Gita Acharan

The Gita is Lord Krishna's guidance to humanity to be joyful and attain moksha (salvation) which is the ultimate freedom from all the polarities of physical world.

[gitaacharan]

130. Knowing the Unknowable

Krishna described his para-prakriti (higher nature) as the ‘life element’ that supports the universe (7.5). He gives the example of the string that supports the gems to form a beautiful ornament (7.7). He gives some more examples of the same in the following verses.

While describing ‘life element’, Krishna earlier said that ‘none knows ‘this’ at all even though many describe it in many ways’ (2.29). ‘None’ stands for someone who is trying to understand ‘this’ through indriyas (senses) whereas the ‘life element’ is beyond the senses. This fact needs to be kept in mind to understand the following verses where He describes ‘life element’.

Krishna says, “I am the ras in the water, the light in the Sun and the Moon, the sacred syllable pranvaakshar (Om) in the Vedas, the sound in space, and the manliness in man” (7.8). Ras is commonly interpreted as taste and sapidity, but both fall short of its actual meaning. Krishna is referring to the life nurturing capability of water. Similarly, ‘sound in space’ indicates the ability of the space to transmit the signals.

He further says, “I am the fragrance of the earth, the tejas (brilliance) of fire, the life in all living beings, the discipline in ascetics (7.9). I am the intelligence of the intelligent, the splendour of the splendid (7.10). I am the power and strength that is free from desire and attachment. I am that desire which is not contrary to dharma” (7.11). Krishna earlier said that in yoga (dharma) everything is harmonious (2.50) - be it love or war.

If the all-pervading existence has to describe itself, words will fall short and that’s what is seen here. These are some examples to help us realise Paramatma who is beyond senses.

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129. God Plays Dice

At the time of the creation of the universe, it was pure energy and matter formed subsequently. Scientifically, it is accepted that there were minor fluctuations in terms of temperature, density and the ratio of matter-antimatter in the very early universe. There is no scientific reason for these variations. These fluctuations are responsible for the creation of matter and science agrees that God does play dice to create the diversity we see around us today.

In this regard, Krishna says that his lower nature (prakriti) is eightfold. Fire, earth, water, air and space are for the material world and mann (mind), buddhi (intellect) and ahankaar for the living entities (7.4). Fire stands for the energy which has been in existence since the beginning. Energy was converted into matter which has a solid state (earth), a liquid state (water) and gaseous (air). Space is needed to hold all of them.

In the case of living entities, logical thinking is needed for survival. Mann is the basic level of thinking which is quick and intuitive. Buddhi is the higher level of thinking which is slow and contemplative. Ahankaar is the final barrier we need to cross to enter into Paramatma’s higher nature. Krishna says that his higher nature is the ‘life element’ which supports the universe (7.5) like an invisible string holding gems (7.7).

Krishna says, “Very few out of thousands try to reach Me and out of such people hardly few know Me in essence” (7.3). Thus, crossing the barrier of ahankaar is a herculean task and the same is indicated here.

Another way to look at it is that we gathered a lot of dust knowingly or unknowingly during the evolutionary journey of 13.8 billion years. The first step is being aware of this dust which manifests as ahankaar and the second step is getting rid of it.

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128. Every End is a Beginning

Krishna says, “I shall explain jnana (knowledge) and vijnana (wisdom) to you. When you realise them, nothing more here remains to be known” (7.2). This is the path for mind-oriented people through knowledge and wisdom. Earlier Krishna had given a path to heart oriented (bhakti) people to ‘realise all beings in the self; self in all beings and see Him everywhere’ (6.29) and nothing more remains to be known once this is known.

The current scientific conclusion is that something like ‘the universe evolves out of nothing’. Our expanding universe was created in a Big Bang 13.8 billion years ago. Citing evidence from Cosmic Microwave Background Radiation (CMBR), it is argued that there was a universe before the present one. It is estimated that the universe would spread out very thin but ‘the energy of empty space’ would create another universe. It implies that it’s a cyclic process of creation and dissolution. 

This background helps us to understand when Krishna says, “I am the origin and the pralaya (dissolution) of the whole universe” (7.6). Firstly, this is an indication of a cyclical process. Secondly, oneness includes both creation and destruction. A point to be noted is that every culture glorifies God as a Creator. But, as Paramatma, Krishna declares that he is the creator as well as the destroyer.

