Alternative spellings of this word include Kaam.

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In Hinduism

Shaivism (Shaiva philosophy)

Source: Wisdom Library: Kubjikāmata-tantra

1) Kāma (काम, “love/desire”):—Second seat of the Svādhiṣṭhāna (2nd chakra), according to the Kubjikāmata-tantra. It is identified with the second of the seven worlds, named bhuvarloka. Together, these seven seats they form the Brahmāṇḍa (cosmic egg). The Kāma seat points to the north-east.

The associated pura is called dhī (or, buddhi), at the head of which is the Siddha named Anugrahīśāna. These Siddhas are considered to have been the expounders of the kula doctrine in former times.

The associated dhātu (constituents of the physical body) is the Blood (rakta).

2) Kāmā (कामा):—One of the twelve guṇas associated with Kāma, the second seat of the Svādhiṣṭhāna-chakra. According to tantric sources such as the Śrīmatottara-tantra and the Gorakṣasaṃhitā (Kādiprakaraṇa), these twelve guṇas are represented as female deities. According to the Ṣaṭsāhasrasaṃhitā however, they are explained as particular syllables. They (e.g. Kāmā) only seem to play an minor role with regard to the interpretation of the Devīcakra (first of five chakras, as taught in the Kubjikāmata-tantra).

3) Kāmā (कामा, “Desire”):—Fourth of the eight Mātṛs born from the body of Vahni, according to the Kubjikāmata-tantra. These eight sub-manifestations (mātṛ), including Kāmā, symbolize mental dispositions or emotions and are considered as obstructing the attainment of liberating knowledge. They are presided over by the Bhairava Unmatta. Vahni is the fourth of the Eight Mahāmātṛs, residing within the Mātṛcakra (third of the five cakras) and represents fire.

Source: Shodhganga: Mantra-sādhana: Chapter One of the Kakṣapuṭatantra

Kāma (काम, “love”) is accomplished by performing mantrasādhana (preparatory procedures) beginning with japamālā using a rosary bead made of rudrākṣa or lotus seed beads, according to the Kakṣapuṭatantra verse 1.43. Accordingly, “for the accomplishment of all kinds of kāma (love), one should recite a mantra using a rosary made of rudrākṣa beads. For the accomplishment of dharma (virtue), artha (wealth), kāma (love), and mokṣa (liberation), one should recite a mantra using a rosary made of lotus seed beads”.

Note: Rudrākṣa refers to the seed of Elaeocarpus ganitrus: a large evergreen broad-leafed tree. Its seed is traditionally used for prayer beads in Hinduism and Buddhism.

Source: Brill: Śaivism and the Tantric Traditions

Kāma (काम) refers to “desire”, according to the Guhyasūtra chapter 3.—Accordingly, “[...] If one torments the body with rain, cold and heat, …, devoted to recitation and meditation, this is called the Great Observance. A woman skilled in the pleasures of love-making, endowed with beauty and youth; such a woman one should procure, holding one’s senses back from the objects of the senses, and one should kiss and embrace [her], placing the penis upon her sex while remaining focussed upon recitation and meditation—one performs [thus] the Sword-Blade Observance. If one should succumb to the control of desire (kāma-vaśa), then one certainly falls into hell. [...]”.

context information

Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.

Shaktism (Shakta philosophy)

Source: Wisdom Library: Śāktism

Kāma (काम, “lust”).—According to the Śatapatha Brāhmaṇa, Kāma is the daughter of Hrī (“beauty”).

Source: Google Books: Manthanabhairavatantram

1) Kāma (काम) refers to “(places that are) romantic”, according to the Ṣaṭsāhasrasaṃhitā, an expansion of the Kubjikāmatatantra: the earliest popular and most authoritative Tantra of the Kubjikā cult.—Accordingly, “One should institute a great sacrifice at times of great fear, [...]. One should make a level canopy measuring sixteen (hand-spans) in a frightening forest, or (beside) a solitary tree or a single beautiful Liṅga, in a temple dedicated to the Mothers, on a battle ground, on a threshing floor, in a house, or (places) that are tranquil, terrifying, or romantic [i.e., kāma] as one pleases. Beautiful with flags and garlands, (it is erected) to (win) victory in battle with the enemy and for other purposes as they arise, each separately”.

2) Kāmā (कामा) or Kāmāvvā is associated with the sacred seat of Kāmarūpa, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly:—“Kāmarūpa, beautifully red, the abode of many qualities, is in authority over the principle of the Point. (Present there is) Kāmāvvā, who is passion, and Siddhayogeśvarī, the mother of the fear of the fettered. Navātman is the reality. Uḍḍīśa is the Siddhanātha, adorned with all the qualities and very large, he is the Lord Navātman who removes the impurity of the Age of Strife. (This seat) is well known as the Mudrāpīṭha. Passionate, it is called Mahocchuṣma to which the three worlds bow, and the cave is called Candra. [...]”.

3) Kāmā (कामा) is the name of the Creeper (latā) associated with Kāmarūpa, one the eight Sacred Seats (pīṭha), according to the Yogakhaṇḍa (chapter 14) of the Manthānabhairavatantra.

Source: Shodhganga: Saudarya Lahari of Sri Sankara A Study

Kāmā (कामा) refers to one of the 62 rays of the Maṇipūra-Cakra which (together with the 54 rays of the Anāhata) are associated with the solar plane called Viṣṇugranthi, according to Śaṅkarācārya’s Saudaryalaharī.—Accordingly, the Goddess is visualised (by Sādhaka) as dwelling above the six Ādhāracakras ruling over the 360 rays which emanate in them [e.g., Kāmā]. These 360 rays represent 360 syllables (i.e., a consummation of the śabdaprapañca or 50 alphabets) as well as the principles of nature. For the 360 syllables, together with haṃ and saḥ, Nyāsa should be performed for Śrīcakrapūjā.

Note: Kāmā also refers to one of the 72 rays of the Viśuddhi-Cakra.

context information

Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.

Dharmashastra (religious law)

Source: Wisdom Library: Dharma-śāstra

Kāma (काम) is a Sanskrit technical term, used in jurisdiction, referring to “longing for intercourse with women”. It is mentioned as one of the causes for giving false evidence. The word is used throughout Dharmaśāstra literature such as the Manusmṛti. (See the Manubhāṣya 8.120)

context information

Dharmashastra (धर्मशास्त्र, dharmaśāstra) contains the instructions (shastra) regarding religious conduct of livelihood (dharma), ceremonies, jurisprudence (study of law) and more. It is categorized as smriti, an important and authoritative selection of books dealing with the Hindu lifestyle.

Purana and Itihasa (epic history)

Source: Wisdom Library: Viṣṇu-purāṇa

Kāma (काम) refers to “love” and represents a type of Ādhyātmika pain of the mental (mānasa) type, according to the Viṣṇu-purāṇa 6.5.1-6. Accordingly, “the wise man having investigated the three kinds of worldly pain, or mental and bodily affliction and the like, and having acquired true wisdom, and detachment from human objects, obtains final dissolution.”

Ādhyātmika and its subdivisions (e.g., kāma) represents one of the three types of worldly pain (the other two being ādhibhautika and ādhidaivika) and correspond to three kinds of affliction described in the Sāṃkhyakārikā.

The Viṣṇupurāṇa is one of the eighteen Mahāpurāṇas which, according to tradition was composed of over 23,000 metrical verses dating from at least the 1st-millennium BCE. There are six chapters (aṃśas) containing typical puranic literature but the contents primarily revolve around Viṣṇu and his avatars.

Source: archive.org: Puranic Encyclopedia

1) Kāma (काम).—God of beauty in Indian mythology. General. A Prajāpati named Dharma was born from the right breast of Brahmā. Dharma was very handsome. Three sons, Śama, Kāma and Harṣa who were exceedingly handsome, were born to him. Of them, Kāma became the god of beauty. His wife was Rati. Śama became the husband of Prāpti. Harṣa had Nandā for his wife. (Mahābhārata Ādi Parva, Chapter 66, Verses 31-33). (See full article at Story of Kāma from the Puranic encyclopaedia by Vettam Mani)

2) Kāma (काम).—An Agni who was the son of Svāhādevī. Mahābhārata, Vana Parva. Chapter 219, Verse 23 says that this agni was of inimitable beauty.

