kaam
kaam, jeevan ke chaar purushaarthon (dharm, arth, kaam, moksh) mein se ek hai.
pratyek praani ke bheetar raagaatmak pravrutti ki sanjnyaa kaam hai. vaidik darshan ke anusaar kaam srushti ke poorv mein jo ek avibhkt tatv tha vah vishvarachana ke liye do virodhi bhaavon mein aa gaya. isi ko bhaarateeya vishvaas mein yon kaha jaata hai ki aarambh mein prajaapati akela tha. usaka man naheen laga. usane apne shareer ke do bhaag. vah aadhe bhaag se stri aur aadhe bhaag se purush ban gaya. tab usane aanand ka anubhav kiya. stri aur purush ka yugm santati ke liye aavashyak hai aur unka paarasparik aakarshan hi kaamabhaav ka vaastavik svaroop hai. prakruti ki rachana mein pratyek purush ke bheetar stri aur pratyek stri ke bheetar purush ki satta hai. rigved mein is tathya ki spasht sveekruti pai jaati hai, jaisa asyavaameeya sookt mein kaha hai—ajinhein purush kehte hain ve vastut: stri hain; jiske aaainkh hain vah is rahasya ko dekhta hai; andha ise naheen samajhta. (striya: sateestaan u me puns aahu: pashyadakshanvaann bichetadandh:. - rigved, 3. 164. 16).
is satya ko arvaacheen manovijnyaaan shaastri bhi poori tarah sveekaar karte hain. ve maanate hain ki pratyek purush ke man mein ek aadarsh sundari stri basati hai jise "anima' kehte hain aur pratyek stri ke man mein ek aadarsh tarun ka nivaas hota hai jise "anims' kehte hain. vastut: na keval bhaavaatmak jagat mein kintu praanaatmak aur bhautik sansthaan mein bhi stri aur purush ki yeh anyonya pratima vidyamaan rahati hai, aisa prakruti ki rachana ka vidhaan hai. kaayik, praanik aur maanasik, teen hi vyaktitv ke paraspar sanyukt dharaatal hain aur in teenon mein kaam ka aakarshan samast raagon aur vaasanaaon ke prabal roop mein apna astitv rakhata he. arvaacheen shareerashaastri iski vyaakhya yon karte hain ki purush mein streelingi haarmon (Female sex hormones) aur stri mein purushalingi haarmonn (male sex hormones) hote hain. bhaarateeya kalpana ke anusaar yahi ardhanaareeshvar hai, arthaat pratyek praani mein purush aur stri ke donon ardh-ardh bhaav mein sammilit roop se vidyamaan hain aur shareer ka ek bhi kosh aisa naheen jo is yosha-vrusha-bhaav se shoonya ho. yeh kehna upayukt hoga ki praanijgat ki mool rachana ardhanaareeshvar sootr se pravrutt hui aur jitne bhi praan ke moort roop hain sabamein ubhayalingi devata ot prot hai. ek mool paksh ke do bhaagon ki kalpana ko hi "maata-pita' kehte hain. inheen ke naam dyaava-pruthivi aur agni-som hain. dyau: pita, pruthivi mata, yahi vishv mein maata-pita hain. pratyek praani ke vikaas ka jo aakaash ya antaraal hai, usi ki sahayukt ikaai dyaava pruthivi is prateek ke dvaara prakat ki jaati hai. isi ko jaayasi ne is prakaar kaha hai :
- ekahi birva bhae dui paata,
- sarag pita au dharati maata.
dyaava pruthivi, maata pita, yosha vrusha, purush ka jo durdharsh paarasparik raag hai, vahi kaam hai. kaha jaata hai, srushti ka mool prajaapati ka ikshan arthaat man hai. viraat mein kendra ke utpatti ko hi man kehte hain. is man ka pradhaan lakshan kaam hai. pratyek kendra mein man aur kaam ki satta hai, isliye bhaarateeya paribhaasha mein kaam ko manasij ya sankalpayoni kaha gaya hai. man ka jo prabuddh roop hai use hi manyu kehte hain. manyu bhaav ki poorti ke liye jaaya bhaav aavashyak hai. bina jaaya ke manyu bhaav raudr ya bhayankar ho jaata hai. isi ko bhaarateeya aakhyaan mein satti mein sati se viyukt hone par Shiv ke bhairav roop dvaara prakat kiya gaya hai. vastut: jaaya bhaav se asanprukt praan vinaashakaari hai. atrupt praan jis kendra mein rahata hai usaka vightan kar daalata hai. prakruti ke vidhaan mein stri purush ka sammiln srushti ke liye aavashyak hai aur us sammiln ke jis fal ki nishpati hoti hai use hi Kumar kehte hain. praan ka baalak roop hi nai-nai rachana ke liye aavashyak hai aur usi mein amrutatv ki shrrunkhala ki baar-baar lautanevaali kadiyaaain dikhaai padti hain. aanand kaam ka svaroop hai. yadi maanav ke bheetar ka aakaash aanand se vyaapt na ho to usaka aayushyasootr avichhann ho jaae. patni ke roop mein pati apne aakaash ko usase paripoorn paata hai.
arvaacheen manovijnyaaan ka maulik anveshan yeh hai ki kaam sab vaasanaaon ki moolabhoot vaasana hai. yahaaain tak to yeh maanyata samuchit hai, kintu bhaarateeya vichaar ke anusaar kaam roop ki vaasana swayam ishvar ka roop hai. vah koi aisi vikruti naheen hai jise heya maana jaae.
is niyam ke anusaar kaam prajanan ke liye anivaarya hai aur usaka vah chhandomaya maryaadit roop atyant pavitra hai. kaam vrutti ki veebhats vyaakhya na isht hai, na kalyaanakaari. maanaveeya shareer mein jis shraddha, medha, kshudha, nidra, smruti aadi anek vruttiyon ka samaavesh hai, usi prakaar kaam vrutti bhi devi ki ek kala roop mein yahaaain nivaas karti hai aur vah chetna ka abhinn ang hai.