He further says, “There is nothing superior to Me, the entire universe is strung on Me like gems on a string” (7.7). The example of a ‘string of gems’ is often used to explain manifested (gems) and unmanifested (string). The string is invisible and the gems can’t form a beautiful ornament without it. It’s like a tree that can’t survive without invisible roots. Likewise, the universe cannot exist without the Paramatma.

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127. Learn to Listen, to Learn

A two-dimensional map is used to represent a three-dimensional territory. It’s an easy, useful and convenient way, but has its limitations. We need to experience the territory to fully appreciate it. The same is the case with ‘words’ which attempt to describe a multidimensional life in terms of people, situations, thoughts, feelings and actions. But words too have many limitations.

Firstly, words are polar. To call one thing good is often to imply that something else is bad. There are hardly any words which can describe a state beyond polarities. Secondly, the same word evokes different feelings in different people depending on their experiences and circumstances. That’s why some cultures use silence for spiritual communication in order to overcome these limitations of multiple interpretations. Thirdly, we tend to stop at word’s literal meaning which is like knowing about the truth but not being truthful.

One such word is ‘I’ used by both Krishna and Arjuna. While Arjuna’s ‘I’ is his identification with divisions, Krishna’s ‘I’ is oneness encompassing all divisions of the manifested existence. The awareness of the limitations of words will help us to understand the Gita. The following verse is one such instance.

Krishna says, “O Partha, listen; with your mind completely fixed upon Me, practising yoga, taking refuge in Me, you will without doubt come to know Me in full” (7.1). To reach Krishna’s Me, we need to dissolve ourselves as a salt doll dissolves itself to be the ocean.

Krishna used the word shrunu (listen) which needs attention. We were taught how to speak. It could be a language or how to express ourselves. But we were hardly taught ‘how to listen’. A closer look at life indicates that situations teach us to listen and grasp especially tough ones like the Kurukshetra battle for Arjuna. Essentially, it is listening to learn.

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126. Supremacy of the Yogi

Krishna says, “The yogi is superior to the tapasvi (ascetic), superior to the ‘shastra jnani’ (a person of learning), and even superior to the karmi (ritualistic performer). Therefore, O Arjuna, strive to be a yogi (6.46). Of all yogis, those whose minds are always absorbed in Me, and who engage in devotion to Me with great shraddha (trust/surrender), them, I consider to be the most equilibrated” (6.47).

Yoga means union and yogi is the one who attained union with self. Krishna described various facets of a yogi on different occasions. These include transcending polarities (dwandwa-atheeth); transcending gunas (guna-atheeth) realising that gunas are real karta and one is just a sakshi; equanimity (samatva) to friend and enemy or praise and criticism; performing unmotivated actions (nishkaam karma) like yajna; dropping expectations of karma-phal (fruits of action). Above all, a yogi is content with himself.

Tapasvi is someone who maintains strict discipline, sacrifices and vows to attain something noble. They are admired because they do something that an ordinary person doesn’t do in a normal course. But the desire to attain something is still there and that makes a tapasvi inferior to a yogi who dropped all desires including the desire to see Paramatma. The desires get lost in yogi like the rivers lose their existence once they enter the ocean (2.70).

‘Shastra jnani’ is referred to as someone keen to attain knowledge. Even this quality is admired as he knows something more than an ordinary person. But yogi realises all beings in the self; self in all beings (6.29) and none would get deluded once this is known (4.35). Nothing is left to know beyond this.

Karmi is bound to ritualistic performances whereas a yogi performs unmotivated actions like yajna and is never bound in karma bandhan (bondage of action). Hence, yogi is superior to karmi.

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125. Genesis of Fortune

Arjuna enquires, while practising ‘vairagya’ with ‘shraddha’ (trust), if one dies before attaining perfection in yoga (union) (6.37), does he have to start the practice all over again (6.38).

Krishna assures that such a person who has fallen from yoga will never get destroyed (6.40). He is born in the home of the pure or wealthy (6.41) or yogis, otherwise, such births are harder (6.42). United with the knowledge acquired in his former body, he strives for perfection (6.43) and transcends with practice (abhyaas) (6.44) to attain the supreme goal after many births (6.45).