3) Kāma (काम).—Another name for Parameśvara. (Mahābhārata Anuśāsana Parva, Chapter 17, Verse 42).

4) Kāma (काम).—Another name for Mahāviṣṇu. (Mahābhārata Anuśāsana Parva, Chapter 149, Verse 45).

5) Kāma (काम).—A great sage. There is a reference to this sage in Mahābhārata, Anuśāsana Parva, Chapter 150, Verse 41.

6) Kāmā (कामा).—Daughter of Pṛthuśravas. She was the wife of Ayutanāyi, a king of the Pūru dynasty and mother of Akrodhana. (Mahābhārata Ādi Parva, Chapter 177).

Source: archive.org: Shiva Purana - English Translation

Kāma (काम) is the name of a deity that arose after Brahmā mentally created his daughter Sandhyā, according to the Śivapurāṇa 2.2.2.—“[...] O best of sages, when I Brahmā, thought like this, a wonderfully Beautiful Being appeared as my mental creation. He [viz., Kāma] had a golden complexion. His chest was stout and firm. His nose was fine. His thigh, hips and calves were round and plump. He had blue wavelets of hair. His eyebrows were thickset and tremulous. His face shone like the full moon. His hairy chest was broad like a door. He was as huge as the celestial elephant Airāvata. He was wearing a blue cloth. His hands, eyes, face, legs and fingers were red in colour. He had a slender waist. His teeth were fine. He smelt like an elephant in its rut. His eyes were like the petals of a full-bown lotus. He was fragrant like the filaments. His neck was like the conch. He had the emblem of a fish. He was tall. He had the Makara fish for his vehicle. He was armed with a bow and five flowers for his arrows. His loving glance was very attractive as he rolled his eyes here and there. O dear one, his very breath was a fragrant wind. He was accompanied by the sentiment of love. On seeing that Being, my sons, Dakṣa and others, were struck with wonder and became eager and inquisitive”.

Source: Cologne Digital Sanskrit Dictionaries: The Purana Index

1a) Kāma (काम).—God of Love (s.v.); born of Brahmā's heart. Burnt by Śiva, was reborn as Pradyumna, son of Kṛṣṇa, an aṃśa of Vāsudeva.¹ Sent by Indra to spoil Nara's penance;² to induce Śiva to marry Umā.³ For having observed vibhūtidvādaśīvrata, Anaṅgavatī the courtesan became co-wife with Rati, and her name was Prīti.⁴ Icon of.⁵ Worshipped Śiva in Siddheśvaram and attained divinity again.⁶ His arrow afflicted Brahmā who was made to love his own daughter, cursed by Brahmā to be burnt by Rudra; when pointed out that he only discharged his duty, he modified the curse to be born as son of Kṛṣṇa, then of Vasu in Bharata line, to get overlordship of Vidyādharas and finally attain godhood; afflicted the nine devīs.⁷

• 1) Bhāgavata-purāṇa III. 12. 26; VIII. 7. 32; X. 55. [2]; Viṣṇu-purāṇa V. 27. 28.
• 2) Bhāgavata-purāṇa XI. 4. 7.
• 3) Matsya-purāṇa 154. 209-239.
• 4) Matsya-purāṇa 7. 13; 100. 329.
• 5) Matsya-purāṇa 261. 53-6.
• 6) Matsya-purāṇa 191. 110.
• 7) Matsya-purāṇa 3. 33; 4. 12-21; 23. 23.

1b) A son of Samkalpa.^*

• * Bhāgavata-purāṇa VI. 6. 10.

1c) A Viśvedeva.^*

• * Brahmāṇḍa-purāṇa III. 3. 30; Vāyu-purāṇa 66. 31.

1d) The son of Śraddhā and Dharma and father of Harṣa (joy) through his wife Rati (siddhi-br. p.).^*

• * Brahmāṇḍa-purāṇa II. 9. 58, 62; Vāyu-purāṇa 10. 34, 38.

1e) The Apsaras clan of Sobhayantya, originated from.^*

• * Brahmāṇḍa-purāṇa III. 7. 24; Vāyu-purāṇa 69. 58.

1f) Place of, in life;¹ does not end in spite of bhoga or enjoyment, but grows like fire with oblation; cf. rāmāyaṇa; notwithstanding old age desire to live and to amass wealth does not go.²

• 1) Bhāgavata-purāṇa I. 2. 9-10;
• 2) Vāyu-purāṇa 93. 95, 100.

Source: JatLand: List of Mahabharata people and places

Kāma (काम) is a name mentioned in the Mahābhārata (cf. I.60.31) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Kāma) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.

Source: Shodhganga: The saurapurana - a critical study

Kāma (काम) refers to the “god of love” who was burned by Śiva, according to the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—The burning of Kāma the god of love is narrated in many Purāṇas.

According to the Saurapurāṇa 53.17ff:—

“[...] Kāma appeared before Indra and boasted that he would be able to create passion in Śiva for Kālī (Pārvatī). Then Kāma tried to instigate passion in the mind of Śiva by shooting an arrow at him. Śiva’s mind became agitated and he knew that it was Kāma doing the mischief. Then Śiva became angry and burnt Kāma to ashes with the fire from his third eye”.

Note: In this version of the story Pārvatī is responsible for the revival of Kāma. In order to make love to her, Śiva must revive the deity of sexual pleasure. And Pārvatī considers the revival of Kāma even without a body to be the equivalent of obtaining Śiva for her husband even though Śiva does not actually promise to marry her.

context information

The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.

Natyashastra (theatrics and dramaturgy)

Source: Wisdom Library: Saṅgītaśiromaṇi

Kāma (काम, “longing”) refers to one of the sixteen words that together make up the elā musical composition (prabandha), according to the Saṅgītaśiromaṇi 67-84. Elā is an important subgenre of song and was regarded as an auspicious and important prabandha (composition) in ancient Indian music (gāndharva). According to nirukta analysis, the etymological meaning of elā can be explained as follows: a represents Viṣṇu, i represents Kāmadeva, la represents Lakṣmī.

Kāma is one of the sixteen words of elā and has a presiding deity named lokamātā (mother of the world) defined in the Saṅgītaśiromaṇi (“crest-jewel of music”), which is a 15th-century Sanskrit work on Indian musicology (gāndharvaśāstra).

Source: archive.org: Natya Shastra

1) Kāma (काम, “passion”).—Almost all the psychological states (bhāva) proceed from “erotic passion” (kāma) and which combined with acts proceeding from desire which is regarded as having many forms such as,

1. dharmakāma (passion for virtue),
2. arthakāma (passion for wealth),
3. mokṣakāma (passion for liberation).

The union of a man and a woman is called sensual passion (kāma). This love which may end in joy or sorrow for all people, is mostly to be observed as leading to happiness even in unhappy situations.

2) Kāma (काम, “love”) of the superior, the middling or the inferior kind arises in men and women, from various causes. Love (for a person) grows from hearing about one and hearing the charming conversation, seeing the personal beauty, or the sportive movement of limbs.

Signs of love: A woman (strī) becomes overpowered with love on seeing a young man who has personal beauty as well as other innate qualities, and has besides the knowledge of various arts and crafts. An expert in this matter should then observe the various indications of love in men and women who desire one another’s company.

Various stages of her love:

1. ābhilāsa (there will be a longing),
2. cintā (anxiety),
3. anusmṛti (recollection),
4. guṇakīrtana (enumeration of the beloved one’s merits),
5. udvega (distress),
6. vilāpa (lamentation),
7. unmāda (insanity),
8. vyādhi (sickness),
9. jaḍatā (stupor),
10. maraṇa (death).

These are the stages of love in case of men as well as of women.

context information

Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing Dramatic plays (nataka), construction and performance of Theater, and Poetic works (kavya).

Shilpashastra (iconography)

Source: archive.org: Catalogue of Pancaratra Agama Texts (shilpa)

Kāma (काम) refers to one of the Parivāra-Devatās (“attendant deities”) according to chapter 22 (Kriyāpāda) of the Padmasaṃhitā: the most widely followed of Saṃhitā covering the entire range of concerns of Pāñcarātra doctrine and practice (i.e., the four-fold formulation of subject matter—jñāna, yoga, kriyā and caryā) consisting of roughly 9000 verses.—Description of the chapter [parivāra-vidhi]: Iconometry continues, this chapter being given over to rules for the attendant deities [parivāra-devatā]: [e.g., Kāma] [...]. Then the discussion turns to the vehicles of the gods, namely Brahmā’s Swan and Rudra’s Ox, etc. (61b-64).

