Apastamba reads दत्तां गुप्तां द्योताम्टषभां विनतां विकटां मुण्डां मडूषिकां सांकारिकां रातां पालो मित्रां स्वनुजां वर्षकारी च वर्जयेत् ॥ ११ ॥ नचत्रनामा नदीनामा रचनामाच्च गहिताः ॥ १२ ॥ सर्वाच्च रेफलकारोपान्ता वरणे परिवर्जयेत् ॥ १३ ॥ 5 The next sutra of Vatsyayana again reads exactly the same as Apastāmba's Grihyasūtra, I. 3. 20. यस्यां मनश्चक्षुषोर्निबन्धस्तस्याम्टद्धिने तरामाद्रिये तेत्य के । The first sutra of the next chapter of the Kamasūtra is again the same as in Apastamba's Grihyasūtra, III. 8.8. The Kamasūtra has - संगतयोस्त्रिरात्रमधः शय्या ब्रह्मचर्य क्षारलवणवर्जमाहारः ; Āpastamba reads :- त्रिरात्रमुभयोरधः शय्याब्रह्मचर्य क्षारलवणवर्जनं च । About the sources of the Dharma also, Vatsyayana shows a wonderful agreement with Apastamba, but this time with his Dharmasūtra. Vātsyāyana after giving a definition of Dharma says that it should be learnt from the Vedas and from the assembly of those who know the Dharma, just as he says that the Kamaśāstra should be learnt from the books on the subject and the assembly of the citizens. Apastamba says much the same thing in his Dharmasūtra. 10 In another chapter Vātsyāyana quotes a verse referring it simply to the Smrti (स्म्टतितः) वत्सः प्रस्नवने मेध्यः पूवा म्टगग्रहणे शुचिः । शकुनिः फलपाते तु स्त्रीमुखं रतिसंगमे ॥ 11 5 Winternitz, Ap. Gr. Sū., p. 4. • Benares edition, p. 188, and Winternitz, Ap. Gr., p. 5. 7 Benares edition, p. 191, and Winternitz, Ap. Gr., p. 11. 8 तं श्रुतेर्धर्मज्ञसमवायाच्च प्रतिपद्येत । Benares edition, p. 13. १ तं कामसूत्रान्नागरिकजनसमवायाच्च प्रतिपद्यत । Benares ed., p. 15. 10 Apastambiya Dharmasutram edited by Dr. G. Buhler, c.1.1., p. 1. अथातः सामयाचारिकान्धर्मान् व्याख्यास्यामः ॥ धर्मज्ञसमयः प्रमाणम् ॥ वेदाच्च ॥ 11 Benares edition, p. 167. This verse is found in the Dharmasutras of Vasishtha 12 and Baudhāyanals with very slight and immaterial variations. With some further modifications it is found in the Samhitas of Manu14 and Vishnuls also. Its occurrence in almost identical forms in so many works shows that it must have been borrowed from some common and ancient authority on Dharma. Again, in a verse in his chapter on marriage, Vatsyayana shows an agreement in idea with Baudhāyana. Vatsyayana says that as mutual affection between a couple is the object of all forms of marriage, therefore the Gandharva form which has its basis in love, is easier to celebrate, and is free from the technicalities of a long wooing, is the best of all, "land Baudhāyana refers to it as the opinion of some authorities. This idea we also find in the Mahabharata. 18 From the above it is clear that Vatsyayana has embodied in his work at least five sutras from the Grihyasūtra of Apastamba though we cannot feel 12 The Vasishtha Dharmasātram, edited by Dr. A. A. Fuhrer, ch. 28, 8, p. 77. 18 The Bodhayana Dharmasutram, edited by L. Śrinivāsāchārya, Mysore, 1, 5, 49, p. 57. Bödhāyana reads: वत्सः पुस्त्रवने मेध्यः शकुनिः फलशातने । स्त्रियच्च रतिसंसर्गे म्वा म्टगग्रहणे शुचिः ॥ 14 Manava Dharmaśāstra, edited by Dr. J. Jolly, V. 130. नित्यमास्यं शुचि स्त्रीणां शकुनिः फलपातने । पुस्रवे च शुचिर्वत्तः म्वा म्टगग्रहणे शुचिः ॥ 15 Vishnusmriti, edited by Dr. J. Jolly, XXIII, 49. यूढानां हि वित्राद्धानामनुरागः फलं यतः । 17 Bodhayana, Mysore edition, I, 11, 16, ρ. 137. 19 Mahābhārata, Calcutta edition, Adiparva, ch. 73, 4. विवाहानां हि रम्भोर गान्धर्वः श्रेष्ठ उच्च । quite certain with regard to his debt to Baudhāyana. These sūtra works are generally assigned to the period from 600 to 200 в.с. Vātsyāyana has also embodied in his book certain passages from a work whose date is more definitely known, viz. from the Arthaśāstra of Kautilya19 written about 300 B.c., and he has followed the method of Kautilya throughout the Kamasutra. This has led to the absurd identification of Kautilya with Vatsyayana and a host of other authors in some of the koshas or lexicons. 20 There are some references to secular literature also in Vatsyayana's book. He says that when a woman shows an inclination to listen to the proposals of a lover, she should be propitiated by reciting to her such stories a3 those of Ahalyā, Avimāraka and Sakuntala.21 The story of Ahalyā is given in the Ramayana and is alluded to by Aśvaghosha in the Buddhacharita, canto IV, verse 72. 22 Avimāraka's story forms the subject-matter of one of the dramas of Bhasa whom Mr. K. P. Jayaswal has placed about the middle of the first century B.C. 23 We cannot be sure, however, that Vatsyayana 19 See the English translation of Kautilya's Arthaśāstra (pp. 11, 12) where Mr. R. Shama Shastry has brought together all the parallel passages in the Arthaśāstra and the Kamaśāstra. 