Coffee Table Book

KAMA

Designed by: Naomi Kaley



CONTENT

Why Does Hindu Temples Walls and Other 02
Structures Have Sex Sculptures
and Architecture? 03-04
Stories and Myths around the erotic 05-06
sculptures of Khajuraho 07-08
‘Mithuna’ sculptures
Sacred Sexuality

“India has been a land of temples with
finest art and architecture across its ge-
ographical destinations. While very often
many endless questions start brainstorming
after being ascertained with the erotic sex
sculptures on the wall so of temple for the
“devotees and visitors to the holy religious place.
01

Why Does Hindu Temples Walls and Other
Structures Have Sex Sculptures
and Architecture?

Hindu religion is one of the largest religion Khajuraho, Madhya Pradesh
which is followed by millions across globe Khajuraho temple has been built by Chandela
Kings in Madhya Pradesh. Ancient sources
and has its roots relating to early inception of claim that Chandela Kings were greatly acted
humans and civilization on earth. Temples of upon by the Tantric traditions while this
Hindu have been often denoted as the replicas temple is believed to be symbolize the ultimate
of the cosmology of the universe. As per the seductress. Sculptures and the architecture of
spiritual and religious manuscripts and Vedas the temple made with the fine sandstone are
it has been stated that the architecture and well rounded finish while the later ones are
the sculptures of a temple not only limns more angular. Khajuraho temple sculptures
the cosmology of the universe but explicitly twisting, broad hipped and high breasted
portrays sensual material pleasures on their nymphs, fleshy apsaras and extravagantly in-
walls, which conveys the point that we do not terlocked maithunas run riot along the surface
have to get distracted by these temptations and of stone were described as “the apogee of erotic
should move forward single mindedly towards art” by the Mc Connachie in his history of the
the Lord and Almighty. Nudity has always been Kamasutra.
associated with renunciation in spirituality in Sun Temple, Orissa
most of largest religions which have been fol- Orrisa’s Sun Temple is another well known
lowed my many across the world. India’s highly temple for it’s abundant titillating sculptures.
followed spiritual and motivational leader There are many artistic sculptures which pass
Vivekananda said “Unless you are spiritually on a message of ancestors to the younger
generations and the devotees with the scenes
mature enough, don’t read Raslila, because of polygamy, polyandry and lesbian love. Sun
you are going to mis read it” Hence we can con- Temples name ‘Konark’ has been named after
clude that for the uninformed the combination of Kona (corner) and Arka
vision these depictions of erotic sculptures (Sun). One of the eye catchy monument of over
may appear vulgar, but to the informed one here at the Sun Temple is Sun God on a colossal
they are replicas of the soul’s spiritual journey chariot drawn by seven horses which is usually
towards God which can be claimed as the first referred as an architectural genius.
point and the primary understanding. Here are
some of the temples which are well known for
the erotic sculptures and architecture.
02

Stories and Myths around the erotic
sculptures of Khajuraho

Perhaps no other destination evokes so

many different responses like Khajuraho does.
The erotic sculptures of Khajuraho are the
cynosure of all eyes and yet, you get varied
reactions from people who visit the town.
While some are cynical, others cringe. A few
are embarrased, others are disappointed. The
guides with poker faces point to “an oral activ-
ity” or a “group activity”, while most tourists
giggle or look away. The vendors on the street
sell kamasutra packaged as paintings or books
or crude carvings depicting various forms
of lovemaking. And yet, there is an intrigue
around the erotic sculptures of Khajuraho that
adorn the walls of these temples. We wonder
why the Chandelas, who ruled over 1000 years
ago built these monuments which represent
love and lust in various forms. And it is not just
the Chandelas. . Was it some kind of a manual
that these sculptors had or was it a belief that
led them to the carving these erotic sculptures
of Khajuraho? There seems to be different in-
terpretations regarding the erotic sculptures of
Khajuraho from stories to spiritual beliefs. The
moon always evokes romance and it is little
wonder then that the descendants of the ce-
lestial moon god would build monuments that
stand for love. The story goes that a beautiful
woman called Hemavathy was bathing in the
dark under moonlight, when she was seduced
by the moon himself . She ran into the forests
for refuge and raised her son, Chandravarman
alone .The moon however promised her that
their son would one day rule over a kingdom.
True to his word, Chandravarman grew up to
establish the Chandela dynasty . It is believed
that he was influenced by his mother’s story
and so he built temples with sculptures depict-
ing human passions and probably, the futility
of the same. There were many interpretations
about letting people know about sex.

03

Other several intepretations that speak of var-
ying beliefs in Hinduism that seem to be
in the fore. One of them speaks about leaving
your lust and desires behind before entering
the temple which is probably why there are
no carvings of sex inside the temples . The
Mithunas or the couples in love are only por-
trayed on the outside walls of the shrines. Per-
haps you can attain nirvana, once you are done
with all your wordly pleasures. A mystical air
hangs around it, although all the shrines are
empty. It is believed that Khajuraho is charged
with energy and the 64 yoginis control the very
essence of life, balancing both body and mind
together. Another interpretation even goes to
say that the temples themselves are designed
as a form of the “seductress” there is this belief
centred around the tantric cult that explains
that the sculptures are metaphors and are
actually a form of language, a form of educat-
ing the various doctrines of the cult through
symbols and imagery. Coming back to the 22
remaining temples, dedicated to Jainism and
Hinduism, there is more to them than just the
sexual imagery. They are divided in three main
groups Western, Eastern and Southern. Most
of the erotic sculptures are seen in the Western
Group of temples. The sculptors seemed to
have run riot carving these beautiful women
in various activities. They seem so life like and
beautiful and every minute detail has been
given importance to. These graceful nymphs
portray human emotions. And then you have
scenes from day to day life. The book refers
to them as ‘‘secular sculptures.” Warriors,
dancers, musicians are coupled with scenes of
a royal court, a teacher and a pupil, a sculptor
with his students and even funeral scenes.
Mithunas mating to group sex to even scenes
of unnatural sex.

