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{{Short description|Concept of pleasure and desire in Hinduism, Buddhism, and Jainism}}
{{About||the Hindu god|Kamadeva|other uses}}
{{Distinguish|Karma}}
{{italic title}}
{{multiple image|perrow=2|caption_align=center|total_width=280
| title = Kama
| image1 = 2 Erotic Kama statues of Khajuraho Hindu Temple de Lakshmana Khajurâho India 2013.jpg| caption1 = Love, emotions, sexual desire and pleasure
| image2 = Kamadeva1.jpg| caption2 = Deity Kama whose arrows trigger desire
| image4 = Tantra Yantra - Kali.jpg| caption4 = Love, Male and Female, [[Tantra|Tantric]] [[Yantra]]
| image3 = Paonroue.JPG| caption3 = Aesthetic pleasure from arts, nature<ref name=kmrvv>See:
* Kate Morris (2011), The Illustrated Dictionary of History, {{ISBN|978-8189093372}}, pp 124;
* Robert E. Van Voorst, RELG: World, Wadsworth, {{ISBN|978-1-111-72620-1}}, pp 78</ref>
| footer = Kama is given many references in [[Hinduism]],<ref name="BRILL 2018">{{cite encyclopedia |author-last=Zysk |author-first=Kenneth |year=2018 |title=Kāma |editor1-last=Basu |editor1-first=Helene |editor2-last=Jacobsen |editor2-first=Knut A. |editor3-last=Malinar |editor3-first=Angelika |editor4-last=Narayanan |editor4-first=Vasudha |encyclopedia=Brill's Encyclopedia of Hinduism |location=[[Leiden]] |publisher=[[Brill Publishers]] |volume=7 |doi=10.1163/2212-5019_BEH_COM_2050220 |isbn=978-90-04-17641-6 |issn=2212-5019}}</ref> but it is also depicted as one of the five defects in humans.<ref name=jamesl>James Lochtefeld (2002), ''The Illustrated Encyclopedia of Hinduism'', Volume 1, Rosen Publishing, New York, {{ISBN|0-8239-2287-1}}, page 340.</ref> Above illustrate examples of kama.
}}
{{Hinduism}}
{{love sidebar|cultural}}

'''''Kama''''' ([[Sanskrit]]: काम; [[IAST]]: kāma; [[Tamil language|Tamil]]: காமம்) means "desire, wish, longing" in [[Hindu texts|Hindu]], [[Buddhist texts|Buddhist]], and [[Jain literature|Jain]] literature.<ref name="BRILL 2018"/><ref name=mmwse>Monier Williams, [http://www.ibiblio.org/sripedia/ebooks/mw/0300/mw__0304.html काम, kāma] Monier-Williams Sanskrit English Dictionary, pp 271, see 3rd column</ref><ref name="Macy 1975">{{cite journal |last=Macy |first=Joanna |date=August 1975 |title=The Dialectics of Desire |journal=[[Numen (journal)|Numen]] |volume=22 |issue=2 |pages=145–160 |location=[[Leiden]] |publisher=[[Brill Publishers]] |doi=10.1163/156852775X00095 |eissn=1568-5276 |issn=0029-5973 |jstor=3269765 |s2cid=144148663}}</ref><ref name="Lang 2015">{{cite journal |author-last=Lang |author-first=Karen C. |date=June 2015 |title=When the Vindhya Mountains Float in the Ocean: Some Remarks on the Lust and Gluttony of Ascetics and Buddhist Monks |editor-last=Mittal |editor-first=Sushil |journal=[[International Journal of Hindu Studies]] |location=[[Boston]] |publisher=[[Springer Verlag]] |volume=19 |issue=1/2 |pages=171–192 |doi=10.1007/s11407-015-9176-z |eissn=1574-9282 |issn=1022-4556 |jstor=24631797 |s2cid=145662113}}</ref> Kama often connotes [[Sensuality|sensual pleasure]], [[sexual desire]], and [[Longing (emotion)|longing]] both in religious and secular Hindu and Buddhist literature,<ref name="Macy 1975"/><ref name="Lang 2015"/> as well as contemporary [[Indian literature]],<ref name=jamesl/> but the concept more broadly refers to any desire, wish, passion, longing, pleasure of the [[senses]], desire for, longing to and after, the [[aesthetic]] enjoyment of life, affection, or love, enjoyment of love is particularly with or without enjoyment of sexual, sensual and erotic desire, and may be without sexual connotations.<ref name="Macy 1975"/><ref>{{cite web |url=http://www.lorinroche.com/Sanskrit-ar/glossary/love.html |title=Love-Kama |author=Lorin Roche |access-date=15 July 2011}}</ref>

