The Original Kama Sutra Completely Illustrated

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In the literature of all countries there will be found a certain number of works treating especially of love. Everywhere the subject is dealt with differently, and from various points of view. In the present publication it is proposed to give a complete translation of what is considered the standard work on love in Sanscrit literature, and which is called the "Vatsyayana Kama Sutra," or Aphorisms on Love, by Vatsyayana. a] Daud Ali (2011). "Rethinking the History of the "Kāma" World in Early India". Journal of Indian Philosophy. 39 (1): 1–13. doi: 10.1007/s10781-010-9115-7. JSTOR 23884104. ; John Keay (2010). India: A History: from the Earliest Civilisations to the Boom of the Twenty-first Century. Grove Press. pp.81–103. ISBN 978-0-8021-9550-0. Archived from the original on 20 May 2015 . Retrieved 10 December 2014. c] Chris Bartley (2001), Encyclopedia of Asian Philosophy, Editor: Oliver Learman, ISBN 0-415-17281-0, Routledge, Article on Purushartha, pp 443 After a perusal of the Hindu work, and of the English books above mentioned, the reader will understand the subject from a materialistic, realistic and practical point of view.

je podle Kamasutry poskytnout muži potěšení a stát se nenahraditelným prvkem jeho života. Znamením toho, že se jí to povedlo, je mužova věrnost a oddanost, která jí však zároveň poskytuje dostatek svobody. Oba póly se tak stávají rovnocennými a vyrovnanými. 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) One work in the English language is somewhat similar to these works of the Hindoos. It is called " Kalogynomia; or the Laws of Female Beauty," being the elementary principles of that science, by T. Bell, M.D., with twenty-four plates, and printed in London in 1821. It treats of Beauty, of Love, of Sexual Intercourse, of the Laws regulating that Intercourse, of Monogamy and Polygamy, of Prostitution, of Infidelity, ending with a catalogue raisonne of the defects of female beauty. Bez ohledu na to, zda pochází čtenář z východu nebo je příslušníkem západní civilizace, mluví k němu tato kniha stejnou řečí. Hlavním smyslem vědění, které podává Kamasutra není sex jako takový. Je to především sdělení o tom, že bez lásky nelze dosáhnout opravdového sexuálního uspokojení ani zbavit své tělo touhy po sexuální rozkoši. Setrvání ve svazku s nemilovaným člověkem je tedy pouhou ztrátou času. Bez lásky se sex omezuje na pouhý akt podobný tomu, který provozují zvířata. I se znalostí rozmanitého počtu pozic uvedených v Kamasutře tak není možné uspět v umění lásky bez odpovídajícího duševního prožitku. Jak kamasutra popisuje vztah mezi mužem a ženou?

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The accompanying manuscript is corrected by me after comparing four different copies of the work. I had the assistance of a Commentary called 'Jayamangla for correcting the portion in the first five parts, but found great difficulty in correcting the remaining portion, because, with the exception of one copy thereof which was tolerably correct, all the other copies I had were far too incorrect. However, I took that portion as correct in which the majority of the copies agreed with each other."

In 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] Jorge Ferrer, Transpersonal knowledge, in Transpersonal Knowing: Exploring the Horizon of Consciousness (editors: Hart et al.), ISBN 978-0-7914-4615-7, State University of New York Press, Chapter 10 The defining object of the Indian Kamasastra literature, is the harmonious sensory experience from a good relationship between the self and the world. The Kamasutra has been a popular reference to erotic ancient literature. In the Western media, such as in the American women's magazine Redbook, the Kamasutra is described as "Although it was written centuries ago, there's still no better sex handbook, which details hundreds of positions, each offering a subtle variation in pleasure to men and women." [114] 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.Jyoti Puri, who has published a review and feminist critique of the text, states that the " Kamasutra is frequently appropriated as indisputable evidence of a non-Western and tolerant, indeed celebratory, view of sexuality" and for "the belief that the Kamasutra provides a transparent glimpse into the positive, even exalted, view of sexuality". [115] However, according to Puri, this is a colonial and anticolonial modernist interpretation of the text. These narratives neither resonate with nor provide the "politics of gender, race, nationality and class" in ancient India published by other historians and that may have been prevalent then. [116]

Besides the treatise of Vatsyayana the following works on the same subject are procurable in India:—

Human relationships, sex and emotional fulfillment are a significant part of the post-Vedic Sanskrit literature such as the major Hindu epics: the Mahabharata and the Ramayana. The ancient Indian view has been, states Johann Meyer, that love and sex are a delightful necessity. Though she is reserved and selective, "a woman stands in very great need of surata (amorous or sexual pleasure)", and "the woman has a far stronger erotic disposition, her delight in the sexual act is greater than a man's". [51] Manuscripts Kinds of Union according to Dimensions, Force of Desire, and Time; and on the different kinds of Love. Varahamihira; M Ramakrishna Bhat (1996). Brhat Samhita of Varahamihira. Motilal Banarsidass. pp.720–721. ISBN 978-81-208-1060-0. Archived from the original on 9 January 2022 . Retrieved 27 November 2018. Chcete-li jako muž svést a nalákat manželku jiného muže do svých osidel, měl byste si přečíst právě tuto část Kamasutry. Nehledejte v tom návod na hledání milenky. V době psaní Kamasutry bylo mnohoženství běžně praktikovanou společenskou záležitostí a šlo tedy o nalezení další manželky do vlastního harému. 6. Část: O kurtizánách

Tato část se zabývá různými druhy polibků a forem milostné předehry. Pokračuje známým popisem sexuálních pozic a jejich vlivem na intenzitu orgasmu prožívaného oběma partnery. Nezanedbává ani popis sexuálních úchylek a milostného trojúhelníku. 3. Část: Získání manželky a] A. Sharma (1982), The Puruṣārthas: a study in Hindu axiology, Michigan State University, ISBN 978-99936-24-31-8, pp 9–12; See review by Frank Whaling in Numen, Vol. 31, 1 (Jul., 1984), pp. 140–142; a b Wendy Doniger (2016). Redeeming the Kamasutra. Oxford University Press. pp.20–27. ISBN 978-0-19-049928-0. Archived from the original on 21 December 20 a b J. A. B. Van Buitenen, Dharma and Moksa, Philosophy East and West, Vol. 7, No. 1/2 (Apr. - Jul., 1957), pp 33–40He 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.