Kama, aka: Kāmā, Kāma, Kamā; 21 Definition(s)
Kama means something in Buddhism, Pali, Hinduism, Sanskrit, Marathi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Shaivism (Shaiva philosophy)
1) Kāma (काम, “love/desire”):—Second seat of the Svādhiṣṭhāna (2nd chakra), according to the Kubjikāmata-tantra. It is identified with the second of the seven worlds, named bhuvarloka. Together, these seven seats they form the Brahmāṇḍa (cosmic egg). The Kāma seat points to the north-east.
The associated pura is called dhī (or, buddhi), at the head of which is the Siddha named Anugrahīśāna. These Siddhas are considerd to have been the expounders of the kula doctrine in former times.
The associated dhātu (constituents of the physical body) is the Blood (rakta).
2) Kāmā (कामा):—One of the twelve guṇas associated with Kāma, the second seat of the Svādhiṣṭhāna-chakra. According to tantric sources such as the Śrīmatottara-tantra and the Gorakṣasaṃhitā (Kādiprakaraṇa), these twelve guṇas are represented as female deities. According to the Ṣaṭsāhasrasaṃhitā however, they are explained as particular syllables. They (eg. Kāmā) only seem to play an minor role with regard to the interpretation of the Devīcakra (first of five chakras, as taught in the Kubjikāmata-tantra).
3) Kāmā (कामा, “Desire”):—Fourth of the eight Mātṛs born from the body of Vahni, according to the Kubjikāmata-tantra. These eight sub-manifestations (mātṛ), including Kāmā, symbolize mental dispositions or emotions and are considered as obstructing the attainment of liberating knowledge. They are presided over by the Bhairava Unmatta. Vahni is the fourth of the Eight Mahāmātṛs, residing within the Mātṛcakra (third of the five cakras) and represents fire.(Source): Wisdom Library: Kubjikāmata-tantra
Kāma (काम, “love”) is accomplished by performing mantrasādhana (preparatory procedures) beginning with japamālā using a rosary bead made of rudrākṣa or lotus seed beads, according to the Kakṣapuṭatantra verse 1.43. Accordingly, “for the accomplishment of all kinds of kāma (love), one should recite a mantra using a rosary made of rudrākṣa beads. For the accomplishment of dharma (virtue), artha (wealth), kāma (love), and mokṣa (liberation), one should recite a mantra using a rosary made of lotus seed beads”.
Note: Rudrākṣa refers to the seed of Elaeocarpus ganitrus: a large evergreen broad-leafed tree. Its seed is traditionally used for prayer beads in Hinduism and Buddhism.(Source): Shodhganga: Mantra-sādhana: Chapter One of the Kakṣapuṭatantra
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Śāktism (Śākta philosophy)
Kāma (काम, “lust”).—According to the Śatapatha Brāhmaṇa, Kāma is the daughter of Hrī (“beauty”).(Source): Wisdom Library: Śāktism
Śākta (शाक्त, shakta) or Śāktism (shaktism) represents a tradition of Hinduism where the Goddess (Devī) is revered and worshipped. Śākta literature includes a range of scriptures, including various tantras, although its roots may be traced back to the Vedas.
Dharmaśāstra (religious law)
Kāma (काम) is a Sanskrit technical term, used in jurisdiction, referring to “longing for intercourse with women”. It is mentioned as one of the causes for giving false evidence. The word is used throughout Dharmaśāstra literature such as the Manusmṛti. (See the Manubhāṣya 8.120)(Source): Wisdom Library: Dharma-śāstra
Dharmaśāstra (धर्मशास्त्र, dharma-shastra) is a category of Hindu literature containing important instructions regarding religious law, ethics, economics, jurisprudence and more. It is categorised as smṛti, an important and authorative selection of books dealing with the Hindu lifestyle.
Kāma (काम) refers to “love” and represents a type of Ādhyātmika pain of the mental (mānasa) type, according to the Viṣṇu-purāṇa 6.5.1-6. Accordingly, “the wise man having investigated the three kinds of worldly pain, or mental and bodily affliction and the like, and having acquired true wisdom, and detachment from human objects, obtains final dissolution.”
Ādhyātmika and its subdivisions (eg., kāma) represents one of the three types of worldly pain (the other two being ādhibhautika and ādhidaivika) and correspond to three kinds of affliction described in the Sāṃkhyakārikā.
The Viṣṇupurāṇa is one of the eighteen Mahāpurāṇas which, according to tradition was composed of over 23,000 metrical verses dating from at least the 1st-millennium BCE. There are six chapters (aṃśas) containing typical puranic literature but the contents primarily revolve around Viṣṇu and his avatars.(Source): Wisdom Library: Viṣṇu-purāṇa
1) Kāma (काम).—God of beauty in Indian mythology. General. A Prajāpati named Dharma was born from the right breast of Brahmā. Dharma was very handsome. Three sons, Śama, Kāma and Harṣa who were exceedingly handsome, were born to him. Of them, Kāma became the god of beauty. His wife was Rati. Śama became the husband of Prāpti. Harṣa had Nandā for his wife. (Mahābhārata Ādi Parva, Chapter 66, Verses 31-33). (See full article at Story of Kāma from the Puranic encyclopaedia by Vettam Mani)
2) Kāma (काम).—An Agni who was the son of Svāhādevī. Mahābhārata, Vana Parva. Chapter 219, Verse 23 says that this agni was of inimitable beauty.
3) Kāma (काम).—Another name for Parameśvara. (Mahābhārata Anuśāsana Parva, Chapter 17, Verse 42).
4) Kāma (काम).—Another name for Mahāviṣṇu. (Mahābhārata Anuśāsana Parva, Chapter 149, Verse 45).
5) Kāma (काम).—A great sage. There is a reference to this sage in Mahābhārata, Anuśāsana Parva, Chapter 150, Verse 41.
6) Kāmā (कामा).—Daughter of Pṛthuśravas. She was the wife of Ayutanāyi, a king of the Pūru dynasty and mother of Akrodhana. (Mahābhārata Ādi Parva, Chapter 177).(Source): archive.org: Puranic Encyclopaedia
1a) Kāma (काम).—God of Love (s.v.); born of Brahmā's heart. Burnt by Śiva, was reborn as Pradyumna, son of Kṛṣṇa, an aṃśa of Vāsudeva.1 Sent by Indra to spoil Nara's penance;2 to induce Śiva to marry Umā.3 For having observed vibhūtidvādaśīvrata, Anaṅgavatī the courtesan became co-wife with Rati, and her name was Prīti.4 Icon of.5 Worshipped Śiva in Siddheśvaram and attained divinity again.6 His arrow afflicted Brahmā who was made to love his own daughter, cursed by Brahmā to be burnt by Rudra; when pointed out that he only discharged his duty, he modified the curse to be born as son of Kṛṣṇa, then of Vasu in Bharata line, to get overlordship of Vidyādharas and finally attain godhood; afflicted the nine devīs.7
- 1) Bhāgavata-purāṇa III. 12. 26; VIII. 7. 32; X. 55. ; Viṣṇu-purāṇa V. 27. 28.
