Kamasutra Ilustrado - Vātsyāyana (Portuguese Edition)

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b] Daud Ali (2011). "Padmaśrī's "Nāgarasarvasva" and the World of Medieval Kāmaśāstra". Journal of Indian Philosophy. 39 (1): 41–62. doi: 10.1007/s10781-010-9116-6. JSTOR 23884106. S2CID 170779101. But Vatsyayana affirms that as this part also contains subjects such as striking, crying, the acts of a man during congress, the various kinds of congress and other subjects, the name sixty-four is only accidental. For instance, a tree is saptaparna, seven-leaved, or an offering of rice is panchavarna, five-coloured, but the tree does not have seven leaves, nor does rice have five colours. 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 2019 . Retrieved 20 November 2018. After reading and considering the works of Babhravya and other ancient authors, and thinking over the meaning of the rules given by them, this treatise was composed, according to the precepts of the Holy Writ, for the benefit of the world, by Vatsyayana, while leading the life of a religious student at Benares, and wholly engaged in the contemplation of the Deity. This work is not to be used merely as an instrument for satisfying our desires. A person acquainted with the true principles of this science, who preserves his dharma, his artha and his kama, and who has regard for the customs of the people, is sure to obtain mastery over his senses. In short, an intelligent and knowing person, attending to dharma and artha and also to kama, without becoming the slave of his passions, will obtain success in everything that he may do…’

Vatsyayana mentions that Satakarni Satavahana, a king of Kuntala, seized with the passion of love, deprived Malayavati, his wife, of her life by using kartari, a highly ardent scissor-like grip. This translation is very readable and can be recommended purely for the inclusion of the extensive included Jayamangala Sanskrit commentary. When lovers are on a bed, and embrace each other so closely that their arms and thighs are encircled by each other, and rub against them, this is called an embrace like a mixture of sesamum seed and rice.Other translations include those by Alain Daniélou ( The Complete Kama Sutra in 1994). [104] This translation, originally into French, and thence into English, featured the original text attributed to Vatsyayana, along with a medieval and a modern commentary. [105] Unlike the 1883 version, Daniélou's new translation preserves the numbered verse divisions of the original, and does not incorporate notes in the text. He includes English translations of two important commentaries, one by Jayamangala, and a more modern commentary by Devadatta Shastri, as endnotes. [105] Doniger questions the accuracy of Daniélou's translation, stating that he has freely reinterpreted the Kamasutra while disregarding the gender that is implicit in the Sanskrit words. 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. [106] If a man presses the jaghana, middle part of the woman's body, against his own, and mounts her to practice scratching with the nail or finger, or biting, or striking, or kissing, while the hair of the woman remains loose and flowing, this is referred to as the embrace of the jaghana.

a b c d Vatsyayana; SC Upadhyaya (transl) (1965). Kama sutra of Vatsyayana Complete translation from the original Sanskrit. DB Taraporevala (Orig publication year: 1961). pp.69, 141–156. OCLC 150688197.The Kamasutra includes verses describing homosexual relations such as oral sex between two men, as well as between two women. [86] [87] Lesbian relations are extensively covered in Chapters 5 and 8 in Book 2 of the text. [88]