Doniger, Wendy (2003). Kamasutra - Oxford World's Classics. Oxford University Press. p.i. ISBN 9780192839824. The Kamasutra is the oldest extant Hindu textbook of erotic love. It was composed in Sanskrit, the literary language of ancient India, probably in North India and probably sometime in the third century Davesh Soneji (2007). Yudit Kornberg Greenberg (ed.). Encyclopedia of Love in World Religions. ABC-CLIO. p.307. ISBN 978-1-85109-980-1. Archived from the original on 22 December 2019 . Retrieved 28 November 2018. Alain Daniélou contributed a translation called The Complete Kama Sutra in 1994. This translation featured the original text attributed to Vatsayana, along with a medieval and modern commentary.

Earning her trust, importance of not rushing things and being gentle, moving towards sexual openness gradually, how to approach a woman, proceeding to friendship, from friendship to intimacy, interpreting different responses of a girlAlain Daniélou, The Complete Kama Sutra: The First Unabridged Modern Translation of the Classic Indian Text, ISBN 978-0-89281-525-8.

A translation by Indra Sinha was published in 1980. In the early 1990s, 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. [107] Sutra ( सूत्र sūtra) signifies a thread, or discourse threaded on a series of aphorisms or concise rules. [7] By definition a sutra is a brief, aphoristic statement. [8] Sutra was a standard term for a technical text, thus also the Yoga Sutras of Patanjali. Ludo Rocher categorizes the Kama Sutra as a typical example of a work written in sutra style. [9] Content Slow down, take your time, make the time to get to know yourself,” Dr. Brito says. “It’s fine to have fantasies [or] engage in sexual imagining… [just] listen to your body.”Coltrane, Scott (1998). Gender and families. Rowman & Littlefield. p.36. ISBN 9780803990364. Archived from the original on 30 April 2016 . Retrieved 15 November 2015. James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Rosen Publishing, New York, ISBN 0-8239-2287-1, pp 55–56 Part two goes straight into the sexual content that many people associate with the Kamasutra. There are details on 64 different types of sexual acts, everything from embracing and kissing to more aggressive acts like grabbing and slapping. Focus on your individual preferences, whether that’s finding out what they are or simply enjoying the things you already know you like. 4. Don’t stress about it

It’s] less about performance and more about pleasure, deep connection, solo intimate pleasure,” Dr. Brito explains. “It isn’t just to get the job done and get off, but about slowing down and getting to know yourself more erotically. It’s about having a pleasure-based mindset, full of curiosity and self-discovery.”It can be tempting to rush to your destination — whether that’s through clitoral stimulation, penetration, or another method of orgasm entirely — but tantra is about enjoying the journey and understanding more about yourself. For definition of the term पुरुष-अर्थ ( puruṣa-artha) as "any of the four principal objects of human life, i.e. धर्म, अर्थ, काम, and मोक्ष" see: Apte, p. 626, middle column, compound #1.

Introductory Chapters on contents of the book, three aims and priorities of life, the acquisition of knowledge, conduct of the well-bred townsman, reflections on intermediaries who assist the lover in his enterprises (five chapters). 2. On sexual union Chapters on stimulation of desire, embraces types, caressing and kisses, marking with nails, biting and marking with teeth, on copulation (positions), slapping by hand and corresponding moaning, virile behavior in women, superior coition and oral sex, preludes and conclusions to the game of love. It describes 64 types of sexual acts (ten chapters). 3. About the acquisition of a wife Chapters on forms of marriage, relaxing the girl, obtaining the girl, managing alone, union by marriage (five chapters). 4. About a wife Chapters on conduct of the only wife and conduct of the chief wife and other wives (two chapters). 5. About the wives of other people Chapters on behavior of woman and man, encounters to get acquainted, examination of sentiments, the task of go-between, the king's pleasures, behavior in the gynoecium (six chapters). 6. About courtesans Chapters on advice of the assistants on the choice of lovers, looking for a steady lover, ways of making money, renewing friendship with a former lover, occasional profits, profits and losses (six chapters). 7. On the means of attracting others to one's self Chapters on improving physical attractions, arousing a weakened sexual power (two chapters). Pleasure and spirituality While considered in retrospect a wildly inaccurate and misleading translation, the sexual positions described in Burton’s version are what caught people’s attention. That’s one reason people still think of the Kama Sutra as only a book of exotic sex positions. How Does it Work? a b Sushil Kumar De (1969). Ancient Indian Erotics and Erotic Literature. K.L. Mukhopadhyay. pp. 89–92.

Problems with sex?

Doniger and Sudhir Kakar published another translation in 2002, as a part of the Oxford World's Classics series. [108] Along with the translation, Doniger has published numerous articles and book chapters relating to the Kamasutra. [109] [110] [111] The Doniger translation and Kamasutra-related literature has both been praised and criticized. 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". [76] Narasingha Sil calls the Doniger's work as "another signature work of translation and exegesis of the much misunderstood and abused Hindu erotology". 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 supported by neither 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. [112] Reception