- 2) Bhāgavata-purāṇa XI. 4. 7.
- 3) Matsya-purāṇa 154. 209-239.
- 4) Matsya-purāṇa 7. 13; 100. 329.
- 5) Matsya-purāṇa 261. 53-6.
- 6) Matsya-purāṇa 191. 110.
- 7) Matsya-purāṇa 3. 33; 4. 12-21; 23. 23.
1b) A son of Samkalpa.*
- * Bhāgavata-purāṇa VI. 6. 10.
1c) A Viśvedeva.*
- * Brahmāṇḍa-purāṇa III. 3. 30; Vāyu-purāṇa 66. 31.
1d) The son of Śraddhā and Dharma and father of Harṣa (joy) through his wife Rati (siddhi-br. p.).*
- * Brahmāṇḍa-purāṇa II. 9. 58, 62; Vāyu-purāṇa 10. 34, 38.
1e) The Apsaras clan of Sobhayantya, originated from.*
- * Brahmāṇḍa-purāṇa III. 7. 24; Vāyu-purāṇa 69. 58.
The Purāṇas (पुराण, purana) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahāpurāṇas total over 400,000 ślokas (metrical couplets) and date to at least several centuries BCE.
Nāṭyaśāstra (theatrics and dramaturgy)
Kāma (काम, “longing”) refers to one of the sixteen words that together make up the elā musical composition (prabandha), according to the Saṅgītaśiromaṇi 67-84. Elā is an important subgenre of song and was regarded as an auspicious and important prabandha (composition) in ancient Indian music (gāndharva). According to nirukta analysis, the etymological meaning of elā can be explained as follows: a represents Viṣṇu, i represents Kāmadeva, la represents Lakṣmī.
Kāma is one of the sixteen words of elā and has a presiding deity named lokamātā (mother of the world) defined in the Saṅgītaśiromaṇi (“crest-jewel of music”), which is a 15th-century Sanskrit work on Indian musicology (gāndharvaśāstra).(Source): Wisdom Library: Saṅgītaśiromaṇi
1) Kāma (काम, “passion”).—Almost all the psychological states (bhāva) proceed from “erotic passion” (kāma) and which combined with acts proceeding from desire which is regarded as having many forms such as,
- dharmakāma (passion for virtue),
- arthakāma (passion for wealth),
- mokṣakāma (passion for liberation).
The union of a man and a woman is called sensual passion (kāma). This love which may end in joy or sorrow for all people, is mostly to be observed as leading to happiness even in unhappy situations.
2) Kāma (काम, “love”) of the superior, the middling or the inferior kind arises in men and women, from various causes. Love (for a person) grows from hearing about one and hearing the charming conversation, seeing the personal beauty, or the sportive movement of limbs.
Signs of love: A woman (strī) becomes overpowered with love on seeing a young man who has personal beauty as well as other innate qualities, and has besides the knowledge of various arts and crafts. An expert in this matter should then observe the various indications of love in men and women who desire one another’s company.
Various stages of her love:
- ābhilāsa (there will be a longing),
- cintā (anxiety),
- anusmṛti (recollection),
- guṇakīrtana (enumeration of the beloved one’s merits),
- udvega (distress),
- vilāpa (lamentation),
- unmāda (insanity),
- vyādhi (sickness),
- jaḍatā (stupor),
- maraṇa (death).
These are the stages of love in case of men as well as of women.(Source): archive.org: Natya Shastra
Nāṭyaśāstra (नाट्यशास्त्र, natya-shastra) refers to both the ancient Indian tradition of performing arts, (e.g., theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing dramatic plays (nāṭya) and poetic works (kāvya).
Kāma (काम) is depicted as a sculpture on the first pillar of the southern half of the maṇḍapa of the temple of Trailokyeśvara.—The god of love Kāma has, for vehicle, a parrot. In the central portion of the same bas-relief, there is a bird which represents Cupid. Her caressing the bird can be taken to mean that she has come under the spell of Kāma’s arrows. The bird, although figured in successive times, is the same at different positions, near and far. Each time, it is carved with such minute details that even the eyes can be noticed well. At the extreme right is a person worshipping a liṅga decorated with a lotus flower on the top.
Kāma (काम) is also found as a sculpture on the eastern wall of the outer maṇḍapa of the temple of Pāpanātha.—In the south portion after the eastern entrance a pilaster bears the image of Kāma and Rati. The male figure of a standing couple holds a bouquet of flowers in his right hand and a sugarcane in the left. The presence of flowers and sugarcane in his hands makes us to think of Kāma and his consort Rati, but there is no guarantee for our interpretation.(Source): Archaeological Survey of India: Śaiva monuments at Paṭṭadakal (śilpa)
Śilpaśāstra (शिल्पशास्त्र, shilpa-shastra) represents the ancient Indian science of creative arts such as sculpture, iconography and painting. Closely related to Vāstuśāstra (architecture), they often share the same literature.
General definition (in Hinduism)
Kama is the God of Love and Lust. He is also referred to as Manamatha. He is the most handsome among both men and Gods. He is equivalent to the Greek/Roman Cupid. He uses a bow of sugarcane, and shoots flower tipped arrows at humans to make them fall in love. He is married to Rati, one of the daugters of Daksha.
There is some confusion as to his origin. Vishnu Purana says that he is the son of Dharma (Yama), and Shradha, a daughter of Daksha. However, a more popular report, based on the Sh.P. makes him the wish born son of Brahma.(Source): Apam Napat: Indian Mythology
Kāma means desire, wish, longing in Indian literature. Kāma often connotes sexual desire and longing in contemporary literature, but the concept more broadly refers to any desire, wish, passion, longing, pleasure of the senses, the aesthetic enjoyment of life, affection, or love, with or without sexual connotations.(Source): WikiPedia: Hinduism
Theravada (major branch of Buddhism)
T Sensuous pleasure.(Source): Dhamma Dana: Pali English Glossary
may denote:1. subjective sensuality, 'sense-desire'; 2. objective sensuality, the five sense-objects.
1. Subjective sensuality, or sense-desire, is directed to all five sense-objects, and is synonymous with
- kāma-cchanda, 'sensuous desire', one of the 5 hindrances (nīvarana);
- kāma-rāga, sensuous lust', one of the ten fetters (samyojana);
- kāma-tanhā, 'sensuous craving', one of the 3 cravings (tanhā);
- kāma-vitakka, 'sensuous thought', one of the 3 wrong thoughts (micchā-sankappa; s. vitakka).
