DESIRE is "whatever I want should happen" ! 'I' here is essentially 'Jeeva' ! It resides in Ego (inert part) and reflects in mind. The process/positioning is explained in BG 3:42/43. Beginning from Ego, it manifests into 5 places say in subjects, sense organs, mind, intellect and ego itself. Desire does have a material impact on the 'quality' of Karma. 'Desire' (Kaamana) in Scriptures is always with reference to 'world'.
Giving direction to desire means breaking of "affinity" with the world. Jeeva is result of the knot of sentient element (Purusha) and inert element (Prakruti) combinedly called as ego/ Chijjadgranthi. So long as you are 'worldly' or 'Jeeva' there is desire, when the affinity breaks (You become liberated/Yogi) - the 'desire' NATURALLY converts into Prem / Abhilaasha for Paramatma. Then it is not termed as 'desire' or 'spriha' or 'kaam/ kaaman' or 'aishna' etc . Though it may exist in you but not In 'worldly' direction.
In fact 'desires' fundamentally have been given to you for fulfillment only - for becoming kritkratya; gyaatgyatavya; praaptpraptavya ( nothing remains to be done, known, got respectively; the very desire to do, know, get extinguishes) ... they become 'insatiable' only because of stupidity/agyaan of Jeeva as they get directed towards the world which by nature is deficient / transitory/ temporary. Hence change of direction is needed.
Whatever Swamiji has stated wherever is always truth- all deficiencies are in our understanding and lack of svaadhyaay only. The teachings of Swamiji have unique characteristics- they are not only simple but are also unlimited.
Swamiji said, and Gita says that "all desires" must be renounced- Refer BG 2:71 again and read ' sarvaan' !! Swamiji also wrote about giving direction to/conversion of desires- from kaamana to Prem at many places- for example Refer Gita Prabodhani- BG.. End of Chapter 3. It is only with reference to 'worldly' and 'divine' directions that the distinction between 'necessity'/ 'wants' (Dharma and Moksha) and 'desire' (Kaama and Artha ) surfaces and that too with reference to possibility of fulfillment or otherwise.. (There is no provision made for fulfillment of desires say Artha and Kaam ... You MUST 'renounce' them , you cannot 'fulfill' them.... But there is provision made for 'fulfillment' desires for Dharma and Moksha, Sadhaks are adviced not to renounce them ).
Hence there is nothing wrong in stating 'change of direction' and 'conversion' of desires from worldly to divine. There is thus need to provide desires a direction irrespective of the fact that the only terminology changes.
The above also deals with observations of Sadhak Jasmerji also- Note in desires what is renunciable and what is accomplishable- Just change the course of desires towards Paramatma (Love, adore, sing glories of Paramatma; strive to know 'self' which is the part of Paramatma only ; become Equanimous "like" Paramatma; do your 'duty' only.. Do 'Akarma' not 'Karma/Vikarma' ... ) ... if you can't relinquish them- you will get "liberated" at least.
However "Total Desirelessness" wherever referred in Gita/Scriptures can safely be interpreted as renouncing the "worldly desires". Actually the thirst ( non-satisfaction) of a sadhak even after getting "liberation" (knowing/doing) may continue. It is not 'satisfied' before he "gets" 'Prem'- Para Bhakti- Dine Dine Navam Navam ( new new every day)- Pratikhashana Vardhamaan Prem ( Love for Pramatma, ever increasing with every fraction of a second ) !!
A Sadhak therefore may 'discriminate' (use Viveka) subtly between 'desire' (worldly) and 'necessity' ( Divine) ... As the latter can be made 'goal' and 'fulfilled' but former can only be 'renounced' - 'Vihaay kaamanyah sarvaan...BG 2:71 !!
Giving direction to desire means breaking of "affinity" with the world. Jeeva is result of the knot of sentient element (Purusha) and inert element (Prakruti) combinedly called as ego/ Chijjadgranthi. So long as you are 'worldly' or 'Jeeva' there is desire, when the affinity breaks (You become liberated/Yogi) - the 'desire' NATURALLY converts into Prem / Abhilaasha for Paramatma. Then it is not termed as 'desire' or 'spriha' or 'kaam/ kaaman' or 'aishna' etc . Though it may exist in you but not In 'worldly' direction.
In fact 'desires' fundamentally have been given to you for fulfillment only - for becoming kritkratya; gyaatgyatavya; praaptpraptavya ( nothing remains to be done, known, got respectively; the very desire to do, know, get extinguishes) ... they become 'insatiable' only because of stupidity/agyaan of Jeeva as they get directed towards the world which by nature is deficient / transitory/ temporary. Hence change of direction is needed.
Whatever Swamiji has stated wherever is always truth- all deficiencies are in our understanding and lack of svaadhyaay only. The teachings of Swamiji have unique characteristics- they are not only simple but are also unlimited.
Swamiji said, and Gita says that "all desires" must be renounced- Refer BG 2:71 again and read ' sarvaan' !! Swamiji also wrote about giving direction to/conversion of desires- from kaamana to Prem at many places- for example Refer Gita Prabodhani- BG.. End of Chapter 3. It is only with reference to 'worldly' and 'divine' directions that the distinction between 'necessity'/ 'wants' (Dharma and Moksha) and 'desire' (Kaama and Artha ) surfaces and that too with reference to possibility of fulfillment or otherwise.. (There is no provision made for fulfillment of desires say Artha and Kaam ... You MUST 'renounce' them , you cannot 'fulfill' them.... But there is provision made for 'fulfillment' desires for Dharma and Moksha, Sadhaks are adviced not to renounce them ).
Hence there is nothing wrong in stating 'change of direction' and 'conversion' of desires from worldly to divine. There is thus need to provide desires a direction irrespective of the fact that the only terminology changes.
The above also deals with observations of Sadhak Jasmerji also- Note in desires what is renunciable and what is accomplishable- Just change the course of desires towards Paramatma (Love, adore, sing glories of Paramatma; strive to know 'self' which is the part of Paramatma only ; become Equanimous "like" Paramatma; do your 'duty' only.. Do 'Akarma' not 'Karma/Vikarma' ... ) ... if you can't relinquish them- you will get "liberated" at least.
However "Total Desirelessness" wherever referred in Gita/Scriptures can safely be interpreted as renouncing the "worldly desires". Actually the thirst ( non-satisfaction) of a sadhak even after getting "liberation" (knowing/doing) may continue. It is not 'satisfied' before he "gets" 'Prem'- Para Bhakti- Dine Dine Navam Navam ( new new every day)- Pratikhashana Vardhamaan Prem ( Love for Pramatma, ever increasing with every fraction of a second ) !!
A Sadhak therefore may 'discriminate' (use Viveka) subtly between 'desire' (worldly) and 'necessity' ( Divine) ... As the latter can be made 'goal' and 'fulfilled' but former can only be 'renounced' - 'Vihaay kaamanyah sarvaan...BG 2:71 !!
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