Significance of Desire
Synonyms: Wish, Craving, Longing, Aspiration, Yearning, Ambition, Inclination, Want, Lust, Urge, Hankering, Wishes
In Finnish: Halu; In Dutch: Wens; In Spanish: Deseo; In German: Wunsch; In Swedish: Önskan; In Malay: Keinginan; In French: Désir; In Polish: Pragnienie; In Italian: Desiderio; In Portugese: Desejo
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Desire'
In Buddhism, desire manifests as a complex concept. It can be a succession of thoughts, a driving force in communication, and a state to overcome during meditation. It encompasses cravings, attachments, and emotional attachments, seen as obstacles to enlightenment and a source of suffering. Desire is also a source of suffering that is an effect that must exist in something else.
From: Maha Prajnaparamita Sastra
(1) refers to a teacher who is free, with a question about the use of remaining in a place, signifying detachment.[1] (2) It is a strong feeling of wanting something. Some practices can drive away this, but not other negative emotions.[2] (3) Desire, also known as kama, is identified as the first army of Mara, representing one of the primary internal obstacles to overcome on the path to enlightenment.[3] (4) Desire, also known as raga, is presented as a force that can lead to deliverance if increased, as seen in the case of the naga Nan-to' (Nandopananda), showing a potential path to spiritual liberation.[4] (5) Desires, which include the five sense objects, lead to attachment and must be avoided in order to enter into the first dhyana.[5]
From: Bodhisattvacharyavatara
(1) Desire, or 'dod chags', is one of the five mind poisons that can lead a yogin to forsake genuine dharma practice and prevent the attainment of enlightenment.[6] (2) It is one of the five poisonous afflictions that results from clinging to a personal identity, contributing to emotional turmoil and negative actions.[7]
From: Mahavastu (great story)
(1) Sensual wants and cravings that dominate and overwhelm individuals, as expressed by Upaka.[8]
From: Mahayana Mahaparinirvana Sutra
(1) Desire is the root of the 37 elements assisting towards Enlightenment, and it is the root of the 37 elements, and the text says that the awakening depends on it.[9]
From: Lankavatara Sutra
(1) Such are the eye, karma, ignorance, and the Yogins.[10]
From: Jataka tales [English], Volume 1-6
(1) A source of sorrow and despair that increases misery, compared to a skeleton, a piece of meat, a torch, a dream, a loan, a fruit, a spear, or a serpent’s head.[11] (2) A strong feeling of wanting something, which is portrayed as leading to suffering and sin in the narrative.[12] (3) A strong feeling of wanting, especially in terms of physical or romantic love, which the characters aim to overcome.[13]
From: Dhammapada (Illustrated)
(1) It is a feeling that gives rise to sorrow and fear, but those free of it experience neither.[14] (2) The cravings and attachments to physical pleasures that prevent spiritual growth.[15]
From: Dhammapada (translated from the Pali)
(1) It is something for the Ineffable that has sprung up in someone, who is satisfied in their mind, and whose thoughts are not bewildered by love; they are called carried upwards by the stream.[16] (2) These are associated with a misguided man, set on passion, and can carry individuals away, and those who leave them behind are free from cares.[17]
From: Abhidhamma in Daily Life
(1) Desire and lust are the bonds that unite the eye and objects, tongue and savours, and mind and mind-objects, according to Sariputta.[18]
From: Tattvasangraha [with commentary]
(1) Within the provided text, desire is presented as a concept that requires a substratum or cause for its existence, a notion already accepted within the discourse.[19] (2) Desire, along with other human attributes like Hatred, Effort, Pleasure, Pain, and Cognition, is considered as an indication of the Soul, which is then rejected due to the lack of connection between them.[20] (3) The text mentions it as having a substratum, the self or soul, which is considered to be eternal and all-pervasive. The self is considered the doer and enjoyer of the fruit of actions.[21] (4) Desire and other concepts cannot exist within the soul because they appear in succession, much like a seed that becomes a sprout and then a creeper.[22] (5) Desire is an effect that must exist in something else, similar to color, and is part of the group that also includes 'the rest,' according to the presented argument.[23]
From: The Great Chariot
(1) This is one of the six co-emergent stains.[24]
From: The Fo-Sho-Hing-Tsan-King (A Life of Buddha)
(1) A state from which one needs deliverance, as well as from fear and dread, in order to overcome the power of inconstancy.[25]
Hindu concept of 'Desire'
In Hinduism, Desire encompasses a multifaceted concept: a psychological quality, individual wishes, and aspirations. It can lead to fulfillment through prayer, spiritual growth, or attachment and suffering. Desire is also seen as a driving force, binding souls or motivating actions, and can be a longing for spiritual attainment or liberation.