- Sense-desire is also one of the cankers (āsava) and clinging (upādāna).
2. Objective sensuality is, in the canonical texts, mostly called kāma-guna, 'cords (or strands) of sensuality'.
"There are 5 cords of sensuality: the visible objects, cognizable by eye-consciousness, that are desirable, cherished, pleasant, lovely, sensuous and alluring; the sounds ... smells ... tastes ... bodily impressions cognizable by body-consciousness, that are desirable .... " (D.33; M.13, 26, 59, 66).
These two kinds of kāma are called1. kilesa-kāma, i.e. kāma as a mental defilement, 2. vatthu-kāma, i.e. kāma as the object-base of sensuality; first in MNid.. I, p. 1, and frequently in the commentaries.
Sense-desire is finally eliminated at the stage of the Non-Returner (Anāgāmi; s. ariya-puggala, samyojana).
The peril and misery of sense-desire is often described in the texts, e.g. in stirring similes at M. 22, 54, and in the 'gradual instruction' (s. ānupubbī-kathā). See further M.13, M.45, M.75; Sn.v.766ff.; Dhp.186, 215.
The texts often stress the fact that what fetters man to the world of the senses are not the sense-organs nor the sense-objects but lustful desire (chandarāga). On this see A.VI.63; S.XXXV.122, 191. - (App.).(Source): Pali Kanon: Manual of Buddhist Terms and Doctrines
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
Kama means sensual things that are related to 5 sense doors.(Source): Journey to Nibbana: Patthana Dhama
Abhidhamma (अभिधम्म) usually refers to the last section (piṭaka) of the Pali canon and includes schematic classifications of scholastic literature dealing with Theravāda Buddhism. Primary topics include psychology, philosophy, methodology and metaphysics which are rendered into exhaustive enumerations and commentaries.
kama : (m.) order; manner; proceeding; way. || kāma (m.), pleasure; lust; enjoyment; an object of sexual enjoyment.(Source): BuddhaSasana: Concise Pali-English Dictionary
Kāma, (m. nt.) (Dhtp (603) & Dhtm (843) paraphrase by “icchāyaṃ, ” cp. Vedic kāma, kam=Idg. *qā) to desire, cp. Lat. carus, Goth. hōrs, E whore.—1. Objective: pleasantness, pleasure-giving, an object of sensual enjoyment;— 2. subjective: (a) enjoyment, pleasure on occasion of sense, (b) sense-desire. Buddhist commentators express 1 and 2 by kāmiyatī ti kāmo, and kametī ti kāmo Cpd. 81, n. 2. Kāma 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 kāma-bhava or —loka (worlds of sensedesire) 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) vatthukāmā: desires relating to a base, i.e. physical organ or external object, and (2) kilesakāmā: desire considered subjectively. So also Nd2 202, quoted DhA. II, 162; III, 240; and very often as ubho kāmā. A more logical definition is given by Dhammapāla on Vv 11 (VvA. 11). He classifies as follows: 1. manāpiyā rūpādi-visayā.—2. chandarāga.—3. sabbasmiṃ lobha.—4. gāmadhamma.—5. hitacchanda.—6. serībhāva, 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, kāma occupies the leading position. It is the first of the five obstacles (nīvaraṇāni), the three esanās (longings), the four upādānas (attachments), the four oghas (floods of worldly turbulence), the four āsavas (intoxicants of mind), the three taṇhās, the four yogas; and k. stands first on the list of the six factors of existence: kāmā, vedanā, saññā, āsavā, kamma, dukkha, which are discussed at A. III, 410 sq. as regards their origin, difference, consequences, destruction and remedy. ‹-› Kāma is most frequently connected with rāga (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 kāma-cchanda: (1) chanda, impulse; (2) rāga, excitement; (3) nandī, enjoyment; (4) taṇhā, thirst; (5) sineha, love; (6) pipāsā, thirst; (7) pariḷāha, consuming passion; (8) gedha, greed; (9) mucchā, swoon, or confused state of mind; (10) ajjhosāna, hanging on, or attachment Nd1. At Nd2 200; Dhs. 1097 (omitting No. 8), cp. DhsA. 370; similarly at Vism. 569 (omitting Nos. 6 and 8), cp. Dhs. 1214; Vbh. 375. This set of 10 characteristics is followed by kām-ogha, kāma-yoga, kām-upādāna at Nd2 200, cp. Vism. 141 (kām-ogha, °āsava, °upādāna). Similarly at D. III, 238: kāme avigata-rāga, °chanda, °pema, °pipāsa, °pariḷāha, °taṇha. See also kāma-chanda below under cpds. In connection with synonyms it may be noticed that most of the verbs used in a kāma-context are verbs the primary meaning of which is “adhering to” or “grasping, ” hence, attachment; viz. esanā (iṣ to Lat ira), upādāna (upa + ā + dā taking up), taṇhā (tṛṣ, Lat. torreo=thirst) pipāsā (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” pariḍayhati “to be burnt, ” etc. The foll. passage also illustrates the various synonymic expressions: kāme paribhuñjati, kāmamajjhe vasati, kāma-pariḷāhena pariḍayhati, kāmavitakkehi khajjati, kāma-pariyesanāyā ussukko, A. I, 68; cp. M. I, 463; III, 129. Under this aspect kāma 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 (mānussakāmā) as well as in the next (dibbā kāmā). See kāmāvacara about the various stages of next-world happiness. Numerous examples are to be found in Pv and Vv, where a standing Ep. of the Blest is sabbakāmasamiddha “fully equipped with all objects of pleasure, ” e.g. Pv. I, 105; PvA. 46. The other-world pleasures are greater than the earthly ones: S. V, 409; but to the Wise even these are unsatisfactory, since they still are signs of, and lead to, rebirth (kāmûpapatti, It (4): api dibbesu kāmesu ratiṃ so nâdhigacchati Dh. 187; rāgaṃ vinayetha mānusesu dibbesu kāmesu cāpi bhikkhu Sn. 361, see also It. 94.—Kāma as sensual pleasure finds its most marked application in the sphere of the sexual: kāmesu micchācārin, transgressing in lusts, sinning in the lusts of the flesh, or violating the third rule of conduct equivalent to abrahmacariyā, inchastity (see sīla) Pug. 38, 39; It. 63, etc. itthi-kāmehi paricāreti “he enjoys himself with the charms of woman” S. IV, 343. Kāmesu brahmacariyavā practising chastity Sn. 1041. Kāmatthā for sexual amusement A. III, 229.
