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Kamadeva

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This article is about the Hindu deity of love. For the concept of emotions and love, see Kama. For others, see Kama (disambiguation).
"Manmadhan" redirects here. For other uses, see Manmadhan (disambiguation).
"Madana" redirects here. For the place, see Madana, Nepal. For the film, see Madana (film).
Kamadeva
God of Love, Desire, Pleasure and Beauty
A gouache painting of Kamadeva, circa 1820
Other namesManmatha, Madana, Ananga
Devanagariकामदेव
Sanskrit transliterationKāmadeva
AffiliationDeva
AbodeKamaloka
Mantra[काम (kāma)] Error: {{Transliteration}}: transliteration text not Latin script (pos 1) (help)[1]
WeaponSugarcane bow and floral arrows
SymbolMakara
MountParrot
TextsAtharvaveda, Ramayana, Mahabharata, Harivamsha, Puranas
GenderMale
Genealogy
ParentsBrahma (father)[a]
ConsortRati[b]
ChildrenHarsha and Yasha (sons)
Equivalents
GreekEros[6]
RomanCupid[5]

Kama (Sanskrit: कामदेव, IAST: Kāmadeva), also known as Kamadeva and Manmatha, is the Hindu god of erotic love, desire, pleasure and beauty. He is depicted as a handsome young man decked with ornaments and flowers, armed with a bow of sugarcane and shooting arrows of flowers. He often portrayed alongside his consort and female counterpart, Rati.[7]

The Atharva Veda regards Kamadeva as the wielder of the creative power of the universe, also describing him to have been "born at first, him neither the gods nor the fathers ever equaled".[8] Mentioned as a manasaputra (mind-born son) of the creator god Brahma in the Puranas, Kamadeva's most popular myth is his incineration by Shiva's third eye while the latter was meditating, and later embodied on earth as the eldest son of Krishna and his chief consort Rukmini, Pradyumna.[9]

Etymology and other names

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The name Kama-deva (IAST: kāma-deva) can be translated as 'god of love'. Deva means heavenly or divine and refers to a deity in Hinduism. Kama (IAST: kāma) means "desire" or "longing", especially as in sensual or sexual love. The name is used in the Rigveda (RV 9, 113. 11).[10] Kamadeva is a name of Vishnu in the Vishnu Purana and the Bhagavata Purana (SB 5.18.15). It is also a name of the deities Krishna and Shiva. Kama is also a name used for Agni (Atharva Veda 6.36.3).[11]

Other names prominently used about Kamadeva are:

  • Kama (काम) - desire; longing.[2]
  • Manmatha (मन्मथ) - one who agitates mind.[2][5]
  • Madana (मदन) - one who intoxicates with love.[2][5][10][12]
  • Mara (मार) - he who wounds.[2][5]
  • Ananga (अनंग) - he who is without a body.[2][5]
  • Kushumeshara (कुसुमशर) he whose arrows are flowers.[2][5]
  • Pradyumna (प्रद्युम्न) - he who conquers all. It is also the named of Kama's reincarnation.[2][5]
  • Kandarpa (कन्दर्प) or Darpaka (दर्पक) - the inflamer. Brahma gave him this name.[2][13]
  • Manasija (मनसिज) , Manoja (मनोज) and Bhavaja (भवज) - he who is born of mind.[13][2]
  • Ratikanta (रतिकांत) or Ratipati (रतिपति)- husband of Rati.[2]
  • Abhirupa (अभिरूप) - the beautiful one. Also a name for both Vishnu and Shiva.[14]

Iconography

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Kāmadeva is represented as a young, handsome man who wields a bow and arrows. His bow is made of sugarcane, and his arrows are decorated with five kinds of fragrant flowers.[15][16] The five flowers are white lotus, Ashoka tree flowers, Mango tree flowers, Jasmine flowers, and blue lotus flowers. The names of these flowers in Sanskrit in order are Aravinda, Ashoka, Choota, Navamallika, and Neelotpala. A terracotta murti of Kamadeva of great antiquity is housed in the Mathura Museum, UP, India.[17]

Some of the attributes of Kamadeva are: his companions are a cuckoo, a parrot, humming bees, the season of spring, and the gentle breeze.[5] All these are symbols of the spring season when his festival is celebrated as Holi, Holika, or Vasanta.[citation needed]

Textual sources

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Images and stories about the Hindu god Kamadeva are traced to the verses of the Rig Veda and Atharva Veda, although he is better known from the stories of the Puranas.[15]

