(14) Greed, activity, enterprise, unrest, longing— these arise, Ο lord of the Bhāratas, when rajas prevails.

(16) Now these are the foods with which the devil lies in wait for us. First he injects a pain into your heart until you have heartache on account of a small thing of this life, and he seizes (you) with his poisons. And afterward (he injects) the desire of a tunic, so that you will pride yourself in it, and love of money, pride, vanity, envy that rivals another envy, beauty of body, fraudulence. The greatest of all these are ignorance and ease.

(16) And they- (men of demonical nature) held by boundless desires unending till death (or dissolution of the world), thinking of sensual enjoyments as the goal of life, decided that there is nothing more to realise, bound by the cords of innumerable desires, prompted by passion and anger, – seek for wealth by unrighteous means to satisfy their thirst for enjoyment.

(16) Three are the gateways of this hell leading to the ruin of the self— lust, wrath, and greed. Therefore let man renounce these three.

(100) On its killing the cow of the body, the source of evil. Lust says, "Why hast thou killed my cow?" It says, "Because lust's cow is the form of the body." Reason, the Lord's child, has become a pauper, Lust, the murderer, has become a lord and chief. Know'st thou what is meat untoiled for? 'Tis the food of spirits and the aliment of the Prophet. But it is attainable only by slaying the cow; Treasure is gained by digging, O digger of treasure!

(62) Out of these seven are generated other four new sons, and they together are the new god, which is wholly against the old God, as two professed armies of enemies, which have sworn eternal enmity one against the other. The first Son is PRIDE. The second Son is COVETOUSNESS. The third Son is ENVY. The fourth Son is WRATH.

(12) Sometimes I menace them with poverty, Sometimes I blind their eyes with tresses and moles." In this prison the food of true faith is scarce, In spite of prayers and fasts and endless pains, Alas ! we are perishing by his insolence. The dog is one, yet he enters a thousand forms; Whatever makes you shiver, know he is in it, When he finds no form at hand, he enters your thoughts, From your thoughts proceeds destruction, Sometimes thoughts of pleasure, sometimes of business, Sometimes thoughts of science, sometimes of house and home.

(34) Transgressions are injury, falsehood, theft, incontinence, envy; whether committed, or caused, or assented to, through greed, wrath, or infatuation; whether faint, or middling, or excessive; bearing endless, fruit of ignorance and pain. Therefore must the weight be cast on the other side.

(9) Now fourth, on Continence I call, the Power against Desire. firm seat. For without judgement see how she hath chased Unrighteousness away. We are made righteous, son, by the departure of Unrighteousness. Power sixth I call to us - that against Avarice, Sharing-with-all. And now that Avarice is gone, I call on Truth. And Error flees, and Truth is with us. See how [the measure of] the Good is full, my son, upon Truth's coming. For Envy is gone from us; and unto Truth is joined the Good as well, with Life and Light. And now no more doth any torment of the Darkness venture nigh, but vanquished [all] have fled with whirring wings.

(14) Darkness, indolence, inadvertence, delusion— all these arise, Ο descendant of Kuru, when tamas prevails.

(14) From sattva springs knowledge, and from rajas, greed; from tamas spring inadvertence, delusion, and ignorance.

(3) These are the hindrances: the darkness of unwisdom, self-assertion, lust hate, attachment.

(19) Now this is the root of covetousness, envy, pride and wrath [anger]; for in the fierce qualifying or acting and boiling rose up the wrath, and burnt like fire of heat and cold, and was also bitter as gall.

(13) And the Grehma will seek for these things by means of his (evil) kingdom in the abode of (Hell which is ) the Worst Mind (who both are together) the destroyers of life, and who, O Mazda! will bewail with glad but (envious) wish the message of Thy prophet. (But he will not abate with his vengeance), he will hold them afar from the sight of the truth!

(9) Mark how fortune brings endless misfortune by the miseries of winning it, guarding it, and losing it; men's thoughts cling altogether to their riches, so that they have not a moment to free themselves from the sorrows of life. Thus they who are possessed by desire suffer much and enjoy little, as the ox that drags a cart gets but a morsel of grass. For the sake of this morsel of enjoyment, which falls easily to the beast's lot, man, blinded by his destiny, wastes this brief fortune, that is so hard to win. For all time lasts the struggle for the welfare of the mean body that is doomed to depart and fall into hell, and even a millionth part of this labour would win the rank of the Enlightened. Greater is the pain of them that are possessed by desire than the pain of the way of holiness, and no Enlightenment comes to them. Neither sword, nor poison, nor fire, nor fall into abysses, nor foemen may be compared to the desires, if we bear in mind the agonies of hell and the like. Then shrink from the desires, and learn delight in solitude, in the peaceful woodlands void of strife and toil. Happy are they who are fanned by the sweet silent breezes of the forest, as they walk upon the pleasant rock-floors broad as in a palace and cooled by the moonbeams' sandal ointment, and take thought for the weal of their fellow-creatures! Dwelling anywhere for what time they will, in deserted sanctuary or cave or beneath the trees, saved from the weariness of winning and guarding possessions, they wander fancy-free at pleasure. Indra himself can hardly win the bliss of contentment that is enjoyed by him who wanders homeless at his own free will and unattached to aught.

(8) Of these wretched beings Yima Vîvanghusha was famed to be; he who, desiring to content our men, was eating kine's flesh in its pieces. But from (such as) these, O Ahura Mazda! in Thy discerning discrimination, am I (to be seen as distinct ).

(341) A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.

(89) Would you have eyes and ears of reason clear, Tear off the obstructing veil of greed! The blind imitation of that Sufi proceeded from greed; Yea, 'twas greed that led astray that Sufi, Greed of victuals, greed of that ecstatic singing If greed stained the face of a mirror, If a pair of scales were greedy of riches, Would they tell truly the weight of anything? The Prophet saith, "O people, through singleness of mind,

(101) This spirit also came at first from pride, for pride thought and said to itself, Surely thou art beautiful, and mighty potent; and covetousness thought and said to itself, All must be thine; and envy thought and said to itself, All which is not obedient unto thee thou must kill with thy stinging; and thus it stung at the other gates of angels. But all was in vain, for its power and might reached no farther than the extent of the place out of which it was created. Of the Fourth Son, Wrath. [anger]

(21) And not hearts only but very hills would bleed." Evil deeds give men's prayers an ill savour in Gods nostrils. Thou art asleep, and the smell of that forbidden fruit Ascends to the azure skies, Ascends along with thy foul breath, Till it overpowers heaven with stench; Stench of pride, stench of lust, stench of greed. Though thou swearest, saying, "When have I eaten? Have I not abstained from onions and garlic?" The very breath of that oath tells tales,