Kamasutra Ilustrado - Vātsyāyana (Portuguese Edition)

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The Kama Sutra is the oldest and most notable of a group of texts known generically as Kama Shastra (Sanskrit: Kama Sastra). Y. Krishan (1972). "The Erotic Sculptures of India". Artibus Asiae. 34 (4): 331–343. doi: 10.2307/3249625. JSTOR 3249625. Coltrane, Scott (1998). Gender and families. Rowman & Littlefield. p.36. ISBN 978-0-8039-9036-4. Archived from the original on 30 April 2016 . Retrieved 15 November 2015. Being a wife, her life, conduct, power over the household, duties when her husband is away, nuclear and joint families, when to take charge and when not to

Four of the ‘embraces at the time of actual sexual union’, for example, include the ‘twining creeper’, the ‘climbing a tree’, the ‘sesame seeds and rice grains’, and the ‘milk and water’. Another involves using the thighs ‘like a pair of tongs’. a b c Vatsyayana; SC Upadhyaya (transl) (1965). Kama sutra of Vatsyayana Complete translation from the original Sanskrit. DB Taraporevala (Orig publication year: 1961). pp.12–13. OCLC 150688197. This actually is more of a list of erotic behavior than it is a manual - anyone that reads this will never have a need to read an issue of 'Cosmo' again. (but then, anyone who has gone further than the missionary position probably doesn't need to read Cosmo either ;) According to Doniger, the historical records suggest that the Kamasutra was a well-known and popular text in Indian history. This popularity through the Mughal Empire era is confirmed by its regional translations. The Mughals, states Doniger, had "commissioned lavishly illustrated Persian and Sanskrit Kamasutra manuscripts". [98] Suitable age for kama knowledge, the three goals of life: dharma, Artha, Kama; their essential interrelationship, natural human questions

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The Early Upanishads. Oxford University Press. 1998. p.149, context: pp. 143–149. ISBN 0-19-512435-9. One text has prominently stood the test of time to become the state-of-the-art sensible guide to great sex: the Kama Sutra of Vatsyayana. Sengupta, J. (2006). Refractions of Desire, Feminist Perspectives in the Novels of Toni Morrison, Michèle Roberts, and Anita Desai. Atlantic Publishers & Distributors. p.21. ISBN 978-81-269-0629-1. Archived from the original on 4 May 2016 . Retrieved 7 December 2014.

A translation by Indra Sinha was published in 1980. In the early 1990s, its chapter on sexual positions began circulating on the Internet as an independent text and today is often assumed to be the whole of the Kama Sutra. [107] Vatsyayana; SC Upadhyaya (transl) (1965). Kama sutra of Vatsyayana Complete translation from the original Sanskrit. DB Taraporevala (Orig publication year: 1961). OCLC 150688197. According to Doniger, the Kamasutra teaches adulterous sexual liaison as a means for a man to predispose the involved woman in assisting him, as a strategic means to work against his enemies and to facilitate his successes. It also explains the signs and reasons a woman wants to enter into an adulterous relationship and when she does not want to commit adultery. [84] The Kamasutra teaches strategies to engage in adulterous relationships, but concludes its chapter on sexual liaison stating that one should not commit adultery because adultery pleases only one of two sides in a marriage, hurts the other, it goes against both dharma and artha. [74] Caste, class

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The book consists of 36 chapters organised into 7 sections containing 1,250 verses. It examines 4 purusharthas or necessary ends of worldly human action: Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary (fourth revised & enlargeded.). Delhi: Motilal Banarsidass Publishers. ISBN 81-208-0567-4. Doniger and Sudhir Kakar published another translation in 2002, as a part of the Oxford World's Classics series. [108] Along with the translation, Doniger has published numerous articles and book chapters relating to the Kamasutra. [109] [110] [111] The Doniger translation and Kamasutra-related literature has both been praised and criticized. According to David Shulman, the Doniger translation "will change peoples' understanding of this book and of ancient India. Previous translations are hopelessly outdated, inadequate and misguided". [76] Narasingha Sil calls the Doniger's work as "another signature work of translation and exegesis of the much misunderstood and abused Hindu erotology". Her translation has the folksy, "twinkle prose", engaging style, and an original translation of the Sanskrit text. However, adds Sil, Doniger's work mixes her postmodern translation and interpretation of the text with her own "political and polemical" views. She makes sweeping generalizations and flippant insertions that are supported by neither the original text nor the weight of evidence in other related ancient and later Indian literature such as from the Bengal Renaissance movement – one of the scholarly specialty of Narasingha Sil. Doniger's presentation style titillates, yet some details misinform and parts of her interpretations are dubious, states Sil. [112] Reception It's a lot more than that. This book is a religious text, meant for followers of the faith a guide to fullfilling love life. It's a way out there culture, for me, an American. Being said, it is a good break into what ciuld be an influential finding of human behavior. Not of love, but what could be. It's interesting, but can also cloud good judgement, and obscure rightous conduct.

