Kamasutra pdf download

Audio Software icon An illustration of a 3. Software Images icon An illustration of two photographs. Images Donate icon An illustration of a heart shape Donate Ellipses icon An illustration of text ellipses. The Kama sutra of Vatsyayana Item Preview.

Score: 2. It teaches that love should be an ecstatic experience, but sexual happiness is only likely if both partners have a good understanding of sex. Therefore it includes comprehensive details about the practical aspects of sex. But, as Bernard explains in her uproarious account of that madcap adventure, not everything goes quite as planned. It contains a crisp introduction; the original Sanskrit; a new, accurate and readable English translation; fifty full-page illustrations using period clothing, jewelry, and settings; and a thorough index.

Composed almost two thousand years ago, it is surprisingly modern in its depiction of human nature and sexual practices. Gautam also takes up the Natyasastra the Kamasutra's twin , locating in the first the themes of sexual-erotic pleasure, and locating in the second the classical Indian view of theater, music, dance, and aesthetic pleasure. The book shows how closely intertwined the history of erotics in ancient Indian culture is with the history of theater-aesthetics.

Foucault provides a framework for opening up the intellectual horizon of Indian thought; it is his distinction between ars erotics erotic arts and scientia sexualis science of sexuality that fuels Gautam's exploration of the courtesan as symbol of both erotic and aesthetic pleasure, particularly in her role as a wife to her patron, which entails the morphing of erotics into a form of theater.

The scope broadens ambitiously, to an inquiry on the nature of knowledge formation, erotics, theater, and gender relations in premodern Indian society and culture--as they converged on the historical figures of the courtesan and her male counterpart, the dandy. Gautam's twining of aims and subjects--Foucault's western philosophy of pleasure and India's classic text on eros anchored in art and aesthetics --transforms both the modern and the ancient texts with new understandings, and as new forms of investigating erotics and subjectivity itself.

Score: 3. About the art of living as well as about the positions in sexual intercourse, it is here newly translated into clear, vivid, sexually frank English together with three commentaries: excerpts from the earliest and most famous Sanskrit commentary 13th century , a twentieth-century Hindi commentary, and explanatory notes by the translators. The edition is enhanced by a selection of colour plates from an early edition of the work. The positions, illustrations page, tips, and techniques outlined in this book are here to practice and learn from, helping you bond, trust and love one another like never before.

Using a combination of lessons from the Tanta and Kama Sutra this book will teach you how to master the art of lovemaking and help you maximize your sexual potential. There is a common misconception that Tantric Sex is for other 'enlightened, spiritual souls and beings' which involves having sex for hours.

This is simply not so! Anyone can enjoy Tantric Sex and feel deep connections with his or her partners and experience intense sexual pleasure, including you!

The Kama Sutra is a wonderful, fun way to explore and renew your relationships. Helping you find better ways to keep your lovemaking exciting and enjoyable. Although very old in principles the Tantra and Kama Sutra have stood the test of time and much still applies to the art of lovemaking today.

Score: 2. It is called Aupanishadika, secret love, extraneous stimulation and sexual power. Truly, if one heeds the wisdom enshrined in the Kamasutra, we can see that the sage Vatsyayana showed an immense grasp of the relationship on ida and pingala, the inner man and woman in every human being. This is the underlying basis of the Tantric principles, and is the foundation of Tantra — to unite the division within, so as to experience union or yoga with the divine.

Sanskrit literature is replete with examples of this union described. Indeed, every activity was an opportunity to move forward in the path to moksha or mukti, the ulimate liberation which was one of the most significantly, and in fact, the ultimate goal in Hinduism. Spirituality and pleasure were not different in the Hindu way of life. They were just two sides of the same coin. Comparing this with the dryness of Western literature and its seemingly antiseptic view when it comes to human sexual behaviour, we see an astonishingly liberated and enlightened view in the East towards sexual desire.

Lance Dane, who wrote one of the finest commentaries on the Kamasutra by a Westerner, has much to say about this fact. The unabashed directness of his confrontation of sexual relations, the subtleties of his perceptions of feeling, mood and emotion, the delicacy of the nuances of love rendered by a mind, freed from all fears, inhibitions and awkwardnesses of the accepting routine society, have rarely been seen in any civilization.

It is almost as if this sage shared the new kind of perception of the poetry of imperceptible feelings, which the Gupta bards were to bring to their creations along with their awareness of the life of action and conflict and stress on the earth, in the here and the now, in the flesh and the blood, in the search for harmony.

The strange thing is, we feel no shock, when we are ushered from the overtly non-sexual context of our daily lives into the very heart of the privacies of sex.

There is no tittering reaction. There is hardly any trace of the boring soul-less life of the brothel. In this view, Dane does not differ from prior translators of the Vatsyayana Kamasutra, including Forster Fitzgerald Arbuthnot and his collaboration with the nineteenth century Richard Francis Burton. Jayamangala of Yashodhara, the 13th century commentator of the text was also a well-known authority, however his works are more oriented towards the society of that time.

Dane stands out from these translations however, in providing a historic context to understanding the text, and compares it to traditions in other parts of the world. Why are these unions, recommended by Vatsyayana, different from the kind of furtive connection which takes place from complete ignorance of the feelings of each other, and from the denial of the body-souls, by those who are ashamed of the dream tryst?

But the image is more abstract than concrete. In the early Empires of the Hittites, Babylonians and the Pharaohs, in the cults presided over by the God-King, the ritual confined the freedom of human beings to express themselves, by worship of sex on the altars of the temple.

But, beyond the shrines, the people resorted to secret practices, evolving sub myths for their inexpressible desires, in the spontaneous liberation of their body-souls. In our Indian civilization, the Mother Goddess began, more and more, to be personified as yoni, as we see it in the figurines of Ahichchatra, Kausambi, Nevasa, Bhita, Pataliputra and before long, she appears with her mate, as in the human couples in love of the Mauryan and Sunga terracottas.

The exuberant poetry of the Rigveda, seems to have familiarised the myth of creation of the world. In the Upanishads the imagery was more concrete. The mating of man and woman became holy sacrifice: The woman is the fire, her womb the fuel, the invitation to man the smoke, the door is the flame, entering the embrace, pleasure the spark. In this fire the Gods form the offering, From this offering springs forth the child. Brihadaranyaka Upanishad. In the two great epics of India, the Ramayana and the Mahabharata, which recreate the desire images of what men and women ought to be, we see the spontaneous urges of the people for free love, and the worship of sex symbols, as the sources of fulfilment, transformed into a prescribed ritual as part of the Hindu Dharmic order.

These habitual repetitions had for centuries made the Slokas, verses, more and more rigid. The caste order imposed on the Dasyus had ironed out the variety of ways of life.