As long as individuality is a word linked with the human lexicon, whenever we draw comparisons, we'll need to strive to simply make the definitions comply. The question is not that we're discussing terms or epics here; the real issue is that we're attempting to compare them. How would commonplace sanity allow the comparison of a chair and a gallon of nuclear waste? How can a person even tend to compare ubiquitous logic and the Pythagoras theorem? Worldly things have a prototype of an accessible station that none can make them defy, and exploiting their accessibility is a diabolical thing to do. It is tantamount to marrying for sex, or buying a car to barely sit in. It is rude, it is inane and mostly, it is unacceptable. If we construct some conduit of comprehension between two epics, nothing can confirm that either we in ours, or the medium itself, are overruled by an inconsistent resolution. The reason to that is not that we dare not brave the occasion, but instead that the occasion simply isn't affected by easy bravery, that the source to the inconsistency is not personal, but the inconsistency is automatic, circumstantial, born of engineered comparisons greater than the one we aspire to. In easier lingo, we cannot bring down a mountain with a hammer and a nail.

Comparing epics is not cumbersome, for we denote something as cumbersome if we believe that it doesn't resist the possibility of being enacted... comparing epics is impossible, or rather, comparison in its conception serves as a non-existent medium, not linking, not involving, not perturbing the ends, rather subtly moving between them. We cannot device a degree that satisfies an ideal comparison, and hence, any designs at comparison will remain vague, insubstantial, callow, crude, unnecessary and shapeless. If it still tasking to let the fact seem credible, then try comparing maps, rivers, tides, men, women, moon, and the sun, and if you near conclusion, test the foundation on which you judge, and you'll perhaps understand how comparison is never more than personal. 

Since the abomination need be executed, it need be quick and painless, like a heart attack whilst one sleeps. I shall endeavor to compare the beastly epics 'Kamasutra' and 'Ramayana'.

Kamasutra is one of India's oldest epics, and it is also one of the most illustrious. The only form of knowledge about the Kamasutra that is not commonly known is that it was written by Mallangana Vatsyayana, around 250 A.D., was written in sutras in Sanskrit, is an epic about the folks of Nagaraka, and that it is about embracing sexual pleasure. The notable rest of the Kamasutra can be read ideally in serialized forms on the feted graffiti scrawled on the walls of a boy's toilet in any institutional building, or can be surveyed with visual aids in the more popular segregated corners of the same, or if all resorts fail, then the delicate knowledge that the Kamasutra confers can be contrived at a very lucrative rate at the Pallika bazaar. The Kamasutra is the Hindu sex-manual. It is tendentious to adultery, lesbianism, open sex, illicit sex, positions that Olympic gold-medlalists for acrobatics will find arduous to engineer, is controversially in opposition to oral sex, and merrily vilifies and belittles women to nothing but mere fun sexual objects to a degree gross enough to set convulsions up a feminist's back. Conclusively, the Kamasutra is about sex. And hence, in our approach to the ensuing epic, this is the tool we shall need to employ to stab while we woo. Comparison needs to based on the commonality of a facet, so what remains to be done is prove that Ramayana is as immensely foul a sexual epic as the Kamasutra.

Whether we're in a lavatory creating dusky excreta, or slipping off a soap-bar in a bathroom - 'hey ram' is a favorite amongst exclamation marks. Ramayana is not something that one can wash his hands off with a bathetic synopsis or sullied with brevity in a vain attempt at summarizing for the details, the nature of the epic, the enormity of its conception, cannot possibly be synthesized or concentrated into a few words. However, if desperation piques more than reverence then - ram went to a jungle with his wife and not-so-temperate brother, started a war, collated an army of freaky monkeys, one of them having a fetish for arson, and defeated a bloke with ten heads and an earthen pot for where his pancreas should've been. There're rarely individuals reared in India without the self-governing fear of god, i.e., Ram, without the know-how of the Ramayana, and of course, for the joyous ignoramuses, Doordarshan aired an entire series devoted to the epic and still gladly has reruns airing every weekend.

Perception is like a trained dog. You can set it on anything and expect at least a foot to be bitten off. If we begin perceiving immorally and with a tad iniquity, or debatably, with a lesser myopic sense than the archetype ingrained in our sick Indian mentalities, the Ramayana can be viewed, like the Kamasutra, as a practical sex manual. 

Now, arbitrary qualms need be raised, and arbitrary conclusions need be heralded.

Since, Ram's dad is a man with a stellar flock of wives, so the Ramayana definitely nods upon not only polygamy but also threesomes and foursomes. Laxman's (and even Bharat's) craving to accompany Ram into a forest for the extensive period of the exile illustrates a very filthy homosexual approach. The savamvar needed Ram to break Shiva's bow to 'earn' Sita as his wife, can be mechanized into a very fitting allegory... okay, imagine, Ram needs to 'break' a certain 'something' to ultimately 'deflower' Sita. Next, in the forest, what unambiguous, precise, justified reason do Laxman and Ram possess, instead of the lame one of scanning out food, for leaving behind Sita and heading into the forest, alone, with arrows and other phallic instrument that can be interpreted as 'tools to contrive obscene homosexual pleasure'? Jatayu is a character tangentially consequent to circumstances related to Sita... the word 'Jatayu' is a convoluted etymological contribution of the word 'Jata' which in the layman's Hindi translates into 'hair', and thus, Valmiki, the paragon amongst perverts, was alluding actually to Sita's pubic hair. The invasion of Lanka by Hanuman and the act of

These are only few of the multitudes of connotations scattered in the text. By keen observations and a keener sense for obscurities, one can perhaps garner the consummate acknowledgement of Ramayana as an epic that not only preaches sex, but abstractly advocates a heterodoxical attitude. 

