(Kama with Rati)
Kāmadeva (Sanskrit: कामदेव) is the Hindu deity of human love or desire. Other names for him include; Atanu (one without a body), Ragavrinta (stalk of passion), Ananga (incorporeal), Kandarpa ("inflamer even of a god"), Manmatha (churner of hearts), Manasija (he who is born of mind, a contraction of the Sanskrit phrase Sah Manasah jāta), Madana (intoxicating), Ratikānta (lord of Rati), Pushpavān, Pushpadhanva (one with bow of flowers) or just Kāma ("longing"). Kamadeva, is son of Hindu goddess Sri and, additionally, Pradyumna, Krishna’s son is considered as incarnation of Kamadeva.
The name Kama-deva (IAST kāma-deva) can be translated as 'god of love'. Deva means heavenly or divine. Kama (IAST kāma) meaning "desire" or "longing", especially as in sensual or sexual love. The name is used in Rig Veda (RV 9, 113. 11).[4] Kamadeva is a name of Vishnu in Vishnu Purana and Bhagavata Purana (SB 5.18.15) and of Krishna as well as of Shiva. It is the name of author of Sanskrit work Prayaschita padyata. Kama is also a name used for Agni.
Kāmadeva is represented as a young, handsome winged man who wields a bow and arrows. His bow is made of sugarcane with a string of honeybees, and his arrows are decorated with five kinds of fragrant flowers.[5][6] The five flowers are Ashoka tree flowers, white and blue lotus flowers, Mallika tree (Jasmine) and Mango tree flowers. A terracotta murti of Kamadeva of great antiquity is housed in the Mathura Museum, UP, India.
The deity of Kamadeva along with his consort Rati is included in the pantheon of Vedic-Brahmanical deities such as Shiva and Parvati.[20] In Hindu traditions for the marriage ceremony itself, the bride's feet are often painted with pictures of Suka, the parrot vahana of Kamadeva.[21] One should not misunderstand or associate worship of Kamadeva, as being sexually oriented, as the religious rituals addressed to him offer a means of purification and reentry into the community. Devotion to Kamadeva keeps desire within the framework of the religious tradition.[22] Kamadeva also appears in other stories and becomes the object of certain devotional rituals for those seeking health, physical beauty, husbands, wives, and sons. In one story Kamadeva himself succumbs to desire, and must then worship his lover in order to be released from this passion and its curse.
According to some traditions worshiping Radha Krishna, Radha is without equal in the universe for beauty, and her power constantly defeats the god of love, Kamadeva.[23] However when Krishna played his flute, as described Bhāgavata Purāṇa, book X, the women of Vraja heard that flute music, and this music which incites even Kama, attracted them to Krishna, the original Kamadeva.[24]
Holi as a Spring New Year Festival In southern India and many western regions. It is sometimes called Madana-Mahotsava in Sanskrit, or Kama-Mahotsava. Some have suggested that the replacement of Kamadeva by Krishna, had its germ in the early medieval period. Initially spring festival Holi was being held in reverence to celestial Vedic figure of Kamadeva, however it is presently dedicated to Krishna.[25] This festival is mentioned in Jaiminis early writings such as Purvamimamsa-sutra, dated c.400 BC.[26] According to Gaudiya Vaishnava theologians of medieval period, when in Bhāgavata Purāṇa, book X, Kamadeva is mentioned by the word smara he is not the deva who incites lusty feelings. Its believed that the gopis are liberated souls beyond the touch of material nature, therefore according to Gaudiya views it is not possible for them to be contaminated by the lust which is produced of the mode of passion.[27]
According to the Matsya Purana, Visnu-Krishna and Kamadeva have a historical relationship.[6] Krishna is sometimes worshiped as Kamadeva in Gaudiya traditions, and according to the Krishna-centric Gaudiya Vaishnavism, Kamadeva was directly a form of Vasudeva Krishna after this deva was burned down by Shiva. In this particular form Kamadeva is believed to be a demigod of the heavenly planets especially capable of inducing lusty desires. Some Vaishnavas distinguish a form of Kamadeva who is a deva, demigod in charge of inciting lusty desires, the cause of generation and referred to in the Bhagavad Gita with the words “prajanas casmi kandarpa.” It is this Kamadeva who tried distract Lord Siva from deep meditation with his passionate influence and feminine associates. He is distinguished from spiritual Kamadeva.[27]
Krishna is believed by his bhaktas, devotees, to be the inciting power of Kamadeva and is known as the ever-fresh transcendental god of love of Vrindavana.[28] He is believed by Gaudiyas to be the origin of all forms of Kamadeva, but is considered above mundane forms of love in the hierarchi of devotional rati, raga, kama, and prema.[27][29]
The word smara in the tenth book of Bhagavata Purana refers to Krishna, who through the medium of his flute ever increases his influence on the devoted gopis. This, according to Vaishnavas, is the meaning of the word smarodayam in Bhagavata Purana (SB 10. 21. 3) The different symptoms of smarodayam as experienced by the gopis has been described by the commentator Vishvanatha Cakravarti Thakur in the following way:[30] "First comes attraction expressed through the eyes, then intense attachment in the mind, then determination, loss of sleep, becoming emaciated, uninterested in external things, shamelessness, madness, becoming stunned and death. These are the ten stages of Cupid’s effects."[27]
The Ashoka tree is often planted near temples. The tree is said to be a symbol of love and is dedicated to Kamadeva.[31]
Kama Gayatri Mantra || om kaam devaay vidmahe pushpabaanaay dheemahi tanno ananga prachodayat || 108 Times in Pradosh Kaal(Evening Time or twilight) (Preferably From Basant Panchami till Holi)
From: Wiki (has more info)
The name Kama-deva (IAST kāma-deva) can be translated as 'god of love'. Deva means heavenly or divine. Kama (IAST kāma) meaning "desire" or "longing", especially as in sensual or sexual love. The name is used in Rig Veda (RV 9, 113. 11).[4] Kamadeva is a name of Vishnu in Vishnu Purana and Bhagavata Purana (SB 5.18.15) and of Krishna as well as of Shiva. It is the name of author of Sanskrit work Prayaschita padyata. Kama is also a name used for Agni.
