The Original Kama Sutra Completely Illustrated

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Other examples include the Nyaya Sutras, an important work on logic and metaphysics from the Nyaya school of Hindu philosophy, and the Yoga Sutras of Patanjali, which as the name suggests is one of the key foundational texts on the practice of yoga. 2 The author of the Kama Sutra was celibate Attributed to Sage Vatsyayana, the Kama Sutra is neither exclusively nor predominantly a sex manual on sex positions. Johann Jakob Meyer (1989). Sexual Life in Ancient India: A Study in the Comparative History of Indian Culture. Motilal Banarsidass (Orig: 1953). pp.229–230, 240–244, context: 229–257 with footnotes. ISBN 978-81-208-0638-2. Archived from the original on 7 December 2016 . Retrieved 22 November 2018.

Indira Kapoor, a director of the International Planned Parenthood Foundation, states that the Kamasutra is a treatise on human sexual behavior and an ancient attempt to seriously study sexuality among other things. According to Kapoor, quotes Jyoti Puri, the attitude of contemporary Indians is markedly different, with misconceptions and expressions of embarrassment, rather than curiosity and pride, when faced with texts such as Kamasutra and amorous and erotic arts found in Hindu temples. [113] Kamasutra, states Kapoor, must be viewed as a means to discover and improve the "self-confidence and understanding of their bodies and feelings". [113] The text states that there are two sorts of "third nature", one where a man behaves like a woman, and in the other, a woman behaves like a man. In one of the longest consecutive sets of verses describing a sexual act, the Kamasutra describes fellatio technique between a man dressed like a woman performing fellatio on another man. [89] The text also mentions same-sex behavior between two women, such as a girl losing her virginity with a girlfriend as they use their fingers, [90] as well as oral sex and the use of sex toys between women. [91] Svairini, a term Danielou translates as a lesbian, [92] is described in the text as a woman who lives a conjugal life with another woman or by herself fending for herself, not interested in a husband. [93] Additionally, the text has some fleeting remarks on bisexual relationships. [90] a b Dharma, The Columbia Encyclopedia, 6th Ed. (2013), Columbia University Press, Gale, ISBN 978-0-7876-5015-5In 1961, S. C. Upadhyaya published his translation as the Kamasutra of Vatsyayana: Complete Translation from the Original. [102] According to Jyoti Puri, it is considered among the best-known scholarly English-language translations of the Kamasutra in post-independent India. [103] He says that he composed the work after reflecting on the ‘aphorisms of love’ as revealed by the gods, and after studying the opinions of Gonikaputra, Muladeva, Babhravya, Ramtideva, Nundikeshwara and Kshemandra. Kamasutra více než zřetelně ukazuje, že pouhý sexuální akt bez lásky, úcty a něhy není ničím víc než uspokojením pudů, podobně, jako se žíznivý člověk potřebuje napít vody. Správné pochopení umění lásky spočívá v tom druhého přijmout a milovat a teprve poté se ze vzájemné blízkosti a přitažlivosti mohou zrodit další plody takového vztahu, jako je nasycení sexuální touhy a extáze. V tomto smyslu by se člověk měl seznámit se všemi polohami kamasutry, které osvěží uvadající sexuální život a přinesou i plody vzájemné lásky, tedy děti. Jak lidé přistupují ke kamasutře v současnosti? As Professor Doniger has pointed out, references to male and female sexual organs were deliberately mistranslated, with the more explicit wording of the original text replaced with the Sanskrit terms ‘lingam’ and ‘yoni’. This helped make it more palatable to Victorians, and – as Doniger has written – ‘assure them that the text was not about real sexual organs, their sexual organs, but merely about the appendages of weird, dark people far away.’ a b Wendy Doniger (2016). Redeeming the Kamasutra. Oxford University Press. pp.13–14. ISBN 978-0-19-049928-0. Archived from the original on 21 December 2019 . Retrieved 20 November 2018.