From: Chaitanya Bhagavata
(1) This refers to a strong feeling of wanting or wishing for something, indicating a motivation or longing to attain a particular object or experience.[26] (2) Desire, as a meaning of paka, indicates a strong feeling of wanting something or wishing for something to happen, reflecting a personal aspiration or longing.[27] (3) It represents the wish of Jagannatha Mishra's son, which was comprehended by his father, leading him to take his son to the brahmana Gangadasa's residence.[28] (4) The verse states that one can ask for any benediction they desire when worshiping the lotus feet.[29] (5) A strong feeling that arose in Brahma after he became bewildered by Cupid's arrow, specifically to enjoy his own daughter without shame.[30]
From: Garga Samhita (English)
(1) A strong feeling of wanting or wishing for something, representing the motivation behind the shapeshifting abilities, highlighting the personal agency involved.[31] (2) A strong feeling of wanting something or wishing for something to happen is indicated.[32] (3) Something that will be fulfilled in Bharata-varsa at the end of Dvapara-yuga.[33] (4) The icchaya, or desire, of Shri Krishna is what caused all entities to descend from Goloka.[34] (5) The desires are described as being fulfilled by Shri Krishnacandra in the verse.[35]
From: Brihad Bhagavatamrita (commentary)
(1) It signifies a strong feeling of wanting or wishing for something, specifically the eagerness to see Shri Jagadisha, the Lord of the universe.[36] (2) It is a strong feeling or longing for special ecstasy and the darshana of Shri Madana-gopala, which can lead to lamentation.[37] (3) This is a feeling that arises when thinking about the good fortune of the Utkala devotees, but also causes distress.[38] (4) When one abandons all types, one can sometimes obtain the cintamani of prema-bhakti by the mercy of Bhagavan. One cannot attain prema-bhakti if there is even a scent of desire for sense gratification or liberation.[39] (5) Refers to a longing or yearning for something, often with a sense of passion or craving.[40]
From: Bhajana-Rahasya
(1) These are alleviated and the mind pacified through uninterrupted service.[41]
From: Bhakti-rasamrta-sindhu
(1) The expression of desire is central to Vritra's statement, as he clarifies what he does not desire in relation to material and spiritual achievements.[42]
From: Mahabharata (English)
(1) It is ignorance, darkness, and hell in respect of all creatures, for swayed by it they lose their senses.[43] (2) Yayati states that our desires are never gratified by indulgence; on the other hand, with indulgence, they only flame up like fire.[44] (3) The text refers to the inclination of an individual to gratify it, whether it be righteousness or unrighteousness.[45] (4) Devotees who are freed from desire and wrath, with controlled minds and knowledge of self, can achieve absorption into Brahma.[46] (5) The text refers to divesting oneself of "desire" and wrath.[47]
From: Yoga Vasistha [English], Volume 1-4
(1) Desires are the seeds of worldly attachments that incessantly rise and must be abandoned to purify the soul and achieve a higher state of being.[48] (2) Desire of the heart and the false fancy of the mind leads out within us and brings forth the fruit of the world; just as the dirty water moistens the seed.[49] (3) Desires are described as the growers of thorny plants and brambles in the world, similar to how vernal moisture causes plantain trees to grow.[50] (4) They are considered the offspring of ignorance, and their annihilation constitutes what we call liberation.[51] (5) The minister asked the Rakshasi to state her desire and object with them, as no suitor had been refused their prayer or sent back in disappointment.[52]
From: Markandeya Purana
(1) It is something that is fulfilled or attained through praising a deity with a hymn, leading to the realization of aspirations and wishes.[53] (2) Desire is one of the passions that a king must first subdue, as conquering desire assures victory, while being vanquished by it leads to destruction.[54]
From: Ramayana of Valmiki (Shastri)
(1) The wants and needs Sita acted upon during her time in Raghava’s abode.[55]
From: Laghu-yoga-vasistha
(1) Longings and cravings that lead to attachment and ultimately to suffering and rebirth.[56]
From: Anugita (English translation)
(1) It is one of the topics, along with piety and wealth, that the true conclusion is about.[57]
From: Bhagavadgita
(1) Born from passion, it is ravenous, sinful, and the foe in this world, enveloping knowledge.[58]
From: Brihaddharma Purana (abridged)
(1) Described as Brahma's son, it is the force that gives rise to the physical body and plays a pivotal role in the cycle of existence.[59]
From: Devi Bhagavata Purana
(1) Wishes or requests that devotees seek to be fulfilled through the worship of Savitri.[60]
From: Gautami Mahatmya
(1) All cherished wishes that a holy center is capable of yielding, along with much merit.[61]
From: Vishnu Purana