Kāmadeva is represented as a young, handsome winged man who wields a bow and arrows. His bow is made of sugarcane with a string of honeybees, and his arrows are decorated with five kinds of fragrant flowers.[5][6] The five flowers are Ashoka tree flowers, white and blue lotus flowers, Mallika tree (Jasmine) and Mango tree flowers. A terracotta murti of Kamadeva of great antiquity is housed in the Mathura Museum, UP, India.
The deity of Kamadeva along with his consort Rati is included in the pantheon of Vedic-Brahmanical deities such as Shiva and Parvati.[20] In Hindu traditions for the marriage ceremony itself, the bride's feet are often painted with pictures of Suka, the parrot vahana of Kamadeva.[21] One should not misunderstand or associate worship of Kamadeva, as being sexually oriented, as the religious rituals addressed to him offer a means of purification and reentry into the community. Devotion to Kamadeva keeps desire within the framework of the religious tradition.[22] Kamadeva also appears in other stories and becomes the object of certain devotional rituals for those seeking health, physical beauty, husbands, wives, and sons. In one story Kamadeva himself succumbs to desire, and must then worship his lover in order to be released from this passion and its curse.
According to some traditions worshiping Radha Krishna, Radha is without equal in the universe for beauty, and her power constantly defeats the god of love, Kamadeva.[23] However when Krishna played his flute, as described Bhāgavata Purāṇa, book X, the women of Vraja heard that flute music, and this music which incites even Kama, attracted them to Krishna, the original Kamadeva.[24]
Holi as a Spring New Year Festival In southern India and many western regions. It is sometimes called Madana-Mahotsava in Sanskrit, or Kama-Mahotsava. Some have suggested that the replacement of Kamadeva by Krishna, had its germ in the early medieval period. Initially spring festival Holi was being held in reverence to celestial Vedic figure of Kamadeva, however it is presently dedicated to Krishna.[25] This festival is mentioned in Jaiminis early writings such as Purvamimamsa-sutra, dated c.400 BC.[26] According to Gaudiya Vaishnava theologians of medieval period, when in Bhāgavata Purāṇa, book X, Kamadeva is mentioned by the word smara he is not the deva who incites lusty feelings. Its believed that the gopis are liberated souls beyond the touch of material nature, therefore according to Gaudiya views it is not possible for them to be contaminated by the lust which is produced of the mode of passion.[27]
According to the Matsya Purana, Visnu-Krishna and Kamadeva have a historical relationship.[6] Krishna is sometimes worshiped as Kamadeva in Gaudiya traditions, and according to the Krishna-centric Gaudiya Vaishnavism, Kamadeva was directly a form of Vasudeva Krishna after this deva was burned down by Shiva. In this particular form Kamadeva is believed to be a demigod of the heavenly planets especially capable of inducing lusty desires. Some Vaishnavas distinguish a form of Kamadeva who is a deva, demigod in charge of inciting lusty desires, the cause of generation and referred to in the Bhagavad Gita with the words “prajanas casmi kandarpa.” It is this Kamadeva who tried distract Lord Siva from deep meditation with his passionate influence and feminine associates. He is distinguished from spiritual Kamadeva.[27]
Krishna is believed by his bhaktas, devotees, to be the inciting power of Kamadeva and is known as the ever-fresh transcendental god of love of Vrindavana.[28] He is believed by Gaudiyas to be the origin of all forms of Kamadeva, but is considered above mundane forms of love in the hierarchi of devotional rati, raga, kama, and prema.[27][29]
The word smara in the tenth book of Bhagavata Purana refers to Krishna, who through the medium of his flute ever increases his influence on the devoted gopis. This, according to Vaishnavas, is the meaning of the word smarodayam in Bhagavata Purana (SB 10. 21. 3) The different symptoms of smarodayam as experienced by the gopis has been described by the commentator Vishvanatha Cakravarti Thakur in the following way:[30] "First comes attraction expressed through the eyes, then intense attachment in the mind, then determination, loss of sleep, becoming emaciated, uninterested in external things, shamelessness, madness, becoming stunned and death. These are the ten stages of Cupid’s effects."[27]
The Ashoka tree is often planted near temples. The tree is said to be a symbol of love and is dedicated to Kamadeva.[31]
Kama Gayatri Mantra || om kaam devaay vidmahe pushpabaanaay dheemahi tanno ananga prachodayat || 108 Times in Pradosh Kaal(Evening Time or twilight) (Preferably From Basant Panchami till Holi)
From: Wiki (has more info)
Kama is the God of Love and Lust. He is also referred to as Manamatha. He is the most handsome among both men and Gods. He is equivalent to the Greek/Roman Cupid. He uses a bow of sugarcane, and shoots flower tipped arrows at humans to make them fall in love. He is married to Rati, one of the daugters of Daksha.
There is some confusion as to his origin. Vishnu Purana says that he is the son of Dharma (Yama), and Shradha, a daughter of Daksha. However, a more popular report, based on the Sh.P. makes him the wish born son of Brahma.
Once, when Shiva had been saddened by the death of his wife Sati and decided to renounce the world, the Devas were afraid for the fate of the universe. They knew that unless Shiva become happy again, the world was doomed. They wanted him to fall in love again and beget children. They tasked Kama, to see that this happened, for it was his province.
Kama went to the desolate forest where Shiva was deep in meditation. He was accompanied by spring, and in an instant the entire forest was transformed into a beautiful garden. An indescribably intoxicating fragnance filled the air. For Shiva to fall in love, a suitable woman was required. Luckily Uma, the daughter of Himavan, the king of mountains had vowed to marry Shiva. She was an incarnation of Parvati and was thus a suitable wife for Shiva. She used to spend all the time ministering to his needs. Shiva was barely aware of her presense, such had been his sorrow on his beloved wife's death.
Now the time was ripe. Kama fitted one of his best flower-arrows in his bow of sugarcane and let the arrow fly, aimed at the heart of Lord Shiva. The arrow struck its target and Shiva opened his eyes. He instantly fell in love with Uma. However, his anger rose immediately, when he realized that Kama had presumed to interfere in his affairs. He opened his third-eye, the seed of destruction and gazed with blazing anger at Kama.
