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references from Sastra and other works that stand to comparison and contrast both, with the views propounded by the author regarding the contentions of Vatsyayana. The study is divided into these chapters:
(1) Date of Kamasutra
(ii) Geography of Vätsyāyana
(iii) Social Life in Aucient India
(iv) Social life in Ancient India-II
(v) Social Life in Ancient India-III
Scholarly and studied though the first two chapters are, these need not detain us. He places Vatsyayana in the 3rd oentury A. C. and he has a thorough grasp of the geography of the hole country.
The study, is mainly of deep interest in chapters 3, 4 and 5 in which he deals with the following topics of social life then.
Chapter 3.
(i) Castes and occupation Chapter 4:
(ii) Marriage and Courtship Chapter 5:
(iii) Life of the Nagaraka (iv) Position of Women
(v) Arts and Crafts (vi) Conclusion
Chapters 3 and 4 deal with very important topics, topics that constitute the very basis of social life. Chapter five deals with three topics. It is felt that "conclusion", which surveys the whole, should have been given in an independent chapter 6.
Vatsyayana is a traditionalist in matters ethical, religious and moral of social life. He therefore rightly accepts the brahmin as the most res. pected, accepts the rules regarding choice of gills as given by Manu and the Sastras, concedes that the position of woman is lower than that of man, accepts child marriage of girls and difference in age between man and woman who marry and so on. Keeping himself within the limits laid down by the Sastras in this manner, he gives alternatives, establishes the position and behaviour of married young women, youths,
