Our senses (indriyas) are the gateways between the outer world of sense objects and our inner world. They play an important role in our understanding of natural principles of existence. That is why Krishna repeatedly referred to the senses in the Bhagavad Gita. His first principle regarding the senses is that when the senses come into contact with sense objects, polarities such as heat and cold, or pleasure and pain, are generated within us. These polarities are transient (anitya), and we should learn to tolerate these transients (2.14). He further says that sense organs naturally experience raag (fondness) and dwesh (aversion) for their respective sense objects; one should be aware of this duality (3.34). The fondness as well as aversion generate pleasure and pain polarities. For example, we feel happy when someone we are fond of comes to us and we feel sad when they go away.

As far as the sense of touch is concerned, when we insert our hand into water whose temperature is higher than our body temperature, we experience the sensation of heat. If the temperature of water is less than our body temperature, we experience a cold sensation. Similarly, we experience happiness from a soft touch, pleasant temperatures, and similar sensations. This motivates us to have soft clothing and air conditioning.

We feel happy when we have tasty food or drink and get disgusted when food offered to us is not to our taste. Sometimes, two senses operate together, such as the eye and ear. When we watch a movie we enjoy the picture along with the sound.

Similarly, when we receive praise from another person, we feel happy, which is a pleasurable sensation. On the other hand, when we receive criticism, we feel sad, which reflects the pain polarity. Scientifically, it is the process of sound waves striking the eardrum, which can trigger a wide range of emotions such as anger, happiness, disturbance, or even conditional love.

The sense objects which are not directly related to us can also generate pleasure and pain polarities. The best examples are the emotions we go through when we watch a news channel or read the newspaper. This is the result of the conditioning we undergo during our formative years, when belief systems are imprinted upon us. These systems are rooted in the fundamental division between ‘ours’ and ‘theirs’. Any input or sense object that confirms our belief system brings pleasure. If it is the opposite of our belief system, it brings unhappiness. A simple example is a sporting event, where the victory of ‘our’ team brings joy, while the success of ‘theirs’ causes disappointment.

Each one of us moves among the sense objects in everyday life. How we treat these sense objects sets the direction of our journey. Krishna outlines a detailed mechanism and says, “A person musing on (sense) objects develops an attachment to them, from attachment arises desire, from (non-fulfilment of) desire arises anger, from anger arises delusion, from delusion - confusion of memory, from confusion of memory - loss of intellect and from loss of intellect the individual perishes” (2.62-2.63). On the other hand, Krishna says that when one is free of raag (fondness), dwesh (hatred) and has their senses under control, one attains peace even while moving among sense objects (2.64).

The deepest human desire is to be appreciated for what we do and what we achieve. We seek praise and tend to avoid criticism. That’s why Krishna chooses ‘hearing’ as the metaphor, as we are frequently influenced by the words of others, both praise and criticism.

Moha (delusion) is our inability to distinguish between what is ours and what is not. In this regard, Krishna says that when we overcome moha-kalilam (darkness of delusion) using intellect, we become indifferent to what is being heard or will be heard (2.52). This implies that when we overcome moha, the inputs brought by our senses will lose the power to influence us at will.

In the normal course of our lives, we get perplexed when we hear conflicting opinions on the same subject -be it news, philosophy, others’ experiences and beliefs. Krishna says that we will attain yoga (union with self) when the intellect remains nischal (non-oscillating) and steady in samadhi (established in self) despite hearing various opinions (2.53).

Krishna cautions Arjuna that senses are capable of forcibly carrying away the mind of even an aspiring wise person (2.60). The mind, which follows roving senses, carries away one’s intellect as the wind carries away the boat on the water (2.67). Krishna gives a solution and says that one should surrender to the Almighty, which is the highest form of existence and supreme power to overcome the automaticity of indriyas (2.61). The key is not to fight but to surrender, which is the source of the required strength.

Krishna offers two paths to come out of the cycle of fondness and aversion experienced by the senses to their respective sense objects. Firstly, it is the path of awareness. Krishna says these pleasure and pain polarities are transient (anitya) and learn to ignore them. It is just being aware that it is a natural phenomenon, and we should be aware of it when we are swinging between these polarities. One way is to analyse and reflect on our past situations where we experienced an onslaught of such polarities and eventually overcame them in due course. This analysis helps us to have ‘awareness in the present moment’ and attain peace even while moving among sense objects.

The second path is the path of surrender. It is the realisation that senses are powerful and we need support from a higher source of strength. Krishna says that one should surrender to the Almighty which is the highest form of existence and supreme power to overcome the automaticity of indriyas.

Krishna says, “Wisdom is established when all senses are restrained from sense objects (2.68). One lives in vain if one rejoices in the senses and doesn’t follow the wheel in motion (3.16). The man who rejoices in the self (atma-rathi), is satisfied with self (atma-tript) and is content with self alone, for him no duty exists” (3.17). This is a life of contentment with oneself. One is independent of senses, having no desires separate from those of existence itself.

(The writer K. Siva Prasad is a senior IAS officer in the Punjab Government.)