K¤ma: (paraphrase by "icch¤yaµ," cp. Vedic k¤ma, kam=Idg. *q¤) to desire, cp. Lat. carus, Goth. hors, E whore. -- 1. Objective: pleasantness, pleasure-giving, an object of sensual enjoyment; -- 2. subjective: (a) enjoyment, pleasure on occasion of sense, (b) sense-desire.... 2. K¤ma as sense-desire and enjoyment plus objects of the same is a collective name for all but the very higher or refined conditions of life. The k¤ma-bhava or -loka (worlds of sense desire) includes 4 of the 5 modes (gati's) of existence and part of the fifth or deva-loka. See Bhava. The term is not found analyzed till the later books of the Canon are consulted, thus, Nd1 1 distinguishes (1) vatthuk¤m¤: desires relating to a base, i. e. physical organ or external object, and (2) kilesak¤m¤: desire considered subjectively....A more logical definition is given by Dhammap¤la on Vv 11 (VvA 11). He classifies as follows: 1. man¤piy¤ r¬p¤di-visay¤. -- 2. chandar¤ga. -- 3. sabbasmiµ lobha. -- 4. g¤madhamma. -- 5. hitacchanda. -- 6. ser¨bh¤va, i. e. k. concerned with (1) pleasant objects, (2) impulsive desire, (3) greed for anything, (4) sexual lust, (5) effort to do good, (6) self-determination.
In all enumerations of obstacles to perfection, or of general divisions and definitions of mental conditions, k¤ma occupies the leading position. It is the first of the five obstacles (n¨vara¼¤ni), the three esan¤s (longings), the four up¤d¤nas (attachments), the four oghas (floods of worldly turbulence), the four ¤savas (intoxicants of mind), the three ta¼h¤s, the four yogas; and k. stands first on the list of the six factors of existence: k¤m¤, vedan¤, sa¾¾¤, ¤sav¤, kamma, dukkha, which are discussed at A III.410 sq. as regards their origin, difference, consequences, destruction and remedy. K¤ma is most frequently connected with r¤ga (passion), with chanda (impulse) and gedha (greed), all expressing the active, clinging, and impulsive character of desire. The foll. is the list of synonyms given at various places for k¤ma-cchanda: (1) chanda, impulse; (2) r¤ga, excitement; (3) nand¨, enjoyment; (4) ta¼h¤, thirst; (5) sineha, love; (6) pip¤s¤, thirst; (7) pari²¤ha, consuming passion; (8) gedha, greed; (9) mucch¤, swoon, or confused state of mind; (10) ajjhos¤na, hanging on, or attachment.... Similarly at D III.238: k¤me avigata-r¤ga, -chanda, -pema, -pip¤sa, -pari²¤ha, -ta¼ha. See also k¤ma-chanda below under cpds. In connection with synonyms it may be noticed that most of the verbs used in a k¤ma-context are verbs the primary meaning of which is "adhering to" or "grasping," hence, attachment; viz. esan¤ (is. to Lat ira), up¤d¤na (upa + ¤ + d¤ taking up), ta¼h¤ (tr.s., Lat. torreo=thirst) pip¤s¤ (the wish to drink), sineha (snih, Lat. nix=melting), etc. -- On the other hand, the reaction of the passions on the subject is expressed by khajjati "to be eaten up"...Under this aspect k¤ma is essentially an evil, but to the popular view it is one of the indispensable attributes of bliss and happiness to be enjoyed as a reward of virtue in this world...as well as in the next ... -- K¤ma as sensual pleasure finds its most marked application in the sphere of the sexual...transgressing in lusts, sinning in the lusts of the flesh, or violating the third rule of conduct...inchastity...
Redemption from k¤ma is to be effected by self-control (sa¸yama) and meditation (jh¤na), by knowledge, right effort and renunciation....vivicc' eva k¤mehi, aloof from sensuous joys is the prescription for all Jh¤na-exercise.
Character of K¤m¤. The pleasures of the senses are evanescent, transient (sabbe k¤m¤ anicc¤, etc. A II.177), and of no real taste (app¤s¤d¤); they do not give permanent satisfaction; the happiness which they yield is only a deception, or a dream, from which the dreamer awakens with sorrow and regret....S I.9, 117;...S I.22;...-- na kah¤pa¼avassena titti k¤mesu vijjati appas¤d¤ dukkh¤ k¤m¤ iti vi¾¾¤ya pa¼Àito "not for showers of coins is satisfaction to be found in pleasures...The misery of such pleasures is painted in vivid colours in the Buddha's discourse on pains of pleasures M I.85 and parallel passages..., how k¤ma is the cause of egoism, avarice, quarrels between kings, nations, families, how it leads to warfare, murder, lasciviousness, torture and madness...
Similes.... the pleasures of the senses are likened to: (1) aÂÂhi-kankhala, a chain of bones; (2) maµsapesi, a piece of (decaying) flesh; -- (3) ti¼'ukk¤, a torch of grass; (4) ang¤ra-k¤su, a pit of glowing cinders; - (5) supina, a dream; (6) y¤cita, beggings; -- (7) rukkha-phala, the fruit of a tree; -- (8) asis¬na, a slaughter-house; -- (9) satti-s¬la, a sharp stake; -- (10) sappa-sira, a snake's head, i. e. the bite of a snake at Vin II.25; M I.130; A III.97...
-loka the plane or world of k¤ma
-¤sava the intoxication of passion, sensuality, lusts...
-up¤d¤na clinging to sensuality, arising from ta¼h¤...D III.230; M I.51
-¬papatti existence or rebirth in the sensuous universe. These are three: (1) PaccupaÂÂhita-k¤m¤ (including mankind, four lowest devalokas, Asuras, Petas and animals), (2) Nimm¤na-ratino dev¤, (3) Paranimmita-vasavattino dev¤ D III.218
-ogha the flood of sensual desires A III.69; D III.230, 276
-gu¼¤ always as pa¾ca: the five strands of sensual pleasures, viz., the pleasures which are to be enjoyed by means of the five senses; collectively all sensual pleasures
-citta impure thought J II.214
-chanda excitement of sensual pleasure, grouped as the first of the series of five obstacles (pa¾ca n¨vara¼¤ni) D I.156, 246; III.234, 278; A I.231; IV.457; A I.134=Sn 1106; S I.99; V.64... Also as the first in the series of ten fetters (sa¸yojan¤ni)
-ta¼h¤ thirst after sensual pleasures; the first of the three ta¼h¤s, viz. k¤ma-, bhava-, vibhava- D III.216, 275
-dukkha the pain of sensual pleasures J IV.118
-bhava a state of existence dominated by pleasures. It is the second kind of existence, the first being caused by kamma...Emancipation from this existence is the first condition to the attainment of Arahantship
-r¤ga sensual passion, lust
-loka the world of pleasures
-va¼¼in assuming any form at will
-vitakka a thought concerning some sensuous pleasure, one of the three evil thoughts (k¤ma- vy¤p¤da- vihiµs¤-) D III.215, 226; M I.114; A I.68; J I.63; III.18, 375; IV.490; VI.29
-sa¾¾ojana the obstacle or hindrance formed by pleasures
-sukha happiness or welfare arising from (sensual) pleasure, worldly happiness