Desire: 6 definitions
Introduction:
Desire means something in Buddhism, Pali, Hinduism, Sanskrit. 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.
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In Hinduism
Yoga (school of philosophy)
Source: ORA: Amanaska (king of all yogas): A Critical Edition and Annotated Translation by Jason BirchDesires can be denoted by the Sanskrit terms Kāma, according to the Amanaska Yoga treatise which deals absorption, yogic powers and liberation.—The Amanaska referred to (or qualified) Samādhi with several terms, which are all negative; [e.g., it is devoid of all desire (sarva-kāma);] [...] The fact that such terminology is found in the Amanaska indicates that descriptions of Śiva and the void-like meditative states in Mantramargic Śaivism, were the basis of the descriptions of Samādhi and Paratattva (the highest reality) in this treatise. The Amanaska Yoga was consistent with the Pātañjala Yogaśāstra’s definition of Yoga, yet it described Samādhi in terms different to those of Pātañjalayoga; such as “that which is devoid of all desire (sarva-kāma)”.

Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Ayurveda (science of life)
Source: ORA: Amanaska (king of all yogas): (ayurveda)The Desire (for certain tastes) is denoted by the Sanskrit term Gṛddhi, according to the Kāśyapasaṃhitā (Khilasthāna, verse 9.43-45ab) in a chapter on abdominal swelling caused by vitiation of the blood.—Accordingly, “Listen to the cause of that which produces the cravings [of a seemingly pregnant woman with raktagulma]. Generally, there is desire for those tastes which cause an increase of the bodily constituents because of the true similarity of their origin. [When] the vitiated blood has a Vāta or Pitta [imbalance] and is accumulating, it fuels desire (gṛddhi) for tastes such as [those which are] acrid, sour, salty and so on”.
Source: International Research Journal of Ayurveda and Yoga: Role of Ayurveda in the Management of Manas Roga (Mental Disorders)Desire is denoted by the Sanskrit term Kāma and refers to one of the negative conditions of modern society.—Mental Health (according to Ayurveda) is brought about essentially as a result of unwholesome interaction between the individual and this environment. Epidemiological studies report prevalence rates for psychiatric disorders varying from 9.5 to 370/1000 population in India. [...]. In today’s metaphysical society, human life has become speedy, mechanized, and less effective and more centred, which contribute to more production of [e.g., Kama (Desire)].

Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Arthashastra (politics and welfare)
Source: Google Books: Way of Life: King, Householder, RenouncerDesire (in Sanskrit: Kāma) represents one of three “three pursuits of life”.—The Indian concept of ‘king of kings’ is intimately connected with the theme of the ‘good life’ as realised through the pursuit of puruṣārtha in Hindu traditions. The three goals of Kāma, Artha and Dharma are embraced by the term bhoga. The word for desire or wish, kāma, was also a word that meant will, intent, as well as pleasure and enjoyment. Without will or intent, without the desire for sons, success, paradise, or release from the world itself, none of these goals could be attained. So the problem with desire was not to do away with it, but to direct it toward the appropriate end. The critical distinction here, for Vaisnavas in particular, was the distinction between desires for personal results and a desire for the welfare of others. The former was to be subordinated to the latter. In fact, acts performed “without desire” (niṣkāma) for personal results were actually said to bring the greater rewards. If desire for one’s own enjoyment was to be subordinated to the desire for others’ well-being, so, too, was it to be subordinated to the goal of artha, the accumulation and distribution of the things, animals, and persons that made up one’s domain.

Arthashastra (अर्थशास्त्र, arthaśāstra) literature concerns itself with the teachings (shastra) of economic prosperity (artha) statecraft, politics and military tactics. The term arthashastra refers to both the name of these scientific teachings, as well as the name of a Sanskrit work included in such literature. This book was written (3rd century BCE) by by Kautilya, who flourished in the 4th century BCE.
Jyotisha (astronomy and astrology)
Source: Journal of South Asian Intellectual History: Samarasiṃha and the Early Transmission of Tājika AstrologyDesire refers to one the “thirty-two astrological lots” (sahamas), as discussed in the fourth chapter of the Karmaprakāśa—one of the earliest preserved Sanskrit works on Perso-Arabic (Tājika) astrology authored by Samarasiṃha in the 13th century.—The so-called lots (Sanskrit: sahamas; Arabic: sahm, translating κλῆρος) are derived by measuring the longitudinal distance between two predefined points in a horoscope (typically two planets) and projecting it from a third point (typically the ascendant degree). Of these 32 lots [e.g., Desire], all but two are present in what has become the most widespread list of Tājika sahamas, compiled some three centuries later by Nīlakaṇṭha and comprising 50 items.

Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.
In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Source: Google Books: The Crystal Mirror of Philosophical Systems1) Desire (or Greed) refers to one of the “Three Poisons” which are known in Tibetan as nyon mongs.—Accordingly, the delusions (Tibetan: nyon mongs; Sanskrit: kleśa) are also translated as “afflictions” or “defilements” and represent the fundamental negative factors that, along with karma, serve to keep sentient beings in their samsaric condition and must be uprooted for liberation to occur. Lists of delusions are manifold, and range from the so-called three poisons [e.g., desire], to the twenty deluded mental factors specified in abhidharma, to symbolically potent but nonspecific references to 84,000 delusions.
2) Desire refers to one of the “Four Negative Tendencies” (representing the major impediments to receiving secret teachings).—Cf. Thuken Chökyi Nyima (1737–1802) in the preface of his text, The Crystal Mirror of Philosophical Systems in the section called An Expression of Worship and Promise to Compose. [...] The Four Negative Tendencies are: desire, fear, anger and confusion. Alternatively, it may refer to the sorts of beings who are controlled by these tendencies.

Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.
See also (Relevant definitions)
Starts with: Desire For Deliverance, Desireless Deliverance, Desirelessness, World of desire.
Full-text (+6755): Kama, Abhilasa, Iccha, Kamya, Lobha, Chanda, Spriha, Cikirsha, Lipsa, Kanksha, Sakama, Vairagya, Manoratha, Bubhuksha, Nishkama, Kamaṇa, Vivaksha, Vancha, Lalasa, Ipsa.
Relevant text
Search found 649 books and stories containing Desire, Desires, The desire; (plurals include: Desires, Desireses, The desires). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Bhajana-Rahasya (by Srila Bhaktivinoda Thakura Mahasaya)
Text 34 < [Chapter 2 - Dvitīya-yāma-sādhana (Prātaḥ-kālīya-bhajana)]
Text 12 < [Chapter 5 - Pañcama-yāma-sādhana (Aparāhna-kālīya-bhajana–kṛṣṇa-āsakti)]
Text 16 < [Chapter 2 - Dvitīya-yāma-sādhana (Prātaḥ-kālīya-bhajana)]
Tattvasangraha [with commentary] (by Ganganatha Jha)
Verse 293 < [Chapter 7 - Doctrine of the Self (ātman, ‘soul’)]
Verse 2699-2704 < [Chapter 24b - Arguments against the reliability of the Veda (the Revealed Word)]
Verse 292 < [Chapter 7 - Doctrine of the Self (ātman, ‘soul’)]
Shaivacintamani (analytical study) (by Swati Sucharita Pattanaik)
Part 4.13 - Benefits of Worship Jyotirliṅga < [Chapter 2: Śaivism in Śaiva Purāṇas of Odisha]
Part 4 - The Twelve Jyotirliṅgas < [Chapter 2: Śaivism in Śaiva Purāṇas of Odisha]
Part 5 - Tantra in Śaivachintāmaṇi < [Chapter 3: Śaiva tradition and Śaivacintāmaṇi]
The concept of Mind in the Major Upanishads (by Gisha K. Narayanan)
13. Functions of Mind in the Upaniṣad < [Chapter 5 - The Psychological aspects as reflected in the Upaniṣads]
5. The Concept of Mind in the Praśnopaniṣad < [Chapter 4 - The concept of Mind in the Major Upaniṣads]
7(b). The Four States of Consciousness < [Chapter 4 - The concept of Mind in the Major Upaniṣads]
Brihad Bhagavatamrita (commentary) (by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja)
Verse 1.5.115 < [Chapter 5 - Priya (the beloved devotees)]
Verse 2.4.248 < [Chapter 4 - Vaikuṇṭha (the spiritual world)]
Verse 1.6.77 < [Chapter 6 - Priyatama (the most beloved devotees)]
Chaitanya Bhagavata (by Bhumipati Dāsa)
Verse 2.21.7 < [Chapter 21 - The Lord’s Chastisement of Devānanda]
Verse 1.17.25 < [Chapter 17 - The Lord’s Travel to Gayā]
Verse 2.58 < [Chapter 2 - The Lord’s Manifestation at the House of Śrīvāsa and the Inauguration of Saṅkīrtana]
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