Source: Archaeological Survey of India: Śaiva monuments at Paṭṭadakal (śilpa)

Kāma (काम) is depicted as a sculpture on the first pillar of the southern half of the maṇḍapa of the temple of Trailokyeśvara.—The god of love Kāma has, for vehicle, a parrot. In the central portion of the same bas-relief, there is a bird which represents Cupid. Her caressing the bird can be taken to mean that she has come under the spell of Kāma’s arrows. The bird, although figured in successive times, is the same at different positions, near and far. Each time, it is carved with such minute details that even the eyes can be noticed well. At the extreme right is a person worshipping a liṅga decorated with a lotus flower on the top.

Kāma (काम) is also found as a sculpture on the eastern wall of the outer maṇḍapa of the temple of Pāpanātha.—In the south portion after the eastern entrance a pilaster bears the image of Kāma and Rati. The male figure of a standing couple holds a bouquet of flowers in his right hand and a sugarcane in the left. The presence of flowers and sugarcane in his hands makes us to think of Kāma and his consort Rati, but there is no guarantee for our interpretation.

context information

Shilpashastra (शिल्पशास्त्र, śilpaśāstra) represents the ancient Indian science (shastra) of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to Vastushastra (architecture), they often share the same literature.

Vaishnavism (Vaishava dharma)

Source: Pure Bhakti: Bhagavad-gita (4th edition)

Kāma (काम) refers to “(1) Desire (2) Sense enjoyment (3) The third of the four goals of human society. Those who have no desire other than for the satisfaction of the gross senses aspire for such pleasure. Their puruṣārtha is known as kāma (See dharma, ārta and mokṣa)”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).

Source: Pure Bhakti: Bhajana-rahasya - 2nd Edition

Kāma (काम) refers to:—(1) lust to gratify the urges of the material senses; (2) the gopīs’ transcendental desire to enjoy amorous pastimes with Śrī Kṛṣṇa. (cf. Glossary page from Bhajana-Rahasya).

Source: Pure Bhakti: Brhad Bhagavatamrtam

Kāma (काम) refers to:—Lust; sensual desire; sense gratification; transcendental desire. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).

context information

Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).

Ayurveda (science of life)

Source: gurumukhi.ru: Ayurveda glossary of terms

Kāma (काम):—Enjoyment: object of desire or of love or of pleasure; the third mansion to achieve the goal of life

context information

Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.

Ganitashastra (Mathematics and Algebra)

Source: archive.org: Hindu Mathematics

Kāma (काम) represents the number 13 (thirteen) in the “word-numeral system” (bhūtasaṃkhyā), which was used in Sanskrit texts dealing with astronomy, mathematics, metrics, as well as in the dates of inscriptions and manuscripts in ancient Indian literature.—A system of expressing numbers by means of words arranged as in the place-value notation was developed and perfected in India in the early centuries of the Christian era. In this system the numerals [e.g., 13—kāma] are expressed by names of things, beings or concepts, which, naturally or in accordance with the teaching of the Śāstras, connote numbers.

context information

Ganita (गणित) or Ganitashastra refers to the ancient Indian science of mathematics, algebra, number theory, arithmetic, etc. Closely allied with astronomy, both were commonly taught and studied in universities, even since the 1st millennium BCE. Ganita-shastra also includes ritualistic math-books such as the Shulba-sutras.

Yoga (school of philosophy)

Source: ORA: Amanaska (king of all yogas): A Critical Edition and Annotated Translation by Jason Birch

Kāma (काम) refers to “desires”, according to the Amanaska Yoga treatise which deals absorption, yogic powers and liberation.—The Amanaska referred to (or qualified) Samādhi with several terms, which are all negative; [e.g., it is devoid of all desire (sarva-kāma);] [...] The fact that such terminology is found in the Amanaska indicates that descriptions of Śiva and the void-like meditative states in Mantramargic Śaivism, were the basis of the descriptions of Samādhi and Paratattva (the highest reality) in this treatise. The Amanaska Yoga was consistent with the Pātañjala Yogaśāstra’s definition of Yoga, yet it described Samādhi in terms different to those of Pātañjalayoga; such as Acala—“that which is devoid of all desire (sarva-kāma)”.

context information

Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).

Sports, Arts and Entertainment (wordly enjoyments)

Source: archive.org: Syainika Sastra of Rudradeva with English Translation (art)

Kāma (काम) refers to “love (as define in the science of Erotics)”, according to the Śyainika-śāstra: a Sanskrit treatise dealing with the divisions and benefits of Hunting and Hawking, written by Rājā Rudradeva (or Candradeva) in possibly the 13th century.—Accordingly, “Is not love (kāma) experienced by those who are ignorant of, the science of Erotics [kāmaśāstrānabhijñānāṃ kāmaḥ]? Still the sages have written on the science for its thorough realization. In the same manner, though the delights of hunting are well known even to men of no intelligence, still hunting affords peculiar delight to the mind of one who knows the science of hawking. [...]”.

context information

This section covers the skills and profiencies of the Kalas (“performing arts”) and Shastras (“sciences”) involving ancient Indian traditions of sports, games, arts, entertainment, love-making and other means of wordly enjoyments. Traditionally these topics were dealt with in Sanskrit treatises explaing the philosophy and the justification of enjoying the pleasures of the senses.

Pancaratra (worship of Nārāyaṇa)

Source: archive.org: Catalogue of Pancaratra Agama Texts

1) Kāma (काम) is the name of a deity whose icon is worshiped for the benefit of Saubhāgya (“grandeur”), as discussed in the twenty-eighth chapter of the Nāradīyasaṃhitā: a Pāñcarātra document comprising over 3000 verses in 30 chapters presenting in a narrative framework the teachings of Nārada to Gautama, dealing primarily with modes of worship and festivals.—Description of the chapter [sarvadevatā-sthāpanavidhi]: Nārada describes how to sanctify [pratiṣṭhā] all the icons of the Lord, along with worship appropriate to each god for specified ends: [e.g., Kāma for saubhāgya-grandeur (86-94a)] [...]. In discussing next the shrine dedicated to each, he describes their shapes, proportions, the building materials used, the types and postures of the icons contained therein, various appointments and subsidiary parts, and finally the spectrum of worship appropriate in them (107b-1402).

2) Kāma (काम) is the name of a deity for whom the Yāga (“worship and offering”) is discussed in chapter 1 of the Śivarātra section of the Sanatkumārasaṃhitā: an encyclopedic Sanskrit text written in over 3500 verses dealing with a variety of topics such as yoga, temple-building, consecration ceremonies, initiation and dhanurveda (martial arts).—Description of the chapter [tithi-yāga]: Sanatkumāra proposes to deal here briefly with tithiyāga concerns during the bright fortnight. [...] Then follow directions for the yāgas of Kāma (293b-317); [...]

context information

Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.

General definition (in Hinduism)

Source: Apam Napat: Indian Mythology

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.

Source: WikiPedia: Hinduism

Kāma means desire, wish, longing in Indian literature. Kāma often connotes sexual desire and longing in contemporary literature, but the concept more broadly refers to any desire, wish, passion, longing, pleasure of the senses, the aesthetic enjoyment of life, affection, or love, with or without sexual connotations.

In Buddhism

Theravada (major branch of Buddhism)

Source: Dhamma Dana: Pali English Glossary

T Sensuous pleasure.

Source: Journey to Nibbana: Patthana Dhama

Kama means sensual things that are related to 5 sense doors.

Source: Pali Kanon: Manual of Buddhist Terms and Doctrines

may denote:

1. subjective sensuality, 'sense-desire'; 2. objective sensuality, the five sense-objects.

1. Subjective sensuality, or sense-desire, is directed to all five sense-objects, and is synonymous with

• kāma-cchanda, 'sensuous desire', one of the 5 hindrances (nīvarana);
• kāma-rāga, sensuous lust', one of the ten fetters (samyojana);
• kāma-tanhā, 'sensuous craving', one of the 3 cravings (tanhā);
• kāma-vitakka, 'sensuous thought', one of the 3 wrong thoughts (micchā-sankappa; s. vitakka).
• Sense-desire is also one of the cankers (āsava) and clinging (upādāna).