Such was the potent power of Shiva's gaze that Kama was instantly reduced to ashes. Seeing her husband's death, Rati fell at the feet of the Lord and beseeched him to spare her husband. At last, moved by her desparate pleas, Shiva relented and brought Kama back to life. However, there was a caveat: Kama would be formless from now on. Only Rati, his wife could see his handsome form, he would be invisible to all others. You can read this story here.
From: here
There is some confusion as to his origin. Vishnu Purana says that he is the son of Dharma (Yama), and Shradha, a daughter of Daksha. However, a more popular report, based on the Sh.P. makes him the wish born son of Brahma.
Once, when Shiva had been saddened by the death of his wife Sati and decided to renounce the world, the Devas were afraid for the fate of the universe. They knew that unless Shiva become happy again, the world was doomed. They wanted him to fall in love again and beget children. They tasked Kama, to see that this happened, for it was his province.
Kama went to the desolate forest where Shiva was deep in meditation. He was accompanied by spring, and in an instant the entire forest was transformed into a beautiful garden. An indescribably intoxicating fragnance filled the air. For Shiva to fall in love, a suitable woman was required. Luckily Uma, the daughter of Himavan, the king of mountains had vowed to marry Shiva. She was an incarnation of Parvati and was thus a suitable wife for Shiva. She used to spend all the time ministering to his needs. Shiva was barely aware of her presense, such had been his sorrow on his beloved wife's death.
Now the time was ripe. Kama fitted one of his best flower-arrows in his bow of sugarcane and let the arrow fly, aimed at the heart of Lord Shiva. The arrow struck its target and Shiva opened his eyes. He instantly fell in love with Uma. However, his anger rose immediately, when he realized that Kama had presumed to interfere in his affairs. He opened his third-eye, the seed of destruction and gazed with blazing anger at Kama.
Such was the potent power of Shiva's gaze that Kama was instantly reduced to ashes. Seeing her husband's death, Rati fell at the feet of the Lord and beseeched him to spare her husband. At last, moved by her desparate pleas, Shiva relented and brought Kama back to life. However, there was a caveat: Kama would be formless from now on. Only Rati, his wife could see his handsome form, he would be invisible to all others. You can read this story here.
From: here
Kama is the god of love in Hinduism. He is a son of Lakshmi. Kama is represented as a winged youth bearing bow and arrows (similar to Cupid).
Kama uses the cane of sugarcane as the shaft of his bow and a line of buzzing bees as his bowstring. He rides a parrot across the three worlds shooting his five flower-tipped arrows that arouse the five senses and enchants the mind with visions of beauty.
But Kama is not worshipped. Kama has been identified with the principle of desire that entraps the soul in samsara. In fact, in Buddhism, he is called Mara, the demon, and enemy of all enlightened beings. Kama is often confused with Karma, but they are two different things, as the former is a Hindu God, while the latter is the concept of action.
From: here
Kama uses the cane of sugarcane as the shaft of his bow and a line of buzzing bees as his bowstring. He rides a parrot across the three worlds shooting his five flower-tipped arrows that arouse the five senses and enchants the mind with visions of beauty.
But Kama is not worshipped. Kama has been identified with the principle of desire that entraps the soul in samsara. In fact, in Buddhism, he is called Mara, the demon, and enemy of all enlightened beings. Kama is often confused with Karma, but they are two different things, as the former is a Hindu God, while the latter is the concept of action.
From: here
Kama has found mentioned in texts as early as the Vedas. Initially he was regarded as a creative spirit who welled out of Purusha or Prajapati, the supreme male element, when that god was resting alone on the cosmic waters at the very beginning of time. Some parts of the Vedas go even farther and say that Kama himself was the supreme creative being, self-existent and sprung out of the cosmic waters at the beginning of time. In this context he was the supreme god who created everything else and whose first emanation was desire and whose second was the power to achieve that desire. Thus Kama was equated with the creative power of Agni, the god of fire. The Vedas are texts prepared over long lengths of time by diverse persons and the older versions were modified frequently. Thus Kama is found mentioned in many forms, all of them being some aspect of creativity. In one text he has been identified as the creative being that welled out of the heart of Brahma, where Brahma himself has been mentioned as the supreme creative being. Kama has also been identified as a creative moral force and, thus, a son of Dharma, the ultimate law-giver.
Later, as Hindu Mythology progressed and developed into what it is today, Kama became identified with sexual desire, a more frivolous aspect of his creativity. In this aspect he is the son of Vishnu, the preserver within the Hindu Triad, and Lakshmi, the goddess of wealth and beauty. Kama is blessed with eternal youth and is figured as the most handsome of the gods. He rides a parrot and carries a bow made of sugar-cane stalk strung with a line of humming-bees and he shoots arrows tipped with flowers. These are the shafts of desire and whoever is struck by them falls in love. Thus, Kama has great resemblance to the Greek Cupid. Kama is accompanied everywhere by his wife, Rati (passion), and his friend Vasanta (spring).
Vasanta strings his arrows with the flower considered most suitable for his current victim. He is mostly pictured as sporting with his female attendants, the beautiful Apsaras, of whom he is the lord. One of the Apsaras carries a banner with his emblem, the monster fish Makara. Makara is also the steed of Varuna, the god of rain.
Kama loves to roam about in the forest and woodlands, especially in spring, shooting his arrows quite indiscriminately. He is extremely partial to innocent girls, married women and ascetic sages. In one text, where he is depicted as the son of Brahma, as soon as he is born, he shoots an arrow at his father who is overcome with desire and commits incest with his daughter. Brahma has one of his heads cut off as a result by Shiva. Both gods and mortals fall victim to Kama's arrows.
As with Cupid, there are innumerable stories of Kama and his escapades. In one episode he came upon Shiva deep in meditation in the forest and shot at him with an arrow. The hot-tempered god was rudely shaken out of his trance and, seeing who had dared to shot him, burned Kama to ashes with his incandescent gaze. Nevertheless, Kama's arrow had done its work and Shiva could not rest until he agreed to marry Parvati.
