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Alexander was stunned by the thief’s remark. Alexander considered the thief’s appeal, “Yes, I am nothing but a big thief, that’s all.” So, he released the thief, saying “I am no better than you!”

It is (eṣa) lust (or the insatiable desire for enjoyment) (kāma), that is born of (samudbhavaḥ) the mode of passion (rajo-guṇa) and a precursor to (eṣa) anger (krodha) – we should know (viddhy) it (enam) here (iha) to be our greatest (mahā) all-devouring (mahāśano) sinful (pāpmā) enemy (vairiṇam). (BG 3.37) As (yathā) fire (vahnir) is covered (āvriyate) by smoke (dhūmena), a mirror (ādarśo) by dust (malena), and (ca) as (yathā) the embryo (garbhas) is covered (āvṛto) by the womb (ulbena), this [living entity] (idam) is similarly (tathā) covered (āvṛtam) by that [lust] (tene). (BG 3.38) How does this covering impact our experience? The knowledge (jñānam) of a knowledgeable person (jñānino) becomes covered (āvṛtaṁ) by this (etena) eternal enemy (nitya-vairiṇā) and (ca) inextinguishable fire (duṣpūreṇānalena) in the form of lust (kāma-rūpeṇa). (BG 3.39) Is there a place where this lust can be located? Yes, certainly. The senses, the mind, and the intelligence (indriyāṇi mano buddhir) are the sitting places (adhiṣṭhānam) of this [lust] (asya). Through them (etair), this [lust] (eṣa) bewilders (vimohayaty) the embodied soul (dehinam) by covering (āvṛtya) knowledge (jñānam). (BG 3.40)

Lust takes possession of and acts through its agencies, viz., our senses, mind, and intelligence (BG 3.40). There is no question of regulated sense enjoyment. The moment we are under the spell of lust, it can only grow ad infinitum. Just like putting gasoline into fire does not extinguish the fire, but converts it into an irrepressible conflagration, every attempt to enjoy ignoring our eternal relationship with God serves to only intensify our desire to enjoy even further and there is no cessation or satisfaction (BG 3.39).

Therefore (tasmāt), by regulating (niyamya) the senses (indriyāṇy) in the very beginning (ādau), we should (tvam) conquer (prajahi) this (enaṁ) evidently (hi) sinful entity [lust] (pāpmānaṁ) – the destroyer of (nāśanam) knowledge (jñāna) and wisdom (vijñāna). (BG 3.41) It is said (āhur) that the senses (indriyāṇi) are superior (parāṇy) but (tu) the mind (manaḥ) is higher than (paraṁ) the senses (indriyebhyaḥ); intelligence (buddhir) is higher (parā) than the mind (manasas); who (yo) but (tu) that [soul] (saḥ) is even higher (paratas) than the intelligence (buddheḥ). (BG 3.42) Thus (evaṁ), knowing (buddhvā) [oneself] to be superior (paraṁ) to the intelligence (buddheḥ), one should steady (saṁstabhya) the lower self [the mind] (ātmānam) by the higher self [the soul that is connected to its source] (ātmanā) and conquer (jahi) the formidable (durāsadam) enemy (śatruṁ) in the form of lust (kāma-rūpaṁ). (BG 3.43)

In order to overcome lust, we need to understand the hierarchical organization that exists within the agencies of lust (senses, mind, and intelligence). Senses are higher than dull matter, mind is higher than the senses and intelligence is higher than the mind. But, even higher than intelligence is our spiritual self, which is untouched by lust (BG 3.42).

From this hierarchical organization, there emerge three strategies to conquer lust:

1. Try to control the least subtle agency (i.e., senses), as the more subtle an object is, the more difficult it is to control (BG 3.41).
2. Since the intelligence is superior to the mind, we can exercise the discrimination power of the intelligence to steady the mind the very first time mind contemplates enjoyment within the sense objects (saṅgāt sañjāyate kāmaḥ). (BG 3.42)
3. Since senses, mind, and intelligence can all become the agencies of lust, the first two ways may not always work. Noting that our spiritual self is situated on the top, over and above all the agencies of lust (BG 3.42), we can spiritualize our intelligence by dovetailing it with the self (BG 3.43) that is constantly nurturing its divine connection with Krishna (BG 10.10).

The most practical way of nurturing our divine connection with Krishna is by engaging ourselves in devotional service (e.g., reading/hearing scriptures, divine mantra meditations, etc.) The bottom line is that when there is a change of absorption from enjoying the sense objects to pleasing Krishna (thus capturing all the agencies of lust), there is no room for lust to stay anymore.

Krishna’s advice is that one should stick to the duty (prescribed by a spiritual guide) that is most closely aligned with one’s nature rather than perfectly discharging a duty that is outside of one’s nature (BG 3.35). Note that BG 3.35 is one of the two verses that appear repeatedly in the Bhagavad Gita. In the repeating instance (BG 18.47), Krishna goes on further to say that a duty that is well-aligned with one’s nature does not produce any sinful reactions.

Arjuna asks a pertinent question at this point: What is the specific impelling force (within the modes) that forcibly makes one act sinfully (BG 3.36)? Krishna instantly reveals that we are always living with an all-devouring sinful enemy – that is lust or an insatiable desire for sense enjoyment. It is born out of passion and even degenerates into uncontrollable anger (BG 3.37).

From one’s (puṁsaḥ) contemplation on (dhyāyato) the objects of the senses (viṣayān) develops (upajāyate) attachment (saṅgas) for them (teṣu), and from such attachment (saṅgāt) lust or a desire for enjoyment (kāmaḥ) develops (sañjāyate), and from lust (kāmāt) anger (krodho) arises (abhijāyate). (BG 2.62) By default, our desires for enjoyment either multiply or remain unfulfilled. As a result, chasing after lust inevitably leads to anger instead of satisfaction. What happens after anger? From anger (krodhād), complete delusion (sammohaḥ) arises (bhavati), and from delusion (sammohāt) bewilderment of memory (smṛti-vibhramaḥ). When memory is bewildered (smṛti-bhraṁśād), intelligence is lost (buddhi-nāśo), and when intelligence is lost (buddhi-nāśāt) one falls down (praṇaśyati). (BG 2.63) The fallen position is characterized by an experience of disconnection from Krishna, exactly opposite of yukta āsīta mat-paraḥ that Krishna states in BG 2.61.

But (tu), contacting (caran) the sense objects (viṣayān) through self-controlled (ātma-vaśyair) senses (indriyaiś) free from (vimuktais) attachment and aversion (rāga-dveṣa), such a regulated soul (vidheyātmā) obtains (adhigacchati) grace (prasādam). (BG 2.64) As a result of (asyopajāyate) obtaining grace (prasāde), all miseries (sarva-duḥkhānāṁ) are vanquished (hānir); certainly (hi), in such a blissful consciousness (prasanna-cetaso), one’s intelligence (buddhiḥ) is rapidly (āśu) reestablished (paryavatiṣṭhate). (BG 2.65) As a result, one regains one’s purity of purpose and clarity of the goal.

Thus, the antidote to the aforementioned spiraling process of fall-down is to embrace the regulative principles of freedom by the soul’s engagement of the senses in Krishna’s service. This restores our connection with Krishna and we again become happy.

The disconnected (ayuktasya) does not have (nāsti) proper intelligence (buddhir). The disconnected (ayuktasya) also (ca) does not (na) have proper focus (bhāvanā), and (cā) without (na) a fixed position (abhāvayataḥ), there is no peace (śāntir). Where is (kutaḥ) happiness (sukham) for one who is lacking peace (aśāntasya)? (BG 2.66)