Update: 2012-01-02 08:49 PM +0630

TIL

Sanskrit English Dictionary

kaa-049b1.htm

from: Online Sanskrit Dictionary, February 12, 2003 . http://sanskritdocuments.org/dict/dictall.pdf  090907

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Contents of this page
{ka} का
{ka-ka.} काक
{ka-ga.} काग
{ka-nga.} काङ
{ka-ρa.} काञ
{ka-Na.} काण
{ka-ta.} कात
{kaan~} कान्
{ka-pa.} काप
{ka-ma.} काम
{ka-mi.} कामि
{ka-ya.} काय
{ka-ra.} कार

 

UKT notes
• Anahata Chakra • Kamadeva • Kamadhenu

Contents of this page

{ka} का
p049b1 

• का (kaa)
Skt: का (kaa) - who - OnlineSktDict 

कापुरुष (kaapurushha) - contemptible fellow
UKT: wrong placement by OnlineSktDict? See under appropriate subhead below.

• कां (kaaM)
Skt: कां (kaaM) - which - OnlineSktDict 

• कांचनमाश्रयंति (kaa.nchanamaashraya.nti)
Skt: कांचनमाश्रयंति (kaa.nchanamaashraya.nti) - take refuge in gold or money - OnlineSktDict 

Contents of this page

{ka-ka.} काक
p049b1-2

• काक (kaaka)
Skt: काक (kaaka) - crow - OnlineSktDict
Pal: kāka  m. a crow - UPMT-PED071
Pal: {ka-ka.} - UHS-PMD0305

• काकासन (kaakaasana) 
Skt: काकासन (kaakaasana) - the crow posture - OnlineSktDict 

See my note on Kakasana - Crow posture

• काकिणो (kaakiNii) 
Skt: काकिणो (kaakiNii) - the goddess in anaahata chakra - OnlineSktDict 

See my note on Anaahata chakra .

• काकुत्स्थं (kaakutsthaM)
Skt: काकुत्स्थं (kaakutsthaM) - kAkutsthaH is another family name for rAma (kakutstha's) - OnlineSktDict 

• काकुत्स्थः (kaakutsthaH)
Skt: काकुत्स्थः (kaakutsthaH) - descendant of 'kakutstha' -  OnlineSktDict 

Contents of this page

{ka-ga.} काग
p049b1-3

• कागदम् (kaagadam.h)
Skt: कागदम् (kaagadam.h) - (n) paper - OnlineSktDict 

Contents of this page

{ka-nga.} काङ
p049b2

• काङ्क्षति (kaa.nkShati)
Skt: काङ्क्षति (kaa.nkShati) - desires - OnlineSktDict
Skt: काङ्क्षति { काङ्क्ष् }  kāṅkṣati { kāṅkṣ }  v.1 Atm  desire, long for - SpkSkt

• काङ्क्षन्तः (kaa.nkShanataH)
Skt: काङ्क्षन्तः (kaa.nkShanataH) - desiring - OnlineSktDict 

• काङि्क्षतं (kaa.nkShitaM)
Skt: काङि्क्षतं (kaa.nkShitaM) - is desired - OnlineSktDict 

• काङ्क्षे (kaa.nkShe)
Skt: काङ्क्षे (kaa.nkShe) - do I desire - OnlineSktDict 

Contents of this page

{ka-ρa.} काञ
p049b2-2

• काञ्चन (kaaJNchana)
=  क ा ञ ् च न
Skt: काञ्चन (kaaJNchana) - gold - OnlineSktDict
Skt: काञ्चन  kāρcana  n. gold - SpkSkt
Pal: kaρcana  n. gold - UPMT-PED062
Pal: / {kiρ~sa.na.} - UHS-PMD0277

• काञ्चनः (kaaJNchanaH) = क ा ञ ् च न ः
Skt: काञ्चनः (kaaJNchanaH) - gold - OnlineSktDict 