An earthen pot is the best example to understand the intricacies involved. When a pot is made, it always engulfs some space. A point to be noted is that when the pot is shifted from one point to another, the space engulfed by it doesn’t move along with it. Instead, the pot engulfs new space. Secondly, depending on the contents stored in it, the pot acquires certain characteristics like scent etc. Even after the pot is broken, the smell is likely to continue for some time. If that space with the scent is engulfed by another pot, it will carry the previous characteristics of that space.

The same analogy can be applied to the human body, it being the pot, space inside being atma (soul) and the entire external space as Paramatma (Supersoul). When the body is unable to discharge its duties, atma changes the body like old clothes (2.22).

In contemporary science, the mathematical model of reality suggests that there are about ten dimensions. The example of the pot is easy to grasp in our three-dimensional existence whereas Krishna’s assurance as Paramatma is at the level of multidimensional existence where many attributes are carried forward from one life to another. This assurance will help us to start the journey at any point of time in life.

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124. No Shortcut to Hard Work

Krishna talked about establishing in oneness, whatever may be the mode of living, to attain infinite bliss (6.28 & 6.31). There are three major issues faced by us to attain oneness. One is that it is called by different names in various cultures, and to compound the complexity, the paths prescribed by these cultures appear to contradict one another. Secondly, our mind is trained to divide which prevents us from attaining oneness. Thirdly, we tend to reject what we don’t know and ‘oneness’ is completely new terrain for all of us. Reflecting on these difficulties Arjuna asks how to control the mind.

Krishna says, “No doubt, the mind is restless and difficult to control, but it can be controlled by practice (abhyaas) and dispassion (vairagya) (6.35). Take my word that yoga is hard to attain by the ungoverned man but it can be attained through striving” (6.36). Krishna had earlier advised regular practice of controlling senses with determination (6.23) to bring the restless mind under control (6.26).

Vairagya is the polar opposite of raag or attachment. Life gives moments of both raag and vairagya daily but our mind practices only raag which is chasing desires. For example, we can get frustrated in a relationship and when it happens, we blame our partner and look for a new relationship. We fail to realise that a relationship (raag) itself holds the potential for frustration (vairagya). The practice of vairagya is nothing but the practice of controlling the senses with determination. It rests on the realisation that we can’t attain joy from outside or from others. Our past experiences of vairagya can deepen this realisation and helps us stay aware when similar moments arise in the present.

Death is eternal, powerful and a master of equanimity. Many cultures use this to attain oneness by controlling the mind as it is the ultimate vairagya we can imagine.

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123. Beyond the Comfort Zone

A couple of centuries ago no one in Europe knew about the existence of the Americas. When Columbus reached there, it was beyond his comprehension that there was a massive continent waiting to be discovered. As his knowledge was limited to the geography of the day, he mistook it to be Asia and the rest is history.

While explaining such a phenomenon, contemporary psychology talks of two modes of thinking and calls them as two systems. The first system is automatic, spontaneous and responsible for our physical survival. The second system involves a lot of effort and attention to attend to complex issues. We often use ‘system one’ for the activities of ‘system two’ to obtain instantaneous conclusions. Such conclusions are bound to be flawed - like those of Columbus - because they lack solid evidence, as gathering evidence is the role of system two.

Arjuna too was using system one for an issue that required system two and asks Krishna “Due to my restless (chanchal) mind, I am unable to comprehend the eternal state of yoga of equanimity taught by you (6.33). The mind verily is restless, turbulent, strong and obstinate; I consider it as difficult to control as the wind” (6.34).

Arjuna’s state of mind is limited to the knowledge that the mind is restless and arrived at the conclusion that it is difficult to control. These conclusions of Arjuna are based on his past experiences. However, experiences of the past limit our ability to see beyond what our senses perceive.

Incidentally, Arjuna’s question is not his question alone, but that of the entire humanity. We are all broadly of the opinion that the path is difficult. On one hand, Krishna’s assurance of infinite bliss (6.28) lures us but the fear of the unknown pulls us back to our comfort zone.

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122. Mantra of ‘It Is Him’

As Paramatma, Krishna says, “For he who perceives Me everywhere and sees all in Me, I am never lost, nor is he ever lost to Me” (6.30). This verse is the foundation for bhakti yoga where practitioners perceive Paramatma everywhere and in every situation.