Meanwhile Kama lay dead and love and sexual desire disappeared from everywhere and the entire universe turned into a desert. The gods, fearing extinction, petitioned Shiva and that hot-headed but normally benign god contrived to have Kama reborn as Pradyumna, a son of Krishna, an avatar (incarnation) of Vishnu, and Rukmini. Thus desire returned to the universe and it flowered again to its former state.
From: here
Later, as Hindu Mythology progressed and developed into what it is today, Kama became identified with sexual desire, a more frivolous aspect of his creativity. In this aspect he is the son of Vishnu, the preserver within the Hindu Triad, and Lakshmi, the goddess of wealth and beauty. Kama is blessed with eternal youth and is figured as the most handsome of the gods. He rides a parrot and carries a bow made of sugar-cane stalk strung with a line of humming-bees and he shoots arrows tipped with flowers. These are the shafts of desire and whoever is struck by them falls in love. Thus, Kama has great resemblance to the Greek Cupid. Kama is accompanied everywhere by his wife, Rati (passion), and his friend Vasanta (spring).
Vasanta strings his arrows with the flower considered most suitable for his current victim. He is mostly pictured as sporting with his female attendants, the beautiful Apsaras, of whom he is the lord. One of the Apsaras carries a banner with his emblem, the monster fish Makara. Makara is also the steed of Varuna, the god of rain.
Kama loves to roam about in the forest and woodlands, especially in spring, shooting his arrows quite indiscriminately. He is extremely partial to innocent girls, married women and ascetic sages. In one text, where he is depicted as the son of Brahma, as soon as he is born, he shoots an arrow at his father who is overcome with desire and commits incest with his daughter. Brahma has one of his heads cut off as a result by Shiva. Both gods and mortals fall victim to Kama's arrows.
As with Cupid, there are innumerable stories of Kama and his escapades. In one episode he came upon Shiva deep in meditation in the forest and shot at him with an arrow. The hot-tempered god was rudely shaken out of his trance and, seeing who had dared to shot him, burned Kama to ashes with his incandescent gaze. Nevertheless, Kama's arrow had done its work and Shiva could not rest until he agreed to marry Parvati.
Meanwhile Kama lay dead and love and sexual desire disappeared from everywhere and the entire universe turned into a desert. The gods, fearing extinction, petitioned Shiva and that hot-headed but normally benign god contrived to have Kama reborn as Pradyumna, a son of Krishna, an avatar (incarnation) of Vishnu, and Rukmini. Thus desire returned to the universe and it flowered again to its former state.
From: here
KAMADEVA.
Kāmadeva, the Indian Cupid, is generally regarded as the son of Vishnu and Lakshmi, under the forms of Krishna and Rukmini, but he is also described in some places as a son of Brahmā. The latter account of his origin arises probably from the following. In the "Rig-Veda," * Kama is described as the first movement that arose in the One, after it had come into life through the power of fervour or abstraction. In the "Atharva-Veda," this Kama or desire, not of sexual enjoyment, but of good in general, is celebrated as a great power superior to all the gods, and is supplicated for deliverance from enemies. According to one hymn in the "Rig-Veda," Kama is worshipped and said to be unequalled by the gods; according to another, he is the god of sexual love, like Eros of the Greeks, and Cupid of the Latins. In the latter aspect he is thus addressed: "May Kāma, having well directed the arrow, which is winged with pain, barbed with longing, and has desire for its shaft, pierce thee in the heart." It is in this character that he appears in the Purānas.
Kama is known in Hindu mythology as a victim of Siva's anger. A demon named Tāraka, having greatly distressed the gods, they wished to destroy him. But only a son of Siva could accomplish this. In consequence of his intense grief at the loss of his wife Sati, Siva had unfortunately become insensible to love. The gods therefore instigated Kama to assist by wounding him with his arrows. At last he was successful, just as Pārvati (Sati in a new form) was near, who at once captivated the stricken deity. Angry with Kama for his presumption, he caused a flame to issue from his third eye, which consumed the god who had interrupted his devotions. In the "Vamana Purāna" * is a lengthy account of the effect of Kāma's arrows. The wounded god could find no rest. He threw himself in the Kalindi river, but "the waters were dried up and changed into blackness; and ever since, its dark stream, though holy, has flown through the forest like the string that binds a maiden's hair." As he wandered about from place to place seeking relief, the wives of the saints in the forest of Daruvanam forsook their homes and followed him. This led their husbands to curse Siva, who, being enraged at the evil Kama had done to him, consumed him.
The Bhāgavata * continues the story as follows:—Rati, the wife of Kāma, being almost mad with grief at the loss of her husband, entreated Pārvati to intercede with Siva that he might restore him to life. Pārvati encourages her by showing how her wish will be gratified. " He will be born as the son of Sri Krishna, and his name will be Pradyumna. A demon named Sambara will carry him off and cast him into the sea. Having entered the body of a fish, he will re-appear in the food of Sambara. Go, take up your abode in the house of Sambara, and when your husband arrives, take him and bring him up; eventually he will slay Sambara and will live happily with you." Acting on this advice, Rati became a servant in the house of the demon.
From the "Vishnu Purāna" * we gather the completion of this story: When Pradyumna was but six days old, he was stolen from the lying-in chamber by Sambara, terrible as death; for the demon knew (having been told by the sage Nārada) that Pradyumna, if he lived would be his destroyer. Sambara cast him into the sea, the haunt of the huge creatures of the deep. A large fish swallowed him, and he was born again from his body: for the fish was caught by fishermen and by them delivered to the great asura, Sambara. His wife Māyādevi (the Bhāgavata says, servant), the mistress of his household, superintended the operations of the cooks, and, when the fish was cut open, saw a beautiful child.
Whilst wondering who this could be, and how it came there, Nārada appeared to satisfy her curiosity, and said to the graceful dame: "This is the son of him by whom the whole world is created and destroyed; the son of Vishnu, who was stolen by Sambara from the lying-in chamber, and tossed by him into the sea, where he was swallowed by the fish. He is now in thy power; do thou, beautiful woman, tenderly rear the jewel of mankind." Thus counselled by Nārada, Māyādevi took charge of the boy, and carefully reared him from childhood, being fascinated by the beauty of his person. The affection became still more impassioned when he was decorated with the bloom of adolescence. The gracefully-moving Māyādevi, then fixing her heart and eyes upon the high-minded Pradyumna, gave him, whom she regarded as herself, all her magic and illustrative arts.
