Difference between revisions of "Kama" - New World Encyclopedia
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===Mythology=== | ===Mythology=== | ||
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According to the Shiva purānam, Kāmadeva is a son (actually a creation) of [[Brahma]], creator of the universe. According to other sources including the Skanda purānam, Kāmadeva is a brother of [[Prasuti]]; they are both the children of Shatarupa, a creation of Brahmā. Later interpolations consider him as [[Vishnu]]'s son.<ref>The Book of Hindu Imagery: Gods, Manifestations and Their Meaning By Eva Rudy Jansen p. 93 </ref> All sources concur on the fact that Kāmadeva is wed to [[Rati|Ratī]], a daughter of [[Prasuti]] and [[Daksha]] (another son/creation of Brahmā). According to some beliefs, Kāmadeva was also once reincarnated as Pradyumna, the son of [[Krishna]] and Rukminī. | According to the Shiva purānam, Kāmadeva is a son (actually a creation) of [[Brahma]], creator of the universe. According to other sources including the Skanda purānam, Kāmadeva is a brother of [[Prasuti]]; they are both the children of Shatarupa, a creation of Brahmā. Later interpolations consider him as [[Vishnu]]'s son.<ref>The Book of Hindu Imagery: Gods, Manifestations and Their Meaning By Eva Rudy Jansen p. 93 </ref> All sources concur on the fact that Kāmadeva is wed to [[Rati|Ratī]], a daughter of [[Prasuti]] and [[Daksha]] (another son/creation of Brahmā). According to some beliefs, Kāmadeva was also once reincarnated as Pradyumna, the son of [[Krishna]] and Rukminī. | ||
| − | Perhaps the best-known legend concerning Kāmadeva pertains to his annihilation and subsequent resurrection at the hands of [[Shiva]]. As related in the ''Kumārasāmbhavam'', Kandarpa | + | Perhaps the best-known legend concerning Kāmadeva pertains to his annihilation and subsequent resurrection at the hands of [[Shiva]]. As related in the ''Kumārasāmbhavam'', Kāmadeva (referred to here as Kandarpa) resolved to aid the maiden [[Parvati|Pārvatī]] in gaining the favour of [[Shiva]]. This union was of the utmost importance for gods and humans alike, since a demon by the name of Taraka had been granted a boon which rendered him invincible to any creature save for a son of Shiva. However, drawing the great destroyer god out of his ascetic lifestyle was no simple task. Although Parvati attempted to attract Shiva's attention, the god was too deeply immersed in his ascetic practices to notice her. Desperate to defeat Taraka, the gods sent Kama to stimulate Shiva's lust. the latter's meditation and help Pārvati gain the attention of the lord. |
| + | |||
| + | Kama shot his arrows-of-desire at Shiva in order to send him into a swoon; however, the ploy backfired with severe consequences for its perpetrator. Angered by the momentary distraction, Shiva unveiled his dreadful third eye and reduced Kama to a pile of ash with a single fiery glance. The consequences of the calamity were more than merely personal, however, since with the annihilation of Kāma left the entire earth barren and infertile. Although the gods mourn Kama's incineration, his work did not pass without filling it's intents, as Shiva wound up falling in love with Parvati, nonetheless. Eventually, the marriage of [[Shiva]] and [[Parvati|Pārvatī]] came to be held, and, at the behest of the gods and upon the intercession made by Parvati in favour of Kāmadeva's lamenting wife [[Rati]], [[Shiva]] reconstitutes Kama from the ashes, bringing him back to life. However, Shiva resurrected Kama not as an anthropomorphic being but as a mental image only, representing the true emotional and mental state of love rather than physical lust. With that, the procreative continuity of the world was restored. Shiva and Parvati are able to conceive the child Kartikeya, who goes on to defeat the demon Taraka and save the world. | ||
===Worship=== | ===Worship=== | ||
| − | Although not formally worshipped to the extent of other Hindu dieties, Kama still remains a prevalent character in Hindu practice, mainly in his connection with Shiva. The popular festival of [[Holi]] provides one such example fo this association. One variation of this holiday prevalent in South India, particularly in Tamilnadu and Kerala, is rooted in a version of the aforementioned Kama/Shiva legend. It is said that Kama once wandered through woodlands, hunting with arrows of affection. Eventually he stumbled upon Shiva who was engrossed in meditation and, overcome with pride, Kama aimed and fired his arrow at the ascetic god. The arrow found its mark and distracted Shiva, who, carrying on the familiar mytheme, reduced Kama to ashes. Kama's wife Rati begged Lord Shiv to take pity on her and restore her husband to life, and finally Shiva relented, granting her the boon that she could see her husband, albeit without physical form. Songs sung during Holi tell the pathetic tale of Rati and her lamentations. In Tamilnadu Holi is known by three different names - Kamavilas, Kaman Pandigai and Kama-dahanam.