(1) It is one of the fourfold objects of men, and the enjoyment of this has been obtained from the eternal by some, according to the king's son.[62]
From: Bhagavad-gita-rahasya (or Karma-yoga Shastra)
(1) Desire, or 'kama', is described as wishing to experience something again, which can become Thirst if not satisfied, but the text argues that happiness can result from satisfying Desire before it turns into Thirst, challenging the notion that all happiness stems from the removal of Thirst.[63]
From: Taittiriya Upanishad Bhashya Vartika
(1) The desires of Brahman are nothing but the transformations of maya, highlighting the connection between the absolute and the manifested world.[64] (2) A strong feeling of wanting or longing for something, originating from a lack of awareness and leading to subsequent actions.[65] (3) "Desire" arises because of ignorance, and it is the root cause of various activities that bind a person, suggesting that cravings and attachments lead to entanglement in the cycle of karma.[66] (4) It is identified as one of the obstacles that must be overcome to retain knowledge.[67] (5) Desire emerges from the lack of understanding regarding that which is referred to as Brahman, and understanding this concept leads to liberation from such desires.[68]
From: Vivekachudamani
(1) A strong feeling of wanting or longing for something, which arises from reflecting on the qualities of sense-objects and motivates action.[69] (2) Desires, as mentioned in the text, are linked to an increase in selfish work, contributing to a cycle that perpetuates man's ongoing transmigration or journey.[70] (3) An intense longing that arises from ignorance and drives individuals to perform actions.[71] (4) When all such desires have been completely eradicated, the experience of the Atman becomes unhindered, allowing for the true realization of one's inner self.[72] (5) These are the inherent longings that the subtle body possesses, influencing the soul's experiences.[73]
From: Chandogya Upanishad (english Translation)
(1) These are wishes or aspirations that can be fulfilled through the power of thought and intention, leading to specific outcomes.[74] (2) The god decides the desires of the gods and goddesses, showing the entity's influence over the celestial beings' wants and wishes.[75] (3) The individual's aspirations that are fulfilled without fail when hope is worshipped as the ultimate reality, and represent the driving force behind actions, emphasizing the importance of maintaining a positive attitude to achieve one's objectives in life.[76] (4) The individual is encouraged to express their desires, which will be promptly and surely fulfilled if the conditions are met, including correct pronunciation and self-mention.[77]
From: Brahma Sutras (Shankaracharya)
(1) A quality mentioned as belonging to the anandamaya, specifically in the context of the passage 'he desired, may I be many, may I grow forth.'[78] (2) The concluding passage, 'So much for the man who desires,' indicates that the whole section refers to the soul implicated in the samsara.[79]
From: Mundaka Upanishad with Shankara’s Commentary
(1) Worldly attachments or wants that must be renounced in pursuit of the higher knowledge encapsulated by Para Vidya.[80]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) Desires represent the external distractions that prevent the mind from reaching a state of quiescence, and the absence of these is essential for realizing the nature of Brahman.[81]
From: Kaivalya Upanishad
(1) The desire should be motivated by Love, indicating the intention behind actions and desires should be rooted in compassion and benevolence.[82]
From: Mandukya Upanishad
(1) This is a strong feeling of wanting or longing for something, which, even when directed towards good deeds, can create bondage and perpetuate the cycle of rebirth.[83]
From: Ishavasya Upanishad with Shankara Bhashya (Sitarama)
(1) This, along with Karma, has perplexity and grief as its seed and affects the ignorant but not those who see oneness.[84]
From: Taittiriya Upanishad
(1) Desire, or kama, is identified as the cause of works (karma), urging one to action, and it ceases in those who have attained all desires and rest in their own Self.[85]
From: Brahma Sutras (Ramanuja)
(1) The passage emphasizes the undoing of desires as a prerequisite for achieving immortality and union with Brahman, indicating their significance in spiritual progress.[86]
From: Chandogya Upanishad (Shankara Bhashya)
(1) The text mentions that the desire for sons, cattle, this world, and that world originates in the Mind, highlighting the Mind's role in generating 'Desire' and pursuing various aspirations.[87]
From: Padarthadharmasamgraha and Nyayakandali
