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===Indian=== [[File:Radha Madhavam.jpg|thumb|left|The love stories of the Hindu deities [[Krishna]] and [[Radha]] have influenced the Indian culture and arts. Above: Radha Madhavam by [[Raja Ravi Varma]].]] In [[ancient India]], there was an understanding of erotics and the art of love. References in the [[Rigveda]] suggest the presence of romantic narratives in ancient Indo-Aryan society, evident in dialogues between deities like [[Yama]] and [[Yami]], and [[Pururavas]] and [[Urvashi]]. The [[Sanskrit|Sanskrit language]], offered various terms to convey the concept of love, such as ''kama,'' ''sneha, priya, vatsalya,'' ''bhakti'', ''priti'' and ''prema''.<ref name=":4" /> In Indian literature, there are seven stages of love. The first is ''preska'', characterized by the desire to see something pleasant. Next is ''abhilasa,'' involving constant thoughts about the beloved. Then comes ''raga,'' signifying the mental inclination to be united with the beloved. Following that is ''shena'', which involves favorable activities directed towards the beloved. ''Prema'' is the stage where one cannot live without the beloved. Then there is ''rati'', which involves living together with the beloved. Finally, ''srngara'' represents the playful interaction with the beloved.<ref name=":4" /> ''Kama'' initially representing desire and longing. Later, [[Vātsyāyana]], the author of the [[Kama Sutra]], explored the concept of ''kama'', defining it as the enjoyment of sensory pleasures with conscious awareness. However, there were also teachings cautioning against becoming overly attached to desire, advocating for the pursuit of genuine happiness through transcending desires. The [[Atharvaveda]], presents ''kama'' as the tender affection between partners.<ref name=":4">{{Cite journal |last=Hara |first=Minoru |date=2007 |title=Words for love in Sanskrit |url=https://www.jstor.org/stable/41913379 |journal=Rivista degli studi orientali|volume=80 |issue=1/4 |pages=81–106 |jstor=41913379 }}</ref> Nevertheless, ''kama'' is also often associated with insatiable sexual desire intertwined with intense emotions like anger and greed, portraying it as potentially harmful. Over time, ''kama'' took on [[Anthropomorphism|anthropomorphic]] qualities, evolving into the figure of the Indian Cupid.<ref name=":4" /> ''Sneha'', considered the emotional facet of love, stands in contrast to the intense passion of ''kama'' with its calm demeanor. Characterized by moisture and viscosity, the term originally denoted oiliness. It is often compounded with words for family members, reflecting attachment to individuals like mothers, fathers, and sons. Those experiencing ''sneha'' tend to exhibit great concern for one another. While traditionally attributed to sensing, the [[Harshacharita]] presents a spontaneous perspective, suggesting it lacks a definitive cause. Due to its emotional nature, ''sneha'' is transient, emerging without reason and disappearing likewise.<ref name=":4" /> ''Preman'' represents a heightened stage in the development of love, characterized by the unbearable feeling of separation from the beloved. Etymologically, it denotes the sense of endearment akin to one's own. ''Priti'', similar to ''preman'', denotes fondness for anything delightful and familiar. It encompasses a general liking for arts, sports, and objects, while also encompassing a human instinct. ''Priti'' is built on foundations of trust and fidelity. Friendly relations (''priti'') may persist between individuals but are not necessarily bound by affection (''sneha'').<ref name=":4" /> ''Vatsalya'' originally signifies the tender affection exhibited by a cow towards her calf, extending to denote the love nurtured by elders or superiors towards the younger or inferior. This love is exemplified in the affection of parents towards their children, a husband's care for his wife, or a ruler's concern for their subjects. Conversely, ''bhakti'' denotes the love expressed by the younger towards the seniors, exemplified in a child's devotion to their parents.<ref name=":4" />{{clear}}
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