Redemption from kāma is to be effected by selfcontrol (saṃyama) and meditation (jhāna), by knowledge, right effort and renunciation. “To give up passion” as a practice of him who wishes to enter on the Path is expressed by: kāmānaṃ pahānaṃ, kāmasaññānaṃ pariññā, kāma-pipāsānaṃ-paṭivinayo, kāmavitakkānaṃ samugghāto kāma-pariḷāhānaṃ vūpasamo Vin. III, 111;—kāmesu (ca) appaṭibaddhacitto “uddhaṃsoto” ti vuccati: he whose mind is not in the bonds of desire is called “one who is above the stream” Dh. 218; cp. Th. 2, 12;— tasmā jantu sadā sato kāmāni parivajjaye Sn. 771;— yo kāme parivajjeti Sn. 768=Nett 69.—nikkhamma gharā panujja kāme Sn. 359;— ye ca kāme pariññāya caranti akutobhayā te ve pāragatā loke ye pattā āsavakkhayaṃ A. III, 69.—Kāmānaṃ pariññaṃ paññāpeti Gotamo M. I, 84; cp. A. V, 64; kāme pajahati: S. I, 12=31; Sn. 704; kāmānaṃ vippahāna S. I, 47;— ye kāme hitvā agihā caranti Sn. 464;— kāmā nirujjhanti (through jhāna) A. IV, 410; kāme panudati Dh. 383=S. I, 15 (context broken), cp. kāmasukhaṃ analaṃkaritvā Sn. 59;— kāmesu anapekkhin Sn. 166=Ś I. 16 (abbrev.); S. II, 281; Sn. 857;— cp. rāgaṃ vinayetha ... Sn. 361. vivicc’eva kāmehi, aloof from sensuous joys is the prescription for all Jhāna-exercise.
Applications of these expressions: —kāmesu palāḷita A. III, 5; kāmesu mucchita S. I, 74; kāmālaye asatta S. I, 33; kāmesu kathaṃ nameyya S. I, 117; kāmesu anikīḷitāvin S. I, 9 (cp. kela); kittassa munino carato kāmesu anapekhino oghatiṇṇassa pihayanti kāmesu gathitā pajā Sn. 823 (gadhitā Nd1);— kāmesu asaññata Sn. 243;— yo na lippati kāmesu tam ahaṃ brūmi brāhmaṇaṃ Dh. 401;— Muni santivādo agiddho kāme ca loke ca anûpalitto Sn. 845; kāmesu giddha D. III, 107; Sn. 774; kāmesu gedhaṃ āpajjati S. I, 73;— na so rajjati kāmesu Sn. 161;— kāmānaṃ vasam upāgamum Sn. 315 (=kāmānaṃ āsattataṃ pāpuniṃsu SnA 325); kāme parivajjeti Sn. 768, kāme anugijjhati Sn. 769.
Character of Kāmā. The pleasures of the senses are evanescent, transient (sabbe kāmā aniccā, etc. A. II, 177), and of no real taste (appāsādā); 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. Therefore the Buddha says “Even though the pleasure is great, the regret is greater: ādīnavo ettha bhīyyo” (see k-sukha). Thus kāmā as kālikā (needing time) S. I, 9, 117; aniccā (transitory) S. I, 22; kāmā citrā madhurā “pleasures are manifold and sweet” (i.e. tasty) Sn. 50; but also appassādā bahudukkhā bahupāyāsā: quot. M. I, 91; see Nd2 71. Another passage with var. descriptions and comparisons of kāma, beginning with app’assādā dukkhā kāmā is found at J. IV, 118. —atittaṃ yeva kāmesu antako kurute vasaṃ Dh. 48;— na kahāpaṇavassena titti kāmesu vijjati appasādā dukkhā kāmā iti viññāya paṇḍito “not for showers of coins is satisfaction to be found in pleasures-of no taste and full of misery are pleasures: thus say the wise and they understand” Dh. 186; cp. M. I, 130; Vin. II, 25 (cp. Divy 224).—Kāmato jāyatī soko kāmato jāyatī bhayaṃ kāmato vippamuttassa n’atthi soko kuto bhayan ti “of pleasure is born sorrow, of pleasure is born fear” Dh. 215. ‹-› Kāmānam adhivacanāni, attributes of kāma are: bhaya, dukkha, roga, gaṇḍa, salla, saṅga, paṅka, gabbha A. IV, 289; Nd2 p. 62 on Sn. 51; same, except salla & gabbha: A. III, 310. 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 (see e.g. Nd2 199), how kāma is the cause of egoism, avarice, quarrels between kings, nations, families, how it leads to warfare, murder, lasciviousness, torture and madness. Kāmānaṃ ādīnavo (the danger of passions) M. I, 85 sq. =Nd2 199, quot. SnA 114 (on Sn. 61); as one of the five anupubbikathās: K° ādīnavaṃ okāraṃ saṃkilesaṃ A. IV, 186, 209, 439;— they are the leaders in the army of Māra: kāmā te paṭhamā senā Sn. 436;— yo evamvādī ... n’atthi kāmesu doso ti so kāmesu pātavyataṃ āpajjati A. I, 266=M. I, 305 sq.
Similes.—In the foll. passage (following on appassādā bahudukkhā, etc.) the pleasures of the senses are likened to: (1) aṭṭhi-kaṅkhala, a chain of bones; ‹-› (2) maṃsapesi, a piece of (decaying) flesh;— (3) tiṇ’ukkā, a torch of grass; (4) aṅgāra-kāsu, a pit of glowing cinders;— (5) supina, a dream; (6) yācita, beggings;— (7) rukkha-phala, the fruit of a tree;— (8) asisūna, a slaughter-house;— (9) satti-sūla, 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 (where aṭṭhisaṅkhala); Nd2 71 (leaving out No. 10). Out of this list are taken single quotations of No. 4 at D. III, 283; A. IV, 224=V. 175; No. 5 at DhA. III, 240; No. 8 at M. I, 144; No. 9 at S. I, 128=Th. 2, 58 & 141 (with khandhānaṃ for khandhāsaṃ); No. 10 as āsīvisa (poisonous fangs of a snake) yesu mucchitā bālā Th. 2, 451, and several at many other places of the Canon.
Cases used adverbially: —kāmaṃ Acc. as adv. (a) yathā kāmaṃ according to inclination, at will, as much as one chooses S. I, 227; J. I, 203; PvA. 63, 113, 176; yena kāmaṃ wherever he likes, just as he pleases A. IV, 194; Vv I. 11 (=icchānurūpaṃ VvA. 11) — (b) willingly, gladly, let it be that, usually with imper. S. I, 222; J. I, 233; III, 147; IV, 273; VvA. 95; kāmaṃ taco nahāru ca aṭṭhi ca avasissatu (avasussatu in J) sarīre upasussatu maṃsa-lohitaṃ “willingly shall skin, sinews and bone remain, whilst flesh and blood shall wither in the body” M. I, 481; A. I, 50; S. II, 28; J. I, 71, 110; —kāmasā (Instr.) in same sense J. IV, 320; VI, 181; —kāmena (Instr.) do. J. V, 222, 226; —kāmā for the love of, longing after (often with hi) J. III, 466; IV, 285, 365; V, 294; VI, 563, 589; cp. Mhv III, 18, 467. —akāmā unwillingly D. I, 94; J. VI, 506; involuntarily J. V, 237.