Kamadeva is also mentioned in the 12th-century Javanese poem Smaradahana, a rendering of the myth of Kamadeva's burning by Shiva and fall from heaven to earth. Kama and his consort Rati are referenced as Kamajaya and Kamarati in Kakawin poetry and later Wayang narratives.[citation needed]

Legends

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Birth

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A Thai depiction of Kamadeva riding a parrot, 1959

The story of the birth of Kamadeva has several variants in different Hindu scriptures.[18]

In the Taittiriya Brahmana and the epic Mahabharata, he is mentioned as a son of Dharma, the god of righteousness, and a prajapati (agent of creation).[19][2] His mother is mentioned to be Dharma's wife Shraddha in Taittiriya Brahmana,[20] while the appendix of the Mahabharata, Harivamsa, states his mother to be Lakshmi, another wife of Dharma.[c][20][3][21]

According to Puranic scriptures including the Shiva Purana, the Kalika Purana, the Brahma Vaivarta Purana, and the Matsya Purana, Kama is one of the mind-born sons of the creator god Brahma.[22][23][13][4][24] In the most common narrative, after Brahma creates all the prajapatis (agents of creation) and a maiden named Sandhya, an extremely handsome and youthful man emerges from his mind and enquires Brahma about the purpose of his birth. Brahma names him Kama and orders him to spread love in the world by shooting his flower arrows. Kama decides to first use his arrows against Brahma and shoots him with his floral arrows.[d] He becomes attracted to Sandhya and desires for her. The prajapati Dharma becomes worried by this and calls the god Shiva, who watches them and laughs at both Brahma and Kama.[e] Brahma regains consciousness and curses Kama to be burnt to ashes by Shiva in the future. However, on Kama's pleading, Brahma assures him that he will be reborn.[24][2][25][13][f] A later version of the myth is found in the Skanda Purana, according to which, Brahma creates Kama from his mind to ignite passion in the prajapatis (agents of creation) after they refused to procreate.[13][g]

In some traditions, Kama is considered a son of the goddess of wealth Lakshmi, and the preserver god Vishnu due to his birth as Pradyumna to Rukmini and Krishna, the incarnations of Lakshmi and Vishnu respectively.[5][26][4] According to Matsya Purana, Visnu-Krishna and Kamadeva have a historical relationship.[16]

Family and assistants

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Both the epics and the Puranas attest to the goddess Rati as the consort and chief assistant of Kamadeva. She is his female counterpart representing sensual pleasure. According to Kalika Purana and Shiva Purana, she emerged from a sweat drop of prajapati Daksha who was assigned by Brahma to present Kamadeva as a wife. The Shiva Purana also mentions that Kama himself was pierced by his love arrows when he saw Rati. The Brahmavaivarta Purana gives Rati another origin, according to which Sandhya died after Brahma desired her but was revived as Rati by Vishnu who presented her to Kama.[27][28] Priti ("affection") is mentioned as Kamadeva's second spouse in the Skanda Purana, while in other texts, 'Priti' is just an epithet of Rati.[4]

In most scriptures, Kama and Rati have two children, Harsha ("Joy") and Yashas ("Grace"). However, the Vishnu Purana mentions that they only have one son – Harsha.[3]

Besides Rati, Kama's main assistant is Vasanta, the god of spring season, who was created by Brahma. Kama is served by a group of violent ganas known as the Maras.[29][4] Kama also leads the celestial nymphs, the apsaras, and they are often sent by Indra—the king of heaven—to disturb the penance of sages to prevent them from achieving divine powers.[30]

Incineration by Shiva

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Painting of the Madana-bhasma (Shiva turns Kamadeva to ashes)

The most famous episode of Kama's mythology—his incineration by the ascetic god Shiva’s third eye—is often called the Madana-bhasma, also rendered the Kama dahana. This tale is recorded in various Indian texts, including the Matsya Purana, Padma Purana, Shiva Purana, and Vamana Purana.[31][32] In all versions, Kamadeva is tasked with breaking Shiva's asceticism. Shiva’s potential to father a son who could defeat the demon Taraka is the gods’ only hope. Taraka’s boon of invincibility ensures that only a son of Shiva can kill him, a seemingly impossible task given Shiva's intense ascetic lifestyle after the death of his wife Sati. The gods, led by Indra, summon Kamadeva, the god of desire, to make Shiva fall in love with Parvati, the reincarnation of Sati and the daughter of the mountain god Himavat.[33]

