Kama (Sanskrit: काम, ) is the concept of pleasure, enjoyment and desire in Hinduism, Buddhism, Jainism, and Sikhism. It can also refer to "desire, wish, longing" in Hindu, Buddhist, Jain, and Sikh literature. However, the term is also used in a technical sense to refer to any sensory enjoyment, emotional attraction or aesthetic pleasure experienced in connection with the arts, dance, music, painting, sculpture, and nature. but the ancient concept is more expansive, and broadly refers to any desire, wish, passion, pleasure, or enjoyment of art and beauty, the aesthetic, enjoyment of life, affection, love and connection, and enjoyment of love with or without sexual connotations.

In Hindu thought, kama is one among the three items of the trivarga and is one of the four Purusharthas, which are the four beneficial domains of human endeavor. In Hinduism it is considered an essential and healthy goal of human life to pursue Kama without sacrificing the other three Purusharthas: Dharma (virtuous, ethical, moral life), Artha (material needs, income security, means of life) and Moksha (liberation, release, self-realization). In Buddhism and Jainism kama is to be overcome in order to obtain the goal of liberation from rebirth. But while kama is viewed as an obstacle for Buddhist and Jain monks and nuns, it is recognized as legitimate domain of activity for laity.

Definition in Hinduism

In contemporary Indian literature, kama is often used to refer to sexual desire. However, Kama more broadly refers to any sensory enjoyment, emotional attraction and aesthetic pleasure such as from the arts, dance, music, painting, sculpture, and nature.

Thereafter rose Desire in the beginning, Desire the primal seed and germ of Spirit,

Sages who searched with their heart's thought discovered the existent's kinship in the non-existent.

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|2=Rig Veda|3=~ 15th Century BC

The Brihadaranyaka Upanishad, one of the oldest Upanishads of Hinduism, uses the term kama, also in a broader sense, to refer to any desire:

Ancient Indian literature such as the Epics, which followed the Upanishads, develop and explain the concept of kama together with Artha and Dharma. The Mahabharata, for example, provides one of the expansive definitions of kama. The Epic describes kama to be any agreeable and desirable experience (pleasure) generated by the interaction of one or more of the five senses with anything associated with that sense, and whilst in harmony with the other goals of human life (dharma, artha and moksha).

Kama is often used to refer to kamana (desire, longing or appetite). Kama, however, is more than kamana. Kama includes desire, wish, longing, emotional connection, love, appreciation, pleasure, and enjoyment.

Vatsyayana, the author of the Kamasutra, describes kama as happiness that is a manasa vyapara (phenomenon of the mind). Just like the Mahabharata, Vatsyayana's Kamasutra defines kama as any pleasure an individual experiences from the world, with one or more senses: hearing, seeing, tasting, smelling, and feeling, in harmony with one's mind and soul.

John Lochtefeld describes kama as desire, noting that it often refers to sexual desire in contemporary literature, but in ancient Indian literature kāma includes any kind of attraction and pleasure such as those deriving from the arts.

Karl Potter describes kama as an attitude and capacity. A little girl who hugs her teddy bear with a smile is experiencing kama. Two lovers in an embrace are experiencing kama. During these experiences the person feels more complete, fulfilled, and whole by experiencing that connection and nearness. This, in the Indian perspective, is kāma. Sita and Rama both frequently express their unwillingness and inability to live without the other. This romantic and spiritual description of kama in the Ramayana by Valmiki is more specific, observes Hindery than the broader and more inclusive descriptions of kama, for example in the law codes of smriti by Manu.

Gavin Flood describes kama as experiencing the positive emotional state of love whilst also not sacrificing one's dharma (virtuous, ethical behavior), artha (material needs, income security) and one's journey towards moksha (spiritual liberation, self-realization).

Importance of kama in Hinduism

In Hinduism, kama is regarded as one of the four proper and necessary objectives or goals of human life (purusharthas), the others being Dharma (virtuous, proper, moral life), Artha (material prosperity, income security, means of life) and Moksha (liberation, release, self-actualization).

Relative precedence among artha and dharma

Ancient Indian literature emphasizes that dharma precedes and is essential. If dharma is ignored, artha and kama lead to social chaos.

Vatsyayana in Kama Sutra recognizes relative value of three goals as follows: artha precedes kama, while dharma precedes both kama and artha. These objections were then answered by Vatsyayana, with the declaration that kama is as necessary to human beings as food, and kama is holistic with dharma and artha.

Necessity for existence

Just like good food is necessary for the well-being of the body, good pleasure is necessary for the healthy existence of a human being, suggests Vatsyayana. A life devoid of pleasure and enjoyment—sexual, artistic, or nature—is hollow and empty. Just like no one should stop farming crops even though everyone knows herds of deer exist and will try to eat the crop as it grows up, in the same way claims Vatsyayana, one should not stop one's pursuit of kama because dangers exist. Kama should be followed with thought, care, caution and enthusiasm, just like farming or any other life pursuit. is about the philosophy and theory of love, what triggers desire, what sustains it, how and when it is good or bad. Kama Sutra presents kama as an essential and joyful aspect of human existence.