Contents of this page

{ka-Na.} काण
Not entered in OnlineSktDict

€ काण  (kaaNa) 
Skt: काण  (kaaNa)  adj.  one-eyed - SpkSkt in ASCII
Pal: kāṇa  adj.  blind of one eye - UPMT-PED071
Pal: {ka-na.} -UHS-PMD0306

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{ka-ta.} कात
p049b2-3

• काते (kaate)
Skt: काते (kaate) - kA + te, who + your - OnlineSktDict 

• कादंबरो (kaadaMbarii)
Skt: कादंबरो (kaadaMbarii) - name of a girl or title of a novel - OnlineSktDict 

• कादम्बः (kaadambaH)
Skt: कादम्बः (kaadambaH) - (m) duck - OnlineSktDict 

• कानन (kaanana)
Skt: कानन (kaanana) - forest - OnlineSktDict
Pal: kānana  n.  a forest, grove - UPMT-PED071
Pal: {ka-na.na.} - UHS-PMD0306

Contents of this page

{kaan~} कान्
p049b3

• कान्तं (kaantaM)
Skt: कान्तं (kaantaM) - lovely, glowing - OnlineSktDict 

• कान्ता (kaantaa)
Skt: कान्ता (kaantaa)  - wife - OnlineSktDict 

• कान्ति (kaanti)
Skt: कान्ति (kaanti)  - splendour - OnlineSktDict 

Contents of this page

{ka-pa.} काप
not entered in OnlineSktDict

• कापुरुष (kaapurushha) - Wrong placement in OnlineSktDict ?
Skt: कापुरुष (kaapurushha) - contemptible fellow - OnlineSktDict

Contents of this page

{ka-ma.} काम
p049b3-2

• काम  (kaama) 
Skt: काम  (kaama)  - lust - OnlineSktDict
Pal: kāma  m. wish, desire, the god of love, sensual pleasure - UPMT-PED071
Pal: {ka-ma.} - UHS-PMD0306

• कामं (kaamaM)
Skt: कामं (kaamaM)  - desire - OnlineSktDict 

• कामः (kaamaH)
Skt: कामः (kaamaH) - desire - OnlineSktDict 

Contents of this page

p049b3-3

• कामकाम (kaamakaama)
Skt: कामकाम (kaamakaama)  - desirer of desires (kaamaan kaamayati iti aN) - OnlineSktDict 

• कामकामाः (kaamakaamaaH)
Skt: कामकामाः (kaamakaamaaH) - desiring sense enjoyments - OnlineSktDict 

• कामकामो (kaamakaamii)
Skt: कामकामो (kaamakaamii)  - one who desires to fulfill desires - OnlineSktDict 

• कामकारतः (kaamakaarataH)
Skt: कामकारतः (kaamakaarataH)  - acting whimsically in lust - OnlineSktDict 

Contents of this page

p049b4

• कामकारेण (kaamakaareNa)
Skt: कामकारेण (kaamakaareNa) - for enjoying the result of work - OnlineSktDict 

€ कामजाल kāmajāla : Dev. rendered from UPMT-PEDict by UKT
Skt: - not entered in OnlineSktDict nor SpkSkt - UKT100618
Pal: kāmajāla  m. the cuckoo  - UPMT-PED071
Pal: kāmajāla - the net of desires - PTS205
Pal: {ka-ma.za-la.} - not entered in UHS-PMD

• कामदाम् (kaamadaam.h)
Skt: कामदाम् (kaamadaam.h) - (the hymn which) gives (grants) all desires - OnlineSktDict 

€ कामदेव (kāmadeva) - Wiki 100421 . See Kamadeva in my notes.

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p050top

• कामधुक् (kaamadhuk.h)
Skt: कामधुक् (kaamadhuk.h)  - kaamadhenu : the cow who can milk out anything you wish - OnlineSktDict 

• कामधेनु (kaamadhenu) 
Skt: कामधेनु (kaamadhenu) - the heavenly cow - OnlineSktDict 

See my note on Kamadhenu .

