indriyasyendriyasyārthe rāga-dveṣau vyavasthitau |
tayor-na vaśam-āgacchet tau hy-asya paripanthinau || 3.34 ||

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Once this is accepted, the next question becomes natural : If Prakṛti’s hold is inescapable and restraint or control of anyone is of no avail, then what is the purpose of the Scriptures and their revelation ? Is there no scope for man’s will or choice ? Are human beings slaves before Nature ? Then, in what way is human life different from that of animals and birds around ? Where is the much extolled human superiority or freedom ?

Krishna hurries to clarify it :

In every sensory perception of the world are seated rāga and dvesha (attraction and repulsion). One should not come under their sway. These are indeed man’s stark enemies in his path of evolution!

The elucidation is quite conclusive and strong. To think of taking to inactivity, fearing evil or vice in the process, is wrong; indeed, impractical. What is possible then ? Avoid being swayed by attraction and repulsion, while resorting to one’s karmic pursuits.

Attraction and repulsion are always present in sensory perceptions, says Krishna. Smell and colour go along with perception of flowers. These are external sensory notes. Attraction and repulsion are internal mental reactions associated with every object of the senses. When the senses perceive any object around, instantly they trigger a note of either rāga (attraction) or dvesha (repulsion) in the mind of the perceiver. This is natural and will always be.

But man has his intelligence, which can be made to evaluate matters to arrive at right conclusions. In fact, Krishna is trying to activate Arjuna’s buddhi with regard to what all Arjuna felt and said. Perception first takes place in the sensory level. Instantly it involves the mind, which generates its own dual notes of rāga and dvesha. The process should not be left there. The intelligence, still inner, must be made to play its role along with the mind, bringing its notes of analysis and finding. Only then man becomes an integral personality. Not to activate the buddhi or not to be guided by it in dealing with the sensory and mental notes, is disharmonious and harmful – indeed, it is to be an incomplete human.

The Sastras constantly provide the viveka (discrimination) in the matter so that the sensory interactions and mental reactions will be properly oriented and balanced by the rational intelligence, and a composite integrated development will grace man wherever he is and in whatever he does.

The stress on what the Sastras say and the need for employing one’s viveka in regulating the whole sensory and mental life, are clearly set forth by Krishna. In fact, throughout the dialogue Krishna emphasizes the role of will, effort and choice in human life.

This pursuit of viveka in the matter of daily human life is something that rests upon everyone individually. Sastras only fulfil the role of informing and helping mankind by their timely analysis and exhortations. Their role will be of no avail, if men and women do not lend their hearts to take to Sastras, imbibe their message and apply it in their day to day life. The success depends upon the keenness of the seeker in adopting the timely restraints and getting thereby enriched and empowered adequately. Then what appears otherwise to be a harmful and dangerous pursuit or situation would turn to be a helpful and fulfilling one, as you find in the case of Arjuna.

What Krishna said earlier : “vaśe hi yasyendriyani, tasya prajña pratiśṭhita – his wisdom is steady, whose senses are restrained” (verse 2.61), becomes quite relevant here. There is no yogic sādhana except when the senses are regulated and the buddhi comes into full play in leading one’s sensory and mental life. Bhagavadgītā stresses this point again and again.

The power and freedom to apply viveka and lead a life of wisdom and restraint, is given to man by the very laws of Nature itself. Through viveka, man can live in harmony with the Gunas, at the same time transcending the hold of Gunas in his internal realm – by overcoming the bondage produced by rāga-dvesha. There lies the supremacy of human life.