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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!

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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 Previous translations are hopelessly outdated, inadequate and misguided".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.

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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.

Doniger's presentation style titillates, yet some details misinform and parts of her interpretations are dubious, states Sil. According to Kapoor, quotes Jyoti Puri, the attitude of contemporary Indians is markedly different, with misconceptions and expressions of embarrassment, rather than curiosity and pride, when faced with texts such as Kamasutra and amorous and erotic arts found in Hindu temples.

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.

Books similar to The Kama Sutra of Vatsyayana

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. Burton and Arbuthnot embellished the Indians' translation, and also padded it with the commentary of the 13th-century scholar Yashodhara. Because Burton was the best known of the group, the translation has come to bear his name alone.

To do the new translation, Ms. Doniger, 61, went back to the original Sanskrit. She enlisted the help of Mr. Kakar, 63, who had written a fictionalized life of Vatsyayana, ''Ascetic of Desire'' Overlook Press, Kakar, who does not read Sanskrit, translated the modern Hindi commentaries on the text so that the new version would incorporate Indian scholarly research.

Kakar also helped put the Kama Sutra in proper historical and social context. Kakar separated out the Yashodhara commentary from the original Vatsyayana text. They also rendered the words in plain English, in an effort to make Vatsyayana's intentions clearer.

Kakar pointed to the section called ''Winning a Virgin's Trust,'' which advises a new husband to be gentle and cautious with his bride. The text advises, ''For the first three nights after they have been joined together, the couple sleep on the ground, remain sexually continent.

Kakar said: ''I was surprised at the section of how much care a man was supposed to take with young girls. In the Burton translation, it is less vivid.

The Piditaka position is a comfortable, laid-back position that has the benefit of being incredibly pleasurable.

In this position, your partner lies on their back and pulls their knees into their chest, resting their feet on your chest as you kneel in front of them. With your knees on either side of their hips, you raise their hips onto your thighs and enter them. In this position, you lie flat on your back while your partner sits or kneels on top of you, facing your feet.

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Your partner then lowers themselves onto you and leans forward, gripping your ankles. It sounds easy, but Garrison says it's surprisingly tough.

In this position, you both stand, facing each other. You put your hand under one of your partner's knees and raise it off the floor, turning the two of you into a "tripadam" or tripod. Then enter your partner.You put your hand under one of your partner's knees and raise it off the floor, turning the two of you into a "tripadam" or tripod. One note: this position works best if both of you are around the same height.

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