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Kama doesn't need to be eliminated completely Dharma is needed even in samsara to keep the competitive instincts of men for kama and artha under control. It needs to be controlled, as per the dharma, to be followed by a householder is a must for societal order, and slowly, and slowly through penance (tapas) in the form of vows, sacrifices, charity, fasts, etc
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It need to be overcome Dharma as one of the purusharthas (dharma, kama, artha and moksha) means righteousness and not rituals Even, so then kama is difficult to vanquish or eliminate completely, for an average person, for kama (desires) is.
2 dharma, artha, kama and moksa are the four purusarthas, the four aims of life
The first of them, dharma, is a lifelong objective The pursuit of artha (material welfare) and kama (desire, love) must be given up at a certain stage in a man's life But so long as such a pursuit lasts, it must be based on dharma. One should not sit in a lonely place with one’s mother, sister, or daughter
For the senses are powerful, and master even a learned man Sexual desire (kama) is in fact counted among one of the shadaripus (arishadvargas), the six enemies or obstacles in the path of spiritual progress. I haven't found any scriptures which explicitly forbid this Is oral sex involving male genital organ that is totally consensual with the said person's wife a sin
What is the source of the concept of shadripu (six enemies) in hindu philosophy, i.e., which hindu religious text first described the shadripu (षड्रिपु)
The picture in the link above shows it as dark green (this one does, too), while. I never heard this story before, but i'm curious to know about this Why shiva burnt kamadeva (manmadha) to ashes What is the story behind it?
The interdependence between the dharma (virtue), artha (wealth) and kama (pleasure) can be understood well form the words of bhimasena in mahabharata Note that the words of chanakya are mainly intended for a kshatriya and hence my answer is I will divide my answer into two parts First part addresses the dependence of dharma on artha and the second part addresses the dependence of kama on.