04

‘Mithuna’ sculptures

The famous chariot wheels of the Sun Temple in Konark. There are 24 of them, each one a marvel of symme
They are 3 meters in diameter and served as sundials the shadows cast by the sundials can give you the tim

05

etry and beauty. One of the most discussed aspects of K.C. Panigrahi, a historian of Orissa,
me of the day. believes that the obscene figures were
the Konarak temple is the abundance in all probabiity meant to test the
of erotic sculptures on the temple wall. self-restraint of a visitor before he was
Many British commentators expressed entitled to reap the merits of his visit
shock and outrage at this open display to the god. Another explanation offered
of rampant eroticism on a temple wall. is that the erotic figures are inspired
Lowell Thomas described Konarak as by Tantric rituals. A further explana-
the “most beautiful” and at the same tion is that erotic sculptures are meant
time “the most obscene building in the to ward off lightning and thunder.
world”. However, various explanations Although various such explanations are
have been offered for these “mithunas”, offered for the depiction of eroticism
but no single explanation has succeed- in the Konarak sculptures, Coomaras-
ed in resolving the mystery. Benjamin wamy’s holistic explanation appears to
Rowland and Percy Brown asserted that be more authentic. He says that such
there was at that point of time, a mithu- a characteristic feature of the temple
na movement involving orgiastic rites architecture in India could be thought
holding a spell over a large section of of as a representation of the rightful
the people. But this explanation appears place of ‘voluptous ecstasy’in life. The
to be unfounded. The sun worship at erotic sculptures of Konarak reflect the
Konarak had nothing to do with such life and vitality of the times; they are
orgiastic practices. The profusion of the expressions of a happy people who
erotic sculptures need not also imply took delight in the pursuit of pleasure.
that there was moral laxity of the The total frankness, lack of guilt, and
devadasis employed in the temples, who the expression of mutual enjoyment and
were primarily concerned with service zest expressed through these sculptures
to the deity. Of greater credibility is the have been noted by Nihar Ranjan Ray
explanation offered by A.K. Coomaras- and Abanidra Nath Tagore, Prof. K.S.
wamy who mentioned that the Indian Behera, a noted historian agrees with
sex-symbolism is ‘sacramental’ in its these explanations and accepts this as
likeness to the union of the individual most credible in his latest book “Konar-
soul with the universal spirit. The rep- ak, the Black Pagoda” published by the
resentation of sexual union in sculp- Publications Division of the Govern-
tures according to Stella Kramrisch ment of India. A comparison between
is regarded as a “symbol of Moksha”, the erotic sculptures of the Khajuraho
because the ecstasy in sexual love was temples and the Konarak temple can
compared to religious ecstasy derived be noted. At Khajuraho, the sculptures
in merging of the human soul with the being independent of the flat base of
ultimate reality. Coomaraswamy further the temple body, seem as though they
described the erotic sculptures as sym- have been applied on the temple surface
bolic of the illusory world of pleasure in without any basic relationship with the
contrast to the solemn character of the temple walls. This organic relationship
inner side of the sanctuary. The outside between the sculpture and the walls
of the temple represents various activi- of the temple, contribute, to a very
ties that belong to the samsara; beyond considerable degree, to the vitality and
that and within the temple is the image liveliness of the Orissan sculptures.
of God.

06

Sacred Sexuality

The dominant world religions treat sexuality Kama Sutra
In addition to Tantra, which attributes a
as (at best) a distraction from the spiritual spritual dimension to sexuality, India has
path. On the other hand, some spiritual tra- produced a rich literature of sophisticated sex
ditions integrate sexuality into their spiritual manuals. In spite of their practical nature, they
practice. Some regard sexuality as an integral demonstrate how Indian culture integrated
part of life, a gift to be honored and enjoyed. sexuality into everyday life, (including religion
This section contains classic texts which dis- and spirituality). This knowledge was supposed
cuss the sacred nature of sexuality and affirm to be part of the repetoire of any intelligent
the positive aspects of sex. Some of these texts and well-educated adult. Several of these were
(the Tantric) are esoteric and touch on the translated in the Victorian Era by freethinking
intersection of the spiritual and the physical. Orientalists.

07

Tantric texts describe the esoteric teachings of Quite the contrary, the practices which involve
Tantra, a belief system which originated in In- behavior which is regarded by conventional
dia, praticed by a small number of Hindus and Hinduism as ‘sinful’ (such as eating meat,
Buddhists. Tantra has become a synonym in drinking alcohol, and having sexual union),
the West for unbridled sexuality; however sex- normally requiring expatiatory behavior, are
uality is only one facet of this elaborate supposed to only be engaged in by spiritually
spiritual practice, as a representation of the advanced practicioners in the appropriate
union of the soul with the Goddess. Rather, ritual context. (Taken with these caveats, the
this attitude reflects the spiritual vacuum of assertion of Tantra that sexual energy can be
mainstream Western religions when it comes harnessed to achieve union with the divine is
to sacred sexuality. fairly unique among world religions.

08