R
Roshni Khatri
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One of the four laudable qualities of human existence, kama is a Purushartha in Hinduism. According to Hinduism, Purusharthas—the ultimate goal of life—evolved through learning and as a consequence of each person’s unique psychological characteristics. The Agni Purana expressly states that the Purusharthas, or basic ambitions of man, are dharma, artha, kama, and moksha.
Kama, which frequently has a physical connotation, is a term for longing and desire in Indian literature and philosophy. However, the more general definition includes any desire, passion, sensual pleasure, affection, love, or enjoyment of life. The phrase is used broadly to refer to any kind of desire in the Upanishads, ancient Hindu literature. Kama is represented by the god of sensual love and pleasure, Kama-deva, who is similar to the Greek god Eros. Kama-deva is the personification of Kama.
In Hindu traditions, kama is one of the four life’s purposes (Purusharthas), and it is regarded as necessary and healthy if sought along with the other three purposes of dharma (righteousness), artha (prosperity), and moksha (spiritual liberation). The creator of the “Kama Sutra,” Vatsyayana, defines kama as bliss that is a mental manifestation, or manasa vyapara. Kama is described as pleasure by the “Kama Sutra” as occurring when the senses are in harmony with the intellect and spirit.
So that the practitioner can progress towards liberation from want rather than becoming sucked into the cycle of rising desire, excessive consumption, and enticement, kama in a yogic path should be identified and satisfied in a balanced manner. It is healthy when kama assists dharma.
Perhaps only India has elevated kama, or desire and pleasure, to the status of a life purpose. Humans are not exclusively controlled by instinct like other living things are. From our senses to our creative thinking, intuitive desire makes a daydream centred on a certain person.The alternative definition of kama is “extreme “pleasure,” which is what these dreams turn into.
This sensation must constantly adapt to the many complicated and at times even irreconcilable, aspects of human nature as well as the conditions of life and society since it is intricately linked to bodily impulses and the sex-impulse on this level.
The term kama refers to separating oneself from the more impure and material aspects of desire and emotion. In this sense, it symbolises a heavenly appreciation and love of the arts, such as doing artistic activities. Kama can be regarded as a manasija (mind-born) in the sense of determination. It is resolution-oriented, or sankalpatmaka. In other words, kama originates from sankalpa. Bharata employs the word kama in his Natyashastra exclusively in this regard when he claims that all variants of the four goals of life—dharma, artha, kama, and moksha—are nothing more than diverse manifestations of kama.
The advantage of kama as a purushartha is sole to the degree that it helps to ensure the survival and advancement of life, not only the stimulation of the senses. Ancient Hindu philosophers defined and accepted moksha as the ultimate aim of life, which has given the entire philosophy of life a distinctive orientation in order to achieve other essential human objectives. When listing his vibhuts (manifestations), Krishna says in the Bhagavad Gita that He is a representation of kama, which is neither antagonistic to nor contradictory with the quest and practise of dharma.
The post Kama: Third Purushartha in Hinduism appeared first on The Jaipur Dialogues.
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Kama, which frequently has a physical connotation, is a term for longing and desire in Indian literature and philosophy. However, the more general definition includes any desire, passion, sensual pleasure, affection, love, or enjoyment of life. The phrase is used broadly to refer to any kind of desire in the Upanishads, ancient Hindu literature. Kama is represented by the god of sensual love and pleasure, Kama-deva, who is similar to the Greek god Eros. Kama-deva is the personification of Kama.
Kama in Hindu Tradition
In Hindu traditions, kama is one of the four life’s purposes (Purusharthas), and it is regarded as necessary and healthy if sought along with the other three purposes of dharma (righteousness), artha (prosperity), and moksha (spiritual liberation). The creator of the “Kama Sutra,” Vatsyayana, defines kama as bliss that is a mental manifestation, or manasa vyapara. Kama is described as pleasure by the “Kama Sutra” as occurring when the senses are in harmony with the intellect and spirit.
So that the practitioner can progress towards liberation from want rather than becoming sucked into the cycle of rising desire, excessive consumption, and enticement, kama in a yogic path should be identified and satisfied in a balanced manner. It is healthy when kama assists dharma.
Modern Era and Kama
Perhaps only India has elevated kama, or desire and pleasure, to the status of a life purpose. Humans are not exclusively controlled by instinct like other living things are. From our senses to our creative thinking, intuitive desire makes a daydream centred on a certain person.The alternative definition of kama is “extreme “pleasure,” which is what these dreams turn into.
This sensation must constantly adapt to the many complicated and at times even irreconcilable, aspects of human nature as well as the conditions of life and society since it is intricately linked to bodily impulses and the sex-impulse on this level.
Actualization of Kama Purushartha
The term kama refers to separating oneself from the more impure and material aspects of desire and emotion. In this sense, it symbolises a heavenly appreciation and love of the arts, such as doing artistic activities. Kama can be regarded as a manasija (mind-born) in the sense of determination. It is resolution-oriented, or sankalpatmaka. In other words, kama originates from sankalpa. Bharata employs the word kama in his Natyashastra exclusively in this regard when he claims that all variants of the four goals of life—dharma, artha, kama, and moksha—are nothing more than diverse manifestations of kama.
The advantage of kama as a purushartha is sole to the degree that it helps to ensure the survival and advancement of life, not only the stimulation of the senses. Ancient Hindu philosophers defined and accepted moksha as the ultimate aim of life, which has given the entire philosophy of life a distinctive orientation in order to achieve other essential human objectives. When listing his vibhuts (manifestations), Krishna says in the Bhagavad Gita that He is a representation of kama, which is neither antagonistic to nor contradictory with the quest and practise of dharma.
The post Kama: Third Purushartha in Hinduism appeared first on The Jaipur Dialogues.
Continue reading...