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Gita : Ch-3. Slo-34.

Srimad Bhagavad-Gita :

Chapter-3. ( Karma-yogam )

Slokam-34. ( Attraction/ like   &   repulsion/aversion/dislike of the senses to their sense-objects ( vishaya-s ) is unavoidable ( already exists in everyone ); one should not be controlled by them; since they are enemies ( obstacles in one's path. )

Indriyasyendriyasyarthe  ragha-dveshau  vyavasthitau,

tayorna  vasamagacchet tau  hyasya  paripanthinau.

indriyasya  = to  the   five  senses;

indriyasya  arthe  =  in  the  sense  objects  (vishaya-s);

ragha-dveshau  =  ragha  (attachment/like)  in   favourable,  and   dveshau  (detachment/dislike)  in unfavourable;

vyavasthitau  =  already  existing;

tayoh  =  to  them  (Ragha  and  dveshau);

vasam  na  agacchet  =  should  not  be  under  (their)  control;

hi  tau  =  why  because,  those  two  (Ragha  & dveshau ) ( likes & dislikes);

asya  paripanthinau  =  (are)  his   (human-being's)   enemies.

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. 

If everyone must act according to their nature and no living being is void of their nature then the purpose of teaching the Vedic scriptures by the spiritual master could be deemed futile and unecessary. To clarify this point Lord Krishna repeats the word indriyasya twice to emphasise that for all the senses. Attraction to sweet tastes to the tongue which are pleasurable or the aversion to foul smells of the nose which are unpleasurable are all fixed and automatically happenning in accordance with samskaras or past life latent impressions in regard to all the senses. One who is fortunate to hear through the ears the holy words of the Vedic scriptures from the spiritual master should never come under the influence of attaction and aversion because they are two great obstacles on the path of moksa or liberation form material existence. These two obstacles take an aspirant from the path leading to moksa and deviate them to the false path of desires, attachment and the enjoyment of sense objects and are exactly like two bandits who guide a traveller down a dark road and then rob them of all their wealth. Contrarily when when a policeman sees a traveller in the clutches of a bandit he rescues him and guides him the correct way; similarly the spiritual master teaching the Vedic scriptures rescues an aspirant from being under the influence of the dualities of attraction and aversion and guides them in the right path of offering one’s actions as yagna or worship to the Supreme Lord which is the best and surest way to attain moksa. So teaching the Vedic scriptures by the spiritual master is never futile to the contrary it is highly beneficial and essential. 

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 one's attempts for success and higher understanding.

To be continued  ....


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …