kinds: o ne in accordance with the constitutional position of the self and the other in a ccordance with the object. When one understands the truth about this life but is  not completely cleansed of material contamination, he is not factually situated  in the transcendental abode, Devachan, Salokhya, although he may understand spi ritual life. When, however, one becomes free from the sex urges of the material body, he can actually attain the supreme abode of Salokhyam. When one is so situ ated, he can utter the kama-gayatri and kama-bija mantra "klim" or mantram Om kl Ing (klIM) namaH. Short tantrika mantram toward Kaama Deva is: Om Shri Kaamaaya Namah! or Om Shri Kaamadevaaya Namah! It is for gaining your aim love in your li fe and love angel protection.

RATI DEVI In Hinduism, Rati (hindi:  ) is the goddess or femine angel (angeline) of passion a nd lust, and a daughter of Daksha. She married Kāma, the Lord God of Love. Rati wa s the Hindu goddess of sexual desire and erotical love. She was the daughter of the sun god Daksha and the wife of Kama, the god of love in Hindu myth. He is a son of Lakshmi. Kama is represented as a winged youth bearing bow and arrows sim ilar to the Greek Eros. Rati's father Daksha probably began as one of the pre-Ve dic deities of India. In Vedic and post-Vedic times he took on differing charact eristics. He is named as one of the Prajapatis, the lords of creation, and is on e of the children of Aditi. Later he became one of the Rishis, and is the son of  Brahma, having been born of the creator-god's right thumb. He may have had aspe cts as a creator-god or sun god himself at one point, but these are only alluded  to. Kama's mother, Lakshmi, the Hindu goddess of good fortune and beauty. She a rose from the milky foam of the waves at the "Churning of the Ocean". Lakshmi is  the consort of Vishnu, and is his wife during each of his incarnations and also  known as Sri (Shri). Kama is called Kama Ananga ("Kama the bodiless") as well. Kama's body was destroyed when he fired his weapon at Shiva in order to disrupt his meditations. Shiva then opened his third eye, the gaze of which was so power ful that Kama's body was reduced to ashes. For the sake of Kama's wife Rati (pas sion), Shiva restored him, but only as a mental image, representing the true emo tional and mental state of love rather than physical lust. Tantrika mantram towa rd Rati Devi: Om Shri Ratyai Namah! It is for restoring plesure in relation.

Parts and Chapters of Kama-Sutra The Kama Sutra written by Vatsyayana consisted of mystical seven sections furthe r divided into mystucal number thirty-six chapters. We will discuss each of thes e sections to glean the details of what Vatsyayana was trying to convey in the K ama Sutra and the importance he placed on specific subjects. The Mallanaga Vatsy ayana's Kama Sutra has 36 chapters, organized into 7 parts. According to both th e Burton and Doniger translations, the contents of the book are structured into 7 parts like the following: 1. Sadharanadhikaranam - Introductory, General Observations Chapters on contents of the book, three aims and priorities of life, the acquisi tion of knowledge, conduct of the well-bred townsman, reflections on intermediar ies who assist the lover in his enterprises (5 chapters). The first section of t he Kama Sutra consisted of five chapters explaining the contents of the manuscri pt, the three major aims and priorities of life according to the Hindu belief sy stem of the day, the acquisition of knowledge, suitable conduct for the well-bre d townsman and various reflections on intermediaries who assist the lover in his  enterprises. 2. Samprayogikadhikaranam - On sexual union Chapters on stimulation of desire, embraces types, caressing and kisses, marking  with nails, biting and marking with teeth, on copulation (positions), slapping by hand and corresponding moaning, virile behavior in women, superior coition an d oral sex, preludes and conclusions to the game of love. It describes 64 types of sexual acts (10 chapters). The second section of the Kama Sutra consisted of ten chapters on the stimulation of desire, various forms of embraces, caressing and kisses, marking a partner with the use of the finger nails, biting and marki ng a partner using the teeth, on positions of copulation, explanations of sexual  practices such as slapping with the hand and moaning that accompanied the pract ice, evidence of virile behavior in women, superior coitus and oral sex practice s, along with preludes and conclusions to the game of love. There are 64 types o f sexual acts described in this section which has become the part of the Kama Su tra for which the book is most widely known. 3. Kanyasamprayuktakadhikaranam - About the acquisition of a wife; On Acquiring Virgins Chapters on forms of marriage, relaxing the girl, obtaining the girl, lone, union by marriage (5 chapters). Section three of the Kama Sutra f Five chapters on the forms of marriage, how to relax and obtain the to manage alone when a suitable wife cannot be found and the union by

managing a consists o girl, how marriage.