"Observing these. marks of passionate affection, the son of Krishna said to the lotus-eyed Māyādevi: 'Why do you indulge in feelings so unbecoming the character of a mother? " To which she replied: 'Thou art not a son of mine; thou art the son of Vishnu, whom Kāla Sambara carried away and threw into the sea; thou wast swallowed by a fish, but wast rescued by me from its belly. Thy fond mother is still weeping for thee.' When the valiant Pradyumna heard this, he was filled with wrath, and defied Sambara to battle. In the conflict the son of Mādhava slew the hosts of Sambara. Seven times he foiled the delusions of the enchanter, and, making himself master of the eighth, turned it against Sambara and killed him. By the same faculty he ascended into the air, and proceeded to his father's house, where he alighted, along with Māyāvati, in the inner apartments. When the women beheld Pradyumna, they thought it was Krishna himself. Rukmini, her eyes dimmed with tears, spoke tenderly to him, and said: 'Happy is she who has a son like this, in the bloom of youth. Such would be the age of my Pradyumna, if he were alive. Who is the fortunate mother adorned by thee? And yet from thy appearance, and from the affection I feel for thee, thou art assuredly the son of Hari.'
"At this moment Krishna and Nārada arrived; and the latter said to Rukmini: 'This is thine own son, who has come hither after killing Sambara, by whom when an infant he was stolen. This is the virtuous Māyāvati, his wife, and not the wife of Sambara. Hear the reason. When Manmatha (Kāma), the deity of love, perished, the goddess of beauty, desirous to secure his revival, assumed a delusive form, and by her charms fascinated the demon Sambara, and exhibited herself to him in various illusory enjoyments. This thy son is the descended Kama; and this is the goddess Rati, his wife.'"
Kama is usually represented as a beautiful youth, holding in his hands a bow and arrows of flowers. He travels about through the three worlds accompanied by his wife Rati, the cuckoo, the humming-bee, spring personified, and gentle breezes. Although in Bengal no images are made to represent him, he is worshipped at the time of marriage, and happiness in the married state, and offspring, are sought from him. Part of the hymn referred to above from the "Atharva-Veda" is recited in the Hindu marriage ritual.
Kama has many names indicative of the influence he is supposed to exert amongst men. Amongst others may be mentioned:—
Madan, "He who intoxicates with love."
Manmatha, "He who agitates the mind."
Mara, "He who wounds."
Pradyumna, "He who conquers all."
Ananga, "He who is without a body."
Kushumesu, "He whose arrows are flowers."
From: Kamadeva
Kāmadeva, the Indian Cupid, is generally regarded as the son of Vishnu and Lakshmi, under the forms of Krishna and Rukmini, but he is also described in some places as a son of Brahmā. The latter account of his origin arises probably from the following. In the "Rig-Veda," * Kama is described as the first movement that arose in the One, after it had come into life through the power of fervour or abstraction. In the "Atharva-Veda," this Kama or desire, not of sexual enjoyment, but of good in general, is celebrated as a great power superior to all the gods, and is supplicated for deliverance from enemies. According to one hymn in the "Rig-Veda," Kama is worshipped and said to be unequalled by the gods; according to another, he is the god of sexual love, like Eros of the Greeks, and Cupid of the Latins. In the latter aspect he is thus addressed: "May Kāma, having well directed the arrow, which is winged with pain, barbed with longing, and has desire for its shaft, pierce thee in the heart." It is in this character that he appears in the Purānas.
Kama is known in Hindu mythology as a victim of Siva's anger. A demon named Tāraka, having greatly distressed the gods, they wished to destroy him. But only a son of Siva could accomplish this. In consequence of his intense grief at the loss of his wife Sati, Siva had unfortunately become insensible to love. The gods therefore instigated Kama to assist by wounding him with his arrows. At last he was successful, just as Pārvati (Sati in a new form) was near, who at once captivated the stricken deity. Angry with Kama for his presumption, he caused a flame to issue from his third eye, which consumed the god who had interrupted his devotions. In the "Vamana Purāna" * is a lengthy account of the effect of Kāma's arrows. The wounded god could find no rest. He threw himself in the Kalindi river, but "the waters were dried up and changed into blackness; and ever since, its dark stream, though holy, has flown through the forest like the string that binds a maiden's hair." As he wandered about from place to place seeking relief, the wives of the saints in the forest of Daruvanam forsook their homes and followed him. This led their husbands to curse Siva, who, being enraged at the evil Kama had done to him, consumed him.
The Bhāgavata * continues the story as follows:—Rati, the wife of Kāma, being almost mad with grief at the loss of her husband, entreated Pārvati to intercede with Siva that he might restore him to life. Pārvati encourages her by showing how her wish will be gratified. " He will be born as the son of Sri Krishna, and his name will be Pradyumna. A demon named Sambara will carry him off and cast him into the sea. Having entered the body of a fish, he will re-appear in the food of Sambara. Go, take up your abode in the house of Sambara, and when your husband arrives, take him and bring him up; eventually he will slay Sambara and will live happily with you." Acting on this advice, Rati became a servant in the house of the demon.
From the "Vishnu Purāna" * we gather the completion of this story: When Pradyumna was but six days old, he was stolen from the lying-in chamber by Sambara, terrible as death; for the demon knew (having been told by the sage Nārada) that Pradyumna, if he lived would be his destroyer. Sambara cast him into the sea, the haunt of the huge creatures of the deep. A large fish swallowed him, and he was born again from his body: for the fish was caught by fishermen and by them delivered to the great asura, Sambara. His wife Māyādevi (the Bhāgavata says, servant), the mistress of his household, superintended the operations of the cooks, and, when the fish was cut open, saw a beautiful child.
