Who can escape the continuous force of one’s psychophysical nature that is acquired from the modes of material nature (goodness, passion, or ignorance)? No one – not even a person in knowledge. All beings (bhūtāni) follow (yānti) their own nature (prakṛtiṁ). Even (api) one in knowledge (jñānavān) acts (ceṣṭate) automatically (svasyāḥ) according to (sadṛśaṁ) one’s nature (prakṛter). What can (kiṁ) suppression (nigrahaḥ) do (kariṣyati)? (BG 3.33) Attachment and aversion (rāga-dveṣau) are situated (vyavasthitau) in every sense and its object (indriyasyendriyasyārthe). One should not come under their control (tayor na vaśam āgacchet), for they (tau) surely (hy) block one’s path of self-realization (asya paripanthinau). (BG 3.34) There are two ways in which one’s psychophysical nature comes out while our senses interact with the sense objects – attachment and aversion – they act as stumbling blocks in one’s progressive journey toward the Absolute Truth.

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).