Sensuality: Beauty is in the Mind of the Beholder

Sensuality

With reference to sensuality or Kama, the teachings make reference to the following,

Kāmā bhikkhave veditabbā,	Sensuality should be known
kāmānam nidānasambhavo veditabbo	The cause for sensuality should be known
kāmānam vemattatā veditabbā	The diversity in sensuality should be known
kāmānam vipāko veditabbo	The result of sensuality should be known
kāmanirodho veditabbo	The cessation of sensuality should be known
kāmanirodhagāminīpaṭipadā veditabbā.	The path for the cessation of sensuality should be known
Nibbhedika Sutra

The Buddha has identified five strands of Sensuality (Kama Guna) which are,

1.        Forms seen by eye - Pleasing, Charming, endearing & fostering Desire ,

2.        Sound heard by ear- Pleasing, Charming, endearing & fostering Desire ,

3.        Aromas smelt by nose- Pleasing, Charming, endearing & fostering Desire ,

4.        Flavours tasted by tongue - Pleasing, Charming, endearing & fostering Desire ,

5.        Tactile sensations felt by the body- Pleasing, Charming, endearing & fostering Desire ,

‘These are pleasures in the world but they are strands of sensuality to the one in the noble discipline’ he has clarified.

Sensuality is categorised into two in worldly sense,

a)     Objects of sensuality - Wastu kama , which are those that are seen heard smelt, tasted or touched, e.g. house, car etc.

b)    Defilements of Sensuality - Klesha Kama- i.e. Lust or passion in our mind associating Objects of sensuality.

One can be free from objects of sensuality but can still retain affection or longing to them. When objects of sensuality come to be, defilements are formed on them, in other words where wastu kama is there is klesha kama.

Ven. Sudassana relates these two to Mud (wastu kama) and the smell of mud (klesha kama).

‘Where there is Mud smell of mud is present. One can keep away from Mud to avoid its smell but it is impossible to be free from smell while associating mud.’

‘Only a place free of both mud and smell can be considered as clean’, he says.

A recluse can be free from objects of sensuality but may not refrain from the defilements formed in his mind in respect of sensual objects, as he may still keep thinking about sensual objects with defilements that still remain in his mind in respect of those.

One can be free of sensuality temporarily (at thadanga level); however the hidden lust for pleasures could spring up again when the conditions are present.

By reaching Dyana states one can refrain from sensuality to a greater extent (vishkambana level) and could even suppress it for eons, however, could return to sensual existences eventually owing to change in conditions.

Complete eradication (samucceda ) of sensuality is only achieved through Enlightenment, if not,  the defilements associating sensuality arise again similar to growth of shoots on a tree trunk even when it’s branches are completely lopped off. The lust for sensual pleasures that may remain dormant (anusaya) will arise again when met with necessary conditions.

Both, objects of sensuality and defilements on them should be removed completely with no remainder left as dormant for the ultimate liberation.

Sensuality and Beauty

Elaborating on the state of sensuality Buddha has preached,

Nete kāmā yāni citrāni loke;	Sensual pleasures are not in beauty of the world.
Saṅkappa-rāgo purisassa kāmo,  Tiṭṭhanti citrāni tatheva loke;	Man's sensuality is his lustful conceptions, The beauties remain as they are in the world,
Athettha dhīrā vinayanti chandan.	The wise, subdue their desire, in this regard.

 
   Nibbedhika Sutra

In this profound stanza Buddha stresses how the things of beauty in the world become sensual due to man’s lustful conceptions. He says the beauty exists in this world as they are and they do not possess any sensuality that man associates with. The wise are not affected by them, he adds.

‘If things of beauty themselves are sensuous, will the Arhats be spared? ‘, questions Ven. Sudassana. ‘We create the sensual world within us and associate it as we wish.’ What is considered as pleasurable in this world are not so for the enlightened ones.

Now we need to examine how we create sensuality. We assume that sensuality exists in things we see, hear and smell etc. and we get attracted to such objects making them objects of sensuality.

It is said that Wastu Kama and Klesha Kama come to be due to the way we contemplate on things that we interact with, and our inclination towards them. The cause for this is that we do not see things as they are, i.e. ignorance. We keep contemplating on what we see hear etc. as we perceive to develop passion or affection. For instance we look at a form made of four elements, say a person, and call it a man or woman. Similarly we construct things as house car etc. in our mind.

Our inclination to what we see, hear or smell is lust or raga. Our attention and inclinations to objects result in developing sensuality. Objects of sensuality come to be due to our inclination to objects and the desire we develop as a result of how we contemplate upon them.

1.        Cause for Sensuality

Sensuality is formed due to contact. When an object is present in front of the eye, sensuality comes into play in terms of our attention to the object. Defilements on them are formed due to our inclination to them at the state of knowing, Vinnana. The eye contact arises only when there is inclination to the object seen and defilements are formed at this point. These defilements are determined by how we contemplate upon the object, knowing as son, daughter etc. This is ‘becoming’ or birth, that lead to decay and death.

Buddhist scripts identify several similes to understand how sensuality is formed,

For instance, when a dog eats a bone its gums get pierced by splinters of the bone that it bites, causing bleeding. The dog loves the taste of blood but thinks the taste is coming from the bone and thus it bites into the bone more and more, enjoying his own blood. Similarly a person who is caught up in sensual pleasures is deceived of the evil effects attached to it and the suffering it brings upon, ‘similar to an iron rod being corroded by the rust formed on it by itself’. 

The Buddha has said ‘No one in this world is satiable with sensual pleasures.’

2.        Diversity of Sensuality

Sensuality is diverse and is distinguished by the sense door it relates to, for instance sensuality with regard to forms is one thing and sensuality with regard to sound is another and so on, in respect of each sense base.

3.        Result of Sensuality

When we develop a liking to something we usually end up in clinging to that which ensures the corresponding state of our existence in accordance with merits and demerits we earn. As we continue to cling to a thing or a person that seem to exist externally, we develop the sense of personality, the notion of ‘me’ (asmi mana), ego-conceit.

The sense of identity or the self (atma) is fostered by sensuality. As long as one associate pleasure the person (as the experiencer) is present, embracing the body as me and developing the ‘self’ view. When we cling to sensuality and the more we love to associate pleasure, the more we cling and get attached, further expanding the notion of ‘self’ and existence

4.        Cessation of Sensuality

Sensuality is depended on our inclination to objects which is influenced by how we contemplate on what we perceive. By gaining the right view we can see things as they really are which in turn help with developing the right contemplation. This right contemplation removes our desire and thus the inclination to objects which is the cessation of sensuality.

5.        Path to Cessation of Sensuality

The path to develop right contemplation and to cease sensuality is the Noble Eightfold Path. Gaining the Right View is fundamental to pursue the Noble Eightfold path. With the Right View you will contemplate on what is actually present out there, not on the object that appears to be there. It is attaining Yatha butha nana dassana.

The Mirage Simile

Consider the simile of the mirage where the man is not deceived while the deer is; Water is the sensual object to the deer which generates its passion to that.

Notwithstanding, we make the same error in forming objects of sensuality and developing inclination to it in our worldly associations. The awareness we have in the former situation is not present during our worldly associations. Being deceived we create both objects of sensuality and defilements of sensuality in the process.

Through our wise attention we know that what is an object of sensuality (water) to the deer is a mental construction for us. If we can practice to develop Right Contemplation with the Right View as we do in the Mirage situation this vision gradually becomes the reality of our lives, enabling us to liberate from objects of sensuality.