According to S.C. Upadhyaya, known for his 1961 scholarly study and a more accurate translation of the Kamasutra, there are issues with the manuscripts that have survived and the text likely underwent revisions over time. [53] This is confirmed by other 1st-millennium CE Hindu texts on kama that mention and cite the Kamasutra, but some of these quotations credited to the Kamasutra by these historic authors "are not to be found in the text of the Kamasutra" that have survived. [53] [54] Contents Wendy Doniger & Sudhir Kakar 2002, pp.3–27 (Book 1), 28-73 (Book 2), 74–93 (Book 3), 94–103 (Book 4), 104–129 (Book 5), 131-159 (Book 6), 161-172 (Book 7). Instead of a "sex manual" it is more of an insight to the sexuality of middle-ages India - there are entire chapters on biting, scratching, sexual positions, courting, seduction, quarrels and fights, "emergency cures and potions," as well as whole sections on homosexual behavior. The commentary (which was originally written a century or so after the original text) gives further advice, stating that certain behavior is not "suitable" for people of certain castes, or that women of certain regions prefer certain behaviors but shun others, etc. The book is less pornographic than you would think - I have seen countless "reproductions" that merely involve couples photographed in the positions. These detract from the content of the original, as does the reputation that proceeds this book. Macy, Joanna (1975). "The Dialectics of Desire". Numen. BRILL. 22 (2): 145–60. doi: 10.1163/156852775X00095. JSTOR 3269765.

Take pomegranate and cucumber seeds, extract the juice of elabāluka (eluva, Gisekia pharmaceoides) and bhatakataiyā (Solanum indicum, eggplant). Cook in oil over a low heat. Use it to massage the penis. It will remain swollen for six months." For each aspect of Kama, the Kamasutra presents a diverse spectrum of options and regional practices. According to Shastri, as quoted by Doniger, the text analyses "the inclinations of men, good and bad", thereafter it presents Vatsyayana's recommendation and arguments of what one must avoid as well as what to not miss in experiencing and enjoying, with "acting only on the good". [73] For example, the text discusses adultery but recommends a faithful spousal relationship. [73] [74] The approach of Kamasutra is not to ignore nor deny the psychology and complexity of human behavior for pleasure and sex. The text, according to Doniger, clearly states "that a treatise demands the inclusion of everything, good or bad", but after being informed with in-depth knowledge, one must "reflect and accept only the good". The approach found in the text is one where goals of science and religion should not be to repress, but to encyclopedically know and understand, thereafter let the individual make the choice. [73] The text states that it aims to be comprehensive and inclusive of diverse views and lifestyles. [75] Flirting and courtship

Kissing, where to kiss and how, teasing each other and games, signals and hints for the other person, cleanliness, taking care of teeth, hair, body, nails, physical non-sexual forms of intimacy (scratching, poking, biting, slapping, holding her) Across human cultures, states Michel Foucault, "the truth of sex" has been produced and shared by two processes. One method has been ars erotica texts, while the other has been the scientia sexualis literature. The first are typically of the hidden variety and shared by one person to another, between friends or from a master to a student, focusing on the emotions and experience, sans physiology. These bury many of the truths about sex and human sexual nature. [64] [65] The second are empirical studies of the type found in biology, physiology and medical texts, focusing on the physiology and objective observations, sans emotions. [64] [65] The Kamasutra belongs to both camps, states Doniger. It discusses, in its distilled form, the physiology, the emotions and the experience while citing and quoting prior Sanskrit scholarship on the nature of kama. [65] Arguably the hottest non-fiction book I've ever read - the translator has done a fantastic job of not only providing a translation of the original text, but also including translations of the commentaries by ancient Hindu authorities. Wendy Doniger (2016). Redeeming the Kamasutra. Oxford University Press. pp.39–140. ISBN 978-0-19-049928-0. Archived from the original on 21 December 2019 . Retrieved 20 November 2018. Though it is unfeasible to put an exact date on Vatsyayana's life or work, based on certain references in his work, it is presumed that he lived sometime between the 1st and 6th century A.D.

por muito apaixonadamente que um homem ame uma mulher, nunca conseguirá conquistá-la sem conversar muito com ela;