It occurs in its most developed and earliest form in the Matsya Purana (verses 227–255).[34][31] In this variant, the gods, desperate for a warrior to vanquish Taraka, send Kamadeva to disrupt Shiva's meditation. Kamadeva, aware of the danger, initially hesitates, fearing that Shiva’s wrath will result in his own destruction. Indra, however, reassures him, insisting that this mission is crucial to the survival of the world.[33] Kamadeva prepares carefully for the task. He takes his sugarcane bow and floral arrows, each one symbolizing a particular emotion or aspect of desire. Accompanied by his wife Rati (goddess of pleasure) and the spirit of Spring (Madhu or Vasanta), Kamadeva approaches Shiva, who is deep in meditation.[35] Kamadeva's approach to breaking Shiva’s concentration is a calculated multi-stage process. He first begins by targeting Shiva’s mind, slowly destabilizing his thoughts. As the god of desire, Kamadeva introduces feelings of envy, hatred, and anger into Shiva’s mind—emotions that are traditionally considered the antithesis of spiritual equilibrium. According to the text, Kamadeva strategically stirs Shiva’s senses: bees buzz around him, fragrant flowers bloom, and a gentle breeze flows—all aimed at disrupting Shiva's focus.[36] After successfully infiltrating Shiva’s mind and senses, Kamadeva escalates his attack by drawing his famous floral arrows. The most potent of these is the Mohana arrow, symbolizing delusion and infatuation. He shoots this arrow directly at Shiva's heart, which momentarily stirs feelings of desire in the god for Parvati. However, Shiva quickly regains his composure and realizes that his ascetic control is being threatened. Enraged by the disturbance, Shiva opens his third eye, from which fire emerges and instantly reduces Kamadeva to ashes.[37] After Kamadeva’s death, his wife Rati is devastated by grief and smears his ashes all over her body. Her mourning becomes a significant element of the narrative, as she petitions Shiva to restore her husband. Shiva, moved by her devotion, promises that Kamadeva will return, but not in his previous form. Instead, Kamadeva will be reborn as Ananga—the bodiless one—making him invisible yet still present. This transformation marks a new phase in the existence of desire—it becomes an unseen force, influencing the world in ways that are not immediately visible.[38][39]

While the Matsya Purana provides a foundational version of the story, other texts like the Shiva Purana and the Vamana Purana offer different emphases and additional layers to the myth. In the Shiva Purana, Kamadeva is depicted as more arrogant and powerful, yet his encounter with Shiva further underscores the latter’s dominance over desire. Kamadeva’s arrows fail to fully penetrate Shiva’s concentration, demonstrating the supreme yogi’s ability to resist even the most potent forces of passion. However, as in the Matsya Purana, Kamadeva’s destruction leads not to the end of desire but to its transformation. Shiva absorbs Kamadeva into himself, making him one of his ganas (attendants). This act symbolizes Shiva's control over desire, yet acknowledges its persistence in a subtler, controlled form;[40] the Shiva Purana thus reinforces the idea that desire is an inherent part of the universe, but under the control of disciplined spiritual practice.[41] The Vamana Purana presents a version in which Shiva is more vulnerable to Kamadeva’s arrows. Here, Shiva is grieving for his first wife, Sati, and is emotionally vulnerable when Kamadeva strikes. Overwhelmed by desire and grief, Shiva flees into the forest, seeking to escape Kamadeva’s influence. However, the very act of fleeing causes the wives of the forest sages to become infatuated with him, illustrating the uncontrollable nature of desire, even for the gods..[42]

Incarnations

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According to Garuda Purana, Pradyumna and Samba - the sons of Krishna, Sanat Kumara - the son of Brahma, Skanda - the son of Shiva, Sudarshana (the presiding deity of Sudarshana Chakra), and Bharata are all incarnations of Kama.[43] The myth of Kamadeva's incineration is referenced in the Matsya Purana and Bhagavata Purana to reveal a relationship between Krishna and Kamadeva.[16] In the narrative, Kama is reincarnated in the womb of Krishna's wife Rukmini as Pradyumna, after being burned to ashes by Shiva.

Beliefs and worship

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The deity of Kamadeva along with his consort Rati is included in the pantheon of Vedic-Brahmanical deities such as Shiva and Parvati.[44] In Hindu traditions for the marriage ceremony itself, the bride's feet are often painted with pictures of Suka, the parrot vahana of Kamadeva.[45]

The religious rituals addressed to him offer a means of purification and re-entry into the community. Devotion to Kamadeva keeps desire within the framework of the religious tradition.[46] Kamadeva appears in many stories and becomes the object of devotional rituals for those seeking health, and physical beauty, husbands, wives, and sons. In one story[where?] Kamadeva himself succumbs to desire, and must then worship his lover to be released from this passion and its curse.

Rituals and festivals

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Kama (left) with Rati on a temple wall of Chennakesava Temple, Belur

Holi is a Hindu festival, celebrated in the Indian subcontinent. It is sometimes called Madana-Mahotsava[47] or Kama-Mahotsava.[48][49] This festival is mentioned by Jaimini, in his early writings such as Purvamimamsa-sutra, dated c. 400 BC.[48]

The Ashoka tree is often planted near temples. The tree is said to be a symbol of love and is dedicated to Kamadeva.[50]

In Gaudiya Vaishnavism

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In the Gaudiya Vaishnava tradition, Krishna is identified as the original Kamadeva in Vrindavana. Kamadeva also incarnates as Krishna's son Shamba after being burned down by Shiva. Since he was begotten by Krishna himself, his qualities were similar to those of Krishna, such as his colour, appearance, and attributes.[51] This Shamba is not considered identical to Vishnu's vyuha-manifestation called Shamba, but is an individual soul (jiva-tattva) who, owing to his celestial powers, becomes an emanation of Vishnu's prowess.

The Kamadeva that was incinerated is believed to be a celestial demigod capable of inducing love and lusty desires. He is distinguished from the spiritual Kamadeva.[52] Here Krishna is the source of Kamadeva's inciting power, the ever-fresh transcendental god of love of Vrindavana, the origin of all forms of Kamadeva, yet above mundane love, who is worshiped with the Kama-Gayatri and Kama-Bija mantras.[52][53][54]

When Kamadeva is referenced as smara in Bhāgavata Purāṇa (book 10) in the context of the supramundane love between Krishna and the gopis (cowherd maidens), he is not the Deva who incites lusty feelings.[52] The word smara rather refers to Krishna himself, who through the medium of his flute increases his influence on the devoted gopis. The symptoms of this smarodayam (lit. "arousal of desire") experienced by the gopis have been described in a commentary (by Vishvanatha Cakravarti) as follows:[55] "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."[52] The beauty of Krishna's consort, Radha, is without equality in the universe, and her power constantly defeats the god of love, Kamadeva.[56]

Temples

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While it is believed that there are no temples to Kamadeva, and no murtis (statues) of Kamadeva are sold for worship on the market,[57] yet there is an ancient temple of Madan Kamdev in Baihata Chariali, Kamrup district in Assam. Madan is the brother of Kamadeva. The ruins of Madan Kamdev are scattered widely in a secluded place, covering 500 meters.

Some other temples dedicated or related to this deva:

In English literature

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Wikisource has original text related to this article:

Letitia Elizabeth Landon's descriptive poem Manmadin, the Indian Cupid, floating down the Ganges appeared in The Literary Gazette, 1822 (Fragment in Rhyme VII.)

Notes

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  1. ^ Kama is mentioned as one of Brahma's mind born sons in the Puranas.[2] In the Harivamsha, he is the son of the prajapati Dharma and his wife Lakshmi.[3] Some traditions consider Kama (as Pradyumna) as the son of the god Vishnu (as Krishna) and his wife Lakshmi (as Rukmini).[4][5]
  2. ^ In some scriptures, Kama has a second consort named Priti.[4]
  3. ^ Distinct from the consort of Vishnu who has the same name.
  4. ^ In the Kalika Purana, Kama also shoots at the prajapatis, and later from the sweat of Daksha, Rati emerges.[2]
  5. ^ In some versions, the role of Dharma is absent. Instead, Shiva sees them while traveling there.[24]
  6. ^ In some texts like the Matsya Purana and Brahmanda Purana, a different name is used for Sandhya.[24][13][2]
  7. ^ In this version, Kama is cursed by Brahma as he initially ignores his orders.[24]

References

[edit]
  1. ^ Kāṇe, Pāṇḍuraṅga Vāmana; Institute, Bhandarkar Oriental Research (1958). History of Dharmaśāstra.
  2. ^ a b c d e f g h i j k l m n o Vettam Mani (1975). Puranic Encyclopaedia. Motilal Banarsidass. p. 378-379. ISBN 978-8120805972.
  3. ^ a b c Hopkins, Edward Washburn (1915). Epic mythology. Robarts - University of Toronto. Strassburg K.J. Trübner.
  4. ^ a b c d e f Chandra, Suresh (November 7, 1998). Encyclopaedia of Hindu Gods and Goddesses. Sarup & Sons. ISBN 9788176250399 – via Google Books.
  5. ^ a b c d e f g h i j "Hindu Mythology, Vedic and Puranic: Chapter V. The Incarnations or Avatāras of Vishnu: Kamadeva". www.sacred-texts.com. Retrieved 2023-01-30.
  6. ^ James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Volume 1, Rosen Publishing, New York, ISBN 0-8239-2287-1, page 340
  7. ^ Sanford, A.W. (2005). "Shifting the Center: Yakṣas on the Margins of Contemporary Practice". Journal of the American Academy of Religion. 73 (1): 89–110. doi:10.1093/jaarel/lfi005.
  8. ^ Webster, David (2004-12-31). The Philosophy of Desire in the Buddhist Pali Canon. Routledge. p. 56. ISBN 978-1-134-27941-8.
  9. ^ Hudson, D. Dennis (2008-09-25). The Body of God: An Emperor's Palace for Krishna in Eighth-Century Kanchipuram. Oxford University Press, USA. p. 417. ISBN 978-0-19-536922-9.
  10. ^ a b Monier-Williams Sanskrit-English Dictionary
  11. ^ "Atharva Veda: Book 6: Hymn 36: In praise of Agni Vaisvānara". www.sacred-texts.com. Retrieved 2022-02-15.
  12. ^ Edgerton, F. (1912). "A Hindu Book of Tales: The Vikramacarita". American Journal of Philology. 33 (3): 249–284. doi:10.2307/288995. JSTOR 288995.
  13. ^ a b c d e f Kramrisch, S. (1981). The Presence of Siva. Princeton University Press. ISBN 978-0-691-01930-7.
  14. ^ Gopal, Madan (1990). K.S. Gautam (ed.). India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 61.
  15. ^ a b "A study of Kamadeva in Indian story literature". Columbia Educational Journal. Archived from the original on January 14, 2009. Retrieved 2008-07-06.
  16. ^ a b c Sanford, A.W. (2002). "Painting words, tasting sound: visions of Krishna in Paramanand's sixteenth-century devotional poetry". Journal of the American Academy of Religion. 70 (1): 55–81. doi:10.1093/jaar/70.1.55.
  17. ^ History of Indian Theatre By M. L. Varadpande. p.188. Published 1991, Abhinav Publications, ISBN 81-7017-278-0.
  18. ^ Benton 2006, p. 23
  19. ^ Adi Parva, Chapter 66, Verses 31-33
  20. ^ a b Roshen Dalal (2014). Hinduism: An Alphabetical Guide. Penguin Books. ISBN 9788184752779. Entry: "Kama"
  21. ^ Kapoor, Subodh (2004). A Dictionary of Hinduism: Including Its Mythology, Religion, History, Literature, and Pantheon. Cosmo Publications. ISBN 978-81-7755-874-6.
  22. ^ Benton 2006, p. 36
  23. ^ Benton 2006, p. 44
  24. ^ a b c d e Santideva, Sadhu (2000). Ascetic Mysticism. Cosmo Publications. pp. 111–117. ISBN 978-81-7020-998-0.
  25. ^ Benton 2006
  26. ^ The Book of Hindu Imagery: Gods, Manifestations and Their Meaning By Eva Rudy Jansen p. 93
  27. ^ Benton 2006, p. 32
  28. ^ Benton 2006, p. 31
  29. ^ Benton 2006, p. 33
  30. ^ Benton 2006, p. 34
  31. ^ a b Benton 2006, p. 39.
  32. ^ Klaus Klostermaier, (2000) Hinduism: A Short History. Oxford: One World Publications.
  33. ^ a b Benton 2006, p. 40.
  34. ^ Daniel Ingalls (1968). Sanskrit poetry, from Vidyākara's "Treasury". Harvard University Press. ISBN 978-0-674-78865-7., p.58
  35. ^ Benton 2006, p. 41.
  36. ^ Benton 2006, p. 45–46.
  37. ^ Benton 2006, p. 46–47.
  38. ^ Benton 2006, p. 49–50.
  39. ^ Wendy Doniger O'Flaherty, (1975) Hindu Myths: A Sourcebook Translated from the Sanskrit. London: Penguin Books, p.157-159 [1]