°kāma (adj.) desiring, striving after, fond of, pursuing, in kāma-kāma pleasure-loving Sn. 239 (kāme kāmayanto SnA 284); Dh. 83 (cp. on this passage Morris, J. P. T. S. 1893, 39—41); same expln as prec. at DhA. II, 156; Th. 2, 506.—atthakāma well-wishing, desirous of good, benevolent J. I, 241; V, 504 (anukampakā +); sic lege for attakāmarūpā, M. I, 205, III, 155, cf. S i. 44 with ib. 75; A. II, 21; Pv IV. 351; VvA. 11 (in quotation); PvA. 25, 112; mānakāma proud S. I, 4; lābhakāma fond of taking; grasping, selfish A. II, 240; dūsetu° desiring to molest Vin. IV, 212; dhamma° Sn. 92; pasaṃsa° Sn. 825. So frequently in comb. w. inf. , meaning, willing to, wishing to, going to, desirous of: jīvitu°, amaritu°, dātu°, daṭṭhu°, dassana°, kātu°, pattu°, netu°, gantu°, bhojetu°, etc. —sakāma (-adj.) willing J. V, 295. —akāma 1. not desiring, i.e. unwilling: M. II, 181; mayhaṃ akāmāya against my wish (=mama anicchantiyā) Pv. II, 107, J. V, 121, 183, etc. 2. without desire, desireless, passionless Sn. 445. —nikkāma same Sn. 1131.
—agga (nt.) the greatest pleasure, intense enjoyment M. II, 43; Vv 163 (=VvA. 79, attributed to the Paranimmita-vasavattino-devā); —aggi the fire of passion J. V, 487; —ajjhosāna (nt.) attachment to lust and desire, No. 10 in kāmacchanda series (see above); —âdhikaraṇa having its cause in desire M. I, 85; S. I, 74; —âdhimutta, bent upon the enjoyment of sensual pleasures A. III, 168; J. VI, 159; —ânusārin pursuing worldly pleasures J. II, 117; —andha blinded by passion Ud. 76=Th. 1, 297;— âbhibhū overcoming passions, Ep. of the Buddha D. II, 274; —âbhimukha bent upon lust, voluptuous PvA. 3; —âvacara “having its province in kāma, ” belonging to the realm of sensuous pleasures. This term applies to the eleven grades of beings who are still under the influence of sensual desires and pleasures, as well as to all thoughts and conditions arising in this sphere of sensuous experience D. I, 34 (of the soul, expld DA. 120: cha k°-devapariyāpanna); J. I, 47; Dhs. 1, 431; Ps. 1, 84, 85, 101; Vbh. 324; Vism. 88, 372, 452 (rūpa°, arūpa°, lokuttara), 493 (of indriyas), 574; PvA. 138.—kamma an action causing rebirth in the six kāma-worlds Dhs. 414, 418, 431;—devatā PvA. 138 (+brahmādevatā) and —devā the gods of the pleasure-heavens J. I, 47; V, 5; VI, 99; Vism. 392; or of the kāmâvacara-devaloka J. VI, 586, —bhūmi and —loka the plane or world of kāma Ps. I, 83; J. VI, 99; see also avacara; —âvacaraka belonging to the realm of kāma J. VI, 99; Sdhp. 254 (°ika); —assāda the relish of sensual pleasures PvA. 262; DA. I, 89, 311; —ātura affected by passion, love-sick J. III, 170; —ārāma pleasure-loving A. IV, 438 (gihī k-bhogī, °ratā, °sammuditā); —ālaya, the abode of sensual pleasure (i.e. kāma-loka) S. I, 33=Sn. 177; Sn. 306; —āvaṭṭa the whirlpool of sensuality J. II, 330; —āsava the intoxication of passion, sensuality, lusts; def. as kāmesu kāma-chando, etc. (see above k-chando) Vbh. 364, 374; Dhs. 1097; as the first of four impurities, viz. k°, bhava°, diṭṭhi°, avijjā° at Vin. III, 5 (the detachment from which constitutes Arahantship); Vbh. 373; Dhs. 1096, 1448; as three (prec. without diṭṭhi°) at It. 49; Vbh. 364; cp. D. I, 84; II, 81; III, 216; M. I, 7; —itthi a pleasure-woman, a concubine Vin. I, 36; J. I, 83; V, 490; VI, 220; —upabhoga the enjoyment of pleasures VvA. 79; —upādāna clinging to sensuality, arising from taṇhā, as k° diṭṭhi° sīlabbata°, attavāda° D. III, 230; M. I, 51; Vbh. 136, 375; Vism. 569; —ûpapatti existence or rebirth in the sensuous universe. These are three: (1) Paccupaṭṭhita-kāmā (including mankind, four lowest devalokas, Asuras, Petas and animals), (2) Nimmāna-ratino devā, (3) Paranimmita-vasavattino devā D. III, 218; It. 94. —ûpasaṃhita endowed with pleasantness: in formula rūpā (saddā, etc.) iṭṭhā kantā manāpā piyarūpā k° rajaniyā “forms (sounds, etc. =any object of sense), desirable, lovely, agreeable, pleasant, endowed with pleasantness, prompting desires” D. I, 245=M. I, 85; 504; D. II, 265; M. III, 267; VvA. 127. —esanā the craving for pleasure. There are three esanās: kāma°, bhava°, brahmacariya° D. III, 216 270; A. II, 42; Vbh. 366; It. 48; S. V, 54; —ogha the flood of sensual desires A. III, 69; D. III, 230, 276; Vbh. 375; Vism. 141; DhsA. 166; Nd2 178 (viz. kām°, bhav°, diṭṭh°, avijj°). —kaṇṭaka the sting of lust Ud. 27; —kara the fulfilment of one’s desires J. V, 370 (=kāmakiriyā) —karaṇīya in yathā° pāpimato the puppet of the wicked (lit. one with whom one can do as one likes) M. I, 173; It. 56; —kalala the mud of passions J. III, 293; —kāra the fulfilment of desires Sn. 351=Th. 1, 1271; —kārin acting according to one’s own inclination Th. 1. 971; or acting willingly DA. I, 71; —koṭṭhāsa a constituent of sensual pleasure (=kāmaguṇa) J. III, 382; V, 149; DA. I, 121; PvA. 205; —kopa the fury of passion Th. 1, 671; —gavesin, pleasure-seeking Dh. 99=Th. 1, 992. —gijjha J. I, 210 and —giddha greedy for pleasure, craving for love J. III, 432; V, 256; VI, 245; —giddhimā, same J. VI, 525. —giddhin f. °inī same Mhvs VI, 3. —guṇā (pl.) always as pañca: the five strands of sensual pleasures, viz. , the pleasures which are to be enjoyed by means of the five senses; collectively all sensual pleasures. Def. as cakkhuviññeyyā rūpā, etc. A. III, 411; D. I, 245; II, 271; III, 131, 234; Nd2 s. v.; Ps. I, 129; as manāpiyehi rūpâdīhi pañcahi kāma-koṭṭhāsehi bandhanehi vā DA. I, 121, where it is also divided into two groups: mānusakā and dibbā. As constituents of kāmarāga at Nett 28; as vana (desire) Nett 81.