<ref>http://www.bawarchi.com/festivals/holi.html</ref> | + | Although not formally worshipped to the extent of other Hindu dieties, Kama still remains a prevalent character in Hindu practice, mainly in his connection with Shiva. The popular festival of [[Holi]] provides one such example fo this association. One variation of this holiday prevalent in South India, particularly in Tamilnadu and Kerala, is rooted in a version of the aforementioned Kama/Shiva legend. It is said that Kama once wandered through woodlands, hunting with arrows of affection. Eventually he stumbled upon Shiva who was engrossed in meditation and, overcome with pride, Kama aimed and fired his arrow at the ascetic god. The arrow found its mark and distracted Shiva, who, carrying on the familiar mytheme, reduced Kama to ashes. Kama's wife Rati begged Lord Shiv to take pity on her and restore her husband to life, and finally Shiva relented, granting her the boon that she could see her husband, albeit without physical form. Songs sung during Holi tell the pathetic tale of Rati and her lamentations. [[Holi]], the Indian festival of colours, and especially the bonfire traditionally lit on that day, are believed by some to commemoration this legend. In Tamilnadu Holi is known by three different names - Kamavilas, Kaman Pandigai and Kama-dahanam.<ref>http://www.bawarchi.com/festivals/holi.html</ref> |
==Notes== | ==Notes== | ||
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* Benton, Catherine. ''God of desire: tales of Kamadeva in Sanskrit story literature.'' Albany: State University of New York Press, 2006. ISBN 0791465659 | * Benton, Catherine. ''God of desire: tales of Kamadeva in Sanskrit story literature.'' Albany: State University of New York Press, 2006. ISBN 0791465659 | ||
* Doniger, Wendy. ''Asceticism and eroticism in the mythology of Śiva''. New York: Oxford University Press, 1973. ISBN 0197135730 | * Doniger, Wendy. ''Asceticism and eroticism in the mythology of Śiva''. New York: Oxford University Press, 1973. ISBN 0197135730 | ||
| + | * Jansen, Eva Rudy. ''The Book of Hindu Imagery: Gods, Manifestations and Their Meaning''. Newburyport, MA: Weiser Books. ISBN 9074597076 | ||
==External links== | ==External links== | ||
Revision as of 20:22, 16 November 2007
Kāma (Devanagari: काम) is the Sanskrit and Pali word for sensuality, which encompasses sensual gratification, sexual fulfillment, pleasure, love, and the aesthetic enjoyments of life. Kama also refers to the Hindu god of love.
Kama: The Principle
In Hinduism, kāma is regarded as one of the four ends of man (purusharthas). Kama is the lowest step on the ladder of aims in Hindu life, below worldly status (artha), because even animals seek physical pleasures. The other two purusharthas are dharma and moksha.
Kama in Buddhism
In Buddhism's Pali Canon, the Buddha renounced (Pali: nekkhamma) sensuality (kāma) en route to his Awakening.[1] More generally, especially in the Theravada school of Buddhism, Awakening is preceded by insight (vipassana) which is bolstered by concentration (samadhi) that is developed through the meditative cultivation of jhana states, which are preceded by withdrawal from sensuality (vivicc'eva kāmehi).[2] Additionally, the Buddhist lay practitioner recites daily the Five Precepts, the third of which is a commitment to abstain from "sexual misconduct" (kāmesu micchācāra).[3]
Kama: The Diety
Kāma or Kāmadeva (Sanskrit: काम, कामदेव) is the divine personification of Kama, and takes his place in the Hindu pantheon parallel to that of the Greek Cupid as a god of love. [4] His other names include Ragavrinta (Stalk of Passion), Ananga (incorporeal), Kandarpa ("God of amour"), Manmatha (churner of hearts), Manosij (He Who Arises from the Mind; the contraction of the Sanskrit phrase Sah Manasah Jāta), Madana (intoxicating), Ratikānta (lord of the seasons), Pushpavān, Pushpadhanva (one with bow of flowers) or just Kāma ("desire"). And, like Cupid, he too wields a bow which fires arrows capable of pairing lovers, both human and godly alike.
Kāmadeva is represented as a young and handsome winged man who wields a bow and arrows. His bow is made of sugarcane, strung with a string of honeybees, and his arrows are decorated with five kinds of fragrant flowers. His companions are a cuckoo, a parrot, hummingbees, the season of spring, and the gentle breeze. All of these are symbols of spring season. His bow is of sugarcane having the string of a line of humming bees and his arrow-shafts are topped with passion that pierce the heart. In spring he moves through woodlands and hunts birds, beasts and men.
Mythology
According to the Shiva purānam, Kāmadeva is a son (actually a creation) of Brahma, creator of the universe. According to other sources including the Skanda purānam, Kāmadeva is a brother of Prasuti; they are both the children of Shatarupa, a creation of Brahmā. Later interpolations consider him as Vishnu's son.[5] All sources concur on the fact that Kāmadeva is wed to Ratī, a daughter of Prasuti and Daksha (another son/creation of Brahmā). According to some beliefs, Kāmadeva was also once reincarnated as Pradyumna, the son of Krishna and Rukminī.