The mantra of ‘It Is Him’ - ‘It’ being any person thing or a situation, can do miracles if we let it go deeper by repetition. Once we come to this realisation, we begin to perceive the Paramatma in everyone and everything -whether a person is friend or enemy, helping or harming, praising or criticising; whether something is as precious as gold or as worthless as stone; whether situations are favorable or challenging, frightening or comforting; whether the moment brings pleasure or pain, success or failure.

Krishna says in whatever way people are devoted to me, in that measure I manifest myself to them (4.11) and to me none is hateful and none is dear (9.29). This needs to be kept in mind to understand when Krishna says in an intriguing way that ‘I never lose sight of him who perceives Me everywhere’. This implies that the measure of divisiveness in us indicates our distance from Paramatma.

He further assures, “He who, established in oneness, worships Me abiding in all beings, that yogi dwells in Me, whatever be his mode of living” (6.31). It’s about who we are but not about what we do or what we have.

The physical world is characterised by the polarities of pleasure and pain. Irrespective of the mode of living like being rich or influential, we are still subject to pain polarities of anger, tension and frustration. That’s why Krishna tells us to establish ourselves in oneness which will not only help us to transcend the polarities but also bestow upon us infinite bliss.

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121. Power of Namaste

‘Namaste’ or ‘Namaskaar’ is used to greet each other in the Indian context. Its meaning is ‘obeisance to divinity in you’. Greetings used in various cultures convey a similar message and have origins in “Seeing the self in all beings, all beings in the self and see the same everywhere” (6.29). When such greetings are exchanged with awareness, they have the potential to realise divinity in oneself as well as others.

Seeing the ‘same everywhere’ is the path of ‘formless’ or niraakaar, which is considered a difficult path. Krishna immediately makes it easy and says to see Him (Paramatma) everywhere and see all in Him (6.30), which is the path of ‘form’ or saakaar. These verses give the paths of realizing Paramatma through ‘form’ as well as ‘formless’ and all spiritual paths have their foundation in one or the other.

The unmanifested is limitless whereas the manifested is divisive and bound by limits. The realisation of ‘all in the self and the self in all’ is nothing but unity with the unmanifested. In the contemporary context, it is also called an abundance mentality or a win-win mindset and the lack of it is a scarce mentality resulting in lose-lose.

A point to be noted is that even after the realisation about the unmanifested sets in, the basics of manifested don’t change. We would still feel hungry and hence should keep performing karmas for survival (3.8). This was earlier referred to as bounden duty (6.1) or prescribed action by Krishna which is nothing but performing the action given to us in the present moment to the best of our abilities. It is like playing a role in a drama where praise and criticism of other artists don’t affect us as we don’t get attached to such praise or criticism.

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120. Self in All, All in Self

Existence is the coherence of the manifested like our body and the unmanifested or atma (self). We perceive existence either through the manifested or through the unmanifested. We are familiar with the first one, where we distinguish between people and things, as our senses are capable of perceiving only the manifested. We hardly recognise the unmanifested behind the manifested as it requires going beyond the senses.

For example, when we see a person, we immediately try to identify whether it’s a man or a woman. Then we see how well one dresses and behaves; and how influential or wealthy one is. Subsequently, we recall the good and bad memories associated with them. Our behaviour depends on the judgements that we make based on these divisions.

In this regard, Krishna says that united with the self, he sees the self in all beings and all the beings in the self; he sees the same everywhere (6.29). This is the path of going beyond the five senses. Metaphorically, it is like digging a well where the senses see sand, stones and gravel. While no water is seen at the beginning of the digging but invariably water appears.

This verse gives a paradigm shift of looking at the unmanifested first and coming to the manifested subsequently. It’s the realisation that behind every person or thing (manifested) the same unmanifested exists which Krishna said ‘seeing the same everywhere’. It’s like two fighting fruits of a tree realising that the same trunk feeds them and they are a part of one big tree. This understanding helps us to realise that it is all a drama played on the grand stage of the unmanifested.

Certainly, as Krishna indicated earlier, this needs constant practice with determination to see the self in all beings and all the beings in the self.

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119. Awareness and Compassion

Samatva or equanimity is the crux of the preachings of every enlightened soul that has ever roamed this planet. Words, languages and methods could vary but the message is to attain samatva. Any preaching or practice contrary to this is dogmatic.