20 See the Modern Review (Calcutta), March, 1918, p. 274, where Mr. Srischandra Vasu Vidyārņava quotes the following verse from the Abhidhana Chintamani वात्सायनो मतनागः कुटिलच्चणकात्मजः । द्रामिलः पश्चिलस्वामी विष्णु गुप्तोऽङ्गुलच्च सः See also A Note on the Supposed Identity of Vatsyayana and Kautilya by Mr. R. Shama Shastry, 'B.A., in the Journal of the Mythic Society, Vol. VI, pp. 210216. Mr. Shastry has, however, accepted without question the identity of the authors of the Kamasutra and the Nyayabhāshya. On this question see Vātsyāyana, author of the Nyāyabhāshya by Mahāmahopadhyāya Satis Chandra Vidyābhūshana, Ind. Ant., 1915, April, p. 82. 21 पूट्खत्यां चाहल्याऽविमारक-शाकुन्तलादीन्यन्यान्यपि लौकिकानि च कथयेत्तद्युक्तानि । Benares edition, p. 271. 22 कामं परमिति ज्ञात्वा देवोऽपि हि पुरंदरः । गौतमस्य मुनेः पत्नीमहल्यां चकमे पुरा ॥ Buddhacharita, IV, 72. 23 J. A. S. B., 1913, p. 265. derived it from the latter work, because Bhāsa's treatment of it seems to indicate that it was a well-known story like that of Udayana; and, besides, the commentator, Jayamangala, 2t gives some particulars that are wanting in the drama. The story of Sakuntalā is referred to by Vatsyayana it another place also. In his chapter on the courtship of a maiden, he says that the wooer should point out to the girl courted the cases of other maidens like Sakuntalā who situated in the same circumstances as herself, obtained husbands of their own free choice and were happy by such union. 25 This refers to the story of the love between Śakuntala and Duhshanta as we know it from the great drama of Kalidasa, but Vatsyayana was certainly not indebted to him for it; it is given very fully in the Mahabharata. 26 Asvaghosha in the Buddhacharita also narrates how Viśvāmitra, Sakuntala's father, was led astray by an Apsaras whom however he calls Ghritachi instead of Menaka.27 He was evidently acquainted with the story of Śakuntala. The Katthahari Jātaka certainly reminds us of the story of Dühshanta and Sakuntalā.20 The legend however was known in still more ancient times, viz., the period of the composition of the Brahmana portion of the The commentator is named Jayamangala in the Benares edition and I have followed it. Panlit Durgaprasāl's, as well as the Bengali edition names the commentator Yasodhara and calls the commentary Jayamangalā. ॐ याच्चान्या अपि समानजातीयाः कन्याः शकुन्तलाद्याः खबुड्या भर्तारं प्राप्य संप्रयुक्ता मोदन्ते स्म ताश्चास्या निदर्शयेत् ** Adiparva, ch. 68 ff. Benares edition, p. 278. * विश्वामित्रो महर्षिच्च विगाठोऽपि महत्तपाः । दशवर्षाण्यरण्यस्यो घृताच्याप्सरसा हृतः ॥ Buddhacharita IV, 20.. 28 Fausboll's Jātāka, Vol. I, No. 7. This has been pointed out by Signor P. E. Pavolini in the Giornale della Societa Asiatica Italiana, volume Ventesimor, p. 297. See also note by Mr. R. Chalmers in his English translation of the First Volume of the Jataka, 29 Vedas. In the Satapatha Brahmana 29 Sakuntalā is spoken of as having borne at Nadapit 30 the great Bharata who is also called there the son of Duhshanta, and even the Satapatha Brahmana quotes the legend as having been sung in Gathas 81 connected with the great hero who gave his name to the whole continent of Bharatavarsha. So that the story appears to belong to the carliest stock of stories of the Indian Aryans. It may here be pointed out that Śakuntala's mother, Menaka, is mentioned as an Apsaras in both the White and the Black Yajurvedas. 32 29 XIII.5. 4. 11-14. एतद् विष्णोः क्रान्तम् । तेन हैतेन भरतो दौः घन्तिरीने देनेष्ट मां 30 Harisvamin, the commentator, explains that the hermitage of Kanva where Sakuntala was nurtured, was called Nadapit. See the English translation by J. Eggeling of the Satapatha Brahmana, Part V, p. 399, footnote 2. 31 The Gathas are quoted in a fairly large number in the Brahmanas and the Vedic literature generally, and they are referred to in the earliest portions of the Rigveda itself (I, 190, 1, etc.). For the most part, these Gathas contain historical matter, singing about the mighty deeds of great heroes in still older times, as we see from the Gathās quoted above chanting the great achievements of the eponymous hero Bharata. The Aitareya Brahmana (VII. 18) makes a distinction between the Riks and the Gathās, saying that the former refer to the gods and the latter to men. It is no wonder that with the Brahmins who placed spiritual concerns far above the temporal from the very earliest times, the literature dealing with the deeds of mere men fell into comparative neglect and was not preserved with the same care as was bestowed upon the Riks, though occasional verses were preserved in memory and transmitted orally. 32 मेनका च सहजन्या चाप्सरसौ - Vājasaneyi Samhita, XV, 16; Taitt. Sam. 4, 4, 3,2; Maitrāyani Sam. 118. 10. |