4. Bhayardhikatikadhikaranam - About a wife's Chapters on conduct of the only wife and conduct of the chief wife and other wiv es (2 chapters). Section four consist of counsel to the various types of wives a  Hindu gentleman may have had. There are two chapters dealing with the conduct o f the wives. The section of the Kama Sutra yields advice to the solitary wife in  how she should conduct herself. This section of the Kama Sutra also explained t he conduct of the chief wife and other wives in a household with multiple wives and concubines. 5. Paradarikadhikaranam - About the wives of other people; On Extra Marital Rela tions

Chapters on behavior of woman and man, encounters to get acquainted, examination  of sentiments, the task of go-between, the king's pleasures, behavior in the wo men's quarters (6 chapters). This section of the Kama Sutra consisted of six cha pters on behavior of women and men. It included advice on the methods of seducin g another mans wife, including encounters for getting acquainted, examination of  sentiments, the tasks and advantages of go-betweens, the king's pleasures such as  his harem and ways the brave could circumvent security measures and enjoy those  pleasures themselves, as well as the proper behavior of a Hindu gentleman in th e gynoecium or womens apartments. 6. Vaishikam - About courtesans Chapters on advice of the assistants on the choice of lovers, looking for a stea dy lover, ways of making money, renewing friendship with a former lover, occasio nal profits, profits and losses (6 chapters). Section Six of the Kama Sutra cons isted of six chapters on making the best use of the advice of the assistants on choosing lovers, the search for a steady lover, the courtesans skill set and way s of making money, how best to renew friendship with a former lover, creating oc casional profits and dealing with profits and losses associated with being a cou rtesan. 7. Oupanishadikadhikaranam - On Secret Devices; On the means of attracting other s to one s self Chapters on improving physical attractions, arousing a weakened sexual power (2 chapters). The two chapters of section seven of the Kama Sutra deal mainly with thoughts on improving physical attractiveness to others and arousing a weakened or failing sexual power. Pleasure and Spirituality Some Indian philosophies following the "four main goals of life", known as the p urusharthas: 1). 2). 3). 4).

Dharma: Virtuous living. Artha: Material prosperity. Kama (kAma): Aesthetic and erotic pleasure. Moksha (mokSha): Liberation.

Dharma, Artha and Kama are aims of everyday life, while Moksha is release from t he cycle of death and rebirth. The Kama Sutra (Burton translation) says: "Dharma is better than Artha, and Artha is better than Kama. But Artha should al ways be first practised by the king for the livelihood of men is to be obtained from it only. Again, Kama being the occupation of public women, they should pref er it to the other two, and these are exceptions to the general rule." (Kama Sut ra 1.2.14) Of the first three, virtue is the highest goal, a secure life the second and ple asure the least important. When motives conflict, the higher ideal is to be foll owed. Thus, in making money virtue must not be compromised, but earning a living  should take precedence over pleasure, but there are exceptions. In childhood, V āt

syāyana says, a person should learn how to make a living; youth is the time for pl easure, and as years pass one should concentrate on living virtuously and hope t o escape the cycle of rebirth. The Kama Sutra is sometimes wrongly thought of as a manual for tantric sex. Whil e sexual practices do exist within the very wide tradition of Hindu tantra, the Kama Sutra is not a tantric text, and does not touch upon any of the sexual rite

s associated with a Sutra, which is  however, is of a e with the search

some forms of tantric practice. Also the Buddha preached a Kam located in the Atthakavagga (sutra number 1). This Kama Sutra, very different nature as it warns against the dangers that com for pleasures of the senses.

Translations of Kamasutra The most widely known English translation of the Kama Sutra was made by the famo us traveler and author Sir Richard Francis Burton and compiled by his colleague Forster Fitzgerald Arbuthnot in 1883. Historian Burjor Avari has criticized Burt on's translation as "inadequate," having had the result that the book gained a r eputation in the West of being a pornographic work. A recent translation is that  of Indra Sinha, published in 1980. In the early 1990s its chapter on lovemaking  positions began circulating on the internet as an independent text and today is  often assumed to be the whole of the Kama Sutra. Alain Daniélou contributed a translation called The Complete Kama Sutra[16] in 199 4. This translation featured the original text attributed to Vatsayana, along wi th a medieval and modern commentary. Unlike Burton's version, Alain Danielou's new t ranslation preserves the numbered verse divisions of the original and includes t wo essential commentaries: the Jayamangala commentary, written in Sanskrit by Ya shodhara during the Middle Ages, and a modern Hindi commentary by Devadatta Shas tri. Another noteworthy difference is the preservation of the full explicitness of the original text. All aspects of sexual life have been mentioned -- includin g marriage, adultery, prostitution, group sex, sadomasochism, male and female ho mosexuality, and transvestism. It was translated again in 2002 by Wendy Doniger,  the professor of the history of religions at the University of Chicago, and Sud hir Kakar, the Indian psychoanalyst and senior fellow at Center for Study of Wor ld Religions at Harvard University. Their translation provides a psychoanalytic interpretation of the text. Kamashastra and Kāvya Poetry

One of the reasons for interest in these ancient manuals is their intimate conne ction with Sanskrit ornate poetry (Kāvya). The poets were supposed to be proficien t in the Kamashastra. The entire approach to love and sex in Kāvya poetry is gover ned by the Kamashastra. Successors and commentators of Vatsyayana are Kokkoka, J yotirisa Kavisekhara, Padmasi, Jayadeva, Devaraja, Rajanaka Ruyyaka, Sridhara, K alyanamalla, Virabhadradeva, and others. Vatsyayana and His Terms on Eroticism