Holistic

Vatsyayana claims kama is never in conflict with dharma or artha, rather all three coexist and kama results from the other two.

In Hindu philosophy, pleasure in general, and sexual pleasure in particular, is neither shameful nor dirty. It is necessary for human life, essential for well-being of every individual, and wholesome when pursued with due consideration of dharma and artha. Unlike the precepts of some religions, kama is celebrated in Hinduism, as a value in its own right. Together with artha and dharma, it is an aspect of a holistic life. All three purusharthas—Dharma, Artha and Kama—are equally and simultaneously important.

Stages of life

Some texts in ancient Indian literature observe that the relative precedence of artha, kama and dharma are naturally different for different people and different age groups. In a baby or child, education and kāma (artistic desires) take precedence; in youth kāma and artha take precedence; while in old age dharma takes precedence.

Deity

thumb|upright|12th century relief sculptures of Kama and his consort [[Rati at Belur, Karnataka ]]

Kama is deified as Kamadeva and his consort Rati. Deity Kama is comparable to the Greek deity Eros—they both trigger human sexual attraction and sensual desire. Kama rides a parrot, and the deity is armed with bow and arrows to pierce hearts. The bow is made of sugarcane stalk, the bowstring is a line of bees, and the arrows are tipped with five flowers representing five emotions-driven love states. The five flowers on Kama arrows are lotus flower (infatuation), ashoka flower (intoxication with thoughts about the other person), mango flower (exhaustion and emptiness in absence of the other), jasmine flower (pining for the other) and blue lotus flower (paralysis with confusion and feelings). These five arrows also have names, the last and most dangerous of which is Sammohanam, infatuation.

Kama is also known as Ananga (literally "one without limbs") because desire strikes formlessly, through feelings in unseen ways.

In Buddhism

While in a narrow sense kāma refers to sexuality, it also refers to a broader domain of sensuality. In early Buddhist thought kāma has three general meanings. Psychologically, kāma refers to the subjective desire for sexual or sensual pleasure. Secondly, kāma may also refer to the phenomenological experience of sensual pleasure. Lastly, kāma may also refer to the objects of pleasure, or the types of objects and actions that are believed to give rise to experiences of sensual pleasure. Some Buddhist lay practitioners recite daily the Five Precepts, a commitment to abstain from "sexual misconduct" (kāmesu micchacara กาเมสุ มิจฺฉาจารา). 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."

Kama in monastic law and precepts

Because the monastic vocation is premised on the renunciation of kāma, there are many rulings in monastic law (vinaya) that prohibit activities and practices that in the context of ancient India were associated with sensuality.

See also

  • Kamashastra
  • Kama Sutra
  • Arishadvargas, six enemies
  • Alcmaeon (mythology)
  • Buddhist cosmology of the Theravada school
  • Cupid
  • Eros (concept)
  • Hinduism and LGBT topics
  • Kaam, a word with a similar meaning

References

Sources

  • Fiorucci, Anthony (2023). Guilty Pleasures: Kāma in ancient India and the Pali Vinaya. PhD thesis: Uppsala University. , diva-portal.org.
  • Ireland, John D. (trans.) (1983). Dhammika Sutta: Dhammika (excerpt) (Sn 2.14). Retrieved 5 Jul 2007 from "Access to Insight" at Dhammika Sutta: Dhammika.
  • Khantipalo, Bhikkhu (1982, 1995). Lay Buddhist Practice: The Shrine Room, Uposatha Day, Rains Residence (The Wheel No. 206/207). Kandy: Buddhist Publication Society. Retrieved 5 Jul 2007 from "Access to Insight" at http://www.accesstoinsight.org/lib/authors/khantipalo/wheel206.html.
  • Sri Lanka Buddha Jayanti Tipitaka Series (n.d.) (SLTP). ' (AN 5.1.3.8, in Pali). Retrieved 3 Jul 2007 from "MettaNet-Lanka" at 5:3 Pancangikavaggo - Pali.
  • Thanissaro Bhikkhu (trans.) (1997a). Dvedhavitakka Sutta: Two Sorts of Thinking (MN 19). Retrieved 3 Jul 2007 from "Access to Insight" at Dvedhavitakka Sutta: Two Sorts of Thinking.
  • Thanissaro Bhikkhu (trans.) (1997b). Samadhanga Sutta: The Factors of Concentration (AN 5.28). Retrieved 3 Jul 2007 from "Access to Insight" at Samadhanga Sutta: The Factors of Concentration.
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  • Kamadeva's holy sacrifice (archived 22 March 2018)