Whilst wondering who this could be, and how it came there, Nārada appeared to satisfy her curiosity, and said to the graceful dame: "This is the son of him by whom the whole world is created and destroyed; the son of Vishnu, who was stolen by Sambara from the lying-in chamber, and tossed by him into the sea, where he was swallowed by the fish. He is now in thy power; do thou, beautiful woman, tenderly rear the jewel of mankind." Thus counselled by Nārada, Māyādevi took charge of the boy, and carefully reared him from childhood, being fascinated by the beauty of his person. The affection became still more impassioned when he was decorated with the bloom of adolescence. The gracefully-moving Māyādevi, then fixing her heart and eyes upon the high-minded Pradyumna, gave him, whom she regarded as herself, all her magic and illustrative arts.
"Observing these. marks of passionate affection, the son of Krishna said to the lotus-eyed Māyādevi: 'Why do you indulge in feelings so unbecoming the character of a mother? " To which she replied: 'Thou art not a son of mine; thou art the son of Vishnu, whom Kāla Sambara carried away and threw into the sea; thou wast swallowed by a fish, but wast rescued by me from its belly. Thy fond mother is still weeping for thee.' When the valiant Pradyumna heard this, he was filled with wrath, and defied Sambara to battle. In the conflict the son of Mādhava slew the hosts of Sambara. Seven times he foiled the delusions of the enchanter, and, making himself master of the eighth, turned it against Sambara and killed him. By the same faculty he ascended into the air, and proceeded to his father's house, where he alighted, along with Māyāvati, in the inner apartments. When the women beheld Pradyumna, they thought it was Krishna himself. Rukmini, her eyes dimmed with tears, spoke tenderly to him, and said: 'Happy is she who has a son like this, in the bloom of youth. Such would be the age of my Pradyumna, if he were alive. Who is the fortunate mother adorned by thee? And yet from thy appearance, and from the affection I feel for thee, thou art assuredly the son of Hari.'
"At this moment Krishna and Nārada arrived; and the latter said to Rukmini: 'This is thine own son, who has come hither after killing Sambara, by whom when an infant he was stolen. This is the virtuous Māyāvati, his wife, and not the wife of Sambara. Hear the reason. When Manmatha (Kāma), the deity of love, perished, the goddess of beauty, desirous to secure his revival, assumed a delusive form, and by her charms fascinated the demon Sambara, and exhibited herself to him in various illusory enjoyments. This thy son is the descended Kama; and this is the goddess Rati, his wife.'"
Kama is usually represented as a beautiful youth, holding in his hands a bow and arrows of flowers. He travels about through the three worlds accompanied by his wife Rati, the cuckoo, the humming-bee, spring personified, and gentle breezes. Although in Bengal no images are made to represent him, he is worshipped at the time of marriage, and happiness in the married state, and offspring, are sought from him. Part of the hymn referred to above from the "Atharva-Veda" is recited in the Hindu marriage ritual.
Kama has many names indicative of the influence he is supposed to exert amongst men. Amongst others may be mentioned:—
Madan, "He who intoxicates with love."
Manmatha, "He who agitates the mind."
Mara, "He who wounds."
Pradyumna, "He who conquers all."
Ananga, "He who is without a body."
Kushumesu, "He whose arrows are flowers."
From: Kamadeva
KAMA, KAMADEVA. [Source: Dowson's Classical Dictionary of Hindu Mythology] The god of love. Eros, Cupid. In the Rigveda (x. 129) desire is said to have been the first movement that arose in the One after it had come into life through the power of fervor or abstraction. "Desire first arose in It, which was the primal germ of mind; (and which) sages searching with their intellect, have discovered in their heart to be the bond which connects entity with nonentity."
"It is well known," observes Dr. Muir, "that Greek mythology connected Eros, the god of love, with the creation of the universe somewhat in the same way."
"This Kama or desire, not of sexual enjoyment, but of good in general, is celebrated in a curious hymn of the Atharvaveda," which exalts Kama into a supreme God and Creator: "Kama was born the first. Him neither gods, nor fathers, nor men have equaled. Thou art superior to these and for ever great."
In another part of the same Veda Kama appears to be first desire, then the power which gratifies the desire. Kama is also in the same Veda often identified with Agni, and when "distinguished from each other, Kama may be looked upon as a superior form of the other deity."
According to the Taittiriya Brahmana, he is the son of Dharma, the god of justice, by Sraddha, the goddess of faith; but according to the Harivansa he is son of Lakshmi. Another account represents his as springing from the heart of Brahma. A fourth view is that he was born from water, wherefore he is called Iraja, 'water-born;' a fifth is that he is Atmabhu, 'self-existent,' and therefore he is called, like other of the gods, Aja, 'unborn,' or Ananyaja, 'born of no other.'
In the Puranas his wife is Rati or Reva, the goddess of desire. He inspired Siva with amorous thoughts of Parvati while he was engaged in penitential devotion, and for this offence the angry god reduced him to ashes by fire from his central eye. Siva afterwards relented and allowed Kama to be born again a Pradyumna, son of Krishna and Rukmini or Maya, 'delusion.' He has a son named Aniruddha, and a daughter, Trisha.
He is lord of the Apsarases or heavenly nymphs. He is armed with a bow and arrows: the bow is of sugar-cane, the bowstring a line of bees, and each arrow is tipped with a distinct flower. He is usually represented as a handsome youth riding on a parrot and attended by nymphs, one of whom bears his banner displaying the Makar, or a fish on a red ground.
The mysterious origin of Kama and the universal operation of the passion he inspires have accumulated upon him a great variety of names and epithets. Among his names are Ishma, Kanjana and Kinkira, Mada, Rama or Ramana, and Smara. As produced in the mind or heart he is Bhavaja and Manoja. As Pradyumna, son of Krishna, he is Karshni, and as son of Lakshmi he is Mayi or Mayasuta and Srinandana. As reduced to ashes by Siva he is Ananga, 'the bodiless.' He is Abhirupa, 'the beautiful;' Darpaka and Dipaka, 'the inflamer;' Gadayitnu, Gridhu, and Gritsu, 'lustful or sharp;' Kamana and Kharu, 'desirous;' Kandarpa, 'the inflamer of Brahma;' Kantu, 'the happy;' Kalakeli, 'the gay or wanton;' Mara, 'destroyer;' Mayi, 'deluder;' Madhudipa, 'the lamp of honey or of spring;' Muhira, 'the bewilderer;' Murmura, 'the crackling fire;' Ragavrinta, 'the stalk of passion;' Rupastra, 'the weapon of beauty;' Ratanaricha, 'the voluptuary;' Samantaka, 'destroyer of peace;' Sansaraguru, 'teacher of the world;' Smara, 'remembrance;' Sringarayoni, 'source of love;' Titha, 'fire;' Vama, 'the handsome.' From his bow and arrows he is called Kusumayudha, 'armed with flowers;' Pushpadhanus, 'whose bow is flowers;' and Pushpasara, 'whose arrows are flowers.' From his banner he is known as Makaraketu; and from the flower he carries in his hand he is Pushpaketana.
