Kama

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. This is considered an important but ultimately dispensible aspect of life in the Hindu tradition; for Buddhists, meanwhile, sensual desire must be rejected at all costs. Kama also refers to the Hindu god of love, most famous for his incineration at the hands of Shiva, the ascetic god of destruction.

Kama: The Principle

In Hinduism, kāma has a variety of meanings, ranging from sensuality to sexual pleasure. All of these connotations are together regarded as one of the four ends of man or purusharthas, alongside artha (wealth), dharma (righteousness) and moksha (liberation). Although kāma is of great importance, it is considered the lowest rung on the ladder of aims in Hindu life, because even animals seek physical pleasures, and must be eventually be transcended in favour of the hire material and spiritual aims.

Buddhism takes and even more unfavourable view of kāma. In the [Pali Canon]], particularly the Mara-Samyutta, the the demon Mara attempts to prevent the Buddha's impending enlightenment with a number of temptations, including Kama. Appearing underneath the Bodhi tree where the Buddha meditates, Mara materializes his three alluring daughters in order to pull the Buddha out of his meditative state. The Buddha is not tempted by the potential pleasures of the flesh and so proceeds forth to his eventual awakening , and so the message is clear: dharma triumphs over kāma. 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). Additionally, the Buddhist lay practitioner recites daily the Five Precepts, the third of which is a commitment to abstain from "sexual misconduct" (kāmesu micchācāra).

Kama: The Diety

Kāma or Kāmadeva (Sanskrit: काम, कामदेव) is the divine personification of sensual desire, and takes a place in the Hindu pantheon parallel to that of the Greek Eros and Roman Cupid as a god of love. And, like Cupid, Kāmadeva is depicted as a young and handsome winged man who wields a bow which fires arrows capable of pairing lovers, both human and godly alike. His bow is made of sugarcane, strung with of honeybees, and his arrows are decorated with five kinds of fragrant flowers. These features have won him the epithets Pushpadhanva, the "one with bow of flowers". Kamadeva is known by a number of additional epithets, including 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"). This latter epithet suggests his connection with the change of the seasons and nature. Accordingly, Kamadeva is often related to the seasons, particularly spring, and the gentle breeze that comes with it. His companions are typically birds, most commonly the cuckoo, the parrot, as well as winged insects such as hummingbees, all of which are symbolic of the springtime.

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. 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 an incorporeal mental image only, representing the true emotional and mental state of love rather than physical lust (this garnered him the epithet Ananga). 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.

References

ISBN 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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