Perhaps the best-known legend concerning Kāmadeva pertains to his annihilation and subsequent resurrection at the hands of Shiva. As related in the Kumārasāmbhavam, Kāmadeva (referred to here as Kandarpa) resolved to aid the maiden Pārvatī in gaining the favour of Shiva. This union was of the utmost importance for gods and humans alike, since a demon by the name of Taraka had been granted a boon which rendered him invincible to any creature save for a son of Shiva. However, drawing the great destroyer god out of his ascetic lifestyle was no simple task. Although Parvati attempted to attract Shiva's attention, the god was too deeply immersed in his ascetic practices to notice her. Desperate to defeat Taraka, the gods sent Kama to stimulate Shiva's lust. the latter's meditation and help Pārvati gain the attention of the lord.
Kama shot his arrows-of-desire at Shiva in order to send him into a swoon; however, the ploy backfired with severe consequences for its perpetrator. Angered by the momentary distraction, Shiva unveiled his dreadful third eye and reduced Kama to a pile of ash with a single fiery glance. The consequences of the calamity were more than merely personal, however, since with the annihilation of Kāma left the entire earth barren and infertile. Although the gods mourn Kama's incineration, his work did not pass without filling it's intents, as Shiva wound up falling in love with Parvati, nonetheless. Eventually, the marriage of Shiva and Pārvatī came to be held, and, at the behest of the gods and upon the intercession made by Parvati in favour of Kāmadeva's lamenting wife Rati, Shiva reconstitutes Kama from the ashes, bringing him back to life. However, Shiva resurrected Kama not as an anthropomorphic being but as a mental image only, representing the true emotional and mental state of love rather than physical lust. With that, the procreative continuity of the world was restored. Shiva and Parvati are able to conceive the child Kartikeya, who goes on to defeat the demon Taraka and save the world.
Worship
Although not formally worshipped to the extent of other Hindu dieties, Kama still remains a prevalent character in Hindu practice, mainly in his connection with Shiva. The popular festival of Holi provides one such example fo this association. One variation of this holiday prevalent in South India, particularly in Tamilnadu and Kerala, is rooted in a version of the aforementioned Kama/Shiva legend. It is said that Kama once wandered through woodlands, hunting with arrows of affection. Eventually he stumbled upon Shiva who was engrossed in meditation and, overcome with pride, Kama aimed and fired his arrow at the ascetic god. The arrow found its mark and distracted Shiva, who, carrying on the familiar mytheme, reduced Kama to ashes. Kama's wife Rati begged Lord Shiv to take pity on her and restore her husband to life, and finally Shiva relented, granting her the boon that she could see her husband, albeit without physical form. Songs sung during Holi tell the pathetic tale of Rati and her lamentations. Holi, the Indian festival of colours, and especially the bonfire traditionally lit on that day, are believed by some to commemoration this legend. In Tamilnadu Holi is known by three different names - Kamavilas, Kaman Pandigai and Kama-dahanam.[6]
Notes
- ↑ See, for instance, Dvedhavitakka Sutta (MN 19) (Thanissaro, 1997a).
- ↑ See, for instance, Samadhanga Sutta (Thanissaro, 1997b). For a version in Pali using Roman letters, see SLTP (n.d.), sutta 5.1.3.8.
- ↑ See, for instance, Khantipalo (1995). Typical of Pali Canon discourses, the Dhammika Sutta (Sn 2.14) includes a more explicit correlate to this precept when the Buddha enjoins a follower to "observe celibacy or at least do not have sex with another's wife " (Ireland, 1982).
- ↑ The Book of Hindu Imagery: Gods, Manifestations and Their Meaning By Eva Rudy Jansen p. 93
- ↑ The Book of Hindu Imagery: Gods, Manifestations and Their Meaning By Eva Rudy Jansen p. 93
- ↑ http://www.bawarchi.com/festivals/holi.html
ReferencesISBN links support NWE through referral fees
- Benton, Catherine. God of desire: tales of Kamadeva in Sanskrit story literature. Albany: State University of New York Press, 2006. ISBN 0791465659
- Doniger, Wendy. Asceticism and eroticism in the mythology of Śiva. New York: Oxford University Press, 1973. ISBN 0197135730
- Jansen, Eva Rudy. The Book of Hindu Imagery: Gods, Manifestations and Their Meaning. Newburyport, MA: Weiser Books. ISBN 9074597076
External links
- About.com page
- http://www.webonautics.com/mythology/kamadeva.html
- Kamadeva's holy sacrifice
- God Of Desire: Tales Of Kamadeva In Sanskrit Story Literature (book)
- Theosophical dictionary on Kamadeva
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