2. Objective sensuality is, in the canonical texts, mostly called kāma-guna, 'cords (or strands) of sensuality'.

"There are 5 cords of sensuality: the visible objects, cognizable by eye-consciousness, that are desirable, cherished, pleasant, lovely, sensuous and alluring; the sounds ... smells ... tastes ... bodily impressions cognizable by body-consciousness, that are desirable .... " (D.33; M.13, 26, 59, 66).

These two kinds of kāma are called

1. kilesa-kāma, i.e. kāma as a mental defilement, 2. vatthu-kāma, i.e. kāma as the object-base of sensuality; first in MNid.. I, p. 1, and frequently in the commentaries.

Sense-desire is finally eliminated at the stage of the Non-Returner (Anāgāmi; s. ariya-puggala, samyojana).

The peril and misery of sense-desire is often described in the texts, e.g. in stirring similes at M. 22, 54, and in the 'gradual instruction' (s. ānupubbī-kathā). See further M.13, M.45, M.75; Sn.v.766ff.; Dhp.186, 215.

The texts often stress the fact that what fetters man to the world of the senses are not the sense-organs nor the sense-objects but lustful desire (chandarāga). On this see A.VI.63; S.XXXV.122, 191. - (App.).

context information

Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).

Tibetan Buddhism (Vajrayana or tantric Buddhism)

Source: Wisdom Library: Tibetan Buddhist Teachers, Deities and other Spiritual beings

Kāma (काम) refers to one of the “Fifty-eight Wrathful Deities” (Tibetan: khro bo lha nga brgyad) according to various sources such as the Guhyagarbha Tantra and the Tibetan Book of the Dead.—They feature in Tantric teachings and practices which focus on purifying elements of the body and mind. These deities [e.g., Kāma] form part part of the the Hundred Peaceful and Wrathful Deities who manifest to a deceased person following the dissolution of the body and consciousness whilst they are in the intermediate state (bardo) between death and rebirth. Abhilāsī is part of the “six yoginis corresponding to the activity of magnetizing” and is also known as Kāma. She is known in Tibetan as 'dod pa pu shud gdong.

Source: Google Books: An Illustrated History of the Mandala

Kāma (काम, “desire”) refers to one of the Seventeen Viśuddhipadas (“stations of purity”) and is associated with the deity Vajramanodbhava, according to the Prajñāpāramitānayasūtra: an ancient Buddhist Tantric text recited daily in the Japanese Shingon sect which is closely related to the Sarvatathāgatatattvasaṃgraha.—The visualization of the seventeen-deity maṇḍala, representing the deification of the seventeen Viśuddhipadas [e.g., kāma], was thought to facilitate the attainment of enlightenment through the sublimation of the defilements into the mind of enlightenment (bodhicitta).

context information

Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.

India history and geography

Source: Cologne Digital Sanskrit Dictionaries: Indian Epigraphical Glossary

Kāma.—(IE 7-1-2), ‘thirteen’. Note: kāma is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.

context information

The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.

Biology (plants and animals)

Source: Google Books: CRC World Dictionary (Regional names)

1) Kama in Ivory Coast is the name of a plant defined with Eleusine indica in various botanical sources. This page contains potential references in Ayurveda, modern medicine, and other folk traditions or local practices It has the synonym Agropyrum geminatum Schult. (among others).

2) Kama is also identified with Paspalum conjugatum It has the synonym Digitaria conjugata (Roxb.) Schult. (etc.).

3) Kama in Nigeria is also identified with Sorghum bicolor It has the synonym Andropogon caffrorum (Thunb.) Kunth (etc.).

4) Kama in Sierra Leone is also identified with Zea mays It has the synonym Zea alba Mill. (etc.).

Example references for further research on medicinal uses or toxicity (see latin names for full list):

· Sylloge Plantarum Novarum (1824)
· Contributions from the United States National Herbarium (1929)
· Encyclopédie Méthodique, Botanique (1786)
· Enumeratio Stirpium Transsilvaniae (1816)
· Brittonia (1971)
· Nomenclator Botanicus. Editio secunda (1840)

If you are looking for specific details regarding Kama, for example diet and recipes, pregnancy safety, extract dosage, health benefits, side effects, chemical composition, have a look at these references.

context information

This sections includes definitions from the five kingdoms of living things: Animals, Plants, Fungi, Protists and Monera. It will include both the official binomial nomenclature (scientific names usually in Latin) as well as regional spellings and variants.

Languages of India and abroad

Pali-English dictionary

Source: BuddhaSasana: Concise Pali-English Dictionary

kama : (m.) order; manner; proceeding; way. || kāma (m.), pleasure; lust; enjoyment; an object of sexual enjoyment.

Source: Sutta: The Pali Text Society's Pali-English Dictionary

Kāma, (m. nt.) (Dhtp (603) & Dhtm (843) paraphrase by “icchāyaṃ, ” cp. Vedic kāma, kam=Idg. *qā) to desire, cp. Lat. carus, Goth. hōrs, E whore.—1. Objective: pleasantness, pleasure-giving, an object of sensual enjoyment;— 2. subjective: (a) enjoyment, pleasure on occasion of sense, (b) sense-desire. Buddhist commentators express 1 and 2 by kāmiyatī ti kāmo, and kametī ti kāmo Cpd. 81, n. 2. Kāma as sense-desire and enjoyment plus objects of the same is a collective name for all but the very higher or refined conditions of life. The kāma-bhava or —loka (worlds of sensedesire) includes 4 of the 5 modes (gati’s) of existence and part of the fifth or deva-loka. See Bhava. The term is not found analyzed till the later books of the Canon are consulted, thus, Nd¹ 1 distinguishes (1) vatthukāmā: desires relating to a base, i.e. physical organ or external object, and (2) kilesakāmā: desire considered subjectively. So also Nd² 202, quoted DhA. II, 162; III, 240; and very often as ubho kāmā. A more logical definition is given by Dhammapāla on Vv 1¹ (VvA. 11). He classifies as follows: 1. manāpiyā rūpādi-visayā.—2. chandarāga.—3. sabbasmiṃ lobha.—4. gāmadhamma.—5. hitacchanda.—6. serībhāva, i.e. k. concerned with (1) pleasant objects, (2) impulsive desire, (3) greed for anything, (4) sexual lust, (5) effort to do good, (6) self-determination.

In all enumerations of obstacles to perfection, or of general divisions and definitions of mental conditions, kāma occupies the leading position. It is the first of the five obstacles (nīvaraṇāni), the three esanās (longings), the four upādānas (attachments), the four oghas (floods of worldly turbulence), the four āsavas (intoxicants of mind), the three taṇhās, the four yogas; and k. stands first on the list of the six factors of existence: kāmā, vedanā, saññā, āsavā, kamma, dukkha, which are discussed at A. III, 410 sq. as regards their origin, difference, consequences, destruction and remedy. ‹-› Kāma is most frequently connected with rāga (passion), with chanda (impulse) and gedha (greed), all expressing the active, clinging, and impulsive character of desire. ‹-› The foll. is the list of synonyms given at various places for kāma-cchanda: (1) chanda, impulse; (2) rāga, excitement; (3) nandī, enjoyment; (4) taṇhā, thirst; (5) sineha, love; (6) pipāsā, thirst; (7) pariḷāha, consuming passion; (8) gedha, greed; (9) mucchā, swoon, or confused state of mind; (10) ajjhosāna, hanging on, or attachment Nd¹. At Nd² 200; Dhs. 1097 (omitting No. 8), cp. DhsA. 370; similarly at Vism. 569 (omitting Nos. 6 and 8), cp. Dhs. 1214; Vbh. 375. This set of 10 characteristics is followed by kām-ogha, kāma-yoga, kām-upādāna at Nd² 200, cp. Vism. 141 (kām-ogha, °āsava, °upādāna). Similarly at D. III, 238: kāme avigata-rāga, °chanda, °pema, °pipāsa, °pariḷāha, °taṇha. See also kāma-chanda below under cpds. In connection with synonyms it may be noticed that most of the verbs used in a kāma-context are verbs the primary meaning of which is “adhering to” or “grasping, ” hence, attachment; viz. esanā (iṣ to Lat ira), upādāna (upa + ā + dā taking up), taṇhā (tṛṣ, Lat. torreo=thirst) pipāsā (the wish to drink), sineha (snih, Lat. nix=melting), etc.—On the other hand, the reaction of the passions on the subject is expressed by khajjati “to be eaten up” pariḍayhati “to be burnt, ” etc. The foll. passage also illustrates the various synonymic expressions: kāme paribhuñjati, kāmamajjhe vasati, kāma-pariḷāhena pariḍayhati, kāmavitakkehi khajjati, kāma-pariyesanāyā ussukko, A. I, 68; cp. M. I, 463; III, 129. Under this aspect kāma is essentially an evil, but to the popular view it is one of the indispensable attributes of bliss and happiness to be enjoyed as a reward of virtue in this world (mānussakāmā) as well as in the next (dibbā kāmā). See kāmāvacara about the various stages of next-world happiness. Numerous examples are to be found in Pv and Vv, where a standing Ep. of the Blest is sabbakāmasamiddha “fully equipped with all objects of pleasure, ” e.g. Pv. I, 10⁵; PvA. 46. The other-world pleasures are greater than the earthly ones: S. V, 409; but to the Wise even these are unsatisfactory, since they still are signs of, and lead to, rebirth (kāmûpapatti, It (4): api dibbesu kāmesu ratiṃ so nâdhigacchati Dh. 187; rāgaṃ vinayetha mānusesu dibbesu kāmesu cāpi bhikkhu Sn. 361, see also It. 94.—Kāma as sensual pleasure finds its most marked application in the sphere of the sexual: kāmesu micchācārin, transgressing in lusts, sinning in the lusts of the flesh, or violating the third rule of conduct equivalent to abrahmacariyā, inchastity (see sīla) Pug. 38, 39; It. 63, etc. itthi-kāmehi paricāreti “he enjoys himself with the charms of woman” S. IV, 343. Kāmesu brahmacariyavā practising chastity Sn. 1041. Kāmatthā for sexual amusement A. III, 229.

