Bhagavad Gita - Daily - II CHAPTER 3-34 II

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Gita 3-34

indriyasyendriyasyarthe, raga-dvesau vyavasthitautayor na vasam agacchet, tau hy asya paripanthinau

"Attachment and aversion for the objects of the senses are rooted in senses. Man should never allow himself to be swayed by them, because they are the two principal enemies standing in the way of his spiritual progress."

Comment

The attraction and repulsion (Raga and Dvesha ) arise from the fact that when we believe that the reason for our pleasure or pain is someone else. In case, attraction and aversion arise in our subtle body (Antahkarana, mind, intellect …), then no action should be performed under their sway; because when we do actions, then attraction and repulsion (Raga and Dvesha ) become stronger.

The spiritual aspirant should not be under the influence of attraction and repulsion (Raga and Dvesha ) and should also believe they are not in me. They come and go, we are aware that they are coming and going; therefore we are separate from them.

 

From "Gita Prabodhani" in Hindi by Swami Ramsukhdasji---

 

 

 

 

Chapter 3, Verse 34 is as follows;

Indriyasya = to the senses

Indriyasya = of the senses

Arthe = in the object

Raaga-DveShau = attachment and aversion

Vyavasthitau = seated

TayoH = of these two

Na = not

Vasham = sway

Aagachchhet = should come under

Tau = these two

Hi = verily

Asya = his

Pari-Panthinau = foes / enemies

English translation:-

Attachment and aversion of the senses for their respective objects are natural; let none come under the domination of these two tendencies as they are verily his / her enemies.

Comment:

"IShte RaagaH, AniShte DveShaH i.e. attachment to what pleases and aversion to what repels is the basic nature of every human being." …. Aadya Shankaraachaarya

The attachment and aversion are associated with each human sensory organ. Our eyes like to see beautiful people and beautiful flora and fauna. Our ears like to hear divine melodies. Our noses like to smell fragrances. Our tongues like to relish gourmet recipes. Our skins like to touch soft and sensuous objects.

All our actions are typically for `Ishta Phala Praapyartham' i.e. to obtain desired fruit or outcome. It is very natural for us to perform actions for the people we like or love as well as things that we desire or aspire for. Similarly, it is but natural for us to abstain from actions for the people we hate and things we despise.

If you become victim of your own sudden and uncontrollable mercurial impulses, then your life will become aimless like a ship without a rudder and will be devoid of intelligence as that of a selfish, brutish and wolfish animal. If you do not utilise the unique and powerful instrument of `Viveka – Buddhi' gifted to the mankind, then all your actions are bound to be controlled by your strong likes and dislikes, attachments and aversions.

However, if you overcome your impulsive tendencies and act from a sense of selfless duty, then you will not become victim of the play of Prakruti. The exercise of human freedom of thoughts, freedom of expressions and freedom of actions are conditioned by your innate, intrinsic nature loaded with unfulfilled, residual desires called as `Vaasanaas'.

Whenever the strong attachments and aversions are restrained by the countervailing force of `Viveka – Buddhi', your vision is bound to be as per your `Sva – Dharma' i.e. your own bounden duty and you will cease to be under the magic spell and possessive thrall of ever elusive `Maaya' i.e. the base nature. There is no doubt that the sensory organs have been instrumental in the ascent of man from sub-human state to human state. Now, if the goal of every Sadhak is to evolve into the divine image of the Supreme Being, then he / she has to realise that the attachments and aversions that arise from the sensory organs, sensory perceptions and ever indulgent mind that relishes in them; these are the enemies of a spiritual aspirant.

The function of the scriptures like Shreemad Bhagawad Geeta is to exhort every Sadhak to change his / her attitude from the base to the noble. When the goal of a human life is changed from `I, me and myself' attitude into life for the voluntary service for the Supreme Being, then the senses cease to be enemies of the spiritual aspirant.

"When can desire and hatred, the enemies of man be destroyed? These propensities of the mind prove themselves enemies when directed outwards the worldly affairs. They become allies when directed inwards to inner tranquility and peace. Desires for worldly things must be converted into desire for becoming an image of the Supreme Being. Let man be annoyed with God and be angry with Him for not revealing Himself. Desire and anger cannot be totally destroyed, but they can be transmuted; then they become harmless." ….Shri Ramakrishna Paramahansa

Every Sadhak needs to make a clear distinction that `Raaga' i.e. likes or attachments and `DveSha' i.e. dislikes or aversions are not integral parts of any sense objects but are the result of assumed affinity with the body. Smoking a cigarette pleases a smoker while it displeases a non-smoker. The same object of cigarette gives pleasure to one and discomfort to another. Right from birth till eventual death, every human being continues to pick up likes and discard dislikes indiscriminately. This ends up in harming your spiritual well-being. If you are under the sway of strong likes and dislikes then you experience a swinging motion of a pendulum i.e. from an extreme point of pleasure to another extreme point of pain and discomfort. As the rest of the world does not cater to the multitude of likes of your mind; you are constantly agitated and stray away from spiritual progress.

By utilising `Viveka Buddhi' you must not allow your wavering mind to determine all your actions otherwise your actions will destroy you. Therefore, you have to guard yourself from your enemies of `Raaga' i.e. likes or attachments and `DveSha' i.e. dislikes or aversions.

In summary, Lord Krishna is trying to communicate to Arjuna, "You need not run away from the sense objects in this mortal world. You can lead a life like a lotus leaf in muddy water. You may undergo good and bad experiences through the sacred vehicles of your body, mind and intellect. Try to be a master of these vehicles and not become a helpless and hapless victim of them. The secret of such a mastery over them is by leading a life, which is free from the tyrannies of overpowering attachments and repulsive aversions. Please take cognizance of the fact that the great robber is within you, which is eager to loot away your true joys of righteous living under the voluntary service of the Supreme Being."

Thanks & Best Regards,

Shrikant Joshi.

 

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