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Love

 12. On coming to know that he was being remembered, (the mind-born god of Love) whose missile was the sprout of Mango tree, appeared immediately in the company of Rati and Vasanta (i.e. the spring season). 

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13-16. The intelligent one (i.e. Indra) touched him (gently) smilingly and spoke to him these words: 

“O lover of Rati, of what avail is much advice to you? You live in the mind. Hence you know what is in the mind of all living beings. Still, I will tell you (something), remembering my eagerness for my own task. It behoves you, O Manmatha, to carry out a great task of mine. Mahesvara, the lord of compassion, is separated from his wife Sati. Unite him with the goddess born in the house of Himadri. When the goddess and the Lord are satisfied, they will carry out whatever you wish.”

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Madana said: 

17-20. This is not true, O Lord of Devas. Indeed that Lord has taken pleasure in penance. As Manu has said, magnificence and refulgence cannot be attained by other means (than penance). In the Vedantas, the Brahmajias censure and insult me every now and then: “This Kama (Lust) is a great fire of great appetite, a great sinner. Spiritual knowledge is enveloped by this eternal enemy of wise men. Hence this Kama should be abandoned always by excellent men, as though it is a serpent. How will Mahesvara be delighted with me of such a nature? Just as Vasudeva, the preceptor of the universe, is not pleased with a sinner addicted to drinking liquor, (so is Mahesvara not delighted with me). 

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Indra said : 

21-25. Do not say so, O highly fortunate one. Without you, which man on the earth is competent to attain (the four aims in life, viz.) Dliarma, Artha, Kama and Mok sal Whatever is achieved in the world has Kamana (Desire) at its root. How is it then that those who aspire after salvation censure Kama? True indeed is the statement in the Veda that your form is three¬ fold, O Manmatha, viz. Tamasa, Rajasa and Sattvika. If the desire is not for liberation^) it is your Tamasa form. A mere desire for something, with the intention of having some pleasure, is your Rajasa form- The desire of a simple nature for some object is your Sattvika form. Who is it, tell me, who does not resort to one of these three forms? 

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26-27. You are the Great Being itself worthy of being worshipped. Carry out this task of ours. On seeing even ordinary persons afflicted learned men save them even at the cost of their own lives, while this (task) is great and has great outcome. Thinking thus, you make that task clearly manifest in every respect. 

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28. On hearing this and saying “So be it”, Smara (i.e. Madana) went to Himadri. He was accompanied by Rati and Vasanta. He was richly (endowed) (supplied) with cuckoo and other parts of his army.

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Source

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Dana

 According to Shrimad Bhagvad Gita, all dana can be classified into three categories: sattvika (associated with purity and adhyatmikity), rajasika (associated with materialism and worldly affairs) and tamasika (associated with lack of intellect and leads to darkness). Shraddha or the right disposition is also defined in Skanda Purana as follows

त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा॥ सात्त्विकी राजसी चैव तामसी चेति तां श्रृणु॥ ४.४६ ॥ (Skan. Pura. Mahe. Khan. 4.46)

trividhā bhavati śraddhā dehināṃ sā svabhāvajā॥ sāttvikī rājasī caiva tāmasī ceti tāṃ śrṛṇu॥ 4.46 ॥

• Sattvika Dana (सात्त्विकदानम्) : Sattvik dana is one that is made as a duty. It should be made after considering the time, place and the suitability of the receiver. The receiver should not perform any service or provide any benefit in return (अनुपकारी Anupkar). Swami Ramsukhdas explains that this kind of dana is really tyaga, relinquishment, in which nothing is desired in return. This type of dana is not the kind that gives punya (पुण्यम्), merit in return. Seeking such punya will transform the dana into rajasik (राजसिकदानम्).The Bhagavad Gita expounds the satvika dana as follows:

  दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्विकं स्मृतम् ॥ (भ.गी.१७.२०)

  dātavyamiti yaddānaṃ dīyate'nupakāriṇe । deśe kāle ca pātre ca taddānaṃ sātvikaṃ smṛtam ॥ (Bhag. Gita.17.20)

• Rajasika (राजसिकदानम्) : Rajasika dana is made for getting some direct or indirect benefit (whether material or adhyatmik) in return. The parting (of property) causes pain or regret to the donor. Or the dana is given after some persuasion (as in a collection or chanda - चंदा). Rajasika dana gives whatever benefits are sought by the donor. According to the Bhagavad Geeta,

  यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥ (भ.गी.१७.२१)^[16]

  yattu pratyupakārārthaṃ phalamuddiśya vā punaḥ । dīyate ca parikliṣṭaṃ taddānaṃ rājasaṃ smṛtam ॥ (Bhag. Gita.17.21)

• Tamasika (तामसिकदानम्) : When dana is made to an unsuitable person or without considering time or place, then it is called tamasika dana. If the dana is made without showing proper respect or in an insulting manner, then also it becomes tamasika. Another example of a tamasika dana would be where it is intended to cause bodily harm to another. In such a case, both the donor and the recipient are to be punished as for theft. The Bhagavad Gita says,

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते । असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥ (भ.गी.१७.२२)^[16]

adeśakāle yaddānamapātrebhyaśca dīyate । asatkṛtamavajñātaṃ tattāmasamudāhṛtam ॥ (Bhag. Gita.17.22)

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