In the context of the mind, it is the balance between the senses on one side and intellect (buddhi) on the other side. If one leans towards senses, one gets drenched in desires. When intellect dominates, one would be an aware person but might look down on others as they may lack compassion. That’s why Krishna says that the best yogi is he who feels for others, whether in grief or pleasure, as he feels for himself (6.32). It’s the coherence of awareness and compassion.

Krishna told us to treat things like gold and rock as the same; a cow, an elephant and a dog as the same. Later he told us to treat all people including friends and enemies as equals. Another way to look at this aspect is that there are three different levels of treating people. One is like equality before law where two people have the right to be treated as equals. Second is like equating two persons or qualities, where one is closer to our heart while another is not. It’s treating parents and in-laws as equals. The third level is equating ourselves with others where their sorrow is ours and our pleasure is theirs. It’s pure compassion flowing out of samatva. Krishna calls this ‘supreme bliss’ which is attained when the mind is perfectly tranquil and passion is calmed (6.27).

To achieve this, Krishna advises regular practice of restraining the senses with determination (6.23). Even if the unsteady and restless mind wanders away, we need to bring it under control (6.26). He assures infinite bliss through this regular practice (6.28).

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118. Change is Constant

Change is constant in the physical or manifested world of objects whereas the unmanifested or atma remains changeless. A mechanism is needed to bring coherence between these two worlds. Metaphorically, it’s like the ball bearing mechanism between a stationary hub and a rotating wheel or like a gearbox handling two different speeds from the engine and wheels. Similarly, it’s a mechanism of senses, mind (mann) and intellect (buddhi) between the changeless atma and the ever-changing world of objects. Krishna described a hierarchy that the senses are superior to sense objects, the mind is superior to the senses, and superior to the mind is the intellect, and superior even to the intellect is the self or atma (3.42).

The physical part of the senses automatically responds to changes in the physical world. The mind is a combination of the controller part of the senses and memory. The mind is expected to handle every outside change brought to it by the physical part of the senses to keep us safe. The main issue is whether the mind is controlled by sensual stimuli or the intellect. It would be a reactionary life if dictated by stimuli and a life of awareness if guided by the intellect.

That’s why Krishna advises us to begin the practice of restraining the senses using the intellect to let the mind be established in the self (6.25). He encourages us to practice this with determination and enthusiasm (6.23). Contemporary literature also suggests that ten thousand hours of practice is needed to master any skill.

While restraining the senses we need to abandon all desires born of sankalp (intention) (6.24). Restraining senses is nothing but abandoning the desire to get sensual stimuli of our choice. Krishna assures that once we attain the supreme bliss of transcending senses, we will not be moved even by great sorrows (6.22).

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117. The Art of Restraint

The Brain is an amazing organ for many reasons. One of its attributes is that it doesn’t feel pain as its tissue doesn’t have pain transmitting nociceptors. Neurosurgeons use this attribute to perform surgeries while the patient is awake.

Physical pain and pleasure are the results of the comparison with the brain’s neutral state. This analogy applies to mental feelings of pain as well as pleasure where there is a neutral point in all of us and the comparison gives the polarities of pain and pleasure. This background will help us to understand when Krishna says, “When the mind, restrained (nirodh) by the practice of yoga, comes to rest and in which he sees the self by the self and is thus self-satisfied” (6.20).

Coming to rest is the key. It is bringing the ever wavering or oscillating mind to rest. To achieve it, Krishna suggests restraint. The restraint doesn’t mean the suppression of feelings nor their expression. It’s witnessing them through awareness which can be easily attained by analysing past situations we have experienced. This practice helps us see the self as the self in all beings and become self-satisfied.

Once we master this art of restraint, we transcend the polarities of pain and pleasure to reach that neutral point or supreme bliss. In this regard, Krishna says, “When he knows the supreme bliss that is beyond the comprehension of the senses and can only be grasped by the intellect and once established, he never wavers from the reality” (6.21).

This supreme bliss is beyond the senses. In that state, one doesn’t need praise from others or delicious food etc. Incidentally, all of us experience this joy in the moments of unmotivated actions or in meditation. It’s about recognising and reflecting upon them in our daily life.

