A desire with a boundary is satisfied. A desire without one is a mechanism, and mechanisms do not stop.
Wanting is not the problem. Hunger, curiosity, ambition and love are all forms of wanting, and a person emptied of them is not enlightened, only vacant. The Gita does not counsel the elimination of desire; it counsels a change in its relationship to action. What matters is whether a desire has a horizon — a point at which it is met and rests.
Two things remove the horizon. The first is comparison. A desire for a house can be satisfied; a desire for a better house than my neighbour’s cannot, because the reference point moves. The second is identity. When having becomes a way of being someone, no quantity closes the question, because the question was never about the object.
Modern consumer economies are, with great sophistication, in the business of removing horizons. This is not a moral accusation; it is a description of how growth is manufactured once basic needs are broadly met. You cannot sell a satisfied person very much. So satisfaction is redefined as a moving target, and dissatisfaction is industrialised — not by making people unhappy, exactly, but by keeping the horizon just out of reach.