Vedanta

shrImadAnandatIrthArya mukhanissR^itaM

cetanasya tvasuptasya kutra dR^iShTAhyakAmatA |

avyaktireva kAmAnAM na nAsho mohasuptayoH || A.V 3.4.4

Some may argue - It has been previously said that all saMsArins are duly affected by desires. But even in saMsArins, there are certain states where no kAmAs or desires are present; such as in deep sleep and blackout states. We know from our observations that a person in deep sleep state does not seem to have any desires. The shruti passage “yatra suptau na ka~ncana kAmaM kAmayate - in the state of deep sleep no one desires”, also supports this observation. So the previous argument “a saMsArin is never free from desires. As brahma and others are also saMsArins they are also not completely unaffected by desires. Hence a liberated person can only be akAmahata” is incorrect as it contradicts our observation and the shruti passage - thus.

To this we reply. Even in deep sleep etc., no saMsArin is free from kAma or desires. Though not manifest, desires are latently present even in those who are in the deep sleep state. It is true that the shruti passage quoted, talks about the absence of kAmas in deep sleep state. But it does not say that the kAmAs are completely absent. It only opines that kAmAs are not present in their manifested form. What we have said is that the desires are present latently. On a deeper analysis we come to know that this is also the intention of the shruti passage. So, our view point is same as that of the shruti’s, though, the way it was said was different. Hence there is no shruti contradiction. In the light of this, the general observation that a person in deep sleep does not seem to have any desires can also be easily explained. So there is no contradiction to common observation either.

shrImadAnandatIrthArya mukhanissR^itaM

aprayatnena kAmAnAmavAptiH sA yadA bhavet |

tadaivAkAmahatatA kuta evAnyathA bhavet || A.V 3.4.4

In reply to a question why “akAmahatatva” etc is not possible in saMsArins, it was said - it is so because they are not AptakAmAs (people whose desires are fulfilled). Because only those people who have all their desires effortlessly fulfilled can be akAmahatas.

But one may ask a question here.  Where is the rule that one who is AptakAma can only be akAmahata? If we take a closer look, there are two possible ways to become akAmahata

1. Having fulfilled all desires (AptakAma)

One who has fulfilled all desires would not have any more desires that need to be fulfilled. So he can be considered as akAmahata

Suppose a person sees a mango in front of him. He would definitely get affected by the desire to eat the mango. He would not be affected by the desire only if he had already partaken mangos according to his hearts content. Hence one who is AptakAma cannot be affected by desires. Thus he will be akAmahata.

2. Having no desires at all (akAma)

One who does not have any desires is also not affected by kAmas. If the desires exist in the first place then there is a question of being affected by them. But for the one who is not having any kAmas, there is no question of being affected by them. Hence he can also be considered as akAmahata.

Suppose someone offers a mango to a sage who is doing penance. As the sage does not have any desire for the mango, he won’t be affected by the desire for the mango. Hence he can also be called as akAmahata.

So, why can’t someone who is free from all desires (akAma) as in case 2 become akAmahata?

To this we reply.

We never said that akAmAs cannot be akAmahatas. Our intention was that among the people who are having desires, only those who have all their desires fulfilled (AptakAmAs) can be akAmahatas.

Though we agree that a person who is free form all desires(akAma) can also be akAmahata, there is no such person in this saMsAra who can boast to be without any desires. As pointed our earlier all saMsArins (including amukta brahma) are in some way affected by kAmAs, Hence our statement “akAmahatatva is not possible in saMsArins” is perfectly valid.