Redemption from kāma is to be effected by selfcontrol (saṃyama) and meditation (jhāna), by knowledge, right effort and renunciation. “To give up passion” as a practice of him who wishes to enter on the Path is expressed by: kāmānaṃ pahānaṃ, kāmasaññānaṃ pariññā, kāma-pipāsānaṃ-paṭivinayo, kāmavitakkānaṃ samugghāto kāma-pariḷāhānaṃ vūpasamo Vin. III, 111;—kāmesu (ca) appaṭibaddhacitto “uddhaṃsoto” ti vuccati: he whose mind is not in the bonds of desire is called “one who is above the stream” Dh. 218; cp. Th. 2, 12;— tasmā jantu sadā sato kāmāni parivajjaye Sn. 771;— yo kāme parivajjeti Sn. 768=Nett 69.—nikkhamma gharā panujja kāme Sn. 359;— ye ca kāme pariññāya caranti akutobhayā te ve pāragatā loke ye pattā āsavakkhayaṃ A. III, 69.—Kāmānaṃ pariññaṃ paññāpeti Gotamo M. I, 84; cp. A. V, 64; kāme pajahati: S. I, 12=31; Sn. 704; kāmānaṃ vippahāna S. I, 47;— ye kāme hitvā agihā caranti Sn. 464;— kāmā nirujjhanti (through jhāna) A. IV, 410; kāme panudati Dh. 383=S. I, 15 (context broken), cp. kāmasukhaṃ analaṃkaritvā Sn. 59;— kāmesu anapekkhin Sn. 166=Ś I. 16 (abbrev.); S. II, 281; Sn. 857;— cp. rāgaṃ vinayetha ... Sn. 361. vivicc’eva kāmehi, aloof from sensuous joys is the prescription for all Jhāna-exercise.

Applications of these expressions: —kāmesu palāḷita A. III, 5; kāmesu mucchita S. I, 74; kāmālaye asatta S. I, 33; kāmesu kathaṃ nameyya S. I, 117; kāmesu anikīḷitāvin S. I, 9 (cp. kela); kittassa munino carato kāmesu anapekhino oghatiṇṇassa pihayanti kāmesu gathitā pajā Sn. 823 (gadhitā Nd¹);— kāmesu asaññata Sn. 243;— yo na lippati kāmesu tam ahaṃ brūmi brāhmaṇaṃ Dh. 401;— Muni santivādo agiddho kāme ca loke ca anûpalitto Sn. 845; kāmesu giddha D. III, 107; Sn. 774; kāmesu gedhaṃ āpajjati S. I, 73;— na so rajjati kāmesu Sn. 161;— kāmānaṃ vasam upāgamum Sn. 315 (=kāmānaṃ āsattataṃ pāpuniṃsu SnA 325); kāme parivajjeti Sn. 768, kāme anugijjhati Sn. 769.

Character of Kāmā. The pleasures of the senses are evanescent, transient (sabbe kāmā aniccā, etc. A. II, 177), and of no real taste (appāsādā); they do not give permanent satisfaction; the happiness which they yield is only a deception, or a dream, from which the dreamer awakens with sorrow and regret. Therefore the Buddha says “Even though the pleasure is great, the regret is greater: ādīnavo ettha bhīyyo” (see k-sukha). Thus kāmā as kālikā (needing time) S. I, 9, 117; aniccā (transitory) S. I, 22; kāmā citrā madhurā “pleasures are manifold and sweet” (i.e. tasty) Sn. 50; but also appassādā bahudukkhā bahupāyāsā: quot. M. I, 91; see Nd² 71. Another passage with var. descriptions and comparisons of kāma, beginning with app’assādā dukkhā kāmā is found at J. IV, 118. —atittaṃ yeva kāmesu antako kurute vasaṃ Dh. 48;— na kahāpaṇavassena titti kāmesu vijjati appasādā dukkhā kāmā iti viññāya paṇḍito “not for showers of coins is satisfaction to be found in pleasures-of no taste and full of misery are pleasures: thus say the wise and they understand” Dh. 186; cp. M. I, 130; Vin. II, 25 (cp. Divy 224).—Kāmato jāyatī soko kāmato jāyatī bhayaṃ kāmato vippamuttassa n’atthi soko kuto bhayan ti “of pleasure is born sorrow, of pleasure is born fear” Dh. 215. ‹-› Kāmānam adhivacanāni, attributes of kāma are: bhaya, dukkha, roga, gaṇḍa, salla, saṅga, paṅka, gabbha A. IV, 289; Nd² p. 62 on Sn. 51; same, except salla & gabbha: A. III, 310. The misery of such pleasures is painted in vivid colours in the Buddha’s discourse on pains of pleasures M. I, 85 and parallel passages (see e.g. Nd² 199), how kāma is the cause of egoism, avarice, quarrels between kings, nations, families, how it leads to warfare, murder, lasciviousness, torture and madness. Kāmānaṃ ādīnavo (the danger of passions) M. I, 85 sq. =Nd² 199, quot. SnA 114 (on Sn. 61); as one of the five anupubbikathās: K° ādīnavaṃ okāraṃ saṃkilesaṃ A. IV, 186, 209, 439;— they are the leaders in the army of Māra: kāmā te paṭhamā senā Sn. 436;— yo evamvādī ... n’atthi kāmesu doso ti so kāmesu pātavyataṃ āpajjati A. I, 266=M. I, 305 sq.

Similes.—In the foll. passage (following on appassādā bahudukkhā, etc.) the pleasures of the senses are likened to: (1) aṭṭhi-kaṅkhala, a chain of bones; ‹-› (2) maṃsapesi, a piece of (decaying) flesh;— (3) tiṇ’ukkā, a torch of grass; (4) aṅgāra-kāsu, a pit of glowing cinders;— (5) supina, a dream; (6) yācita, beggings;— (7) rukkha-phala, the fruit of a tree;— (8) asisūna, a slaughter-house;— (9) satti-sūla, a sharp stake;— (10) sappa-sira, a snake’s head, i.e. the bite of a snake at Vin. II, 25; M. I, 130; A. III, 97 (where aṭṭhisaṅkhala); Nd² 71 (leaving out No. 10). Out of this list are taken single quotations of No. 4 at D. III, 283; A. IV, 224=V. 175; No. 5 at DhA. III, 240; No. 8 at M. I, 144; No. 9 at S. I, 128=Th. 2, 58 & 141 (with khandhānaṃ for khandhāsaṃ); No. 10 as āsīvisa (poisonous fangs of a snake) yesu mucchitā bālā Th. 2, 451, and several at many other places of the Canon.

