Desire

"'Bhimasena said, "One without Desire never wishes for Wealth. One without Desire never wishes for Virtue. One who is destitute of Desire can never feel any wish. For this reason, Desire is the foremost of all the three. It is under the influence of Desire that the very Rishis devote themselves to penances subsisting upon fruits, of living upon roots or air only. Others possessed of Vedic lore are engaged upon the Vedas and their branches or upon rites of faith and sacrificial acts, or upon making gifts or accepting them. Traders, agriculturists, keepers of cattle, artists and artisans, and those who are employed in rites of propitiation, all act from Desire. Some there are that dive unto the depths of the ocean, induced by Desire. Desire, indeed, takes various forms. Everything is pervaded by the principle of Desire. A man outside the pale of Desire never is, was, or will be, seen in this world. This, O king, is the truth. Both Virtue and Wealth are based upon Desire. As butter represents the essence of curds, even so is Desire the essence of Profit and Virtue. Oil is better than oil-seeds. Ghee is better than sour milk. Flowers and fruits are better than wood. Similarly, Desire is better than Virtue and Profit. As honeyed juice is extracted from flowers, so is Desire said to be extracted from these two. Desire is the parent of Virtue and Profit. Desire is the soul of these two. Without Desire the Brahmanas would never give either sweets or wealth unto Brahmanas. Without Desire the diverse kinds of action that are seen in the world would never have been seen. For these reasons, Desire is seen to be the foremost of the triple aggregate. Approaching beautiful damsels attired in excellent robes, adorned with every ornament, and exhilarated with sweet wines, do thou sport with them. Desire, O king, should be the foremost of the three with us. Reflecting upon the question to its very roots, I have come to this conclusion.

Freedom from attachment, emancipation from desire, contentment, tranquillity, truth, self-restraint, forgiveness, and universal compassion are the qualities that have now come to me. Therefore, let Desire, cupidity, thirst, miserliness avoid me. I have now adopted the path of Goodness. Having cast off Desire and Cupidity, great is my happiness now. I shall no longer yield to the influence of Cupidity and no longer suffer misery like a person of uncleansed soul. One is sure to obtain happiness according to the measure of the desires he may be able to cast off. Truly, he who yields himself up to Desire always suffers misery. Whatever passions connected with Desire are cast off by a person, all appertain to the quality of Passion. Sorrow and shamelessness and discontent all arise from Desire and Wealth. Like a person plunging in the hot season into a cool lake, I have now entered into Brahma, I have abstained from work. I have freed myself from grief. Pure happiness has now come to me. The felicity that results from the gratification of Desire, or that other purer felicity which one enjoys in heaven, does not come to even a sixteenth part of that which arises upon the abandonment of all kinds of thirst! Killing the principle of desire, which with the body makes an aggregate of seven, and which is a bitter foe, I have entered the immortal city of Brahma and shall pass my days there in happiness like a king!' Relying upon such intelligence, Manki freed himself from attachments, casting off all desires and attaining to Brahma that abode of the highest felicity. Indeed, in consequence of the loss of his two bulls Manki attained to immortality. Indeed, because he cut the very roots of desire, he attained, through that means, to high felicity."'"

The soul that is constantly affected by the pursuit of objects that are unreal, remembering only that with which it is always engaged, adoreth only earthly enjoyments that surround it. The desire of enjoyments first killeth men. Lust and wrath soon follow behind it. These three, viz., the desire of enjoyments, lust, and wrath, lead foolish men to death. They, however, that have conquered their souls, succeed by self-restraint, to escape death. He that hath conquered his soul without suffering himself to be excited by his ambitious desire, conquereth these, regarding them as of no value, by the aid of self-knowledge. Ignorance, assuming the form of Yama, cannot devour that learned man who controlled his desires in this manner. That man who followeth his desires is destroyed along with his desires. He, however, that can renounce desire, can certainly drive away all kinds of woe. Desire is, indeed, ignorance and darkness and hell in respect of all creatures, for swayed by it they lose their senses. As intoxicated persons in walking along a street reel towards ruts and holes, so men under the influence of desire, misled by deluding joys, run towards destruction. What can death do to a person whose soul hath not been confounded or misled by desire? To him, death hath no terrors, like a tiger made of straw. Therefore, O Kshatriya, if the existence of desire, which is ignorance, is to be destroyed, no wish, not even the slightest one, is either to be thought of or pursued. That soul, which is in thy body, associated as it is with wrath and covetousness and filled with ignorance, that is death. Knowing that death arises in this way, he that relies on knowledge, entertaineth no fear of death. Indeed, as the body is destroyed when brought under the influence of death, so death itself is destroyed when it comes under the influence of knowledge.’

