section_path: Religious views/Dharmic/Hinduism
section_name: Hinduism
paragraph_text: Hinduism
  
  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 Rati and his companion Vasanta, lord of the spring season. Stone images of Kamadeva and Rati can be seen on the door of the Chennakeshava Temple, Belur, in Karnataka, India. Maara is another name for kāma.
  
  In contrast to kāma, prema —or prem refers to "elevated" love. Karuṇā is compassion and mercy, which impels one to help reduce the suffering of others. Bhakti is a Sanskrit term meaning "loving devotion to the divine." 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 the Bhagavata Purana and works by Tulsidas. The philosophical work Narada Bhakti Sutra, written by an unknown author (presumed to be Narada), distinguishes eleven forms of love.
  
  In certain Vaishnava sects within Hinduism, attaining unadulterated, unconditional, and incessant love for the 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. Gaudiya Vaishnavas consider that Krishna-prema (love for Godhead) burns away one's material desires, pierces the heart, and washes away everything—one's pride, one's 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 the material realm, as it surpasses any form of selfish love or lust that is visible 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 of Jayadeva 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.