 

Contents of this page

p050top-2

• कामप्रि (kaamapri)
Skt: कामप्रि (kaamapri)  - son of kaamapra - OnlineSktDict 

• कामभोगेषु (kaamabhogeshhu)
Skt: कामभोगेषु (kaamabhogeshhu) - to sense gratification - OnlineSktDict 

• काममधोते (kaamamadhiite)
Skt: काममधोते (kaamamadhiite)  - desire, read- OnlineSktDict 

Contents of this page

p050top-3

• कामये (kaamaye)
Skt: कामये (kaamaye)  - (Vr.Pr.IP.S.AP) desire; wish for - OnlineSktDict 

• कामरूपं (kaamaruupaM)
Skt: कामरूपं (kaamaruupaM)  - in the form of lust - OnlineSktDict 

• कामरूपेण (kaamaruupeNa)
Skt: कामरूपेण (kaamaruupeNa) - in the form of lust - OnlineSktDict 

• कामविकारः (kaamavikaaraH)
Skt: कामविकारः (kaamavikaaraH)  - sensual/sexual attraction - OnlineSktDict 

• कामहैतुकं (kaamahaitukaM)
Skt: कामहैतुकं (kaamahaitukaM) - it is due to lust only - OnlineSktDict 

Contents of this page

p050b1

• कामाः (kaamaaHa)
Skt: कामाः (kaamaaHa)  - desires - OnlineSktDict 

• कामात् (kaamaat.h)
Skt: कामात् (kaamaat.h) - from desire - OnlineSktDict 

• कामात्मानः (kaamaatmaanaH)
Skt: कामात्मानः (kaamaatmaanaH)  - desirous of sense gratification - OnlineSktDict 

• कामान् (kaamaan.h)
Skt: कामान् (kaamaan.h)  - desiring - OnlineSktDict 

Contents of this page

{ka-mi.} कामि
p050b1-2

• कामित (kaamita)
Skt: कामित (kaamita)  - something one has wished for - OnlineSktDict 

€ कामुक  kāmuka 
Skt: कामुक  kāmuka  adj. horny; m. lover [amoros]  - SpkSkt
Pal: kāmuka  adj. desirous;  m. a husband - UPMT-PED072
Pal: {ka-mu.ka.} - UHS-PMD0308

€ कामुकत्व  kāmukatva 
Skt: कामुकत्व  kāmukatva  m.  horniness - SpkSkt

• कामेप्सुना (kaamepsunaa)
Skt: कामेप्सुना (kaamepsunaa) - by one with desire for fruitive results - OnlineSktDict 

• कामेभ्यः (kaamebhyaH)
Skt: कामेभ्यः (kaamebhyaH)  - material sense gratification - OnlineSktDict 

• कामेश्वर (kaameshvara)
Skt: कामेश्वर (kaameshvara) - lord of desires - OnlineSktDict 

• कामैः (kaamaiH)
Skt: कामैः (kaamaiH)  - by desires - OnlineSktDict 

• कामोपभोग (kaamopabhoga)
Skt: कामोपभोग (kaamopabhoga) - sense gratification - OnlineSktDict 

Contents of this page

p050b2

• काम्यानां (kaamyaanaaM)
Skt: काम्यानां (kaamyaanaaM) - with desire - OnlineSktDict 

Contents of this page

{ka-ya.} काय
p050b2-2

• काय (kaaya)
Skt: काय (kaaya) - m.n. body - OnlineSktDict
Pal: kāya  m. the body, multitude, group, house, city - UPMT-PED072
Pal: {ka-ya.} - UHS-PMD0308

• कायं (kaayaM)
Skt: कायं (kaayaM) - the body - OnlineSktDict 

• काया (kaayaa)
Skt: काया (kaayaa) - body - OnlineSktDict 

• कायिका (kaayikaa)
Skt: कायिका (kaayikaa)  - pertaining to the body - OnlineSktDict 

• कायेन (kaayena)
Skt: कायेन (kaayena)  - with the body - OnlineSktDict 

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{ka-ra.} कार
p050b2-3

• कारक (kaaraka)
Skt: कारक (kaaraka) - Planetary Siginificator which remain the same for all houses - OnlineSktDict 

• कारकैः (kaarakaiH)
Skt: कारकैः (kaarakaiH)  - which are causes - OnlineSktDict 

• कारण (kaaraNa)
Skt: कारण (kaaraNa) - reason - OnlineSktDict
Pal: kāraṇa  n. a cause, destruction; f. agony - UPMT-PED072
Pal: {ka-ra.Na.} - UHS-PMD0311

• कारणं (kaaraNaM)
Skt: कारणं (kaaraNaM) - the means - OnlineSktDict 

Contents of this page

p050b3

• कारणम् (kaaraNam.h)
Skt: कारणम् (kaaraNam.h)  - reason - OnlineSktDict 

• कारणानि (kaaraNaani)
Skt: कारणानि (kaaraNaani) - causes - OnlineSktDict 

• कारयन् (kaarayan.h)
Skt: कारयन् (kaarayan.h)  - causing to be done - OnlineSktDict 

• कारागृहम् (kaaraagRiham.h)
Skt: कारागृहम् (kaaraagRiham.h) - (n) prison, jail - OnlineSktDict 

• कारि (kaari)
Skt: कारि (kaari) - causing - OnlineSktDict 

• कारुण्यरूपं (kaaruNyaruupaM)
Skt: कारुण्यरूपं (kaaruNyaruupaM) - the personification of compassion - OnlineSktDict 

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UKT notes

Anahata Chakra

From: http://en.wikipedia.org/wiki/Anahata 100531

Anahata (Sanskrit: अनाहत, Anāhata) is the fourth primary chakra according to the Hindu Yogic and Tantric (Shakta) traditions.

In Sanskrit the word anahata - means unhurt, un-struck and unbeaten. Anahata Nad refers to the Vedic concept of unstruck sound, the sound of the celestial realm.

Associations

The Anahata chakra is physically positioned at the heart region. Traditionally, this chakra is represented as a smokey grey lotus with twelve petals which match the vrittis of lust, fraud, indecision, repentance, hope, anxiety, longing, impartiality, arrogance, incompetence, discrimination and defiance.

Anahata is associated with the ability to make decisions outside of the realm of karma. In Manipura and below, man is bound by the laws of karma, and the fate he has in store for him. In Anahata, one is making decisions, 'following your heart', based upon one's higher self, and not from the unfulfilled emotions and desires of lower nature. The Anahata seed sound is yam. The wish-fulfilling tree, kalpa taru, resides here, symbolizing the ability to manifest whatever you wish to happen in the world.

It is also associated with love and compassion, charity to others, and forms of psychic healing.

Anahata is the seat of the Jivatman, and Para Shakti.

“Anahata is so called because it is in this place that muni’s or sages hear that sound (Anahata – Shabda) which comes without the striking of any two things together.” (Woodroffe, J. The Serpent Power - Dover Publications, New York, 1974 p120).

A muni is an ascetic, a great sage. The word means "he who is silent".

Yam in the Vahana (vehicle) of Air (Vayu) with its property of motion.

Symbolism

It is associated with the following:

• Deities: Vayu (Hindu lord of the wind), Isha and Kakini
• Element: Air
• Animal: Antelope
• Body Parts: Heart, Skin

Practices

In kundalini yoga, anahata is awoken and balanced through practices including asanas, pranayamas, and the practice of ajapa japa (repetition of a sacred mantra). It is purified through the process of bhakti (devotion).

Other associations

In the endocrine system, Anahata is associated with the thymus gland, located in the chest. This gland produces white blood cells, that combat disease, and bring equilibrium to the body. The functioning of the thymus is greatest before puberty and is impaired by the appearance of sex hormones in the blood stream from puberty onwards.[citation needed]

Many Western occultists[who?] associate this central chakra with the central sephirah, Tiphereth, in the kabbalistic tree of life. Christian kabbalists in particular associate this sephirah with love, healing and Jesus Christ as God the Son.

