'Tasmaat' word in the Gita speaks for the state of decisiveness. After putting forward His view when the Lord has to give a decision there he uses the word 'tasmaat' (therefore) in the beginning of the verse. The desire being reiterated as sinful, one more harm caused by it is being described. It is the destroyer of wisdom and discernment. The Gita is not just a preaching on the principles, but is also an inspiration for practical experience.

On many occasions knowledge and discernment have been discussed in the Gita. The seventh chapter is related the Yoga of Knowledge and Wisdom. Knowledge meaning thereby the discrimination between sentient and insentient, real and unreal, proper and improper and wisdom implies the experience of that knowledge. Earlier, it has clarified that desire causes the extinction of discrimination and knowledge gets veiled. When knowledge itself gets veiled then where is the question of experience of that knowledge in one's life? One can experience knowledge in one's life only after attaining it.

If there is such mighty loss due to desire then how can the Lord tolerate that the embodied soul remains entangled in desires and lives in them only? Particularly the seeker who wishes for self-elevation and wants to seek His grace, that he keeps company with the enemy of the path of spirituality; how can this be possible? Kans, Shishupal, Dantvakra–slayer of sinful souls like these this Lord Krishna appears here to be giving a clear order. Kill this sinful desire with force:

The sense due to the attraction of the external objects naturally remains outgoing. That is why this indication has been given that one should first of all conquer one's senses.

This can become possible with repetitive practice and awareness. Seeing, hearing, tasting and smelling, etc. will keep on taking place; only the direction has to be turned. Right now, the senses with the indulgent sense of intellect are getting involved with their sensual objects; now associate them with divine emotions. Develop sense of surrender to the divine. Then, take the worldly activities as divine sport, grace, blessings. Whatever comes in your lot that should be taken as His grace and not the result of desires and wishes. Then the senses on their own and naturally will start getting controlled. One should eat not for satiating the taste buds but taking it as His play; use it but take it to be the grace of Lord Shri Krishna. Thought should just not be focused on sensual objects but on the power of consciousness which is the fountain head of everything. This very emphatic inspiration is being provided in the concluding part of the third chapter.