From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.

He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.

Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free!

He should repeat fifteen (Samidhenis) in the case of a Rajanya; the Rajanya is fifteenfold; verily he makes him find support in his own Stoma. Let him surround it with a Tristubh; the Tristubh is power, the Rajanya sacrifices in desire of power; verily by the Tristubh he secures power for him. If he desires [1], 'May there be splendour', he should surround it with a Gayatri, the Gayatri is splendour; verily there is splendour. He should repeat seventeen for a Vaiçya; the Vaiçya is seventeenfold; verily he makes him find support in his own Stoma. He should surround it with a Jagati; cattle are connected with the Jagati, the Vaiçya sacrifices in desire of cattle; verily by the Jagati he secures cattle for him. He should repeat twenty one for one who desires support; the Ekavinça is the support of the Stomas; (verily twenty-one serve) for support [2]. He should repeat twenty- four for one who desires splendour: the Gayatri has twenty-four syllables, splendour is the Gayatri; verily by the Gayatri he secures splendour for him. He should repeat thirty for one who desires food; the Viraj has thirty syllables, the Viraj is food; verily by the Viraj he secures food for him. He should repeat thirty- two, for one who desires support; the Anustubh has thirty-two syllables, the Anustubh is the support of the metres; (verily thirty-two serve) for support. He should repeat thirty-six for one who desires cattle; the Brhati has thirty-six syllables, cattle are connected with the Brhati; verily by the Brhati he secures cattle for him [3]. He should repeat forty-four for one who desires power, the Tristubh has forty-four syllables, the Tristubh is power; verily by the Tristubh he secures power for him. He should repeat forty-eight for one who desires cattle; the Jagati has forty-eight syllables, cattle are connected with the Jagati; verily with the Jagati he secures cattle for him.

If he desire of any one, 'May he be without cattle', he should cut for him (a post) without leaves and with a withered top; this among trees is without cattle; verily he becomes without cattle. If he desire of any one, 'May he be rich in cattle', he should cut for him one with many leaves and many branches; this [4] among trees is rich in cattle; verily he becomes rich in cattle. He should cut one that is supported for one who desires support; this among trees is supported which grows from its own birthplace on level ground and is firm. He should cut one which leans towards the west, for it is leaning over for the sacrifice. He should cut one of five cubits for him of whom he desires, 'May the higher sacrifice condescend to him'; the Pankti has five syllables, the sacrifice is fivefold, the higher sacrifice condescends to him [5]. (He should cut one) of six cubits for one who desires support; the seasons are six; verily he finds support in the seasons. (He should cut one) of seven cubits for one who desires cattle; the Çakvari has seven feet, the Çakvari is cattle; verily he wins cattle. (He should cut one) of nine cubits for one who desires brilliance, commensurate with the Trivrt Stoma; the Trivrt is brilliance; verily he becomes brilliant. (He should cut one) of eleven cubits for one who desires power; the Tristubh has eleven syllables, the Tristubh is power; verily he becomes powerful. (He should cut one) of fifteen cubits for one who has foes; the thunderbolt is fifteenfold; (verily it serves) for the overcoming of foes. (He should cut one) Of seventeen cubits for one who desires offspring; Prajapati is seventeenfold; (verily it serves) to gain Prajapati. (He should cut one) of twenty-one cubits for one who desires support; the Ekavinça is the support of the Stomas; (verily it serves) for support.