The Shatkona is a symbol used in Hindu yantra that represents the union of both the male and feminine form. More specifically it is supposed to represent Purusha (the supreme being), and Prakriti (mother nature, or causal matter). Often this is represented as Shiva - Shakti (heart-fn01).[1]

The Shatkona is a hexagram and looks exactly like the Star of David in Semitic lore.

Alternative names

• Tantra: Anahata-Puri, Dwadasha, Dwadashadala, H'idayambhoja, Hridabja, Hridambhoja, Hridambuja, Hridaya, Hridaya Kamala, Hridayabja, Hridayambuja, Hridayasarasija, Hrit Padma, Hritpankaja, Hritpankeruha, Hritpatra, Hritsaroruha, Padma-Sundara, Suryasangkhyadala
• Vedas (late Upanishads): Dwadashara Chakra, Fourth Chakra, Hridaya Chakra

The heart chakra according to Tarthang Tulku

According to contemporary Buddhist teacher Tarthang Tulku, the heart chakra is very important for the feeling of existential fulfillment.

According to Tarthang, "When the throat chakra settles and energy is distributed evenly between the head and the heart chakras, one is able to truly contact one's senses and touch real feelings". (heart-fn02) .[2]

References

heart-fn01 sivasakti.com: Iintroduction to Yantra  heart-fn01b

heart-fn02 Tarthang Tulku. Tibetan Relaxation. The illustrated guide to Kum Nye massage and movement - A yoga from the Tibetan tradition. Dunkan Baird Publishers, London, 2007, ISBN 978-1-84483-404-4, pp. 31, 33 heart-fn02b

Go back anahata-chakra-note-b

Contents of this page

Kakasana - Crow pose

From: http://yoga108.org/pages/show/109 100531
UKT: Compare this pose to Bakasana - the Crane pose.

Introduction

Kakasana, the crow posture, is tenth in the sequence of 12 basic postures of hatha yoga. The crow is a balancing posture which strengthens the shoulders, arms and wrists. Alternatively, mayurasana, the peacock yoga pose, can also be done as a variation instead of the crow.

Physical Benefits

• Strengthens the shoulders, arms and wrists

• Improves balance

• Stretches the muscles of the forearms, wrists and fingers

• Especially beneficial for repetitive stress injuries like carpal tunnel syndrome, and for people who spend a lot of time on the computer

Mental Benefits

• Improves mental equilibrium and sense of calm

• Improves concentration

Technique

The crow begins by coming to a squatting position on your feet.

• Place your hands on the floor in front of your feet with the palms down, fingers spread comfortably apart. Be sure the hands are at least shoulder width or a little farther apart. Sometimes turning the finger tips very slightly towards each other with fingers slightly bent can be helpful.

• Bend your elbows and place your knees on the upper part of your arms above the elbows. The location of the knees varies from person to person depending on your body proportion and what is comfortable. Generally, the closer the knees are to the armpits the harder the crow posture is.

• Look at the floor 2 to 3 feet in front of your hands. This is very important. Keeping your concentration in front of your hands will prevent you from falling forward and crashing to the floor nose first. Some people like to place a pillow on the floor just in case they lose their balance.

• Slightly shift your weight forward over your hands until your feet come gradually off the floor. Do not hop into position. When both feet are off the floor comfortably, touch the big toes together. Always keep looking at the floor in front of your hands while holding this position.

• In the beginning the crow posture can be somewhat painful for the wrists for some people. To make it easier, try shifting the weight forward until you feel some pressure on the wrists, and then practice lifting first one foot and then the other off the ground until the wrists build up sufficient strength to lift both feet off the ground together.

• In the beginning, hold the posture for 10 seconds, gradually working up to 1 minute or more.

To come out of the posture exhale and gradually lower the feet back down to the mat.

The crow is part of the basic yoga class.