The place of its composition is also unclear. The likely candidates are urban centers of north India, alternatively in the eastern urban Pataliputra (now Patna). [19] Doniger notes Kama Sutra was composed "sometime in the third century of the common era, most likely in its second half, at the dawn of the Gupta Empire". [20] Burton made two important contributions to the Kamasutra. First, he had the courage to publish it in the colonial era against the political and cultural mores of the British elite. He creatively found a way to subvert the then prevalent censorship laws of Britain under the Obscene Publications Act of 1857. [100] [97] Burton created a fake publishing house named The Kama Shastra Society of London and Benares (Benares = Varanasi), with the declaration that it is "for private circulation only". [97] The second major contribution was to edit it in a major way, by changing words and rewriting sections to make it more acceptable to the general British public. For example, the original Sanskrit Kamasutra does not use the words lingam or yoni for sexual organs, and almost always uses other terms. Burton adroitly avoided being viewed as obscene to the Victorian mindset by avoiding the use of words such as penis, vulva, vagina and other direct or indirect sexual terms in the Sanskrit text to discuss sex, sexual relationships and human sexual positions. Burton used the terms lingam and yoni instead throughout the translation. [101] This conscious and incorrect word substitution, states Doniger, thus served as an Orientalist means to "anthropologize sex, distance it, make it safe for English readers by assuring them, or pretending to assure them, that the text was not about real sexual organs, their sexual organs, but merely about the appendages of weird, dark people far away." [101] Though Burton used the terms lingam and yoni for human sexual organs, terms that actually mean a lot more in Sanskrit texts and its meaning depends on the context. However, Burton's Kamasutra gave a unique, specific meaning to these words in the western imagination. [101] Chapter V. On Biting, and the Ways of Love to be Employed with Regard to Women of Different Countries Chapter IV. On the Arrangements of a House, and Household Furniture; and About the Daily Life of a Citizen, His Companions, Amusements, Etc.

Of course, as far as ordinary folks and consumers of pop culture go, the Kama Sutra will forever be a byword for ambitious bedroom exploits. While the text is certainly more read about than actually read, its legacy can be seen in everything from movies to porn films to – perhaps inevitably – a leading brand of condoms. We know this because he himself mentions it towards the very end of the Kama Sutra, writing that his soon-to-be-famous aphorisms were ‘composed, according to the precepts of Holy Writ, for the benefit of the world, by Vatsyayana, while leading the life of a religious student, and wholly engaged in the contemplation of the Deity.’ 3 The Kama Sutra wasn’t legal in the UK until the 1960s

Types of women, finding sexual partners, sex, being lovers, being faithful, permissible women, adultery and when to commit it, the forbidden women whom one must avoid, discretion with messengers and helpers, few dos and don't in life An English translation of the Kama Sutra was in circulation from the Victorian era thanks to the work of adventurer and orientalist Sir Richard Burton, who said that ‘The free treatment of topics usually taboo'd will be a great national benefit.’ However, it would be quite some time before the text would officially see the light of day in the UK.Tento soubor textů je určen ženám a vysvětluje jim, jak by se měly chovat jako správné manželky. Z hlediska rodinného života je tato část zřejmě nejdůležitější, protože pojednává o tom, jak by se k sobě měli manželé chovat a jaké povinnosti je potřeba v domácnosti zastat. 5. Část: O cizích manželkách

Chapter VI. Of Gains and Losses, Attendant Gains and Losses, and Doubts; and Lastly, the Different Kinds of Courtesans 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 Vatsyayana; SC Upadhyaya (transl) (1965). Kama sutra of Vatsyayana Complete translation from the original Sanskrit. DB Taraporevala (Orig publication year: 1961). pp.68–70. OCLC 150688197. Rocher, Ludo (1985). "The Kāmasūtra: Vātsyāyana's Attitude toward Dharma and Dharmaśāstra". Journal of the American Oriental Society. 105 (3): 521–523. doi: 10.2307/601526. JSTOR 601526.a b Michel Foucault (2012). The History of Sexuality: An Introduction. Knopf Doubleday. pp.57–73. ISBN 978-0-307-81928-4. Archived from the original on 9 January 2019 . Retrieved 22 November 2018.