Editing Love (section)

===Dharmic===
====Buddhism====
In [[Buddhism]], love is understood as a selfless, universal quality that serves as the foundation for compassion, joy in others' happiness, and [[equanimity]]. Together, these four qualities—loving-kindness (''[[maitrī]]''), compassion (''[[karuṇā]]''), sympathetic joy (''[[mudita]]''), and equanimity (''[[upekṣā]]'')—are known as the [[brahmavihara]]. Loving-kindness, the first of the four, fosters goodwill toward all beings and leads naturally to compassion for those who suffer, joy in others' achievements, and, ultimately, to equanimity, a balanced state free from attachment and aversion. This progression helps practitioners to reduce negative tendencies like ill-will, jealousy, and possessiveness, with the ultimate aim of cultivating inner peace and a compassionate view toward all beings, supporting both personal growth and societal harmony.<ref>{{Cite journal |last=Piyapanyawong |first=Anchalee |date=2018-03-29 |title=An Analysis of Love Development in Buddhism |url=https://journal.oas.psu.ac.th/index.php/asj/article/view/1145/1065 |journal=วารสารวิทยบริการ มหาวิทยาลัยสงขลานครินทร์ {{!}} Academic Services Journal, Prince of Songkla University |language=en |volume=29 |issue=1 |pages=174–187 |issn=2351-0420}}</ref>

In [[Theravada Buddhism|Theravada]], love and sympathy play key roles in shaping ethical behavior and social actions. Sympathy motivates altruistic acts like teaching and helping others, while loving-kindness is cultivated primarily through meditation, acting as a form of mental liberation. Together, these qualities encourage impartial love and empathy, fostering personal peace and societal harmony, and supporting both individual growth and a more compassionate world.<ref>{{Cite journal |last=Hallisey |first=Charles |date=August 1982 |title=Love and Sympathy in Theravāda Buddhism. By Harvey B. Aronson. Delhi: Motilal Banarsidass, 1980. viii, 127 pp. Notes, Bibliography, Glossary, Indexes. Rs 45. |url=https://www.cambridge.org/core/journals/journal-of-asian-studies/article/abs/love-and-sympathy-in-theravada-buddhism-by-harvey-b-aronson-delhi-motilal-banarsidass-1980-viii-127-pp-notes-bibliography-glossary-indexes-rs-45/67C0FAD2DE8CDA7B682BB6E0ECCA4DE4 |journal=The Journal of Asian Studies |language=en |volume=41 |issue=4 |pages=859–860 |doi=10.2307/2055485 |jstor=2055485 |issn=1752-0401}}</ref>

In [[Mahayana Buddhism|Mahayana]], love is understood as profound compassion and a commitment to mutual support. This concept is central to the [[Bodhisattva]] ideal, where practitioners vow to help all beings reach enlightenment, often delaying their own liberation to support others. Mahayana teachings emphasize selfless love, blurring the boundary between self and others, and seeing all beings as interconnected. This love, framed within the Mahayana understanding of reality as ultimately illusory, transcends ego and guides both the practitioner and others toward collective liberation.<ref>{{Cite journal |last=Noss |first=John B. |date=1952 |title=Mutual Love in Mahayana Buddhism |url=https://www.jstor.org/stable/1458923 |journal=Journal of Bible and Religion |volume=20 |issue=2 |pages=84–89 |jstor=1458923 |issn=0885-2758}}</ref>

In [[Vajrayana Buddhism|Vajrayana]], love is a transformative force that, when disciplined, leads to spiritual enlightenment. Rather than rejecting desire, Vajrayana encourages the refinement of love and other potent energies as pathways to higher consciousness. By controlling and sublimating these energies, often represented through sexual energy as a life force ([[Kundalini|k''Kundalini'']]), practitioners unite the principles of wisdom and skill. Here, love becomes a symbol and method for ultimate unity, guiding practitioners to enlightenment by transforming personal desire into a universal connection.<ref>{{Cite journal |last=Yogi |first=P. G. (著) |date=November 1998 |title=An Analysis of Tantrayana (Vajrayana) |url=https://buddhism.lib.ntu.edu.tw/DLMBS/en/search/search_detail.jsp?seq=682368 |journal=Bulletin of Tibetology |language=en |volume=34 |issue=3 |pages=16–38}}</ref>

====Hinduism====
{{Main|Kama|Kama Sutra}}
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[[File:Kama Rati sculpture at the group of monuments at Belur, Hassan, Karnataka, India (2009).jpg|thumb|upright|Kama (left) with Rati on a temple wall of [[Chennakeshava Temple, Belur|Chennakesava Temple]], [[Belur, Karnataka|Belur]]]]
In [[Hinduism]], {{transliteration|sa|[[kāma]]}} is pleasurable, sexual love, personified by the god [[Kamadeva]]. For many Hindu schools, it is the third end ({{transliteration|sa|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.{{relevance inline|date=August 2023}} He is usually accompanied by his consort [[Rati]] and his companion Vasanta, lord of the spring season.{{relevance inline|date=August 2023}} Stone images of [[Kamadeva]] and Rati can be seen on the door of the [[Chennakeshava Temple, Belur]], in [[Karnataka]], [[India]].{{relevance inline|date=August 2023}} ''Maara'' is another name for {{transliteration|sa|kāma}}.{{citation needed|date=August 2023}}

In contrast to {{transliteration|sa|kāma}}, {{transliteration|sa|prema}}—or {{transliteration|sa|prem}} refers to "elevated" love. {{transliteration|sa|[[Karuṇā]]}} is compassion and mercy, which impels one to help reduce the suffering of others. {{transliteration|sa|[[Bhakti]]}} is a [[Sanskrit]] term meaning "loving devotion to the divine." A person who practices {{transliteration|sa|bhakti}} is called a {{transliteration|sa|bhakta}}. Hindu writers, theologians, and philosophers have distinguished nine forms of {{transliteration|sa|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 Vaishnavism|Gaudiya Vaishnavas]], who worship Krishna as the Supreme Personality of Godhead and the cause of all causes, consider Love for Godhead, ({{transliteration|sa|Prema}}), to act in two ways: {{transliteration|sa|sambhoga}} and {{transliteration|sa|vipralambha}} (union and separation)—two opposites.<ref name="Krishna Prema">{{cite web|url=https://www.facebook.com/note.php?note_id=10150168632408280|author=Gour Govinda Swami|title=The Wonderful Characteristic of Krishna Prema|website=[[Facebook]]|access-date=7 January 2012|archive-url=https://web.archive.org/web/20121129064142/https://www.facebook.com/note.php?note_id=10150168632408280|archive-date=29 November 2012|url-status=live}}</ref>

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 {{transliteration|sa|Bhakti}} tradition within [[Hinduism]], it is believed that execution of devotional service to God leads to the development of Love for God ({{transliteration|bn|taiche bhakti-phale krsne prema upajaya}}), and as love for God increases in the heart, the more one becomes free from material contamination ({{transliteration|bn|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.<ref name="Perfect Love">{{cite web|url=https://www.prabhupadanugas.eu/news/?p=23368|author=A. C. Bhaktivedanta Swami|title=Perfectly in Krishna Love|date=29 November 1966|access-date=7 January 2012|archive-url=http://arquivo.pt/wayback/20141123025652/http%3A//www.prabhupadanugas.eu/?p%3D23368|archive-date=23 November 2014|url-status=live}}</ref>