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Science deals with what is countable and Spirituality deals with what counts.

Is it at all possible for one who is completely submerged within the modes to ever go beyond their influence? Lord Krishna reveals a magic formula here. Indeed, the divine (daivī) illusory material energy (māyā) of Krishna consisting of the three modes (guṇa-mayī) is practically insurmountable (duratyayā) for those who are situated within the modes. However, it is possible to go beyond (taranti) this illusion (māyām) simply by surrendering (prapadyante) our life to Krishna (mām) alone (eva). (BG 7.14) The word, eva, clearly suggests taking exclusive shelter of Krishna.

No problem can be solved at the same level of consciousness that created it.

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).

If I had an hour to solve a problem, I’d spend 55 minutes thinking about the problem and five minutes thinking about solutions.