इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ।।3.34।।
3.34 Attraction and repulsion are ordained with regard to the objects of all the organs. One should not come under the sway of these two, because they are his adversaries.
3.34 Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway; for, they are his foes.
3.34. [For a man of worldly life] there are likes and dislikes clearly fixed with regard to the objects of each of his sense organs. These are the obstacles for him. [The wise] would not come under the control of these.
3.34 इन्द्रियस्य इन्द्रियस्य of each sense? अर्थे in the object? रागद्वेषौ attachment and aversion? व्यवस्थितौ seated? तयोः of these two? न not? वशम् sway? आगच्छेत् should come under? तौ these two? हि verily? अस्य his? परिपन्थिनौ foes.Commentary Each sense has got attraction for a pleasant object and aversion for a disagreeable object. If one can control these two currents? viz.? attachment and aversion? he will not come under the sway of these two currents. Here lies the scope for personal exertion or Purushartha. Nature which contains the sum total of ones Samskaras or the latent selfproductive impressions of the past actions of merit and demerit draws a man to its course through the two currents? attachment and aversion. If one can control these two currents? if he can rise above the sway of love and hate through discrimination and Vichara or right eniry? he can coner Nature and attain immortality and eternal bliss. He willl no longer be subject to his own nature now. One should always exert to free himself from attachment and aversion to the objects of the senses.
3.34 Raga-dvesau, attraction and repulsion, in the following manner-attraction towards desirable things, and repulsion against undesirable things; (vyavasthitau, are ordained,) are sure to occur, arthe, with regard to objects such as sound etc.; indriyasya indriyasya, of all the organs, with regard to each of the organs. As to that, the scope of personal effort and scriptural purpose are being stated as follows: One who is engaged in the subject-matter of the scriptures should, in the very beginning, not come under the influence of love and hatred. For, that which is the nature of a person impels him to his actions, verily under the influence eof love and hatred. And then follow the rejection of ones own duty and the undertaking of somody elses duty. On the other hand, when a person controls love and hatred with the help of their opposites [Ignorance, the cause of love and hatred, has discrimination as its opposite.], then he becomes mindful only of the scriptural teachings; he ceases to be led by his nature. Therefore, na agacchet, one should not come; vasam, under the sway; tayoh, of these two, of love and hatred; hi because; tau, they; are asya, his, this persons pari-panthinau, adversaries, who, like robbers, put obstacles on his way to Liberation. This is the meaning. In this world, one impelled by love and hatred misinterprets even the teaching of the scriptures, and thinks that somody elses duty, too, has to be undertaken just because it is a duty! That is wrong:
3.34 See Comment under 3.35
3.34 An unavoidable attraction has been fixed for organs of sense like ear towards the objects like sound, and for organs of action like that of tongue towards their objects like tasty food. This longing is in the form of desire to experience these objects, which is caused by old subtle impressions. When their experience is thwarted, an unavoidable aversion is experienced. Thus, these two, attachment and aversion, bring under their control one who aspires to follow Jnana Yoga, and forcibly engage him in actions appropriate to them, in spite of his having established some sort of control over the senses. Such an aspirant fails to get the experience of the self, and therefore becomes completely lost. So no one practising Jnana Yoga should come under the sway of attachment and aversion, which are ruinous. These two, attachment and aversion, are indeed his unconerable foes that deter him from the practice of Jnana Yoga.
Since the rules and restrictions of scripture do not have effect upon those of evil nature, one should limit the senses, as much as one is not under the influence of sinful nature arising from past sinful habits. That is described in this verse. The word indriya is repeated to indicate each of the sense objects of each of the senses. Attachment (raga) for what is forbidden by scripture, such as giving gifts to other’s wives, or seeing or touching their bodies; or repulsion (dvesa) for what is prescribed by scripture, such as distributing gifts to, serving, seeing and touching the guru, the brahmana, the holy places and visitors, are firmly fixed (visesena avastithau) in all the sense objects (form, smell, taste, touch and sound). One should not be under the control (vasam) of attachment and repulsion. Another meaning is this. Attachment means seeing a woman (object of the eye) and hatred for those that obstruct that enjoyment. Therefore, the mind is attracted to what helps one attain one’s goals. The mind is attracted to tasty, tender rice as it is favorable for one’s goals, and the mind has dislike of tasteless hard rice, as it is against one’s goals. One has attachment to hearing and seeing one’s own sons, but dislikes seeing or hearing the sons of one’s enemies. One should not fall under the control of such attachment and repulsion.
If a persons inclination is dependent solely on their nature influenced by the three gunas or the modes of goodness, passion and nescience within prakriti or material nature then the question may arise what is the need for the injunctions and prohibitions in the Vedic scriptures? What Lord Krishna is emphasising here is that the attraction and aversion for each of the senses towards various sense objects is already established and fixed. This is why the word indriyasya is repeated twice to affirm this. Hence in accordance to this fixed relationship there is the inclination. Yet the Vedic scriptures declare that a person should not be influenced by dualities like attraction and aversion, agreeable and disagreeable because they are obstacles on the path of one seeking moksa or liberation. By stimulating attraction and aversion from the remembrance of various sense objects, prakriti forcibly engages an unwary person in sense gratification, like being dragged into a deep current. But the Vedic scriptures instruct one to offer all actions in yagna or worship to the Supreme Lord which will neutralise the dualities of attraction and aversion for sense objects and absolve one from all reactions. Exactly like a person safely taking refuge in a boat before entering a deep current.
The senses are constantly being motivated by the force of attraction and aversion. Although Lord Krishna is emphasising the effect of restraining the senses is known to be temporary only still by His mentioning it opens the possibility that restraint may have an influence in dampening desires if engaged in regularly with determination and it might develop a lasting effect. Of course samskaras or past life impressions have a deep rooted influence on all living entities even in the case of Brahma and others but there is still the possibility to modify the situation by practising restraint of the senses in a regulated manner.
Lord Krishna confirms that a person who embarks upon the path of jnana yoga or the cultivation of Vedic wisdom should never fall again under the influence of dualities as they work against one and undermines all one efforts. The dualities of love and hate, attraction and aversion are a persons most invincible enemies and they completely frustrate all ones attempts for success and higher understanding.
Lord Krishna confirms that a person who embarks upon the path of jnana yoga or the cultivation of Vedic wisdom should never fall again under the influence of dualities as they work against one and undermines all one efforts. The dualities of love and hate, attraction and aversion are a persons most invincible enemies and they completely frustrate all ones attempts for success and higher understanding.
Indriyasyendriyasyaarthe raagadweshau vyavasthitau; Tayor na vasham aagacchet tau hyasya paripanthinau.
indriyasya—of the senses; indriyasya arthe—in the sense objects; rāga—attachment; dveṣhau—aversion; vyavasthitau—situated; tayoḥ—of them; na—never; vaśham—be controlled; āgachchhet—should become; tau—those; hi—certainly; asya—for him; paripanthinau—foes