Thus, much reluctantly, the epics lay compared.

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Like sex toys, the kamasutra is a handy tool you can use in bed. This resource will help you get in touch with your partner. It will also help you enhance your performance in bed. Use these love tips to correctly use the kamasutra:

The kamasutra is a very old Indian text that deals with more than sex. It gives the reader discipline to have a healthy relationship. This means that you can use the kamasutra to create a lasting relationship with your other half.

Of course, the kamastura will also teach you about sexual pleasures. Popular versions of the kamasutra can be found online. These versions deal more with intercourse positions and lovemaking photos.

Regardless, it's important you build a balanced relationship with your partner. This will help you have better sex.

You can go online to find several kamasutra intercourse positions. All of them are very sexy. But some may take more effort and energy than others. If your partner is with you, you can both start looking at intercourse positions. You can also look on your own so you can surprise her in bed!

The first thing to do would be to try simple positions. This would include positions similar to missionary position. You can steadily move to harder positions as you start mastering the easier ones.

If you are having bad sex, don't expect the kamasutra to solve all your problems. The kamasutra is simply a tool to help you improve your sex life. Sex is more than intercourse positions. It is also about trust and communication between partners. Don't boss her around in bed. Make sure she is also enjoying it. This will give her better orgasms.

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It can be rightfully said that no other work on sex and its correlate is as extensive as the Kamasutra of ancient India. The Kamasutra has been authored by an obscure Indian guru, named Vatsyayana Mallagana as far back as the fourth century. However, nothing else is known about this guru except that he is the author of the Kamasutra. This is a very clear example of how a writer's work can supersede the writer himself. 

The Kamasutra is extensively famous today, even in the advanced western world. Life has changed drastically from those times; but the Kamasutra remains perennially fresh. When you read the seven books of the Kamasutra, you get the impression as though it were written just yesterday keeping the modern youth in mind.

The Kamasutra is a journey of the life of a man through different sexual stages. It beings with boyhood when the first pubertal changes begin to surface in the body of the man right up to old age when the man loses his sexual virility. This range of a man's entire sexual life is divided into seven stages, and hence there are seven books.

In the first book, Vatsyayana tells how a boy first begins to notice the changes in his own body. This makes him more aware of the world around him, and how he can relate to the correlation between himself and the universe. Not only is this a time of sexual advancement, there is also a social idea ingrained in the boy's mind at this time. This is generally the stage when the boy decides what his place in society is. Just as the boy becomes more in harmony with society, he also develops a friendlier bond with his own body. He begins to understand how his body, especially the genitals, reacts to various changes around him. Sexual desires make their presence felt at this stage, and the boy learns to satiate himself by masturbation. Different masturbatory techniques for men are described in this book.

The second book is about sexual blooming of the boy into a young man. The young man learns what sex is all about, and goes into the world to seek his satisfaction. Different men get themselves satisfied in different manners. The very extensive section in this book pertaining to sexual positions is what the Kamasuutra is most remembered for even today. The book discusses at length how different sexual positions affect the mental and biological state of a man's being. The relative merits and demerits of the positions are discussed at length.

Once this stage is past, the young man strives to gain a wife for himself. This is no easy task either, as he will need to woo the wife and perhaps have to pit himself with several competitors. Once he is victorious, he has the right to his wife, and nobody else can lay a claim on her. He has a moral right to fight anybody who trespasses the decency of his wife. This book also tells how a man and his wife can enjoy sexual bliss. It tells about how a woman must help her husband masturbate if he so desires.

The entire Kamasutra is written from the point of view of a man. However, in book four, Vatsyayana directly addresses women. He tells them of the proper mode of conduct in a marriage, of how to remain faithful and dutiful to their husbands and how to protect their modesties from other men. The point that a wife must provide her husband with good sex, and get good sex in return from him, is also emphasized.

The fifth book lays bare the deviant nature in all men as they approach middle age. This is the time when the wife no longer holds the same attraction, and men try to hunt for other men's wives. Though this is immoral, the Kamasutra maintains that this is also inevitable. So methods of luring other men's wives are present in this book of the Kamasutra. The Kamasutra goes as far as saying that only if there is extra-marital sex will there be peace within a marriage.

The sixth book makes man seem more adventurous, primarily because of his diminishing sexual drive. This is the time when the man has earned enough money, and he doesn't mind squandering a bit of it on carnal pleasures. Man would visit prostitutes and such other women in order to get his pleasures.

In the seventh and the last book, the stage of man after he has lost his sex drive is mentioned. This is when man returns fully to his wife, and engrosses himself in spiritual pursuits. In order to keep his body in good health, he may divert to Ayurveda and Yoga and make the best use of his remaining years on earth.

So this is what the Kamasutra is all about. Naturally, people the world over think that the Kamasutra is only a book about sexual positions, though this is as far from the truth as it can be possible. The Kamasutra is a whole treatise on sex.

In today's world, the basic argument against the Kamasutra - and a very justified one at that - is that it objectifies women. The entire work treats women as nothing more than sex toys for the male. This goes very much against the teaching of almost all cultures of the world. Also, despite its very blatant description of all things sexual, the very popular oral sex has been uncannily kept out. There is no mention - supporting or contradictory - of oral sex at all.

But the book on sexual positions in the Kamasutra is still a very valuable work. This is the inspiration for several of the cave sculptures of India, and they are also quite universal in their approach. Couples can derive much pleasure by trying out the different postures mentioned here.

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