"Kama, in the mythology of India, the god of love. During the Vedic age (2nd millennium–7th century BCE), he personified cosmic desire, or the creative impulse, and was called the firstborn of the primeval Chaos that makes all creation possible. In later periods he is depicted as a handsome youth, attended by heavenly nymphs, who shoots love-producing flower-arrows. His bow is of sugarcane, his bowstring a row of bees. Once directed by the other gods to arouse Shiva’s passion for Parvati, he disturbed the great god’s meditation on a mountaintop. Enraged, Shiva burned him to ashes with the fire of his third eye. Thus, he became Ananga (Sanskrit: “the Bodiless”). Some accounts say Shiva soon relented and restored him to life after the entreaties of Kama’s wife, Rati. Others hold that Kama’s subtle bodiless form renders him even more deftly omnipresent than he would be if constrained by bodily limitation."

"A man practicing Dharma, Artha and Kama enjoys happiness both in this world and in the world to come. The good perform these actions in which there is no fear as to what is to result from them in the next world, and in which there is no danger to their welfare. Any action which conduces to the practice of Dharma, Artha and Kama together, or of any two, or even one of them should be performed. But an action which conduces to the practice of one of them at the expense of the remaining two should not be performed."

"There are lovely figures [in Khajuraho temples of India] the most beautiful females in numberless gaysome postures: Playing with ball, holding a mirror, writing a letter, waiting on the threshold, removing thorn from the foot, uncovering under intense Kama—passion, bathing, dancing, playing on the flute, and worshipping; their rounded legs, rich marble thighs, thin waist, fully developed rounded and voluptuous breasts and shapely arms present several perfect eras of ideal feminine beauty"

"Thereafter rose Desire [Kama] in the beginning, Desire the primal seed and germ of Spirit, Sages who searched with their heart's thought discovered the existent's kinship in the non-existent."

"Of these desire (kama), and volition (kratu) have already been noted. These two attributes of manas relate to sankalpa as creative conceptualization in what is perhaps a surprising way, i.e. through the mechanism of karma and rebirth."

"As one might expect, having noted the emotional orientation of manas clearly expressed in the “Nasadiya” hymn [Hymn of Creation in Rigveda] — where it is said that desire (kama) is the original seed of manas — the most common function of manas in the Rg Veda is its function as the locus of a wide range of emotions."

"Desire (kama) as a cosmogonic force, even more than the w:Purusha|purusa motif of Rg 10.90, imparts a [[psychological tone to the present hymn, for the impulse behind the creation of the universe is here said to be a familiar human emotion occurring in the divine mind. p.22"

"Because the goddess has come to the great mountain Nilakuta to have sexual enjoyment with me [Shiva], she is called Kamakhya, who resides there in secret. Because she gives love, is a loving woman, is the embodiment of love, is the beloved, she restores the limbs of Kama, she is called Kamakhya. Now hear of the great glory of Kamakhya, who, as primordial nature, sets the entire world in motion."

"The first three goals pertain to the world we know, whereas moksha involves freedom from the world and from desires... Moksha, although the ultimate goal, is emphasized more in the last two stages of life, while artha and kama are primary only during Grihasthshram, the householder stage.... Hindus themselves prefer to use the Sanskrit term sanatana dharma for their religious tradition.... According to Hinduism, our experience, our reason and our dialogue with others - especially with enlightened individuals - provide provide various means of testing our understanding of spiritual and moral truth..."

"Basic Life Attributes. Four purusharthas or goals of the life be, So very crystal clear in life undisputedly: 1 Artha getting useful wealth and prosperity, Finding the meaning for living herein truly; 2 Kama fulfilling desires, acting repeatedly, It the physical, material desire fulfillment be; 14 Dharma - the foundation of all human goals be, Refers to obligations, conduct, moral duties; 25 Moksha - the liberation from the web of maya be, Freedom from the cycles of birth and death clearly; 33 As all the rivers must lead to the sea eventually, All spiritual paths leading to the same goal finally; 43 And all of the variety of life are created certainly, By combination of the three Gunas undisputedly. 44 That the backdrop for the Bhagwad Gita surely be, All three gunas so held to delude the World clearly: 75 World deluded by Three Gunas does not know Me: Who beyond these Gunas, imperishable does be. 76 If Brahman an infinite ocean, then Atma a wave within be, Ocean not different from its waves, the waves as ocean be; They are but one and the same very similar in actuality, So Brahman and Atma are one and the same in reality."

"Hinduism takes a comprehensive view of the human condition and classifies all the things people seek in the world and beyond into four broad categories called purushaarthas, kama, artha, dharma and moksha."

"To Kala there is no relationship, no reason, no valour; it (respects) no friendship or kinship no cause nor one’s control. But the evolution of Kala should be well observed by him who sees. Dharma, Artha, and Kama are established in the course of Kala (Kalakrama)."