(1) It is characterized as an efficient or instrumental cause, but not a material or immaterial cause according to the text.[88] (2) A strong feeling of wanting to have something or wishing for something to happen, one of the qualities of the Self, which can not belong either to the Body, or to the Sense-organs; because these are found to be coexistent with the notion of ‘I’ and is due to contact proving the existence of Conjunction in the Self.[89] (3) A quality that signifies a strong feeling of wanting or wishing for something, belonging to the realm of immaterial things.[90] (4) A psychological quality representing a strong feeling of wanting something, listed as one of the seventeen qualities.[91] (5) An inclination or want for something, which originates not from comparable qualities in the cause.[92]
From: Manusmriti with the Commentary of Medhatithi
(1) Desire is a strong feeling of wanting something, and according to the text, desire only becomes stronger when it is fulfilled, leading to the conclusion that renunciation is superior.[93] (2) Individuals who do not cherish desires, specifically those without a longing for wealth, are those who offer great sacrifices into the sense-organs.[94] (3) It is an 'own quality'; volition is also an 'own quality'. It is with it that people will or desire both what is good and what is bad.[95] (4) This is synonymous with hankering and greediness, indicating the underlying motivation behind the pursuit of enjoyable objects and the potential for vices to emerge, according to the text provided.[96] (5) This is a basic human emotion that is discussed throughout the text, which explores how desire influences actions and the pursuit of rewards.[97]
From: Baudhayana Dharmasutra
(1) Goals or aspirations that participants in the Candrayana seek to achieve through the prescribed rituals.[98]
From: Yoga-sutras (with Vyasa and Vachaspati Mishra)
(1) This term refers to the cravings that are difficult to abandon, as stated in the provided text.[99]
From: Yoga-sutras (with Bhoja’s Rajamartanda)
(1) This term refers to a longing, specifically of a delusive character, and is described as the cause of residua, as stated in the provided text; it is eternal.[100]
From: Hayanaratna: The Jewel of Annual Astrology
(1) This is one of the sahamas, a set of concepts that aid in the outcomes of all the houses, in the same manner that fate supports the endeavors of people.[101] (2) This is one of the sahamas, signifying a strong feeling of wanting something or wishing for something to happen, as stated in the text.[102] (3) This sahama is produced by subtracting the ruler of the ascendant from the moon by day, and the reverse at night, or the moon as ruler of the ascendant from the sun.[103]
From: Natyashastra (English)
(1) An emotional drive that can lead to various psychological states in the context of love and passion.[104]
From: Journal of Ayurveda and Integrated Medical Sciences
(1) This is depicted as a natural force of the mind that can lead to spiritual growth or bind an individual to the material world, as highlighted in the text.[105]
From: Naishadha-charita of Shriharsha
(1) Desire is a driving force in the story, as Damayanti's desire for Nala and the gods' initial desire for her lead to various events and ultimately the granting of boons.[106]
From: Satapatha-brahmana
(1) The fire is set up for the obtainment of all of these, and whatever part of these is cut off is joined together and restored through expiations.[107]
Jain concept of 'Desire'
In Jainism, desire is a detrimental force rooted in karmas, driving infatuation and attachment to worldly pursuits. It fuels conflict, hindering spiritual progress. Overcoming desire involves ascetic practices like restricting possessions and begging, promoting detachment and aligning with the soul's true nature.
From: Uttaradhyayana Sutra
(1) It is a strong feeling of wanting or longing for something, which a monk should abstain from as it is a root cause of suffering and attachment.[108] (2) Longings that the ascetic seeks to overcome, advocating for a lifestyle free from attachment.[109]
From: Tattvartha Sutra (with commentary)
(1) Desire is overcome by restricting the number of houses for begging food, which is a part of the vrittiparisamkhyana practice.[110] (2) This is something that should be cast off because it is an effect of karmas, which is contrary to the nature of the soul, and it is associated with infatuation.[111]
From: Sutrakritanga (English translation)
(1) Passionate yearnings for worldly possessions or experiences that often lead individuals away from spiritual growth.[112]
From: Trishashti Shalaka Purusha Caritra
(1) In this context, a driving force that leads to conflict; Vaishravana is depicted as being free from it.[113]
From: Naladiyar
(1) This signifies the longing or wish of other people, potentially indicating that their wishes will not be met in the situation at hand.[114]
The concept of Desire in local and regional sources
Desire, a central theme, is portrayed as a powerful, often negative force. It's the source of unrest, misery, and bondage, driving cravings and creating the illusion of satisfaction. Ultimately, the text suggests that understanding, overcoming, or renouncing desire is crucial for spiritual growth and liberation.