Cases used adverbially: —kāmaṃ Acc. as adv. (a) yathā kāmaṃ according to inclination, at will, as much as one chooses S. I, 227; J. I, 203; PvA. 63, 113, 176; yena kāmaṃ wherever he likes, just as he pleases A. IV, 194; Vv I. 1¹ (=icchānurūpaṃ VvA. 11) — (b) willingly, gladly, let it be that, usually with imper. S. I, 222; J. I, 233; III, 147; IV, 273; VvA. 95; kāmaṃ taco nahāru ca aṭṭhi ca avasissatu (avasussatu in J) sarīre upasussatu maṃsa-lohitaṃ “willingly shall skin, sinews and bone remain, whilst flesh and blood shall wither in the body” M. I, 481; A. I, 50; S. II, 28; J. I, 71, 110; —kāmasā (Instr.) in same sense J. IV, 320; VI, 181; —kāmena (Instr.) do. J. V, 222, 226; —kāmā for the love of, longing after (often with hi) J. III, 466; IV, 285, 365; V, 294; VI, 563, 589; cp. Mhv III, 18, 467. —akāmā unwillingly D. I, 94; J. VI, 506; involuntarily J. V, 237.

°kāma (adj.) desiring, striving after, fond of, pursuing, in kāma-kāma pleasure-loving Sn. 239 (kāme kāmayanto SnA 284); Dh. 83 (cp. on this passage Morris, J. P. T. S. 1893, 39—41); same explanation as prec. at DhA. II, 156; Th. 2, 506.—atthakāma well-wishing, desirous of good, benevolent J. I, 241; V, 504 (anukampakā +); sic lege for attakāmarūpā, M. I, 205, III, 155, cf. S i. 44 with ib. 75; A. II, 21; Pv IV. 3⁵¹; VvA. 11 (in quotation); PvA. 25, 112; mānakāma proud S. I, 4; lābhakāma fond of taking; grasping, selfish A. II, 240; dūsetu° desiring to molest Vin. IV, 212; dhamma° Sn. 92; pasaṃsa° Sn. 825. So frequently in comb. w. inf. , meaning, willing to, wishing to, going to, desirous of: jīvitu°, amaritu°, dātu°, daṭṭhu°, dassana°, kātu°, pattu°, netu°, gantu°, bhojetu°, etc. —sakāma (-adj.) willing J. V, 295. —akāma 1. not desiring, i.e. unwilling: M. II, 181; mayhaṃ akāmāya against my wish (=mama anicchantiyā) Pv. II, 10⁷, J. V, 121, 183, etc. 2. without desire, desireless, passionless Sn. 445. —nikkāma same Sn. 1131.

— or —

Kama, (fr. kram, cp. Vedic krama (-°) step, in uru°, BSk. krama reprieve, Divy 505) — 1. (nt.) going, proceeding, course, step, way, manner, e.g. sabbatth’âvihatakkama “having a course on all sides unobstructed” Sdhp. 425; vaḍḍhana° process of development Bdhd 96 paṭiloma° (going) the opposite way Bdhd 106; cp. also Bdhd 107, 111. a fivefold kama or process (of development or division), succession, is given at Vism. 476 with uppattik°, pahāna°, patipattik°, bhūmik°, desanāk°, where they are illustrated by examples. Threefold applied to upādāna at Vism. 570 (viz. uppattik°, pahānak°, desanāk°) — 2. oblique cases (late and technical) “by way of going, ” i.e. in order or in due course, in succession: kamato Vism. 476, 483, 497; Bdhd 70, 103; kamena by & by, gradually Mhvs 3, 33; 5, 136; 13, 6; Dāvs. I, 30; SnA 455; Bdhd 88; yathākkamaṃ Bdhd 96.—3. (adj.) (-°) having a certain way of going: catukkama walking on all fours (=catuppāda) Pv. I, 11³. (Page 188)

context information

Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.

Marathi-English dictionary

Source: DDSA: The Molesworth Marathi and English Dictionary

kama (कम).—a ( P) Less, wanting, short of. Used as per Ex. āṇyākama rūpayā, śērākama maṇa.

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kāma (काम).—n (karma S) An action or act, a deed. 2 A work, a business, a job. 3 Action, work, doing. 4 Applied loosely to an affair, matter, or transaction gen. 5 Need of; occasion for. Ex. sadyaḥ malā cākūcēṃ kāma nāhīṃ. 6 Use, fitness, adaptedness, serviceableness. 7 m (kāma S) Lust or carnal desire, the sexual passion. 8 The name of the Hindu Cupid. 9 S Wish or desire. 10 S One of the four (dharma, artha, kāma, mōkṣa) grand objects of the human affections and faculties; viz. the pleasures of sense. 11 ind (In Sanskrit composition.) Following one's own desire; as kāmavāda Speaking what one lists; kāmabhakṣa Eating what one likes; kāmacāra Doing whatever one chooses. 12 ind (In comp. with Sanskrit roots inflected by the affix tumun) Desirous, wishing to do; as gantukāma Wishing to go; marttukāma Wishing to die; bhōktukāma Wishing to eat. kāma kāḍhaṇēṃ g. of o. To work or use violently or roughly. 2 (Freely.) To take the conceit out of; to pose, non-plus, settle. 3 To slay or kill. kāma cōraṇēṃ To work idlingly or dawdlingly. kāma nāhīṃ g. of s. (It &c.) is of no use--no avail--no advantage--no propriety. kāmācā Useful. 2 Having work or employment; engaged for work. kāmānta kāma (karuna ghēṇēṃ-urakaṇēṃ &c.) To despatch or do work within work. kāmāntūna jāṇēṃ (To go out of use.) To become useless or unserviceable. kāmā- madhyēṃ kāma bhaja manā rāma Worship God mentally whilst in the midst of your business. kāmāsa or kāmīṃ yēṇēṃ or paḍaṇēṃ To be killed in battle. 2 also kāmāvara paḍaṇēṃ To become useful; to turn to use or advantage. 3 To become, befit, suit; to be correct and proper--actions, procedure.

Source: DDSA: The Aryabhusan school dictionary, Marathi-English

kama (कम).—a Less, wanting, short of.

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kāma (काम).—n An action. A work. Use. Need of. m Lust. Cupid. Desire. kāma kāḍhaṇēṃ Work or use violently. kāmācā Useful. Having work. kāmāntūna jāṇēṃ Become useless.

context information

Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.

Sanskrit dictionary

Source: DDSA: The practical Sanskrit-English dictionary

Kamā (कमा).—Beauty, loveliness, radiance.

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Kāma (काम).—[kam-ghañ]

1) Wish, desire; संतानकामाय (saṃtānakāmāya) R.2.65, 3.67; oft. used with the inf. form; गन्तुकामः (gantukāmaḥ) desirous to go; संगात्संजायते कामः (saṃgātsaṃjāyate kāmaḥ) Bhagavadgītā (Bombay) 2.62; Manusmṛti 2.94.

2) Object of desire; सर्वान् कामान् समश्नुते (sarvān kāmān samaśnute) Manusmṛti 2.5; Bṛ. Up.1.3.28. Kaṭh. Up.1.25.

3) Affection, love.

4) Love or desire of sensual enjoyments, considered as one of the ends of life (puruṣārtha); cf. अर्थ (artha) and अर्थकाम (arthakāma).

5) Desire of carnal gratification, lust; Manusmṛti 2.214; न मय्यावेशितधियां कामः कामाय कल्पते (na mayyāveśitadhiyāṃ kāmaḥ kāmāya kalpate) Bhāgavata 1.22.26.

6) The god of love.

7) Name of Pradyumna.

8) Name of Balarāma.

9) A kind of mango tree.

1) The Supreme Being.

-mā Desire, wish; उवाच च महासर्पं कामया ब्रूहि पन्नग (uvāca ca mahāsarpaṃ kāmayā brūhi pannaga) Mahābhārata (Bombay) 3.179.2.

-mam 1 Object of desire.