He whose desire is not fulfilled should offer on eleven potsherds to Agni and Soma; the Brahman is connected with Agni, he drinks Soma; verily he has recourse to his own deity with his own share; verily he unites him with his desire; his desire is fulfilled. He who desires splendour should offer on eight potsherds to Agni and Soma; verily he has recourse to Agni and Soma with their own share; verily they bestow upon him splendour; he becomes resplendent [3]. In that it is on eight potsherds, it is connected with Agni; in that it is of panic seeds, it is connected with Soma; (verily it serves) for prosperity. He who is afraid of impotence should offer, an oblation of panic seeds to Soma, the strong. For the seed, the strength, departs from him, then he fears impotence; verily he has recourse to Soma, the strong; verily he bestows upon him seed and strength; he does not become impotent. He who desires a village should offer on eleven potsherds to Brahmanaspati [4]; verily he has recourse to Brahmanaspati with his own share; verily he subjects his fellows to him; he becomes possessed of a village. The Yajya and the Anuvakya have the word 'troop'; verily he makes him possess troops of his fellows. The same sacrifice should he offer who desires, 'May I bring the people to ruin with respect to the Brahman'; he should use as the Yajya and the Anuvakya verses referring to the Maruts; verily he brings the people to ruin with respect to the Brahman. He who desires the heaven should offer an oblation to Aryaman; Aryaman is yonder sun; verily he has recourse to Aryaman with his own share; he makes him attain the world of heaven. He should offer an oblation to Aryaman who desires, 'May people be fain to give to me'; Aryaman is yonder sun, Aryaman is he who gives; verily he has recourse to Aryaman with his own share; he makes [1] people fain to give to him; people are fain to give to him.

Sattwan, Rajas, and Tamas, so are named The qualities of Nature, "Soothfastness," "Passion," and "Ignorance." These three bind down The changeless Spirit in the changeful flesh. Whereof sweet "Soothfastness," by purity Living unsullied and enlightened, binds The sinless Soul to happiness and truth; And Passion, being kin to appetite, And breeding impulse and propensity, Binds the embodied Soul, O Kunti's Son! By tie of works. But Ignorance, begot Of Darkness, blinding mortal men, binds down Their souls to stupor, sloth, and drowsiness. Yea, Prince of India! Soothfastness binds souls In pleasant wise to flesh; and Passion binds By toilsome strain; but Ignorance, which blots The beams of wisdom, binds the soul to sloth. Passion and Ignorance, once overcome, Leave Soothfastness, O Bharata! Where this With Ignorance are absent, Passion rules; And Ignorance in hearts not good nor quick. When at all gateways of the Body shines The Lamp of Knowledge, then may one see well Soothfastness settled in that city reigns; Where longing is, and ardour, and unrest, Impulse to strive and gain, and avarice, Those spring from Passion--Prince!--engrained; and where Darkness and dulness, sloth and stupor are, 'Tis Ignorance hath caused them, Kuru Chief!

Krishna. When one, O Pritha's Son! Abandoning desires which shake the mind-- Finds in his soul full comfort for his soul, He hath attained the Yog--that man is such! In sorrows not dejected, and in joys Not overjoyed; dwelling outside the stress Of passion, fear, and anger; fixed in calms Of lofty contemplation;--such an one Is Muni, is the Sage, the true Recluse! He who to none and nowhere overbound By ties of flesh, takes evil things and good Neither desponding nor exulting, such Bears wisdom's plainest mark! He who shall draw As the wise tortoise draws its four feet safe Under its shield, his five frail senses back Under the spirit's buckler from the world Which else assails them, such an one, my Prince! Hath wisdom's mark! Things that solicit sense Hold off from the self-governed; nay, it comes, The appetites of him who lives beyond Depart,--aroused no more. Yet may it chance, O Son of Kunti! that a governed mind Shall some time feel the sense-storms sweep, and wrest Strong self-control by the roots. Let him regain His kingdom! let him conquer this, and sit On Me intent. That man alone is wise Who keeps the mastery of himself! If one Ponders on objects of the sense, there springs Attraction; from attraction grows desire, Desire flames to fierce passion, passion breeds Recklessness; then the memory--all betrayed-- Lets noble purpose go, and saps the mind, Till purpose, mind, and man are all undone. But, if one deals with objects of the sense Not loving and not hating, making them Serve his free soul, which rests serenely lord, Lo! such a man comes to tranquillity; And out of that tranquillity shall rise The end and healing of his earthly pains, Since the will governed sets the soul at peace. The soul of the ungoverned is not his, Nor hath he knowledge of himself; which lacked, How grows serenity? and, wanting that, Whence shall he hope for happiness?

Not because I desire a gift: but I desire fruit that may abound to your account.

This is a true saying, If a man desire the office of a bishop, he desireth a good work.

Mine eye also shall see my desire on mine enemies, and mine ears shall hear my desire of the wicked that rise up against me.

If this transformation became to me an object of desire, I would express the desire by the nameless simplicity. Simplicity without a name Is free from all external aim. With no desire, at rest and still, All things go right as of their will. PART II.

The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray.

Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is all that we shall see.