—In the popular view they are also to be enjoyed in “heaven”: saggaṃ lokaṃ upapajjissāmi tattha dibbehi pañcahi k-guṇehi samappito samaṅgibhūto paricāressāmī ti Vin. III, 72; mentioned as pleasures in Nandana S. I, 5; M. I, 505; A. III, 40, IV. 118; in various other connections S. IV, 202; Vv 307; Pv III, 71 (°ehi sobhasi; expl. PvA. 205 by kāma-koṭṭhāsehi); PvA. 58 (paricārenti); cp. also kāma-kāmin. As the highest joys of this earth they are the share of men of good fortune, like kings, etc. (mānusakā k° guṇā) S. V, 409; A. V, 272, but the same passage with “dibbehi pañcahi k°-guṇehi samappita ... ” also refers to earthly pleasures, e.g. S. I, 79, 80 (of kings); S. V, 342 (of a Cakkavatti); A. II, 125; IV, 55, 239; V, 203; of the soul D. I, 36; Vbh. 379; other passages simply quoting k-g° as worldly pleasures are e.g. S. I, 16=Sn. 171; S. I, 92; IV, 196. 326; A. III, 69 (itthirūpasmiṃ); D. I, 60, 104; Sdhp. 261. In the estimation of the early Buddhists, however, this bundle of pleasures is to be banned from the thought of every earnest striver after perfection: their critique of the kāmaguṇā begins with “pañc’ime bhikkhave kāmaguṇā ... ” and is found at various places, e.g. in full at M. I, 85=Nd2 s. v.; M. I, 454; II, 42; III, 114; quoted at M. I, 92; A. III, 411; IV, 415, 430, 449, 458. Other expressions voicing the same view are: gedho pañcannaṃ k°-guṇānaṃ adhivacanaṃ A. III, 312 sq.; asisūnā ... adhivac° M. I, 144; nivāpo ... adhivac° M. I. 155; sāvaṭṭo ... adhivac° It. 114. In connection w. rata & giddha PvA. 3; pahīna M. III, 295; gathita & mucchita M. I, 173; mā te kāmaguṇe bhamassu cittaṃ “Let not thy heart roam in the fivefold pleasures” Dh. 371; cittassa vossaggo Vbh. 370; asantuṭṭha Vbh. 350. See also Sn. 50, 51, 171, 284, 337. —guṇika consisting of fivefold desire, appl. to rāga S. II, 99; J. IV, 220; Dhs. A. 371; —gedha a craving for pleasure S. I, 100; ThA. 225; —cāgin he who has abandoned lusts Sn. 719. —citta impure thought J. II, 214; —chanda excitement of sensual pleasure, grouped as the first of the series of five obstacles (pañca nīvaraṇāni) D. I, 156, 246; III, 234, 278; A. I, 231; IV, 457; A. I, 134=Sn. 1106; S. I, 99; V, 64; Bdhd 72, 96, 130; Nd2 200, 420A. Also as the first in the series of ten fetters (saṃyojanāni) which are given above (p. 31) as synonyms of kāma. Enumerated under 1—10 at Nd2 200 as eight in order: 1, 2, 3, 4, 5, 7, 9, 10 (omitting pipāsā and gedha) Vbh. 364; Dhs. 1114, 1153; Nd2 ad chandarāga and bhavachanda; in order: 2, 3, 5, 9, 6, 7, 10, 4 at A. II, 10;— as nine (like above, omitting gedha) at Vbh. 374; Dhs. 1097;— as five in order: 1, 5, 9, 6, 7, (cp. above passage A. II, 10) at M. I, 241;— as four in order: 1, 5, 9, 7 at S. IV, 188;— as six nīvaraṇas (5 + avijjā) at Dhs. 1170, 1486. See also D. I, 246; III, 234, 269; Ps. I, 103, 108; II, 22, 26, 44, 169; Vism. 141; Sdhp. 459; —jāla the net of desires Th. 1, 355; —taṇhā thirst after sensual pleasures; the first of the three taṇhās, viz. kāma°, bhava°, vibhava° D. III, 216, 275; It. 50; Vbh. 365 (where defined as kāmadhātupaṭisaṃyutto rāgo); Dhs. 1059, 1136 (cp. taṇhā: jappāpassage); as the three taṇhā, viz. ponobbhavikā, nandirāga-sahagatā, tatratatr’âbhinandinī at Vin. I, 10= Vbh. 101; as k-taṇhāhi khajjamāno k-pariḷāhena pariḍayhamāno M. I, 504. See also D. II, 308; S. I, 131; A. II, 11; Th. 2, 140; J. II, 311; V, 451; Miln. 318. —da granting desires, bestowing objects of pleasure and delight; Ep. of Yakkhas and of Vessantara (cp. the good fairy) J. VI, 498, 525; Mhvs 19, 9; as sabba° Pv. II, 138; —dada=prec. Pv. II, 918; PvA. 112; J. VI, 508; of a stone Miln. 243, 252; of Nibbāna Miln. 321; Kh VIII, 10: esa devamanussānaṃ sabbakāmadado nidhi “this is the treasure which gives all pleasures to gods and men”; —dukkha the pain of sensual pleasures J. IV, 118; —duha granting wishes, like a cow giving milk J. V, 33; VI, 214; f. °duhā the cow of plenty J. IV, 20; —dhātu “element of desire. ” i.e. 1. the world of desire, that sphere of existence in which beings are still in the bonds of sensuality, extending from the Avīci-niraya to the heaven of the Paranimmita-vasavatti-devas S. II, 151; Th. 1, 181; also 2. sensual pleasures, desires, of which there are six dhātus, viz. kāma°, vyāpāda, vihiṃsā°, nekkhamma°, avyāpāda°, avihiṃsā°, Vbh. 86; Nett 97; D. III, 215= Vbh. 363 (as the first three=akusaladhātus); Vbh. 404. See also D. III, 275; Th. 1, 378; J. V, 454; Vism. 486 (cp. Vbh. 86). —nandī sensual delight (cp. °chanda) A. II, 11; Dhs. 1114, etc. —nidānaṃ Acc. adv. as the consequence of passion, through passion, M. I, 85, etc. (in kāmaguṇā passage); —nissaraṇa deliverance from passion, the extinction of passion It. 61 (as three nissaraṇīyā dhātuyo), cp. A. III, 245; —nissita depending on craving Miln. 11; —nīta led by desire J. II, 214, 215; —paṅka the mire of lusts Sn. 945; Th. 2, 354; J. V, 186, 256; VI, 230, 505; Mhbv 3; —paṭisandhi-sukhin finding happiness in the association with desire M. III, 230; —pariḷāha the flame or the fever of passion M. I, 242, 508; S. IV, 188; A. I, 68 (pariḍayhati, khajjati, etc.); A. II, 11; Vin. III, 20; Nd2 374 (comd with °palibodha); DhA. II, 2; see also kāmacchanda passage. —pāla the guardian of wishes, i.e. benefactor J. V, 221; —pipāsā thirst for sensuality M. I, 242; A. II, 11, and under k°-chanda; —bandha Ud. 93, and —bandhana the bonds of desire J. VI, 28, also in the sense of k°-guṇā, q. v.; —bhava a state of existence dominated by pleasures. It is the second kind of existence, the first being caused by kamma Vbh. 137. It rests on the effect of kamma, which is manifested in the kāma-dhātu A. I, 223. It is the first form of the 3 bhavas, viz. kāma°, rūpa°, arūpa° Vin. I, 36; D. III, 216; A. IV, 402; Vism. 572. Emancipation from this existence is the first condition to the attainment of Arahantship: kāmabhave asatta akiñcana Sn. 176, 1059, 1091 (expl. SnA 215: tividhe bhave alaggana); Bdhd 61. °parikkhīṇa one who has overcome the desire-existence Dh. 415=Sn. 639. —bhoga enjoyment of sensual pleasures, gratification of desires S. I, 74 (sāratta —°esu giddhā kāmesu mucchitā); Th. 2, 464; It. 94 (-°esu paṇḍito who discriminates in worldly pleasures); J. II, 65; —bhogin enjoying the pleasures of the senses Vin. I, 203, 287; II, 136, 149; D. III, 124, 125; Miln. 243, 350, as Ep. of the kāmûpapatti-beings It. 94; as ten kinds A. V, 177; as bringing evil, being blameworthy S. I, 78; cp. A. IV, 281, 438; S. IV, 333 sq.; A. III, 351; Th. 2, 486; J. III, 154. ye keci kāmesu asaññatā janā avītarāgā idha k-bhogino (etc.) A. II, 6, cp. II. 17. kāmabhogī kām’ārāmo kāmarato kāma-sammudita A. IV, 439;—°seyyā sleeping at ease, way of lying down, the second of the four ways of sleeping (kāmabhogīseyyā vāmena passena) A. II, 244; —bhojin=°bhogin Ud. 65; —magga the path of sensuous pleasures J. V, 67; —matta intoxicated with sensuous pleasures J. VI, 231; —mucchā sensual stupor or languor S. IV, 189; A. II, 11; Dhs. 1114, etc. (see kāmacchanda); —yoga application to sensuous enjoyment, one of the four yogas, viz. kāma°, bhava°, diṭṭhi°, avijjā° (cp. āsavā) A. II, 10; only the first two at It. 95; cp. D. III, 230, 276; S. V, 59; DhsA. 166; —rata delighting in pleasures J. V, 255; —rati amorous enjoyment (as arati) Th. 2, 58 and 141; J. I, 211; III, 396; IV, 107. –n’atthi nissaraṇaṃ loke kiṃ vivekena kāhasi bhuñjassu kratiyo mâhu pacchânutāpinī S. I, 128. mā pamādam anuyuñjetha, mā kāmaratisanthavaṃ appamatto hi jhāyanto pappoti paramaṃ sukhan S. I, 25=Dh. 27=Th. 1, 884; —rasa the taste of love J. II, 329; III, 170; V, 451; —rāga sensual passion, lust. This term embraces the kāmaguṇā & the three rāgas: Dhs. 1131, 1460; Nett 28; M. I, 433 sq.; D. III, 254, 282; S. I, 22= A. III, 411; S. I, 13, 53; III, 155; Th. 2, 68, 77; PvA. 6; see also k-chanda passage. Relinquishing this desire befits the Saint: Sn. 139 (°ṃ virājetvā brahmalokûpago). As k-rāgavyāpāda Dhs. 362; SnA 205; —rūpa a form assumed at will VvA. 80, or a form which enjoys the pleasures of heaven Vbh. 426; —lāpin talking as one likes D. I, 91 (=DA. I, 257 yadicchaka-bhāṇin); —lābha the grasping of pleasures, in °abhijappin A. III, 353; —loka the world of pleasures=kāmâvacara, q. v. Sdhp. 233, 261; —vaṇṇin assuming any form at will, Protean J. II, 255= III, 409=Vv 33191; J. V, 157; Vv 163; VvA. 80, 143, 146; —vasika under the influence of passions J. II, 215; —vitakka a thought concerning some sensuous pleasure, one of the three evil thoughts (kāma° vyāpāda° vihiṃsā°) D. III, 215, 226; M. I, 114; A. I, 68; J. I, 63; III, 18, 375; IV, 490; VI, 29; It. 82, 115; Vbh. 362; Miln. 310; —vega the impulse of lust J. VI, 268; —sagga the heaven of sensuous beings, there are six q. v. under sagga J. I, 105; II, 130; III, 258; IV, 490; VI, 29, 432; at all these passages only referred to, not enumd; cp. k-âvacara; —saṅkappa- bahula full of aspirations after pleasure A. III, 145, 259; D. III, 215; —saṅga attachment to passion Ud. 75; —saññā lustful idea or thought; one of the three akusalasaññās (as vitakka) D. I, 182; III, 215; M. II, 262; S. I, 126; Vbh. 363; Th. 1, 1039; virata k° āya S. I, 53=Sn. 175; —saññojana the obstacle or hindrance formed by pleasures; °âtiga Ep. of Arahant, free of the fetters of lust A. III, 373 (+ kāmarāgaṃ virājetvā); —sineha love of pleasures Dhs. 1097 (also as °sneha M. I, 241; S. IV, 188; A. II, 10); see k-chanda; —sukha happiness or welfare arising from (sensual) pleasure, worldly happiness, valued as mīlha°, puthujjana°, anariya°, and not worth pursuit: see kāmaguṇā, which passage closes: yaṃ ime pañca k-guṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati k-sukhaṃ A. IV, 415; S. IV, 225; varying with ... somanassaṃ ayaṃ kāmānaṃ assādo M. I, 85, 92, etc.—As kāma° and nekkhamma° A. I, 80; as renounced by the Saint: anapekkhino k° ṃ pahāya Dh. 346= S. I, 77; M. III, 230; Sn. 59 (see Nd2 s. v.). See also S. IV, 208; M. II, 43; Th. 2, 483; Vv 617; J. II, 140; III, 396; V, 428; kāmasukhallik’ânuyoga attachment to worldly enjoyment S. IV, 330; V, 421; Vin. I, 10; D. III, 113; Nett 110; Vism. 5, 32; —sutta N. of the first sutta of the Aṭṭhakavagga of Sn; —seṭṭhā (pl.) a class of devas D. II, 258; —sevanā pursuit of, indulgence in, sensuous pleasure J. II, 180; III, 464; —sevin adj. to prec. J. IV, 118; —hetu having craving as a cause: in ādīnava-section, foll. on kāmaguṇā M. I, 86, etc., of wealth S. I, 74; —hetuka caused by passion Th. 2, 355=ThA. 243; J. V, 220, 225. (Page 203)