Kama is one of the [[Puruṣārtha|four goals of human life]] and is also contemplated as one of the primary needs to fulfill during the [[Ashrama (stage)|stages of life]] according to the [[Hinduism|Hindu tradition]].<ref name="BRILL 2018"/><ref name=jamesl/><ref name="Salagame 2013">{{cite book |last=Salagame |first=Kiran K. |chapter=Well-being from the Hindu/Sanātana Dharma Perspective |year=2013 |editor1-last=Boniwell |editor1-first=Ilona |editor2-last=David |editor2-first=Susan A. |editor3-last=Ayers |editor3-first=Amanda C. |title=Oxford Handbook of Happiness |location=[[Oxford]] |publisher=[[Oxford University Press]] |doi=10.1093/oxfordhb/9780199557257.013.0029 |isbn=9780199557257 |s2cid=148784481}}</ref> It is considered an essential and healthy goal of human life when pursued without sacrificing the other three goals: [[Dharma]] (virtuous, proper, moral life), [[Artha]] (material prosperity, income security, means of life) and [[Moksha]] (liberation, release, self-actualization).<ref name="BRILL 2018"/><ref name="Salagame 2013"/><ref name=ksv>The Hindu Kama Shastra Society (1925), [https://archive.org/stream/kamasutraofvatsy00vatsuoft#page/8/mode/2up The Kama Sutra of Vatsyayana], University of Toronto Archives, pp. 8</ref><ref name=ascb>see:
* A. Sharma (1982), The Puruṣārthas: a study in Hindu axiology, Michigan State University, {{ISBN|9789993624318}}, pp 9-12; See review by Frank Whaling in Numen, Vol. 31, 1 (Jul., 1984), pp. 140-142;
* A. Sharma (1999), [https://www.jstor.org/stable/40018229 The Puruṣārthas: An Axiological Exploration of Hinduism], The Journal of Religious Ethics, Vol. 27, No. 2 (Summer, 1999), pp. 223-256;
* Chris Bartley (2001), Encyclopedia of Asian Philosophy, Editor: Oliver Learman, {{ISBN|0-415-17281-0}}, Routledge, Article on Purushartha, pp 443</ref> Together, these four aims of life are called [[Puruṣārtha]].<ref name=Brit>[http://www.britannica.com/EBchecked/topic/310390/Kama Kama] in Encyclopædia Britannica, Chicago, 2009</ref>

==Definition and meaning==
''Kama'' means "desire, wish, or longing".<ref name=mmwse/> In contemporary [[Indian literature]], ''kama'' refers usually to [[Sensuality|sensual pleasure]] and [[sexual desire]].<ref name=jamesl/> However, the term also refers to any sensory enjoyment, emotional attraction and aesthetic pleasure such as from arts, dance, music, painting, sculpture, and nature.<ref name=kmrvv>See:
* Kate Morris (2011), The Illustrated Dictionary of History, {{ISBN|978-8189093372}}, pp 124;
* Robert E. Van Voorst, RELG: World, Wadsworth, {{ISBN|978-1-111-72620-1}}, pp 78</ref><ref name=rp10/>

The concept kama is found in some of the earliest known verses in the [[Vedas]]. For example, Book 10 of the [[Rig Veda]] describes the creation of the universe from nothing by the great heat. There in hymn 129, it states:
{{Quote
|1=<poem>
कामस्तदग्रे समवर्तताधि मनसो रेतः परथमं यदासीत |
सतो बन्धुमसति निरविन्दन हर्दि परतीष्याकवयो मनीषा ||<ref>[http://www.sacred-texts.com/hin/rvsan/rv10129.htm Rig Veda Book 10 Hymn 129] Verse 4</ref>

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.
</poem>
|2=[[Rigveda|Rig Veda]]|3=~ 15th Century BC<ref>Ralph Griffith (Translator, 1895), [https://archive.org/stream/hymnsrigveda00unkngoog#page/n580/mode/2up ''The Hymns of the Rig veda''], Book X, Hymn CXXIX, Verse 4, pp 575</ref>}}

The Brhadaranyaka Upanishad, one of the oldest [[Upanishads]] of Hinduism, uses the term kama, also in a broader sense, to refer to any desire:
{{Quote
|1=<poem>
Man consists of desire (kama),
As his desire is, so is his determination,
As his determination is, so is his deed,
Whatever his deed is, that he attains.
</poem>
|2=[[Brihadaranyaka Upanishad]]|3=7th Century BC<ref>[[Klaus Klostermaier]], ''A Survey of Hinduism'', 3rd Edition, State University of New York Press, {{ISBN|978-0-7914-7082-4}}, pp. 173-174</ref>}}