From: here
"It is well known," observes Dr. Muir, "that Greek mythology connected Eros, the god of love, with the creation of the universe somewhat in the same way."
"This Kama or desire, not of sexual enjoyment, but of good in general, is celebrated in a curious hymn of the Atharvaveda," which exalts Kama into a supreme God and Creator: "Kama was born the first. Him neither gods, nor fathers, nor men have equaled. Thou art superior to these and for ever great."
In another part of the same Veda Kama appears to be first desire, then the power which gratifies the desire. Kama is also in the same Veda often identified with Agni, and when "distinguished from each other, Kama may be looked upon as a superior form of the other deity."
According to the Taittiriya Brahmana, he is the son of Dharma, the god of justice, by Sraddha, the goddess of faith; but according to the Harivansa he is son of Lakshmi. Another account represents his as springing from the heart of Brahma. A fourth view is that he was born from water, wherefore he is called Iraja, 'water-born;' a fifth is that he is Atmabhu, 'self-existent,' and therefore he is called, like other of the gods, Aja, 'unborn,' or Ananyaja, 'born of no other.'
In the Puranas his wife is Rati or Reva, the goddess of desire. He inspired Siva with amorous thoughts of Parvati while he was engaged in penitential devotion, and for this offence the angry god reduced him to ashes by fire from his central eye. Siva afterwards relented and allowed Kama to be born again a Pradyumna, son of Krishna and Rukmini or Maya, 'delusion.' He has a son named Aniruddha, and a daughter, Trisha.
He is lord of the Apsarases or heavenly nymphs. He is armed with a bow and arrows: the bow is of sugar-cane, the bowstring a line of bees, and each arrow is tipped with a distinct flower. He is usually represented as a handsome youth riding on a parrot and attended by nymphs, one of whom bears his banner displaying the Makar, or a fish on a red ground.
The mysterious origin of Kama and the universal operation of the passion he inspires have accumulated upon him a great variety of names and epithets. Among his names are Ishma, Kanjana and Kinkira, Mada, Rama or Ramana, and Smara. As produced in the mind or heart he is Bhavaja and Manoja. As Pradyumna, son of Krishna, he is Karshni, and as son of Lakshmi he is Mayi or Mayasuta and Srinandana. As reduced to ashes by Siva he is Ananga, 'the bodiless.' He is Abhirupa, 'the beautiful;' Darpaka and Dipaka, 'the inflamer;' Gadayitnu, Gridhu, and Gritsu, 'lustful or sharp;' Kamana and Kharu, 'desirous;' Kandarpa, 'the inflamer of Brahma;' Kantu, 'the happy;' Kalakeli, 'the gay or wanton;' Mara, 'destroyer;' Mayi, 'deluder;' Madhudipa, 'the lamp of honey or of spring;' Muhira, 'the bewilderer;' Murmura, 'the crackling fire;' Ragavrinta, 'the stalk of passion;' Rupastra, 'the weapon of beauty;' Ratanaricha, 'the voluptuary;' Samantaka, 'destroyer of peace;' Sansaraguru, 'teacher of the world;' Smara, 'remembrance;' Sringarayoni, 'source of love;' Titha, 'fire;' Vama, 'the handsome.' From his bow and arrows he is called Kusumayudha, 'armed with flowers;' Pushpadhanus, 'whose bow is flowers;' and Pushpasara, 'whose arrows are flowers.' From his banner he is known as Makaraketu; and from the flower he carries in his hand he is Pushpaketana.
From: here
HYMN II
A glorification of Kāma as God of desire of all that is good
Kāma the Bull, slayer of foes, I worship with molten butter,
sacrifice, oblation.
Beneath my feet cast down mine adversaries with thy great
manly power, when I have praised thee.
That which is hateful to mine eye and spirit, that harasses and
robs me of enjoyment,
The evil dream I loose upon my foemen. May I rend him when
I have lauded Kāma.
Kāma, do thou, a mighty Lord and Ruler, let loose ill dream,
misfortune, want of children,
Homelessness, Kāma! utter destitution, upon the sinner who
designs my ruin.
Drive them away, drive them afar, O Kāma; indigence fall on
those who are my foemen!
When they have been cast down to deepest darkness, consume
their dwellings with thy fire, O Agni.
She, Kāma! she is called the Cow, thy daughter, she who is
named Vāk and Virāj by sages.
By her drive thou my foemen to a distance. May cattle, vital
breath, and life forsake them.
By Kāma's might, King Varuna's and Indra's, by Vishnu's
strength, and Savitar's instigation,
I chase my foes with sacrifice to Agni, as a deft steersman drives
his boat through waters.
May Kāma, mighty one, my potent warder, give me full free-
dom from mine adversaries.
May all the Deities be my protection, all Gods come nigh to
this mine invocation.
Accepting this oblation rich with fatness, be joyful here, ye
Gods whose chief is Kāma,
Giving me freedom from mine adversaries.
Ye, Indra, Agni, Kāma! come together and cast mine adver-
saries down beneath me.
When they have sunk into the deepest darkness, O Agni, with
thy fire consume their dwellings. p. a360
Slay those who are mine enemies, O Kāma: headlong to depth
of blinding darkness hurl them.
Reft be they all of manly strength and vigour! Let them not
have a single day's existence.
Kāma hath slain those who were mine opponents, and given me
ample room to grow and prosper.
