Luke 22:15

"'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.

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

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.

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!