other humans, one's self or animals.
In Hinduism, kāma is pleasurable, sexual love, personified by the god Kamadeva. For many Hindu schools, it is the third end (Kama) in life. Kamadeva is often pictured holding a bow of sugar cane and an arrow of flowers; he may ride upon a great parrot. He is usually accompanied by his consort Ratiand his companion Vasanta, lord of the spring season. Stone images of Kamadeva and Rati can be seen on the door of the Chennakeshava temple at Belur, in Karnataka, India. Maara is another name for kāma.
In contrast to kāma, prema – or prem – refers to elevated love. Karuna is compassion and mercy, which impels one to help reduce the suffering of others. Bhakti is a Sanskrit term, meaning "loving devotion to the supreme God." A person who practices bhakti is called a bhakta. Hindu writers, theologians, and philosophers have distinguished nine forms of bhakti, which can be found in theBhagavata Purana and works by Tulsidas. The philosophical work Narada Bhakti Sutras, written by an unknown author (presumed to be Narada), distinguishes eleven forms of love.
In certain Vaishnava sects within Hinduism, attaining unaldulterated, unconditional and incessant love for Godhead is considered the foremost goal of life. Gaudiya Vaishnavas who worship Krishna as the Supreme Personality of Godhead and the cause of all causes consider Love for Godhead (Prema) to act in two ways: sambhoga and vipralambha (union and separation) — two opposites
In the condition of separation, there is an acute yearning for being with the beloved and in the condition of union there is supreme happiness and nectarean. Gaudiya Vaishnavas consider that Krishna-prema (Love for Godhead) is not fire but that it still burns away one's material desires. They consider that Kṛṣṇa-prema is not a weapon, but it still pierces the heart. It is not water, but it washes away everything — one's pride, religious rules, and one's shyness. Krishna-prema is considered to make one drown in the ocean of transcendental ecstasy and pleasure. The love of Radha, a cowherd girl, for Krishna is often cited as the supreme example of love for Godhead by Gaudiya Vaishnavas. Radha is considered to be the internal potency of Krishna, and is the supreme lover of Godhead. Her example of love is considered to be beyond the understanding of material realm as it surpasses any form of selfish love or lust that is visibile in the material world. The reciprocal love between Radha (the supreme lover) and Krishna (God as the Supremely Loved) is the subject of many poetic compositions in India such as the Gita Govinda and Hari Bhakti Shuddhodhaya.
In the Bhakti tradition within Hinduism, it is believed that execution of devotional service to God leads to the development of Love for God (taiche bhakti-phale krsne prema upajaya), and as love for God increases in the heart, the more one becomes free from material contamination (krishna-prema asvada haile, bhava nasa paya). Being perfectly in love with God or Krishna makes one perfectly free from material contamination. and this is the ultimate way of salvation or liberation. In this tradition, salvation or liberation is considered inferior to love, and just an incidental by-product. Being absorbed in Love for God is considered to be the perfection of life
In Hinduism, kāma is pleasurable, sexual love, personified by the god Kamadeva. For many Hindu schools, it is the third end (Kama) in life. Kamadeva is often pictured holding a bow of sugar cane and an arrow of flowers; he may ride upon a great parrot. He is usually accompanied by his consort Ratiand his companion Vasanta, lord of the spring season. Stone images of Kamadeva and Rati can be seen on the door of the Chennakeshava temple at Belur, in Karnataka, India. Maara is another name for kāma.
In contrast to kāma, prema – or prem – refers to elevated love. Karuna is compassion and mercy, which impels one to help reduce the suffering of others. Bhakti is a Sanskrit term, meaning "loving devotion to the supreme God." A person who practices bhakti is called a bhakta. Hindu writers, theologians, and philosophers have distinguished nine forms of bhakti, which can be found in theBhagavata Purana and works by Tulsidas. The philosophical work Narada Bhakti Sutras, written by an unknown author (presumed to be Narada), distinguishes eleven forms of love.
In certain Vaishnava sects within Hinduism, attaining unaldulterated, unconditional and incessant love for Godhead is considered the foremost goal of life. Gaudiya Vaishnavas who worship Krishna as the Supreme Personality of Godhead and the cause of all causes consider Love for Godhead (Prema) to act in two ways: sambhoga and vipralambha (union and separation) — two opposites
In the condition of separation, there is an acute yearning for being with the beloved and in the condition of union there is supreme happiness and nectarean. Gaudiya Vaishnavas consider that Krishna-prema (Love for Godhead) is not fire but that it still burns away one's material desires. They consider that Kṛṣṇa-prema is not a weapon, but it still pierces the heart. It is not water, but it washes away everything — one's pride, religious rules, and one's shyness. Krishna-prema is considered to make one drown in the ocean of transcendental ecstasy and pleasure. The love of Radha, a cowherd girl, for Krishna is often cited as the supreme example of love for Godhead by Gaudiya Vaishnavas. Radha is considered to be the internal potency of Krishna, and is the supreme lover of Godhead. Her example of love is considered to be beyond the understanding of material realm as it surpasses any form of selfish love or lust that is visibile in the material world. The reciprocal love between Radha (the supreme lover) and Krishna (God as the Supremely Loved) is the subject of many poetic compositions in India such as the Gita Govinda and Hari Bhakti Shuddhodhaya.
In the Bhakti tradition within Hinduism, it is believed that execution of devotional service to God leads to the development of Love for God (taiche bhakti-phale krsne prema upajaya), and as love for God increases in the heart, the more one becomes free from material contamination (krishna-prema asvada haile, bhava nasa paya). Being perfectly in love with God or Krishna makes one perfectly free from material contamination. and this is the ultimate way of salvation or liberation. In this tradition, salvation or liberation is considered inferior to love, and just an incidental by-product. Being absorbed in Love for God is considered to be the perfection of life
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