svārthaṁ parārthaṁ vāprapta-prārthanecchā | sā cātma-manasoḥ samyogāt sukhādy-apekṣāt smṛty-apekṣād votpadyate | prayatna-smṛti-dharmādharma-hetuḥ | kāmo’bhilāṣaḥ rāgaḥ saṅkalpaḥ kāruṇyaṁ vairāgyam upadhā bhāva ity evam ādaya icchā-bhedāḥ | maithunecchā kāmaḥ | abhyavahārecchābhilāṣaḥ | punaḥ punar viṣayānurañjanecchā rāgaḥ | anāsanna-kriyecchā saṅkalpaḥ | svārtham anapekṣya para-duhkha-prahāṇecchā kāruṇyam | doṣa-darśanād viṣaya-tyāgecchā vairāgyam | para-vañcanecchā upadhā | antarnigūḍhecchā bhāvaḥ | cikīrṣā-jihīrṣety-ādi-kriyā-bhedād icchā-bhedā bhavanti ||
(Padārtha-dharma-saṅgraha: 126)
“A wish for an unattained object for one’s own sake or for another’s sake is [called] desire (icchā). This is produced by contact of the self and mind out of regard for pleasure (sukha) and so forth, or, out of regard for a memory (smṛti) and so forth. It is a cause of effort (pratyana), remembrance (smṛti), merit (dharma), and dermit (adharma). Lust (kāma), craving (abhilāṣa), attachment (rāga), resolve (saṅkalpa), compassion (kāruṇya), aversion (vairāgya), deceit (upadhā), intention (bhāva), and so forth are varieties of desire. Desire for copulation is [called] lust (kāma). Desire for eating is [called] craving (abhilāṣa). Desire for repeatedly enjoying an object is [called] attachment (rāga). Desire for a non-immediate action is [called] a resolve (saṅkalpa). Desire to remove the pain of another without regard for one’s own sake [i.e., without selfish interest] is [called] compassion (kāruṇya). Desire to avoid an object as a result observation of a fault [in the object] is [called] aversion (vairāgya). Desire to deceive another is [called] deceit (upadhā). Internally concealed desire is [called] intention (bhāva). Varieties of desire exist based on varieties of actions (kriyās), such as the desire to do and the desire to remove.”
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