Kama is desire for riches, property, honour, status, fame, children; why list the lot? It is attachment to all things of this sensory world, this false, tempoery, impure world. (PraV, p. 32)
Kama is tying you up in bondage. Prema is bestowing on you happiness. Prema is a pure quality whereas Kama is an impure quality. (SSB 1972, p. 109)
A single seed of kama (desire) if it gets stuck in the soil of the heart is very difficult to dislodge. The thinnest shower of rain, a slight change in circumstances which promises to be favourable, will suddenly make it spread its tentacles. Kama can be suppressed and mastered only by Rama (attachment to God) and prema (love for all beings, prompting sacrifice of joys and comfort of others). Without a hold on Rama and prema, kama will upset your faith in standards of morality and righteousness. It will place before you all sorts of specious arguments to overcome the pangs of conscience and enslave reason and sense of duty. (SSS Vol.7, p. 430)
Kama is a three-headed demon; when you win your desire, you develop lobha, a miserly greed to retain the gain and see that it multiplies; when you are defeated in desire, you develop krodha, resentment, anger; even tapas might not transmute such a character, as seen in the case of Bhasmasura, who sought to destroy the very Lord who granted him the boon he was after. Kama, lobha and krodha are all forms of Rajo guna; the feverish activity that ignores the ‘means’ while concentrating on the ‘end’ Rajo guna pursues the goal, but is not particular about the correctness of the path. (SSS Vol.4, p. 51)
Kama means the desire to possess a thing, which is so strong that even when there is no chance of securing it, the mind hankers for it. Raga is the feeling that a thing must be in one’s possession, even though it is evident that it cannot be there long, for it is after all an evanescent thing. Ranjana indicates the capacity to give pleasure. Any form of strength that is polluted by either of these two cannot claim the dignity of Divinity. (GV, p. 100)
It is related to principles of developing Iccha-shakti and how to use and satisfy one’s desires. It was written by Sage Vatsyayana. (M, p. 46)