  40. ^ Benton 2006, p. 50-51.
  41. ^ Benton 2006, p. 54.
  42. ^ Benton 2006, p. 54-55.
  43. ^ J.L. Shastri; G.P. Bhatt (1 January 2004). Ancient Indian Tradition and Mythology Volume 14: The Garuda Purana Part 3. Motilal Banarsidass. p. 1115. ISBN 9788120838819. Kama, the presiding deity of the disc was born as Sudarsana. Sâmba the son of lord Krsna was also the incarnation of Kāma. Skanda, the son of Rudra (Shiva) was also Kåma. Since he overcame the enemies he is called Skanda. Since he overcame enemies he is called Skanda. Sudarsana, Pradyumna, Bharata, Samba, Sanatkumara, and Skanda these six are the incarnations of Kama.
  44. ^ Hooja, R. (2004). "Icons, artefacts and interpretations of the past: early Hinduism in Rajasthan" (PDF). World Archaeology. 36 (3): 360–377. doi:10.1080/0043824042000282795. S2CID 162304052. Retrieved 2008-07-06.
  45. ^ Arnold, A.J. (1996). Monsters, Tricksters, and Sacred Cows: Animal Tales and American Identities. University of Virginia Press. p. 186.
  46. ^ Benton 2006, p. 84
  47. ^ GANGRADE, DR PRAKASH CHANDRA (2015-01-06). HINDUO KE VRAT-PARV EVAM TEEJ TYOHAR (in Hindi). V&S Publishers. p. 161. ISBN 9789350573587.
  48. ^ a b Roy, Christian (2005). Traditional Festivals: A Multicultural Encyclopedia. ABC-CLIO. p. 193. ISBN 9781576070895.
  49. ^ Varadpande, Manohar Laxman (1987). History of Indian Theatre. Abhinav Publications. p. 220. ISBN 9788170172215. Madana Mahotsava or Kama Mahotsava, Vasant Mahotsava are sophisticated forms of some ancient festivals. The 8th century poet ... The colourful festival of Holi has its origin in these festivals, known for their gay abandon. It is an ancient ...
  50. ^ Ray, N.; Datta, P.C. (1981). "Pharmacognostic Study of the Bark of Saraca indica" (PDF). Pharmaceutical Biology. 19 (2): 97–102. doi:10.3109/13880208109070585. Retrieved 2008-07-13.
  51. ^ Prabhupada, A.C.B.S. (1972). Kṛṣṇa, the Supreme Personality of Godhead. p. Ch. 55: Shaba was Born to Kṛṣṇa and Jambabati.
  52. ^ a b c d Swami Sivarama (1998). Venu-gita. Budapest, Bhaktivedanta Kulturális és Tudo. p. Ch. 2: "The gopis assemble together". ISBN 978-963-03-7649-5.
  53. ^ vṛndāvane aprākṛta navīna madana, kāma-gāyatrī kāma-bīje yāṅra upāsana (Caitanya Caritamrita, 2.8.138)
  54. ^ Miller, B.S.; Siegel, Lee (1980). "Sacred and Profane Dimensions of Love in Indian Traditions as Exemplified in the Gitagovinda of Jayadeva". Journal of Asian Studies. 39 (3): 622–623. doi:10.2307/2054724. JSTOR 2054724. S2CID 161486286.
  55. ^ Bhagavata Purana 10.21.3 Tika, “caksu-ragah prathamam cittasangas tata ‘tha sankalpah nidra-cchedas tanuta visaya-nivrittis trapanasah / unmado muriccha mrtir ity etah smara-dasa dasaiva syuh.”
  56. ^ Beck, Guy L. (Ed.) (2005). Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity. SUNY Press. p. 65. ISBN 978-0-7914-6415-1. Radha is without equal in the universe for beauty, and her power constantly defeats the god of love, Kamadeva.
  57. ^ Benton, C. (2005). {{cite book}}: Missing or empty |title= (help)
  58. ^ "Braj Mandala Parikrama in Mathura". www.agraindia.org.uk. Retrieved 2008-07-13.
  59. ^ "Temple for Cupid, Thadikombu, Dindigul". Archived from the original on 2015-04-05.
  60. ^ Atherton, C.P. (1995). "The Harsat-Mata Temple at Abaneri: Levels of Meaning". Artibus Asiae. 55 (3/4): 201–236. doi:10.2307/3249750. JSTOR 3249750. K. Deva suggests it is Kamadeva in the EITA
  • Benton, Catherine (2006). God of desire: tales of Kamadeva in Sanskrit story literature. Albany, New York: State University of New York Press. ISBN 978-0-7914-6565-3.
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