And He it is Who hath appointed night and day in succession, for him who desireth to remember, or desireth thankfulness.

Yet he desireth that I should give more.

Whoso desireth the harvest of the Hereafter, We give him increase in its harvest. And whoso desireth the harvest of the world, We give him thereof, and he hath no portion in the Hereafter.

1. Love's consuming longing, together with yearning, which the gods have poured into the waters, that do I kindle for thee by the law of Varuna! 2. Love's consuming longing, together with yearning, which the all-gods (visve devâh) have poured into the waters, that do I kindle for thee by the law of Varuna! 3. Love's consuming longing, together with yearning, which Indrâni has poured into the waters, that do I kindle for thee by the law of Varuna! 4. Love's consuming longing, together with yearning, which Indra and Agni have poured into the waters, that do I kindle for thee by the law of Varuna! 5. Love's consuming longing, together with yearning, which Mitra and Varuna have poured into the waters, that do I kindle for thee by the law of Varuna!

1. As the wind tears this grass from the surface of the earth, thus do I tear thy soul, so that thou, woman, shalt love, shalt not be averse to me! 2. If ye, O two Asvins, shall unite and bring together the loving pair-united are the fortunes of,both of you (lovers), united the thoughts, united the purposes! 3. When birds desire to chirp, lustily desire to chirp, may my call go there, as an arrow-point upon the shaft! 4. What is within shall be without, what is without shall be within! Take captive, O herb, the, soul of the maidens endowed with every chai-m! 5. Longing for a husband this woman hath come, I have come longing for a wife, As a loudly neighing horFe I have attained to my good fortune!

1. I call the name of him that comes here, that hath come here, and is arriving; I crave (the name) of Indra, Vritra's slayer, the Visava, of hundredfold strength. 2. The road by which the Asvins carried away as a bride Sûryâ, Savitar's daughter,'by that road,' Bhaga (fortune) told me, 'thou shalt bring here a wife'! With thy wealth-procuring, great, golden hook, O Indra, husband of Sakî, procure a wife for me that desireth a wife!

The nervous system of the body provides the channels through which the mind travels; the direction in which it moves is determined by its desires and tendencies. When the mind becomes pure and desireless, it takes the upward course and at the time of departing passes out through the imperceptible opening at the crown of the head; but as long as it remains full of desires, its course is downward towards the realms where those desires can be satisfied.

This sacred Word is the highest symbol of the Absolute. He who through meditating on It grasps Its full significance, realizes the glory of God and at once has all his desires satisfied, because God is the fulfilment of all desires.

When all desires dwelling in the heart cease, then the mortal becomes immortal and attains Brahman here.

2 As giving power and winning light, for Indra and for Vayu he 3 The men conduct him, Soma, Steer, Omniscient, and the Head of Heaven, 4 Longing for kine, longing for gold hath Indu Pavamana lowed, 5 This Pavamana, gladdening draught, drops on the filtering cloth, and then 6 To Indra in the firmament this mighty tawny Steer hath flowed,

Ulysses answered, “May King Jove grant all happiness to Telemachus, and fulfil the desire of his heart.”

“Thus, Trojans, thus, at length be taught to fear; O race perfidious, who delight in war! Already noble deeds ye have perform’d; A princess raped transcends a navy storm’d: In such bold feats your impious might approve, Without th’ assistance, or the fear of Jove. The violated rites, the ravish’d dame; Our heroes slaughter’d and our ships on flame, Crimes heap’d on crimes, shall bend your glory down, And whelm in ruins yon flagitious town. O thou, great father! lord of earth and skies, Above the thought of man, supremely wise! If from thy hand the fates of mortals flow, From whence this favour to an impious foe? A godless crew, abandon’d and unjust, Still breathing rapine, violence, and lust? The best of things, beyond their measure, cloy; Sleep’s balmy blessing, love’s endearing joy; The feast, the dance; whate’er mankind desire, Even the sweet charms of sacred numbers tire. But Troy for ever reaps a dire delight In thirst of slaughter, and in lust of fight.”

Thus faithful Lakshman strove to cheer The prince with counsel wise and clear. Who, prompt to seize the pith of all, Let not that wisdom idly fall. With vigorous effort he restrained The passion in his breast that reigned, And leaning on his bow for rest His brother Lakshman thus addressed: "How shall we labour now, reflect; Whither again our search direct? Brother, what plan canst thou devise To bring her to these longing eyes?"