Go back kakasana-note-b

Contents of this page

Kamadeva

From Wikipedia: http://en.wikipedia.org/wiki/Kamadeva 100421

Kāmadeva (कामदेव) is the Hindu deity of love. [2] His other names include Ragavrinta (stalk of passion), Ananga (incorporeal), Kandarpa ("inflamer even of a god"), [3] [4] 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, is the incarnation of Pradyumna, Krishna’s son. [2] In his spiritual form he is believed to be Krishna, by Vaishnava followers in Hinduism.

Etymology

The name Kama-deva (kāma-deva) can be translated as 'divine love' or 'god of love'. Kamadeva is also a known as a name of Vishnu in Vishnu Purana and Bhagavata Purana (SB 5.18.15). It is also sometimes used as name of Shiva and the name of author of Sanskrit work Prayaschita padyata. Kamadeva is one of the names and epithets used for Krishna. Deva means heavenly or divine. Kama (kāma) can be literary translated as wish, desire or longing, especially as in sensual love or sexuality. Kama is also a name used for Agni. The name is also used in Rig Veda ( RV 9, 113. 11). [4]

Iconography

Kāmadeva is represented as a young and 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. [7]

Mythology

Images and stories about Hindu god Kamadeva are traced to the verses of the Rig Veda and Atharva Veda although he is better known from prominent and lesser known stories of the Puranas. [5]

The story of the birth of Kamadeva is told differently in several Puranas. [8] In some stories Kamadeva arises from the mind of the creator god, Brahma. [9] In other stories he is the son of Sri. Kamadeva is sometimes portrayed as being completely at the service of Indra. [10] Just as Shiva accepted the river Ganga, flowing from the snowy mountain, Kamadeva married his consort Rati. She carries a discus and a lotus in her hands, with arms compared with the lotus-stalks. [11] Rati is often a minor character in many traditional dramas involving Kamadeva, she is in some ways represents an attribute of the god of desire. [12] Goddess Vasanta also accompanies Kamadeva, but unlike Rati whose very essence is desire, Vasanta emerges from a sigh of frustration. [13] Kama is often takes part in Puranic battles. As a warrior, Kamadeva needs troops of soldiers. [14]

According to the Matsya Purana, Visnu-Krishna and Kamadeva have a historical relationship. [6] Krishna is sometimes worshiped as Kamadeva in Gaudiya traditions, but according to the Krishna-centric Gaudiya Vaishnavism, Kamadeva was directly a part of Vasudeva Krishna after this deva was burned down by Shiva. In this form Kamadeva is believed to be a demigod of the heavenly planets especially capable of inducing lusty desires. This Kamadeva, who later takes his birth from the womb of Rukmini - Krishna's wife, was named Pradyumna, but some suggest that he is not the Pradyumna of the Vishnu category and thus Vaishnavas believe that he belongs to the category of jiva-tattva, or conditioned souls, however due to exhibiting special power in the category of demigods, devas, he became a part of the prowess of Vishnu form Pradyumna. That is the view of the Six Gosvamis, who maintained that Kamadeva was burned to ashes by the anger of Shiva and later merged into the body of Vasudeva. And it is explained that in order to get his body again he was placed in the womb of Rukmini. It is believed that because he was begotten by Krishna himself, his qualities were similar to those of Krishna, such as his colour, appearance and attributes. [15]

The attributes of demigod Kamadeva are as such: his companions are a cuckoo, a parrot, humming bees, the season of spring, and the gentle breeze. All of these are symbols of spring season, when his festival is celebrated as Holi, Holika or Vasanta.

According to the text Shiva Purana, Kamadeva is a son or a creation of Brahma, while according to other sources including the Skanda Purana, Kamadeva is a brother of Prasuti; they are both the children of Shatarupa, a creation of Brahma. Later interpolations consider him the son of Vishnu [16] All sources concur on the fact that Kamadeva is wed to Ratī, a daughter of Prasuti and Daksha.

