Bhagavad Gita Chapter 3, Verse 34

English Translation

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.

Detailed Commentary

।।3.34।। Explanation — "Attraction and aversion (Raga-Dvesha) are established in the objects of each sense." It is clearly stated that Raga-Dvesha are present in every object of every sense. The understanding (Yoga) is that Raga-Dvesha arise from feelings of favorability (anukoolata) and unfavorability (pratikoolata) towards the distinct objects of each sense, such as sound (shabda), touch (sparsha), etc. When there is favorability towards an object, Raga is born; and when there is unfavorability, Dvesha is awakened. It is important to understand that Raga-Dvesha do not reside in the objects themselves. If they did, then everyone would find any object equally dear or unpleasant. But this is not the case; for instance, rain is dear to a farmer but unpleasant to a potter. Similarly, even the same person does not always find an object dear or unpleasant. Therefore, Bhagavan has said that Raga-Dvesha reside in every object of every sense. Raga-Dvesha actually reside in the 'Aham' (the sense of 'I' or ego). As long as the connection with the body persists, Raga-Dvesha also remain. They manifest in the intellect (buddhi), mind (manas), senses (indriyas), and their objects (vishayas). In the later verses of this very chapter, they are referred to as 'Kama' (desire) and 'Krodha' (anger). Kama and Krodha are indeed the gross forms of Raga and Dvesha. Even when a person withdraws the senses from their objects, the underlying Raga within them does not cease. It ends only when there is realization of the Atman (Self-realization). "One should not come under their sway." The spiritual aspirant (sadhaka) should not perform actions (karma) subjugated by Raga-Dvesha. Engagement in or abstention from action (Pravritti or Nivritti) should be only according to the scriptures (shastra). If actions are performed according to Raga-Dvesha, then Raga-Dvesha themselves become stronger. The sadhaka should not be perturbed by these impulses (sphurana), but should carefully disregard them and remain neutral (tatastha). Similarly, one should not harbor Raga-Dvesha towards any person or object. Performing actions under the sway of Raga-Dvesha makes them more powerful, and they take on the form of an impure nature (ashuddha prakriti). By acting in accordance with the will of Bhagavan, Raga-Dvesha themselves cease. By dedicating all actions as an offering (arpan) to Bhagavan, Raga-Dvesha come to an end. One should not have attachment (mamata) towards anything in the world; only then can true service (seva) be rendered. In service, one should act without any eagerness (utkantha), solely for the pleasure of Bhagavan. Even the desire for service takes on the form of desire (kamana). In true service, one should not only renounce the body (deha) and material things (padarthas), but also have the spirit of service in the mind (manas). Any service will be considered true only when it is performed without desire (kamana). The sadhaka should have the faith that Bhagavan Himself causes everything to happen; then Raga-Dvesha automatically disappear. The sadhaka should renounce Raga-Dvesha, fulfill their duties (kartavya) without any attachment (moha), and strive not to cause distress to anyone. Such a spirit of service fosters harmony (sangoshthi) in society and leads to an experience of balance. One should serve with the feeling of sharing everyone's joys and sorrows. Service (Seva) is the main means to success on the spiritual (paramarthika) path. Raga-Dvesha arise from ignorance (agyanata); they can be eradicated by the light of knowledge (gyana).