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 claims kama to be any agreeable and desirable experience (pleasure) generated by the interaction of one or more of the five senses with anything congenial to that sense and while the mind is concurrently in harmony with the other goals of human life (dharma, artha and moksha).<ref name=rp>R. Prasad (2008), ''History of Science, Philosophy and Culture in Indian Civilization'', Volume 12, Part 1, {{ISBN|978-8180695445}}, Chapter 10, particularly pp 252-255</ref>

Kama often implies the short form of the word kamana (desire, appetition or appetite). Kama, however, is more than kamana. Kama is an experience that includes the discovery of an object, learning about the object, emotional connection, the process of enjoyment and the resulting feeling of well-being before, during, and after the experience.<ref name=rp10>R. Prasad (2008), ''History of Science, Philosophy and Culture in Indian Civilization'', Volume 12, Part 1, {{ISBN|978-8180695445}}, pp 249-270</ref>

[[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 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.<ref name="ksv"/> Experiencing harmonious music is kama, as is being inspired by natural beauty, the aesthetic appreciation of a work of art, and admiring with joy something created by another human being. ''[[Kama Sutra]]'', in its discourse on kama, describes many forms of art, dance, and music, along with sex, as the means to pleasure and enjoyment.<ref name=rp/> Pleasure enhances one's appreciation of incense, candles, music, scented oil, yoga stretching and meditation, and the experience of the heart chakra. Negativity, doubt and hesitation blocks the heart chakra, openness is impaired while attached to desires. Kamala in the [[Anahata (Heart Chakra)|heart chakra]], is considered to be a seat of devotional worship. Opening the heart chakra is awareness of a divine communion and joy for communion with deities and the self ([[Ātman (Hinduism)|atman]]).<ref>{{cite web |title=Kama |url=http://www.hindupedia.com/en/Kama}}</ref>

John Lochtefeld explains<ref name=jamesl/> 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<ref name=karlp>Karl H. Potter (2002), ''Presuppositions of India's Philosophies'', Motilal Banarsidass, {{ISBN|978-8120807792}}, pp. 1-29</ref> kama as an attitude and capacity. A little girl who hugs her teddy bear with a smile is experiencing kama, as are two lovers in embrace. During these experiences, the person connects and identifies the beloved as part of oneself and feels more complete, fulfilled, and whole by experiencing that connection and nearness. This, in the Indian perspective, is kāma.<ref name=karlp/>

Hindery notes the inconsistent and diverse expositions of kama in various ancient texts of India. Some texts, such as the Epic [[Ramayana]], paint kama through the desire of Rama for Sita — a desire that transcends the physical and marital into a love that is spiritual, and something that gives Rama his meaning of life, his reason to live.<ref name=rh>Roderick Hindery, "Hindu Ethics in the Ramayana", ''The Journal of Religious Ethics'', Vol. 4, No. 2 (Fall, 1976), pp. 299</ref> [[Sita]] and [[Rama]] both frequently express their unwillingness and inability to live without the other.<ref>See verses at 2.30, 4.1, 6.1, 6.83 for example; Abridged Verse 4.1: "Sita invades my entire being and my love is entirely centered on her; Without that lady of lovely eyelashes, beautiful looks, and gentle speech, I cannot survive, O Saumitri."; for peer reviewed source, see Hindery, The Journal of Religious Ethics, Vol. 4, No. 2 (Fall, 1976), pp 299-300</ref> This romantic and spiritual view of kama in the Ramayana by [[Valmiki]] is quite different, claim Hindery<ref name=rh/> and others,<ref>Benjamin Khan (1965), ''The concept of Dharma in Valmiki Ramayana'', Delhi, {{ISBN|978-8121501347}}</ref> than the normative and dry description of kama in the law codes of smriti by [[Manu (Hinduism)|Manu]] for example.

[[Gavin Flood]] explains<ref name=gavinf>Gavin Flood (1996), The meaning and context of the Purusarthas, in [[Julius Lipner]] (Editor), ''The Fruits of Our Desiring'', {{ISBN|978-1896209302}}, pp 11-13</ref> kama as "love" without violating dharma (moral responsibility), artha (material prosperity) and one's journey towards moksha (spiritual liberation).

