kāmā

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, Bdhd 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, Vism.483, Vism.497 Bdhd 70, Bdhd 103; kamena by & by, gradually Mhvs.3, Mhvs.33 Mhvs.5, Mhvs.136; Mhvs.13, Mhvs.6; Dāvs i.30; Snp-a.455; Bdhd 88; yathākkamaṃ Bdhd 96.
3. (adj.) (-˚) having a certain way of going: catukkama walking on all fours (= catuppāda Pv.i.11#3.

fr. kram, cp. Vedic krama (-˚) step, in uru˚, BSk. krama reprieve, Divy.505

masculine neuter to desire.

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 (gatis) 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, Mnd.1 distinguishes:

1. vatthukāmā: desires relating to a base, i.e. physical organ or external object, and
2. kilesakāmā: desire considered subjectively.

So also Cnd.202, quoted Dhp-a.ii.162; Dhp-a.iii.240; and very often as ubho kāmā. A more logical definition is given by Dhammapāla on Vv.1#1 (Vv-a.11). He classifies kāma as concerned with:

1. manāpiyā rūpādi-visayā: pleasant objects
2. chandarāga: impulsive desire
3. sabbasmiṃ lobha: greed for anything
4. gāmadhamma: sexual lust
5. hitacchanda: effort to do good
6. serībhāva : 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 AN.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 Cnd.200; Dhs.1097 (omitting No. 8), cp. Dhs-a.370; similarly at Vism.569 (omitting Nos. 6 and 8), cp. Dhs.1214; Vb.375. This set of 10 characteristics is followed by kām-ogha, kāma-yoga kām-upādāna at Cnd.200, cp. Vism.141 (kām-ogha ˚āsava, ˚upādāna). Similarly at DN.iii.238: kāme avigata-rāga, ˚chanda, ˚pema, ˚pipāsa, ˚pariḷāha ˚taṇha. See also kāma-chanda below under compounds. 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 passio