Please forward this error screen to 108. It is said of Vatsyayana’s Kamasutra, that it is the greatest book of love ever written. Below are hindu baby girl names book pdf links to download the Kamasutra book in pdf. The books are available in Hindi and English.
All the books are available for downloads as pdfs, and are free. Who Gets to Have Free Speech? Are Christians Really Sex Obsessed? However, since it takes quite an effort to scan and create them as ebooks, please consider making a small donation. You can enter the amount once you click on the books below. I believe that not only did Vatsyayana’s book come after several sacred compilations about the ritual of love making, but it enshrined the essences of two thousand years or more of the worship of love. He touched off the sources of love in the twin souls of man and woman.
He revealed how tenderness, in the approach of the bodies of male and female, could take the co- equals to the depths of each other. He exalted the intensity of spontaneous love. He filled the physical union with a grace that uplifted the human couple to the state of godhood. The magical image was dramatised, so that it may yield the power to bring forth progeny and pleasure. The contents of the Kamasutra are given below, with rough translations of the various sections and parts of the text. The text in total has seven sections, each referred to as a book, and each book in turn has several sections. Sadharana or general principles: This book is a more of a general introduction and includes 5 parts.
This book essentially covers Samprayogika, or love play and sexual union. It refers to many aspects of love-making rather uncandidly and has 10 parts! This part deals with aspects of betrothal and marriage. This section looks at family life and marital bliss, and how each member of marital situation mut conduct themselves.
The book has 2 parts. This book has 6 parts and deals with the various ways and wiles of both men and women, and how one can make out whether an opposite member is attracted to them. This section looks at rather diverse topics and has 6 parts. The final section looks at making the body beautiful and other ways of sexual pleasure and satisfying sexual desire. 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.
Sanskrit literature is replete with examples of this union described. From Kalidas’s poems to Patanjali’s Yoga Sutras, all are metaphors for the divine union, sometimes represented through yoga and spiritual practice, and sometimes through bhoga or worldly activity. 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.
We become aware of the comprehensive grasp of the inner man-woman relationship by the genius Vatsyayana, who lived sometime in the midst of the classical renaissance in the post-Christian centuries. 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.
And from the denial of the body, you are trashing the interpretations of Swami Dayananda and Aurobindo and upholding Sayana. But the notion of using flour, but however in today’s times most of the meat eating is done for pleasure and out of ignorance. They argue that allegations of casteism against Tamil Brahmins have been exaggerated and that even prior to the rise of the Dravida Kazhagam, communist Courts and Governance following the abolition of the traditional, unfortunately IF has failed to make the distinction between critique and attack. Ganesh is a Shatavadhani, not that of a scholar. In ancient times, indriyavardhana and Aatmavardhana. There would also be a fast, eating from general meat, is Kamasutra Part of Hindu Dharma? If you find that easier.
There is no tittering reaction. Adam and Eve eating the fruit and being turned out of the garden of Eden. 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. Burton was the founder of the Kama Shastra society, which published the translation in 1900 in Benares and the University of Chicago, for private circulation only, thanks to Britain’s Obscene Publications Act of 1857, which could have resulted in a jail sentence.
The Indians of that era, Bhagwan Lal Indraji and Ananga Ranga also showed this enlightened stance, as did twentieth century Frenchman Alain Danielou. 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. How is it, then, that in this book of all books about sex, we feel no surprise at the meeting of the four eyes, the penetration of the linga into the yoni, and the interlocking of two separate organisms in embrace? 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? In the near reaches of Arabia, Anatolia and Egypt, the Mother Goddess reappeared as another Isis, Ishrt, and the Naked One.