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Attraction and repulsion arising in the mind are mind’s own creations. Mind has full freedom not to be attracted and repelled. It is here that the spiritual analysis and knowledge in the form of discrimination come to help. So, feel confident, be bold, discreet and decisive. Tell the mind that it should not give in to rāga and dvesha. Let the objects be perceived. Let their imprints be formed in and by the mind. Understand clearly that the whole process is solely within the mind alone, caused by it. What of it, then? Does any reflection in mirror scar the mirror?

Dear and blessed souls:

Harih Om Tat Sat.

Krishna emphasized the catastrophic results that ensue when one gets overwhelmed by sensory attractions and repulsions. What should be done then? What is the remedy?

Be an integrated person

In the next verse (2.61), Krishna comes up with a complete answer to reinforce the mind and embellish it well to handle and employ the senses discreetly, so that there will be no calamity: “Choose to be an integrated person. The mind should be held by intelligence firmly and discreetly, thereby remaining loyal to the wisdom and direction the intelligence provides.”

Mind should watch over all the senses. It should develop the habit of regulating the senses right beforehand. It should be given to contemplation, thinking of Guru and remaining committed to his instruction. The grace following from such resignation will alone be able to keep the senses under check and moderation. The effort is solely internal, shaped by a firm alliance of the mind with intelligence. With this inner integration ensured, the seeker becomes safe and his pursuit is sure to gain the desired objective. The grace following from such resignation will alone be able to keep the senses under check and moderation. The effort is solely internal, shaped by a firm alliance of the mind with intelligence. With this inner integration ensured, the seeker becomes safe and his pursuit is sure to gain the desired objective.

Rewards of sensory regulation

In the second half of the verse (2.61), Krishna summarizes: “Whose senses are thus under control, moderation and regulation, his Consciousness indeed becomes steady.”

Such a one alone will become a Sthita-prajna and Sthita-dhee. It is through the senses on the body that one contacts world-objects. From senses alone the pull and push of the mind arise. Therefore, sensory regulation is indispensable for the seeker of truth to gain success in human life and reach the spiritual goal. In every front, sensory control alone makes one great and glorious. An indulgent life will never allow one to achieve anything substantially.

Imagine how the son of Shantanu instantly resolved to take to lifelong celibacy! Celibacy is the greatest austerity one can resolve upon and pursue. To achieve Self-knowledge, celibacy is particularly effective. Gangadatta’s vow of lifelong celibacy melted the fisherman’s heart. Bheeshma returned to the palace with Satyavati on his chariot. Shantanu, though surprised, was pleased, breathing a sigh of relief.

At the same time, he was humbled by what his great son had spoken and performed. The father instantly said: “I give you the power to die at will. Death will befall you only when you wish and welcome it. Till then, it will wait at your door. This is svecchaa-mṛtyu, death only when one desires and permits it.”

Colossal destruction from sensory deregulation

Krishna does not leave the subject. He wants to expatiate on the dire need to regulate the senses. So, he continues to detail how sensory attraction overtakes one and leads him to utter danger: In verses 2.62 and 2.63, Krishna describes in clear steps, how colossal destruction follows sensory decontrol.

When one thinks about a sensory object, relishing and encouraging its association, it instils in him a delusional clinging (saṅga) towards it. This is but natural. If you give a place in your mind for any object, loving it from your heart, naturally will emerge a strong clinging in you towards it. It is something you like and prefer.

This clinging grows into a desire, which, in turn, becomes powerful. When desire is hindered, which often is the case, it grows into utter anger (krodha). Anger clouds one’s mind and vision. Eyes grow red, lips start quivering. From such krodha arises total delusion, blindness. Whence follows forgetfulness, making one unaware of what and who he is, and what he should and should not do. The entire sense of judgement is lost.

Intelligence gets destabilized. It becomes inoperative and total destruction follows. All this happens instantaneously, with no delay. What other than right knowledge of this sequence can prompt and compel the seeker to be conscious of the need for sense regulation? Sufficient moderation leads the seeker to Sthita-prajñatā, and lack of it results in utter downfall and destruction.

Be graced by dispassion

This is the long and short of Krishna’s dissertation. Dispassion is a quality which should adorn the mind and intelligence of a spiritual seeker right from the start. The earlier he is aware of this, the better.

Is it all then an exceedingly gloomy picture? Is human life destined to be futile, meaningless and destructible, solely because of the senses and their turbulent and overwhelming nature? Or can we, with timely discretion and will, avoid the evil and win our goal? The answer is a full yes, assures Krishna. The benefit dispassion showers is enormous, marvellous indeed!

Anchoring on wisdom

The next verse 2.64 holds out adequate promise, detailing how the senses can be handled and the calamity safeguarded against: “Let the objects surround the senses. What of them? It is the mind that employs the senses. The real life and source are the mind, not the senses themselves.”

