Kāmam. Dharmārtha-kāma-mokṣa (SB 4.8.41). In the human society, to make everything very regulated, the prescription is dharma, artha, kāma and mokṣa. dharma means to be situated in one's position. That is called dharma. dharma is not a kind of faith. Faith is sometimes blind. That is not dharma. Just like we say, varṇāśrama-dharma. Cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13). Varṇa. Brāhmaṇa, kṣatriya, vaiśya, śūdra; brahmacārī, gṛhastha, vānaprastha, sannyāsī.
This combination of eight makes dharma, constitutional position. Everyone is animal. So if one is not trained up in these eight principles of human society, so that is not dharma; it is sentiment. Less-intelligent class of men, they manufacture some process of so-called dharma, sentiment, but that does not stand very long. It will vanquish. But if dharma is accepted on the principles of this varṇāśrama-dharma, that is . . . for material purpose. That is not for spiritual purpose. Although there is hint of spiritual life, still, they are prākṛta.
So dharma, artha, kāma, mokṣa (SB 4.8.41, CC Ādi 1.90). dharma means to stay in one's constitutional position. That is dharma. Artha means keeping oneself in one's constitutional position to get livelihood, artha. Without artha, livelihood, kāma, the sense gratification, or fulfilling the needs of life . . . that is kāma. Just like devotees, they have also got kāma. We are trying to become devotee. This is also one kind of kāma, but this is spiritual kāma. It is not material. Narottama dāsa Ṭhākura has described, kāma kṛṣṇa-karmārpaṇe (Prema-bhakti-candrikā).
Because there is kāma, and when the kāma is not fulfilled . . . generally, materially, kāma means lust, desire. So if our kāma, lust or desire, is not fulfilled, the next position is krodha. Kāma, krodha, lobha, moha, mada, mātsarya, bhaya, these are different associates, one after another. If your desire is not fulfilled, then you become angry. Then after becoming angry, you become very greedy. Then you become bewildered, then become illusioned, then you become fearful.
Therefore there must be some regulative principle to fulfill our desire. And how the regulative principle comes to be fulfilled? Here it is said, kāmaṁ vavarṣa parjanyaḥ. Vavarṣa means showering. Showering. And parjanyaḥ means rain? Hmm? Parjanyaḥ, rains. So our all needs are showered from up. Therefore we pray. Eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). God. Rain is not under you control. Rain, it comes from sky, through the cloud. It is not under your control. When there is scarcity of rain, it is not your so-called science can produce rain. No. That is not possible. Drought. Drought, so many places, last two-three years. So kāmān, our necessities of life, from material point of view, it is fulfilled by rainfall from the sky. If there is no rainfall, you cannot produce anything.
Kāmaṁ vavarṣa . . . this is the description during the reign of Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira was the king of this earth, and he was so pious that on account of his piety, Kṛṣṇa supplied everything sumptuously. Sumptuously.