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116.  Spirituality Simplified

The common observation we all have about the spiritual path is that it is difficult to follow. Krishna earlier assured us that small efforts bring big gains in karma yoga (2.40). He further makes it simple when he says, “He who appropriately (yukta) eats, relaxes, works, sleeps, and remains awake will find yoga as the destroyer of suffering” (6.17). The yoga or spiritual path is as simple as eating when hungry; working when it is time to work; sleeping when it is time to sleep and relaxing when tired. Anything more than this is a story that we tell ourselves and others.

A baby requires more sleep than an old person. Our requirements regarding food may vary depending on the physical activity of the day indicating that ‘appropriately’ means being aware in the present moment. The same was earlier referred to as the bounden duties (6.1) and also as obligatory actions (3.8).

On the contrary, our minds extrapolate from simple facts and add our imagination to knit complex stories around these facts. These stories that we tell ourselves make someone a hero or villain making situations as pleasant or as miserable. These stories dictate our words and behaviour. That’s why Krishna insists on subjugating the mind that tells these stories by shedding attachment (ni-spruha) to all pleasures which is nothing but unity with God (6.18). 

Krishna further says that like a lamp in a windless place doesn’t flicker, the subdued mind of a yogi practicing union with self doesn’t waver (6.19). Krishna earlier gave the example of rivers and the ocean (2.70) where rivers lose their existence once they enter the ocean and the ocean remains calm even after receiving many rivers. Similarly, desires lose their existence when they enter the mind of a yogi which remains stable like the ocean.

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115. A Method of Meditation

Krishna says you are either your own friend or your own enemy (6.6). To become one’s own friend, he advised the path of equanimity towards the feelings of sukh-dukh (6.7), towards things like gold-stone (6.8) and people like friends-enemies (6.9) by controlling senses (6.8). Alternatively, Krishna suggests the path of meditation (6.10-6.15).

Krishna says to remain secluded, devoid of material possessions (6.10); to sit in a clean place, neither too high nor too low (6.11); with mind-controlled, back and neck erect, gazing at the tip of the nose, without looking around (6.12-6.13); be quiet, free from fear, remain concentrated (6.14); and that by constantly seeking union with the Self, one attains supreme peace (6.15).

Attaining samatva becomes difficult with the onslaught of sensory stimuli and thus seclusion gives temporary relief. The deeper meaning is that even if we seclude ourselves physically there is a chance that we keep mentally taking our professions, situations and people along with us to meditation. This verse (6.10) states that we should be able to leave them behind and remain secluded. It’s like Arjuna attaining mental seclusion even in the midst of war.

As far as shedding material possessions is concerned, it’s not donating all our physical possessions before going into meditation. It’s about breaking our attachment with them and view them as things for use when needed. It’s about not making them a part of the ‘I’.

Finally, Krishna advises shedding fear. Our fundamental fear is the fear of losing things or people. This loss is nothing but the partial demise of the ‘I’ as we lose a part of ourselves. On the other hand, in meditation, we have to shed thoughts, the sense of ownership over things and remain secluded from people. Hence, Krishna cautions us to be aware of this aspect of fear on the path towards attaining an eternal meditative state which is moksha.

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114. Avoiding Extremes

Krishna spoke about treating gold, stone and a handful of soil as equal (6.8). He further said that he who has equal regard for the patrons, strangers, relatives, friends, enemies, meditators, hateful beings, righteous and ungodly, is the best (6.9).

Krishna started with things and suggested treating them as equals. Then He moved on to people in our lives and told us to regard friends and enemies; righteous and ungodly; strangers and relatives as equals. A closer look would indicate that these are all labels we assign to the people around us and our behaviour towards them would be based on this labelling. Interestingly, a friend to us can be an enemy to another person and a friend today can become our enemy tomorrow which indicates that all these labels are situational or biased. Hence, Krishna suggests treating them as equals by dropping these labels.

The subtle message regarding things, people and relationships is not to treat people and relationships as consumables. This is the chief complaint that we hear from someone who had a broken relationship or a bitter experience with people by whom they weren’t given the respect they deserved.

Finally, Krishna says, “Yoga is not for one who eats too much or doesn’t eat at all nor for one who sleeps too much or keeps awake” (6.16). Here eating can be taken as a metaphor for the ways of the indriyas (senses). In the area of obesity and emotional binging, it is well established that we eat to satisfy the mind and tongue but not as per the needs of the body leading to poor health. The same is the case with our abusive talk and extreme use of other senses leading to misery. That’s why Krishna talks about maintaining the balance in the use of the senses.