Senses are inert, made up of matter, like the body. Left to themselves, they can neither act nor cause any sensations or perceptions. They begin to vibrate and function only when mind activates them. Is not this wisdom sufficient for the seeker to focus his attention on the mind and guide it to function in a sublime, benevolent way?

All that the senses do is to help the mind to have perceptions of objects. Subsequently, the mind alone lends itself to be attracted and repelled by rāga (desire) and dvesha (hatred). Rāga and dvesha are generation of the inner mind itself. Mind alone accepts and acts upon them. Senses have nothing to do in the matter. Neither objects nor senses, left to themselves, can cause anything in the mind.

Sensory world is like the mirror hung on the wall, in front of which you go and stand. When you look into it, then alone you find your reflection. But for you, would the reflection be there? If no object is present before the mirror, will it reflect at all? It is you who makes the mirror reflect by standing in front.

Sublimation, not suppression

Attraction and repulsion arising in the mind are mind’s own creations. Mind has full freedom not to be attracted and repelled. It is here that the spiritual analysis and knowledge in the form of discrimination come to help. So, feel confident, be bold, discreet and decisive. Tell the mind that it should not give in to rāga and dvesha. Let the objects be perceived. Let their imprints be formed in and by the mind. Understand clearly that the whole process is solely within the mind alone, caused by it. What of it, then? Does any reflection in mirror scar the mirror?

So, the object reflection cannot scar or taint the sentient mirror, the mind. Know this well. Let this knowledge-impact be sufficiently active, vibrant. Let the mind be tied to intelligence and the intelligence’s discrimination co-exist with mind. It is like walking with the help of a stick, so that you will not stumble or fall.

Importance of tattva-manana

This is where tattva-manana becomes indispensable. Read and reflect upon this portion of the dialogue repeatedly. You will find the mind grows with flexibility, assimilation, enrichment and empowerment. The deluded mind will be attracted and repelled. But when graced with discrimination, viveka, the same mind will gain ample strength, stability and poise. It is a matter of nurturing the mind and gaining the required strength. Like any other effort, this also is bound to produce its outcome. Lend the mind to the spiritual process of becoming deeper, stronger and more and more assimilative.

Graceful interaction with sensory world

This is how Krishna says, rid of rāga-dveshas, let the mind employ the senses and interact with the objects confidently and gracefully. When the seeker does so, he is able to gain sufficient maturity and refinement; and the senses become facile to be employed creatively. In place of the mind getting overpowered by senses, let senses guided by intelligence overwhelm sensory interactions. Let the interactions be moderated and facile, besmeared well with flexibility and peacefulness. In other words, encourage the mind to gain placidity and beatitude while yet employing the senses beneficially.

Transformation in the mind arena

Understand well that transformation, refinement and sublimation are solely in the mind; nothing happens to the senses or in the level of objects. Your eyes remain the same while seeing the objects. The ears too equally hear sounds well. What a great harmony will such an elevated sensory employment be! The words Krishna uses are: “prasādam adhigacchati.” This means, the seeker accomplishes, attains, placidity from the mind within himself. What more does an ardent seeker want?

Inner placidity enriches and empowers

Krishna in the next verse 2.65, describes how greatly beneficial is such inner placidity. It is so enriching and empowering that the seeker will be surprised to find how blessed he is. When mind is placid, all afflictions and torments become extinct. It is almost like sleeping but in full awareness, remaining awake. What will be the condition when you remain awake and still experience such a lofty note of sublimity!

Reflect upon it again and again. When mind becomes placid and cheerful, the buddhi automatically gets established in steadiness and firmness. No more any distraction or diversion for it. The only two factors involved in this glorious pursuit and its amazing fulfilment are your mind and intelligence.

Never speak adversely about your senses. They are but instruments. Like a drilling machine in the hands of a driller, the mind employs senses and gains its own outcome. Can you charge the drilling machine with any attraction or repulsion in doing the task it does? The machine never wants anything, nor does anything willfully. It is man with his mind, that holds it in his hand, and by pressing the switch makes the drilling bit pierce the object. The process is exactly the same, with the mind consciously employing the inert senses.

Befriend the senses and be integrated

You should reach a state, when you feel adorned by the senses. You feel immensely pleasant that you are able to see, hear, smell, taste and touch. What would be your life, if senses were not in the body or they do not function in the desired manner?

Dear seeker, dear student, do not lose your heart, nor your intelligence and its discrimination. Use both appropriately and become jubilant and glorious. Say, the senses are only befriending you. How integrated they are with the mind, the mind with intelligence and intelligence with the Self!

It is this kind of Self-based integration that spiritual pursuit aims at, gains and displays.