2) Semen virile. [Kāma is the Cupid of the Hindu mythologythe son of Kṛṣṇa and Rukmiṇī. His wife is Rati. When the gods wanted a commander for their forces in their war with Tāraka, they sought the aid of Kāma in drawing the mind of Śiva towards Pārvatī, whose issue alone could vanquish the demon. Kāma undertook the mission; but Śiva, being offended at the disturbance of his penance, burnt him down with the fire of his third eye. Subsequently he was allowed by Śiva to be born again in the form of Pradyumna at the request of Rati. His intimate friend is Vasanta or the spring; and his son is Aniruddha. He is armed with a bow and arrows--the bow-string being a line of bees, and arrows of flowers of five different plants].

Derivable forms: kāmaḥ (कामः).

Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary

Kama (कम).—(m.c. for MIndic kamma, Sanskrit karma-n), action, rite: read veda-kamāpanītam (= vedakarma-apa°) Daśabhūmikasūtra.g. 29(55).2, with Rahder (see note), for text °karmā° (unmetrical(ly)).

--- OR ---

Kāma (काम).—nt. (so cited Sanskrit Lex. object of desire, [Boehtlingk and Roth]; according to [Pali Text Society’s Pali-English Dictionary] nt. as well as m. in Pali), (ovject of) desire: Lalitavistara 215.7 (verse) bhukta kāmāni (so Lefm. with only ms. A, the best; the others kāmān imāṃ which is bad in meter and sense and seems an attempt to ‘correct’ the form) rūpāś ca śabdāś ca…nānāvidhā.

Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary

Kamā (कमा).—f.

(-mā) Beauty, rediance. E. kam to desire, aṅ and ṭāp affs.

--- OR ---

Kāma (काम).—m.

(-maḥ) 1. Kama the Hindu Cupid or deity of love. 2. Wish, desire. 3. Balarama the brother of Krishna. 4. The mango tree. f.

(-mā) Love, desire. n.

(-maṃ) 1. Semen virile. 2. An object of desire. 3. Willingly, voluntarily. 4. A particle of assent or agreement: see kāmam. ind. (in composition.) Following one’s own desire, as kāmavāda speaking what one lists; kāmabhakṣa eating whatever one likes; kāmacāra doing whatever one chuses; in law, a child previous to the imposition of the characteristic cord is all these. E. kam to desire, ghañ aff.

Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary

Kāma (काम).—i. e. kam + a, I. m. 1. Wish, [Rāmāyaṇa] 2, 90, 23. 2. Desire, [Indralokāgamana] 5, 61. 3. Love, [Mānavadharmaśāstra] 2, 94; 214. 4. Intention, [Mānavadharmaśāstra] 9, 248. 5. A desired object, [Mānavadharmaśāstra] 9, 304. 6. The god of love, [Indralokāgamana] 5, 49. Ii. acc. kāmam, adv. 1. At one’s pleasure, [Mānavadharmaśāstra] 2, 189. 2. Willingly, Mahābhārata 3, 298; [Raghuvaṃśa, (ed. Stenzler.)] 12, 75. 3. With following na, Rather than, [Hitopadeśa] i. [distich] 125; [Mānavadharmaśāstra] 9, 89. 4. Indeed, Śak. 26, 16. 5. Only, [Rāmāyaṇa] 5, 94; 21. Iii. When the latter part of a comp. adj., f. mā. 1. Deairing, [Mānavadharmaśāstra] 2, 37. 2. Loving, [Rāmāyaṇa] 3, 55, 29. 3. An infin. ending in tum drops its final before it; cf. kartukāma.

Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary

Kāma (काम).—[masculine] wish, desire, longing for ([genetive], [dative], or [locative]); love, inclination, lust, pleasure; [person or personal] as the god of desire or of love; adj. —° ([especially] after an [infinitive] stem in tu) wishing for, intending to.

— kāmāya or kāme according to one’s wish, out of love for or for the sake of ([genetive] or [dative]) kāmāt & kāmatas voluntarily, intentionally. kāmayā ([instrumental] [feminine]) only after brūhi & prabrūhi freely, unreservedly.

Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary

1) Kamā (कमा):—[from kam] f. loveliness, beauty, radiance, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

2) Kāma (काम):—[from kam] a etc. See sub voce

3) b m. ([from] √2. kam; once kāma, [Vājasaneyi-saṃhitā xx, 60]), wish, desire, longing (kāmo me bhuñjīta bhavān, my wish is that you should eat, [Pāṇini 3-3, 153]), desire for, longing after ([genitive case] [dative case], or [locative case]), love, affection, object of desire or of love or of pleasure, [Ṛg-veda; Vājasaneyi-saṃhitā; Taittirīya-saṃhitā; Atharva-veda; Śatapatha-brāhmaṇa; Mahābhārata; Rāmāyaṇa] etc.

4) pleasure, enjoyment

5) love, especially sexual love or sensuality

6) Love or Desire personified, [Atharva-veda ix, xii, xix] (cf. [Ṛg-veda x, 129, 4]), [Vājasaneyi-saṃhitā; Pāraskara-gṛhya-sūtra]

7) Name of the god of love, [Atharva-veda iii. 25, 1; Mahābhārata; Lalita-vistara]

8) (represented as son of Dharma and husband of Rati [Mahābhārata i, 2596 ff.; Harivaṃśa; Viṣṇu-purāṇa]; or as a son of Brahmā, [Viṣṇu-purāṇa]; or sometimes of Saṃkalpa, [Bhāgavata-purāṇa vi, 6, 10]; cf. kāma-deva)

9) Name of Agni, [Sāma-veda ii, 8, 2, 19, 3; Atharva-veda; Taittirīya-saṃhitā; Kātyāyana-śrauta-sūtra; Śāṅkhāyana-śrauta-sūtra]

10) of Viṣṇu, [Demetrius Galanos’s Lexiko: sanskritikes, anglikes, hellenikes]

11) of Baladeva (cf. kāma-pāla), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

12) a stake in gambling, [Nārada-smṛti, nāradīya-dharma-śāstra xvi, 9]

13) a species of mango tree (= mahā-rāja-cūta), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

14) Name of a metre consisting of four lines of two long syllables each

15) a kind of bean, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

16) a particular form of temple, [Hemādri’s Caturvarga-cintāmaṇi]

17) Name of several men

18) Kāmā (कामा):—[from kāma] f. ‘wish, desire’ (only [instrumental case] kāmayā q.v.)

19) [v.s. ...] Name of a daughter of Pṛthuśravas and wife of Ayuta-nāyin, [Mahābhārata i, 3774]

20) Kāma (काम):—n. object of desire, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

21) semen virile, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

22) Name of a Tīrtha, [Mahābhārata iii, 5047]

23) mfn. wishing, desiring, [Ṛg-veda ix, 113, 11]

24) n. (ifc.) desirous of, desiring, having a desire or intention (cf. go-k, dharma-k; frequently with [infinitive mood] in tu cf. tyaktu-k.)

Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary

1) Kamā (कमा):—(mā) 1. f. Radiance; beauty.

2) Kāma (काम):—(maḥ) 1. m. Kāma, the Hindu Cupid; desire; the mango tree. (mā) f. Love. n. Semen virile; any thing desired; willingly.

Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)

Kāma (काम) in the Sanskrit language is related to the Prakrit words: Kāma, Ṇihuva.

[Sanskrit to German]

Kama in German

context information

Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.

Hindi dictionary

Source: DDSA: A practical Hindi-English dictionary

1) Kama (कम) [Also spelled kam]:—(a) little, few, scanty; less; short, small; deficient; (adv) rarely; seldom; ~[akala] stupid, foolish, unwise; ~[asala] crossbreed, hybrid; base; —[umra] young, young in age; —[kīmata] cheap, lowpriced; ~[kharca] thrifty, frugal, economical; ~[kharcī] thrift, frugality, econony; ~[khvāba] brocade, silk wrought with gold and silver flowers; ~[tara] smaller; lesser; ~[tarīna] smallest; least; ~[nasība] unfortunate; hence ~[nasībī; —kharca bālā naśīna] economical and yet of a superior quality; low cost, great show.