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Kama, (fr. kram, cp. Vedic krama (-°) step, in uru°, BSk. krama reprieve, Divy 505) — 1. (nt.) going, proceeding, course, step, way, manner, e.g. sabbatth’âvihatakkama “having a course on all sides unobstructed” Sdhp. 425; vaḍḍhana° process of development Bdhd 96 paṭiloma° (going) the opposite way Bdhd 106; cp. also Bdhd 107, 111. a fivefold kama or process (of development or division), succession, is given at Vism. 476 with uppattik°, pahāna°, patipattik°, bhūmik°, desanāk°, where they are illustrated by examples. Threefold applied to upādāna at Vism. 570 (viz. uppattik°, pahānak°, desanāk°) — 2. oblique cases (late and technical) “by way of going, ” i.e. in order or in due course, in succession: kamato Vism. 476, 483, 497; Bdhd 70, 103; kamena by & by, gradually Mhvs 3, 33; 5, 136; 13, 6; Dāvs. I, 30; SnA 455; Bdhd 88; yathākkamaṃ Bdhd 96.—3. (adj.) (-°) having a certain way of going: catukkama walking on all fours (=catuppāda) Pv. I, 113. (Page 188)(Source): Sutta: The Pali Text Society's Pali-English Dictionary
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
Languages of India and abroad
kama (कम).—a ( P) Less, wanting, short of. Used as per Ex. āṇyākama rūpayā, śērākama maṇa.
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kāma (काम).—n (karma S) An action or act, a deed. 2 A work, a business, a job. 3 Action, work, doing. 4 Applied loosely to an affair, matter, or transaction gen. 5 Need of; occasion for. Ex. sadyaḥ malā cākūcēṃ kāma nāhīṃ. 6 Use, fitness, adaptedness, serviceableness. 7 m (kāma S) Lust or carnal desire, the sexual passion. 8 The name of the Hindu Cupid. 9 S Wish or desire. 10 S One of the four (dharma, artha, kāma, mōkṣa) grand objects of the human affections and faculties; viz. the pleasures of sense. 11 ind (In Sanskrit composition.) Following one's own desire; as kāmavāda Speaking what one lists; kāmabhakṣa Eating what one likes; kāmacāra Doing whatever one chooses. 12 ind (In comp. with Sanskrit roots inflected by the affix tumun) Desirous, wishing to do; as gantukāma Wishing to go; marttukāma Wishing to die; bhōktukāma Wishing to eat. kāma kāḍhaṇēṃ g. of o. To work or use violently or roughly. 2 (Freely.) To take the conceit out of; to pose, non-plus, settle. 3 To slay or kill. kāma cōraṇēṃ To work idlingly or dawdlingly. kāma nāhīṃ g. of s. (It &c.) is of no use--no avail--no advantage--no propriety. kāmācā Useful. 2 Having work or employment; engaged for work. kāmānta kāma (karuna ghēṇēṃ-urakaṇēṃ &c.) To despatch or do work within work. kāmāntūna jāṇēṃ (To go out of use.) To become useless or unserviceable. kāmā- madhyēṃ kāma bhaja manā rāma Worship God mentally whilst in the midst of your business. kāmāsa or kāmīṃ yēṇēṃ or paḍaṇēṃ To be killed in battle. 2 also kāmāvara paḍaṇēṃ To become useful; to turn to use or advantage. 3 To become, befit, suit; to be correct and proper--actions, procedure.(Source): DDSA: The Molesworth Marathi and English Dictionary
kama (कम).—a Less, wanting, short of.
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kāma (काम).—n An action. A work. Use. Need of. m Lust. Cupid. Desire. kāma kāḍhaṇēṃ Work or use violently. kāmācā Useful. Having work. kāmāntūna jāṇēṃ Become useless.(Source): DDSA: The Aryabhusan school dictionary, Marathi-English
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
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kāmaguṇa : (m.) sensual pleasure.
Kāmātura (कामातुर).—a. love-sick, affected by love; कामातुराणां न भयं न लज्जा (kāmāturāṇāṃ na b...
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Search found 127 books and stories containing Kama, Kāmā, Kāma or Kamā. You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Apadana commentary (Atthakatha) (by U Lu Pe Win)
Commentary on the stanza on desire (kāma) < [Commentary on biography of Silent Buddhas (Paccekabuddha)]
Commentary on the stanza on coral (koviḷāra) < [Commentary on biography of Silent Buddhas (Paccekabuddha)]
Manusmriti with the Commentary of Medhatithi (by Ganganatha Jha)
Verse 6.48 < [Section VI - Procedure of going forth as a Wandering Mendicant]
Verse 7.47 < [Section IV - Duties of the King]
Verse 4.15 < [Section III - The Observances of the Accomplished Student]
Brihad Bhagavatamrita (by Śrīla Sanātana Gosvāmī)
Verse 2.1.11 < [Chapter 1 - Vairāgya: Renunciation]
Verse 1.1.8 < [Chapter 1 - Bhauma: On the Earth]
Verse 2.4.53-54 < [Chapter 4 - Vaikuṇṭha: The Spiritual Kingdom]
The Shiva Purana (by J. L. Shastri)
Chapter 17 - The dialogue between Indra and Kāmadeva < [Section 2.3 - Rudra-saṃhitā (3): Pārvatī-khaṇḍa]
Chapter 2 - Indra sends Kāmadeva to disturb the penance of Nārada < [Section 2.1 - Rudra-saṃhitā (1): Sṛśṭi-khaṇḍa]
Chapter 19 - Kāma’s destruction by Śiva < [Section 2.3 - Rudra-saṃhitā (3): Pārvatī-khaṇḍa]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
Section C - Third method: practicing the five dharmas < [Part 2 - Means of acquiring meditation]
1. By the successive practice of the five virtues < [Part 5 - Ways of acquiring Prajñāpmaramitā]
1. Preparation for the first dhyāna < [Part 3 - Definition of the various dhyānas and samāpattis]
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