Kama Sutra Telugu - Free ebook download as PDF File .pdf), Text File .txt) or read book online for free. in the Kama Sutra, lovers must abide by the rule book. Kama Sutra. Step by step Sex Secrets of the Kama Sutra & Other Eastern Pleasures. PDF version of The Kama Sutra by Vatsyayana. Apple, Android and This book has had centuries of influence in the East and in the tvnovellas.info Kama Sutra is an.
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In general, the text describes sexual activity between men and women across class and caste, both in urban and rural settings.
In Redeeming the Kamasutra, Doniger states that "the Kamasutra departs from the dharmic view of homosexuality in significant ways", where the term kliba appears.
In contemporary translations, this has been inaccurately rendered as "eunuch" — or, a castrated man in a harem, [note 1] a practice that started in India after the arrival of Turkish Sultans.
The Kamasutra does not use the pejorative term kliba at all, but speaks instead of a "third nature" or, in the sexual behavior context as the "third sexuality". 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.
The historical records suggest that the Kamasutra was a well-known and popular text in Indian history, states Wendy Doniger.
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". He did not translate it, but did edit it to suit the Victorian British attitudes.
The unedited translation was produced by the Indian scholar Bhagwan Lal Indraji with the assistance of a student Shivaram Parshuram Bhide, under the guidance of Burton's friend, the Indian civil servant Forster Fitzgerald Arbuthnot.
The "Hindus were cowering under their scorn", states Doniger, and the open discussion of sex in the Kamasutra scandalized the 19th-century Europeans. Yet, states Doniger, it became soon after its publication in , "one of the most pirated books in the English language", widely copied, reprinted and republished sometimes without Richard Burton's name. 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 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. However, Burton's Kamasutra gave a unique, specific meaning to these words in the western imagination. First, the text "simply does not say what Burton says it says". Third, it changes the force of words in the original text. For example, when a woman says "Stop! It has led to a misunderstanding of the text and created the wrong impression of it being ancient "Hindu pornography".
Upadhyaya published his translation as the Kamasutra of Vatsyayana: Complete Translation from the Original. He includes English translations of two important commentaries, one by Jayamangala commentary, and a more modern commentary by Devadatta Shastri, as endnotes. He, at times, reverses the object and subject, making the woman the subject and man the object when the Kamasutra is explicitly stating the reverse.
According to Doniger, "even this cryptic text [Kamasutra] is not infinitely elastic" and such creative reinterpretations do not reflect the text. In the early s, 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.
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". 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 neither supported by 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.
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