2) Kāma (काम) [Also spelled kaam]:—(nm) work, task; job, employment; performance; function; passion, lust; desire, needlework; embroidery; —[kalā] the art of love; —[kuṃṭhā] sex complex; —[keli/krīḍā] amorous sport, dalliance; ~[cāra] a caprice; ~[cārī] capricious; ~[deva] Cupid—god of love; ~[bāṇa] the fire of passion, the flowery arrows of Cupid; —[bhāvanā] amoristic sentiment; —[mada] oestrus; ~[mūḍha] overwhelmed by passion; —[vāsanā] libido, sexual craving; —[vṛtti] sexual instinct; —[ānā] to be of avail or of servive; to come into use; to come to one’s rescue; to help; to be killed or slain (in battle); —[karanā] to prove effective, to do the trick; to succeed; —[ko kāma sikhātā hai] it is work that makes a workman, practice makes a man perfect; —[calānā] to manage, to do with, to keep the work going, —[tamāma karanā] to put an end to; to destroy, to undo; to kill; —[dekho, apanā] mind your own business; —[nikālanā] to have the work accomplished; —[paḍanā] to have to do with, to have business with; —[pyārā hotā hai, cāma nahī] handsome is that handsome does; —[bananā] to have a purpose served; —[bigāḍanā] to make a mess of a business; to put a spoke in one’s wheel; to foil; —[meṃ juṭe rahanā] to be busy as a bee; —[meṃ lānā] to turn to account, to bring into play; —[laganā] to get busy, to have a pressing engagement; to get employed; —[se kāma rakhanā] to mind one’s (own) business; —[honā] to have one’s purpose served; to have to do a job.

context information

...

Prakrit-English dictionary

Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary

1) Kama (कम) in the Prakrit language is related to the Sanskrit word: Kram.

2) Kama (कम) also relates to the Sanskrit word: Kam.

3) Kama (कम) also relates to the Sanskrit word: Kram.

4) Kama (कम) also relates to the Sanskrit word: Kram.

5) Kama (कम) also relates to the Sanskrit word: Klama.

6) Kāma (काम) also relates to the Sanskrit word: Kāma.

7) Kāma (काम) also relates to the Sanskrit word: Kāma.

context information

Prakrit is an ancient language closely associated with both Pali and Sanskrit. Jain literature is often composed in this language or sub-dialects, such as the Agamas and their commentaries which are written in Ardhamagadhi and Maharashtri Prakrit. The earliest extant texts can be dated to as early as the 4th century BCE although core portions might be older.

Kannada-English dictionary

Source: Alar: Kannada-English corpus

Kāma (ಕಾಮ):—

1) [noun] a strong wish or craving; desire.

2) [noun] sexual appetite; lust; concupiscence.

3) [noun] the quality of behaving unrestrainedly; capriciousness; fancifulness.

4) [noun] a healthy sexual life, without violating the other social, moral norms, regarded as one of the four personal aims to be realised or striven for.

5) [noun] (myth.) the god of love, son of Kṛṣṇa.

6) [noun] Balarāma, the elder brother of Kṛṣṇa.

7) [noun] the Supreme Being.

8) [noun] the plant Ammania baccifera of Lythraceae family.

9) [noun] ಕಾಮನ ಕರಿ [kamana kari] kāmana kari the young leaves or flowers of neem tree; ಕಾಮನ ಬಿಲ್ಲು [kamana billu] kāmana billu an arc or ring containing the colours of the spectrum in consecutive bands, formed in the sky by the refraction, reflection, and dispersion of light in rain or fog; a rain-bow; ಕಾಮನ ಬಿಲ್ಲು ಬಳ್ಳಿ [kamana billu balli] kāmana billu baḷḷi the creeper Thunbergia mysorensis of Acanthaceae family; rainbow creeper; ಕಾಮನ ಹಬ್ಬ [kamana habba] kāmana habba the festival observed on the last full moon-day of the Hindu calendar year; ಕಾಮನ ಹುಣ್ಣಿಮೆ [kamana hunnime] kāmana huṇṇime the last full moon-day of the Hindu calendar year; 2. the festival observed on that day; ಕಾಮನ ಹುಣ್ಣಿವೆ [kamana hunnive] kāmana huṇṇive = ಕಾಮನ ಹುಣ್ಣಿಮೆ [kamana hunnime]; ಕಾಮನ ಹೂ [kamana hu] kāmana hū the flower of neem tree; ಕಾಮಕ್ಕೆ ಕಣ್ಣಿಲ್ಲ [kamakke kannilla] kāmakke kaṇṇilla lust renders a person blind; love is blind.

context information

Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.

Tamil dictionary

Source: DDSA: University of Madras: Tamil Lexicon

Kama (கம) [kamattal] 12 intransitive verb < கமம்¹. [kamam¹.] To be full; to occupy fully; நிறைதல். கமந்த மாதிரக் காவ லர் [niraithal. kamantha mathirag kava lar] (கம்பராமாயணம் மிதிலைக். [kambaramayanam mithilaig.] 132).

context information

Tamil is an ancient language of India from the Dravidian family spoken by roughly 250 million people mainly in southern India and Sri Lanka.

Nepali dictionary

Source: unoes: Nepali-English Dictionary

1) Kama (कम):—adj. 1. little; few; small amount/quantity; 2. less; adv. at least;

2) Kāma (काम):—n. 1. action; act; 2. work; task; 3. occupation; business; 4. matter; business in hand; purpose; 5. desire; 6. desire; lust orgasmic eroticism; 7. Mythol. personified as Kama dev; the god of love whose flowerers affected Shiva as he sat in meditation in the Himalayas; 8 ones of the four ends of life;

context information

Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.

See also (Relevant definitions)

Partial matches: Kama, Kamu, Bhava, Na.

Starts with (+23): Kama Jataka, Kama Kusala, Kama Lavanem, Kama Sukh Allikanuyoga, Kama Sutta, Kamabhikama, Kamabhimukha, Kamacara, Kamadhikara, Kamadhikarana, Kamadhimutta, Kamadhishthita, Kamagga, Kamaggi, Kamagni, Kamajjhosana, Kamakara, Kamakhya, Kamaksha, Kamakshi.

Query error!

Full-text (+3268): Kamala, Nishkama, Kamam, Kamarupa, Kamadhenu, Kamada, Kamadeva, Kamari, Kamashastra, Akama, Kamandha, Kamarupin, Kamatura, Yathakamam, Kamakara, Sakama, Kamapala, Kamankusha, Sarvakama, Kamashara.

Relevant text

Search found 358 books and stories containing Kama, Kāmā, Kāma, Kamā, Kama-bhava, Kāma-bhava, Kamu-na, Kamu-ṇa, Kamu-na, Kamu-ṇa; (plurals include: Kamas, Kāmās, Kāmas, Kamās, bhavas, nas, ṇas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

Chandogya Upanishad (english Translation) (by Swami Lokeswarananda)

Verse 1.3.12 < [Section 1.3]

Verse 8.3.1 < [Section 8.3]

Verse 4.10.3 < [Section 4.10]

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Chandogya Upanishad (Madhva commentary) (by Srisa Chandra Vasu)

Eight Adhyaya, Third Khanda (5 mantras)

Eight Adhyaya, First and Second Khandas (18 mantras)

Third Adhyaya, Nineteenth Khanda (4 mantras)

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Brahma Sutras (Shankaracharya) (by George Thibaut)

III, 2, 2 < [Third Adhyāya, Second Pāda]

III, 3, 39 < [Third Adhyāya, Third Pāda]

II, 4, 6 < [Second Adhyāya, Fourth Pāda]

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Kamashastra Discourse (Life in Ancient India) (by Nidheesh Kannan B.)

7. Concept of Kāma (Introduction) < [Chapter 4 - Positioning Kāma among the Puruṣārthas]

9. Kāma among Puruṣārthas < [Chapter 4 - Positioning Kāma among the Puruṣārthas]

Review of Literature

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Garga Samhita (English) (by Danavir Goswami)

Verse 1.9.17 < [Chapter 9 - Description of Vasudeva’s Wedding]

Verse 5.8.1 < [Chapter 8 - The Killing of Kaṃsa]

Verse 3.8.11 < [Chapter 8 - The Opulences of Śrī Girirāja]

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Bhagavad-gita (with Vaishnava commentaries) (by Narayana Gosvami)

Verse 2.70 < [Chapter 2 - Sāṅkhya-yoga (Yoga through distinguishing the Soul from the Body)]

Verse 9.21 < [Chapter 9 - Rāja-guhya-yoga (Yoga through the most Confidential Knowledge)]

Verse 2.46 < [Chapter 2 - Sāṅkhya-yoga (Yoga through distinguishing the Soul from the Body)]

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