==In Hinduism==
In [[Hinduism]], kama is regarded as one of the four proper and necessary 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).<ref name=ascb/><ref>{{cite book | last = Brodd | first = Jeffrey | title = World Religions | publisher = Saint Mary's Press | year = 2003 | location = Winona, MN | isbn = 978-0-88489-725-5 }}</ref>

===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.<ref name=gavinf16>Gavin Flood (1996), The meaning and context of the Purusarthas, in Julius Lipner (Editor) - The Fruits of Our Desiring, {{ISBN|978-1896209302}}, pp 16-21</ref>

[[Vatsyayana]] in ''Kama Sutra'' recognizes relative value of three goals as follows: artha precedes kama, while dharma precedes both kama and artha.<ref name=ksv/> Vatsyayana, in Chapter 2 of ''Kama Sutra'', presents a series of philosophical objections argued against kama and then offers his answers to refute those objections. For example, one objection to kama (pleasure, enjoyment), acknowledges Vatsyayana, is this concern that kāma is an obstacle to moral and ethical life, to religious pursuits, to hard work, and to productive pursuit of prosperity and wealth. The pursuit of pleasure, claim objectors, encourages individuals to commit unrighteous deeds, bring distress, carelessness, levity and suffering later in life.<ref>The Hindu Kama Shastra Society (1925), [https://archive.org/stream/kamasutraofvatsy00vatsuoft#page/10/mode/2up The Kama Sutra of Vatsyayana], University of Toronto Archives, pp. 9-10</ref> 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.<ref name=vch2>The Hindu Kama Shastra Society (1925), [https://archive.org/stream/kamasutraofvatsy00vatsuoft#page/8/mode/2up The Kama Sutra of Vatsyayana], University of Toronto Archives, Chapter 2, pp 8-11; pp 172</ref> A life devoid of pleasure and enjoyment—sexual, artistic, of 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.<ref name=vch2/>

Vatsyayana's book the ''Kama Sutra'', in parts of the world, is presumed or depicted as a synonym for creative sexual positions; in reality, only 20% of ''Kama Sutra'' is about sexual positions. The majority of the book, notes Jacob Levy,<ref>Jacob Levy (2010), Kama sense marketing, iUniverse, {{ISBN|978-1440195563}}, see Introduction</ref> 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.<ref>Alain Daniélou, The Complete Kama Sutra: The First Unabridged Modern Translation of the Classic Indian Text, {{ISBN|978-0892815258}}</ref>

===Holistic===
{{Love sidebar}}
Vatsyayana claims kama is never in conflict with dharma or artha, rather all three coexist and kama results from the other two.<ref name=ksv/>

{{Quote|1=A man practicing Dharma, Artha and Kama enjoys happiness now and in future. Any action which conduces to the practice of Dharma, Artha and Kama together, or of any two, or even one of them should be performed. But an action which conduces to the practice of one of them at the expense of the remaining two should not be performed.|2=Vatsyayana|3=The Kama sutra, Chapter 2<ref>The Hindu Kama Shastra Society (1925), [https://archive.org/stream/kamasutraofvatsy00vatsuoft#page/10/mode/2up Answer 4, The Kama Sutra of Vatsyayana], University of Toronto Archives, pp. 11</ref>}}

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.<ref>Bullough and Bullough (1994), Human Sexuality: An Encyclopedia, Routledge, {{ISBN|978-0824079727}}, pp 516</ref> Together with artha and dharma, it is an aspect of a holistic life.<ref name=rp10/><ref>Gary Kraftsow, Yoga for Transformation - ancient teachings and practices for healing body, mind and heart, Penguin, {{ISBN|978-0-14-019629-0}}, pp 11-15</ref> All three ''purusharthas''—Dharma, Artha and Kama—are equally and simultaneously important.<ref>C. Ramanathan, Ethics in the Ramayana, in History of Science, Philosophy and Culture in Indian Civilization (Editor: R. Prasad), Volume 12, Part 1, {{ISBN|978-8180695445}}, pp 84-85</ref>

===Stages of life===
Some<ref name=ksv/><ref>P.V. Kane (1941), History of Dharmashastra, Volume 2, Part 1, Bhandarkar Oriental Research Institute, pp. 8-9</ref> 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===
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.<ref name=jamesl/><ref name=Brit/> 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.<ref>Coulter and Turner, Encyclopedia of Ancient Deities, Francis & Taylor, {{ISBN|978-1135963903}}, pp 258-259</ref> 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.<ref>Śaṅkarakavi, Fabrizia Baldissera ''Śāradātilakabhāṇaḥ'' 1980 "Sammohanam , infatuation , name of the fifth arrow of Kāma , the most dangerous because it leads to the ultimate stage of love folly"</ref>

