Desire is poverty. Desire is the greatest impurity of the mind. Desire is the motive force for action. Desire in the mind is the real impurity. Even a spark of desire is a very great evil.

If one of the brothers, being able to maintain himself by his own occupation, does not desire a share of the family property, he may be made separate by the others receiving a trifle out of his share to live upon.

Heaven & Hell are both creations of desire.

The true seeker hunts naught but the object of his quest, and the lover has no desire save union with his Beloved.

For true devotion must issue from the heart, and consist in the truth and substances alone of what is represented by spiritual things; all the rest is affection and attachment proceeding from imperfection; and in order that one may pass to any kind of perfection it is necessary for such desires to be killed.

To understand suffering, you must go beyond pain and pleasure. Your own desires and fears prevent you from understanding and thereby helping others. In reality there are no others, and by helping yourself you help everybody else. If you are serious about the suffering of mankind, you must perfect the only means of help you have, yourself.

Most people's lives are run by desire and fear. Desire is the need to add something to yourself in order to be yourself more fully. All fear is the fear of losing something and thereby becoming diminished and being less. These two movements obscure the fact that Being cannot be given or taken away. Being in its fullness is already within you, Now.

Holy obedience confounds all bodily and fleshly desires and keeps the body mortified to the obedience of the spirit and to the obedience of one's brother and makes a man subject to all the men of this world and not to men alone, but also to all beasts and wild animals, so that they may do with him whatsoever they will, in so far as it may be granted to them from above by the Lord.

Renunciation - non-resistance - non-destructiveness - are the ideals to be attained through less and less worldliness, less and less resistance, less and less destructiveness. Keep the ideal in view and work towards it. None can live in the world without resistance, without destruction, without desire. The world has not come to that state yet when the ideal can be realised in society.

Wherever desire exists ego exists, and wherever ego exists illusion exists because ego is the greatest illusion there is. Even in a beggar who has nothing else you will find the same ego as you will find in Alexander the Great, because desiring is the same. Alexander the Great may have much money and much power, that does not matter; he is still desiring. The beggar may not have anything, but he is also desiring.

The world cannot hold onto you, for the world is not sentient. The world doesn't have a mind nor does it have desires; it is only your mind's objectivisation. It is your own mind's play which imagines that an object—call it the mind or whatever—can hold onto you. It is the idea you have of who you are that is holding onto its own fearful projections as the mind. Leave all of this and remain as the pure, joyous Self.

Let the wave of memory, the storm of desire, the fire of emotion pass through without affecting your equanimity.

You attained this rare human birth. You have the desire for evolution. You have accepted the path of Yoga. Practise purity. Let all your perceptions be pure. Let all your thoughts be pure. Let all your activities be pure. Then you are close to the goal – self-realization is at hand.

The gift of the Truth beats all other gifts. The flavour of the Truth beats all other tastes. The joy of the Truth beats all other joys, and the cessation of desire conquers all suffering.

There is a saying in Tibetan that "at the door of the miserable rich man sleeps the contented beggar". The point of this saying is not that poverty is a virtue, but that happiness does not come with wealth, but from setting limits to one's desires, and living within those limits with satisfaction.

Love is not selective, desire is selective. In love there are no strangers.

When one transcends Basu, desires, he becomes Dev, the Lord; that is, he becomes Basudev, or Lord Krishna.

Manifest plainness, embrace simplicity, reduce selfishness, have few desires.

The greatest is to have a tendency to friendship; this is expressed in the form of tolerance and forgiveness, in the form of service and trust. In whatever form he may express it this is the central theme: the constant desire to prove one's love for humanity, to be the friend of all.

God has made me desire always what he most wants to give me.

All human actions have one or more of these seven causes: chance, nature, compulsions, habit, reason, passion, desire.

There are very few things in the mind which eat up as much energy as worry. It is one of the most difficult things not to worry about anything. Worry is experienced when things go wrong, but in relation to past happenings it is idle merely to wish that they might have been otherwise. The frozen past is what it is, and no amount of worrying is going to make it other than what it has been. But the limited ego-mind identifies itself with its past, gets entangled with it and keeps alive the pangs of frustrated desires.

Meditative state is the highest state of existence. So long as there is desire, no real happiness can come. It is only the contemplative, witness-like study of objects that brings to us real enjoyment and happiness. The animal has its happiness in the senses, the man in his intellect, and the god in spiritual contemplation. It is only to the soul that has attained to this contemplative state that the world really becomes beautiful. To him who desires nothing, and does not mix himself up with them, the manifold changes of nature are one panorama of beauty and sublimity.