Let the four regions bow them down before me, and let the
six expanses bring me fatness.
Let them drift downward like a boat torn from the rope that
held it fast.
There is no turning back for those whom our keen arrows have
repelled.
Agni averts, Indra averts, and Soma: may the averting Gods
avert this foeman.
To be avoided by his friends, detested, repelled, with few men
round him, let him wander.
Yea, on the earth descend the lightning-flashes: may the strong
God destroy your adversaries.
This potent lightning nourishes things shaken, and things un-
shaken yet, and all the thunders.
May the Sun, rising with his wealth and splendour, drive in
victorious might my foemen downward.
Thy firm and triply-barred protection, Kāma! thy spell, made
weapon-proof extended armour
With that drive thou my foemen to a distance. May cattle, vital
breath, and life forsake them.
Far from the world wherein we live, O Kāma, drive thou my
foemen with that selfsame weapon
Wherewith the Gods repelled the fiends, and Indra cast down
the Dasyus into deepest darkness.
As Gods repelled the Asuras, and Indra down to the lowest
darkness drove the demons,
So, Kāma, from this world, to distant places, drive thou the
men who are mine adversaries.
First before all sprang Kāma into being. Gods, Fathers, mortal
men have never matched him.
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
Wide as the space which heaven and earth encompass, far as
the flow of waters, far as Agni, p. a361
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
Vast as the quarters of the sky and regions that lie between
them spread in all directions, vast as celestial tracts and views
of heaven,
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
Many as are the bees, and bats, and reptiles, and female serpents
of the trees, and beetles,
Stronger art thou than these, and great for ever. Kāma, to thee,
to thee I offer worship.
Stronger art thou than aught that stands or twinkles, stronger
art thou than ocean, Kāma! Manyu!
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
Not even Vāta is the peer of Kāma, not Agni, Chandramas
the Moon, nor Sūrya.
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
Thy lovely and auspicious forms, O Kāma, whereby the thing
thou wilt becometh real,
With these come thou and make thy home among us, and make
malignant thoughts inhabit elsewhere.
From: here
A glorification of Kāma as God of desire of all that is good
Kāma the Bull, slayer of foes, I worship with molten butter,
sacrifice, oblation.
Beneath my feet cast down mine adversaries with thy great
manly power, when I have praised thee.
That which is hateful to mine eye and spirit, that harasses and
robs me of enjoyment,
The evil dream I loose upon my foemen. May I rend him when
I have lauded Kāma.
Kāma, do thou, a mighty Lord and Ruler, let loose ill dream,
misfortune, want of children,
Homelessness, Kāma! utter destitution, upon the sinner who
designs my ruin.
Drive them away, drive them afar, O Kāma; indigence fall on
those who are my foemen!
When they have been cast down to deepest darkness, consume
their dwellings with thy fire, O Agni.
She, Kāma! she is called the Cow, thy daughter, she who is
named Vāk and Virāj by sages.
By her drive thou my foemen to a distance. May cattle, vital
breath, and life forsake them.
By Kāma's might, King Varuna's and Indra's, by Vishnu's
strength, and Savitar's instigation,
I chase my foes with sacrifice to Agni, as a deft steersman drives
his boat through waters.
May Kāma, mighty one, my potent warder, give me full free-
dom from mine adversaries.
May all the Deities be my protection, all Gods come nigh to
this mine invocation.
Accepting this oblation rich with fatness, be joyful here, ye
Gods whose chief is Kāma,
Giving me freedom from mine adversaries.
Ye, Indra, Agni, Kāma! come together and cast mine adver-
saries down beneath me.
When they have sunk into the deepest darkness, O Agni, with
thy fire consume their dwellings. p. a360
Slay those who are mine enemies, O Kāma: headlong to depth
of blinding darkness hurl them.
Reft be they all of manly strength and vigour! Let them not
have a single day's existence.
Kāma hath slain those who were mine opponents, and given me
ample room to grow and prosper.
Let the four regions bow them down before me, and let the
six expanses bring me fatness.
Let them drift downward like a boat torn from the rope that
held it fast.
There is no turning back for those whom our keen arrows have
repelled.
Agni averts, Indra averts, and Soma: may the averting Gods
avert this foeman.
To be avoided by his friends, detested, repelled, with few men
round him, let him wander.
Yea, on the earth descend the lightning-flashes: may the strong
God destroy your adversaries.
This potent lightning nourishes things shaken, and things un-
shaken yet, and all the thunders.
May the Sun, rising with his wealth and splendour, drive in
victorious might my foemen downward.
Thy firm and triply-barred protection, Kāma! thy spell, made
weapon-proof extended armour
With that drive thou my foemen to a distance. May cattle, vital
breath, and life forsake them.
Far from the world wherein we live, O Kāma, drive thou my
foemen with that selfsame weapon
Wherewith the Gods repelled the fiends, and Indra cast down
the Dasyus into deepest darkness.
As Gods repelled the Asuras, and Indra down to the lowest
darkness drove the demons,
So, Kāma, from this world, to distant places, drive thou the
men who are mine adversaries.
First before all sprang Kāma into being. Gods, Fathers, mortal
men have never matched him.
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
Wide as the space which heaven and earth encompass, far as
the flow of waters, far as Agni, p. a361
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
Vast as the quarters of the sky and regions that lie between
them spread in all directions, vast as celestial tracts and views
of heaven,
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
Many as are the bees, and bats, and reptiles, and female serpents
of the trees, and beetles,
Stronger art thou than these, and great for ever. Kāma, to thee,
to thee I offer worship.
Stronger art thou than aught that stands or twinkles, stronger
art thou than ocean, Kāma! Manyu!
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
Not even Vāta is the peer of Kāma, not Agni, Chandramas
the Moon, nor Sūrya.
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
Thy lovely and auspicious forms, O Kāma, whereby the thing
thou wilt becometh real,
With these come thou and make thy home among us, and make
malignant thoughts inhabit elsewhere.
From: here
Also see:
Short article
Kama Deva, Hindu God Of Love
God of desire: tales of Kāmadeva in Sanskrit story literature - Google Books Result
Kama sutra (Wiki)
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