Kama is also known as ''Ananga'' (literally "one without body") because desire strikes formlessly, through feelings in unseen ways.<ref name=jamesl/> The other names for deity Kama include Madan (he who intoxicates with love), Manmatha (he who agitates the mind), Pradyumna (he who conquers all) and Kushumesu (he whose arrows are flowers).<ref>William Joseph Wilkins (193), [https://archive.org/stream/hindumythologyve00inwilk#page/268/mode/2up Hindu mythology, Vedic and Puranic], Thacker & Spink, Indiana University Archives, pp 268</ref>

==In Buddhism==
{{Expand section|date=October 2019}}
In the [[Buddhism|Buddhist]] [[Pali Canon]], [[Gautama Buddha]] renounced ([[Pali]]: ''[[nekkhamma]]'') sensuality (''kama'') as a route to [[bodhi|Enlightenment]].<ref>See, for instance, ''Dvedhavitakka Sutta'' ([[Majjhima Nikaya|MN]] 19) [http://www.accesstoinsight.org/tipitaka/mn/mn.019.than.html (Thanissaro, 1997a).]</ref> Some Buddhist [[householder (Buddhism)|lay practitioner]]s recite daily the [[Five Precepts]], a commitment to abstain from "sexual misconduct" (''kāmesu micchacara'' กาเมสุ มิจฺฉาจารา).<ref>See, for instance, [http://www.accesstoinsight.org/lib/authors/khantipalo/wheel206.html#precepts Khantipalo (1995).]</ref> Typical of Pali Canon discourses, the [[Dhammika Sutta]] ([[Sutta Nipata|Sn]] 2.14) includes a more explicit correlate to this precept when the [[Gautama Buddha|Buddha]] enjoins a follower to "observe celibacy or at least do not have sex with another's wife."<ref>{{cite web|url=https://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.14.irel.html|title=Dhammika Sutta: Dhammika|work=www.accesstoinsight.org}}</ref>

==Theosophy==
In the [[Theosophy]] of [[Blavatsky]], Kama is the fourth principle of the [[Septenary (Theosophy)|septenary]], associated with emotions and desires, attachment to existence, volition, and lust.<ref>Farthing 1978 p.210.</ref>

'''Kamaloka''' is a ''semi''-material plane, subjective and invisible to humans, where disembodied "personalities", the astral forms, called Kama-rupa remain until they fade out from it by the complete exhaustion of the effects of the mental impulses that created these [[Eidolon (astral double)|eidolons]] of human and animal passions and desires. It is associated with [[Hades]] of ancient Greeks and the [[Amenti]] of the Egyptians, the land of Silent Shadows; a division of the first group of the ''[[Trailokya]]''.

==See also==
*[[Kamashastra]]
*[[Kama Sutra]]
*[[Arishadvargas]], six enemies
*[[Alcmaeon (mythology)]]
*[[Buddhist cosmology of the Theravada school]]
*[[Cupid]]
*[[Hinduism and LGBT topics]]
*[[Kaam]], a word with a similar meaning

==References==
{{reflist|30em}}

===Sources===
* Ireland, John D. (trans.) (1983). ''Dhammika Sutta: Dhammika (excerpt)'' ([[Sutta Nipata|Sn]] 2.14). Retrieved 5 Jul 2007 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.14.irel.html.
* 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). ''{{IAST|Pañcaṅgikavaggo}}'' ([[Anguttara Nikaya|AN]] 5.1.3.8, in Pali). Retrieved 3 Jul 2007 from "MettaNet-Lanka" at https://web.archive.org/web/20170702054528/http://metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara3/5-pancakanipata/003-pancangikavaggo-p.html.
* [[Thanissaro Bhikkhu]] (trans.) (1997a). ''Dvedhavitakka Sutta: Two Sorts of Thinking'' ([[Majjhima Nikaya|MN]] 19). Retrieved 3 Jul 2007 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/mn/mn.019.than.html.
* Thanissaro Bhikkhu (trans.) (1997b). ''Samadhanga Sutta: The Factors of Concentration'' ([[Anguttara Nikaya|AN]] 5.28). Retrieved 3 Jul 2007 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/an/an05/an05.028.than.html.
* [[H. P. Blavatsky]], 1892.'' The Theosophical Glossary''. London: The Theosophical Publishing Society

==External links==
{{sister project links|commonscat=yes|n=no|s=no|b=no|voy=no|v=no}}
*[http://experts.about.com/e/k/ka/kamadeva.htm/ About.com page]
*[https://web.archive.org/web/20180322093217/http://www.thecolorsofindia.com/holi-legends/sacrifice-of-kamadeva.html Kamadeva's holy sacrifice]

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[[Category:Theosophical philosophical concepts]]
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[[Category:Hinduism and sexuality]]
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Kama - Revision history

ImportMaster at 10:41, 23 December 2021