From: The Complete Works of Swami Vivekananda
(1) The text indicates that it is our desire that binds us, and if we take the results of actions, whether good or evil, we will have to bear them.[115] (2) It is portrayed as an insatiable tyrant that enslaves individuals, but can be conquered by rising to the knowledge of being one with everything.[116] (3) "Desire" represents strong cravings and longings, driving forces that can lead to both fulfillment and suffering.[117] (4) Desire is found in phenomena, and it is the force creating all of this.[118] (5) Desires are what make men miserable, and they must be given up to become a Bhakta, and they are always wanting something.[119]
From: Triveni Journal
(1) Chalam realizes that his loss of peace and weaknesses are on account of his desire for beauty and wealth that are beyond his reach, leading to suffering.[120] (2) All desire is as young as the first ray of dawn and sad as the procession of death to the grave, implying that the yearning is both fresh with possibility and shadowed by mortality.[121] (3) 'Desire' embodies strong wanting or longing, the driving force behind human actions, which eventually comes to an end, setting the stage for a deeper understanding, as it is mentioned.[122] (4) Desire is identified by Buddha as the real cause of suffering, making it the cornerstone of his doctrine, and its removal is achieved by following the eightfold path.[123] (5) These are fierce and evoke passions within the speaker.[124]
From: Bhaktavijaya: Stories of Indian Saints
(1) "Desires" are set aside by Surdas, indicating his renunciation of earthly attachments and his focus on spiritual pursuits.[125]
The concept of Desire in scientific sources
Desire, or teshuqah in Genesis 3:16, may possess a positive, redemptive meaning when viewed through a Messianic lens, according to regional interpretations.
From: International Journal of Environmental Research and Public Health (MDPI)
(1) Desire is a strong feeling of wanting or wishing for something, and in the context of tourism, it is a key motivator that significantly affects the behavioral intention of tourists to travel domestically.[126] (2) Desire is an emotional factor that influences individuals' intentions to participate in activities such as PSCs, and it is significantly related to behavioral intentions to continue participating in such activities.[127] (3) is one of the six aspects of sex life included in the questionnaire, which was reduced during the pandemic, according to the study results.[128] (4) Aspirations that shape how individuals perceive the world, along with interests, motives, ideology, and religious commitments.[129] (5) Desire, as it relates to sexual function, is the interest in or urge to engage in sexual activity, and the study suggests that diabetic women experience decreased sexual desire.[130]
From: Sustainability Journal (MDPI)
(1) Desire is incorporated as a key mediating variable through which all determinants influence intention, and is defined as a state of mind whereby an agent has a personal motivation to perform an action.[131]
From: Religions Journal (MDPI)
(1) "Desire" is a central philosophical topic with varying interpretations, often intertwined with concepts like need and demand, playing a significant role in human motivation, practical reasoning, and overall well-being.[132] (2) Desire (ἐπιθυμία) is an affect that serves as a test case to demonstrate the possibilities and usefulness of different perspectives in New Testament emotion research, often associated with irrational appetite or pursuit that expects something good.[133] (3) This lies at the heart of internal cultivation, arising as a result of the effect of negative forces and the endowment of turbid substance, and dealt with in three steps: restrain, reduce, and remove entirely.[134] (4) Formulated by Deleuze and Guattari, inspired by Nietzsche’s Will-to-Power, as the self-constituting, autonomous, and positive force of will.[135] (5) A key word in Genesis 3:16, also known as teshuqah, that can be understood as having a positive, even redemptive sense, against the Messianic backdrop.[136]
From: Religious Inquiries (Journal)
(1) According to the text, desire is considered a valley, although with lower frequency, and is sometimes considered the first valley.[137]
Classical concept of 'Desire'
From: The Nicomachean Ethics of Aristotle
(1) Appetites for objects, separated from activities in time and nature, while experiences are closely linked to activities, making it difficult to distinguish them.[138] (2) Desire accompanies friendly feeling, but it is absent in goodwill, marking a key difference between the two. This absence highlights the less intense and less personal nature of goodwill compared to the deeper connection found in friendly feeling. Therefore, desire is a key difference between friendly feeling and goodwill.[139] (3) Desire for what is intermediate, rather than for extremes, is seen as a pursuit of goodness, suggesting a preference for balance and moderation in various aspects.[140] (4) Desire is identified as one of the three things in the soul which control action and truth, and pursuit and avoidance are related to desire in the same way affirmation and negation are related to thinking.[141] (5) A fundamental drive that motivates actions and choices, directed towards achieving a specific purpose or goal, with the ultimate aim of attaining the good, is a desire.[142]
From: The Literature of the Ancient Egyptians
(1) Their offspring are cast out into the desert, reflecting abandonment and a lack of care for the most vulnerable members of society.[143]