Worship

The deity of Kamadeva along with his consort Rati is included in the pantheon of Vedic-Brahmanical deities such as Shiva and Parvati. [17] In Hindu traditions for the marriage ceremony itself, the bride's feet are often painted with pictures of Suka, the parrot vahana of Kamadeva. [18] 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. [19] 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. [20] 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. [21]

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.[22] This festival is mentioned in Jaiminis early writings such as Purvamimamsa-sutra, dated c.400 BC. [23] 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. [24]

There are several personalities who are called Kamadeva. Some Vaishnavas distinguish 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. [24]

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. [25] 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. [24] [26]

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: [27] [UKT Ά]

"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."[24]

The tree is often planted near temples. The tree is said to be a symbol of love and is dedicated to Kamadeva.[28]

Temples

While there is common understanding that there are no temples to Kamadeva and no murtis (images) of Kamadeva sold for the home worship in the market place,[29] some temples are dedicated or related to this deva:

• Kameshwara Temple, in Aragalur. The Sthala purana indicates that Kamadeva woke up Shiva at this place.
• Kameshvara Temple, in Kamyavan, one of the twelve forests of Vrindavana.[30]
• Harsat-Mata Temple at Abaneri has representation of Kamadeva.[31]

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Kamadhenu   

From: Prabhupadanuga News (European Prabhupadanugas), 2010 Feb 14, http://www.prabhupadanugas.eu/?p=8652 100423

Kamadhenu, the sacred cow which grants all wishes and desires, is an integral part of Hindu mythology. This divine cow, which lives in swargalok (heaven), emerged from the ocean of milk (kshira-sagar) at the time of samudra-manthan (the great churning of the ocean by the gods (suras) and demons (asuras). It was presented to the seven sages by the Gods, and in course of time came into the possession of Sage Vasishta. 

In Hindu mythology, Kamadhenu was a divine cow who was believed to be the mother of all cows . Like her daughter Nandini, she could grant any wish for the true seeker. Kamadhenu provided Vasishta with his needs for the sacrifices. Kamadhenu (kama-dhenu, ‘wish-cow’), was a miraculous cow of plenty who could give her owner whatever he desired.

The celestial cow belonging to the sage Vasishtha, produced by the gods at the churning of the cosmic ocean. She is supposed to grant all desires and hence is termed the cow of plenty.

Kamadhenu, the “cow of wishes or desires,” has a bovine body, a female head, polychromatic wings like a tropical bird, and a peacock’s tail. Her milk is streaming over a Shiva linga, only to be channelled by the yoni to become a sacrificial oblation in the sacred fire. Various Brahmins in the foreground (center photo) pour ghee (clarified butter), another common offering, into the fire. The spiritual significance of the cow is readily apparent in the use of milk, butter, and ghee in Vedic ritual ceremonies. Shiva and Pravati look on from above, surrounded by waves of light, making gestures of blessing, protection and assurance.

Kamadhenu’s complexion is like the white clouds. Every part of cow’s body has a religious significance. Its four legs symbolize the four Vedas, and its teats the four Purusharthas. Its horns symbolize the gods, its face symbolize the sun and the moon, its shoulders Agni (the god of fire), and its legs the Himalayas.

‘Bhumi Devi’ or ‘Mother Earth’ is symbolised as a cow in the Vedic tradition, as just like the earth, the cow is an endless giver of resources and nourishment.

The cow is a mother to mankind whom we should love, respect and protect. Her milk sustains the life of many species, including humans. Her dung provides fuel and bricks for millions of rural families across the Asian countries. Her urine is medicine for the sick. When she dies her skin provides us warmth and protection through clothing.

Kamadhenu is also well-known through its other five forms: Nanda, Sunanda, Surabhi, Susheela and Sumana. Also Kamaduha, Surabhi.

The cow symbolizes the dharma itself. It is said to have stood steadily upon the earth with its four feet during the Satyayuga (world’s first age of truth), upon three feet during the Tretayuga (the second stage of less than perfection), upon two feet during the Dwaparayuga (the third stage of dwindling and disappearing perfection) and only on one leg during Kaliyuga (the fourth and current age of decadence).

UKT: end of the article.

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