Sanskrit · Devanagari
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥
Sanskrit · IAST
indriyasyendriyasyārthe rāgadveṣau vyavasthitau tayorna vaśamāgacchettau hyasya paripanthinau
English witness
Kashinath Trimbak Telang, 1882Every sense has its affections and aversions towards its objects fixed. One should not become subject to them, for they are one's opponents.
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29 translations and commentaries are aligned to this verse. Choose up to three; the root verse and Telang witness stay above them.
Śaṅkarācārya
।।3.34।। इन्द्रियस्येन्द्रियस्य अर्थे सर्वेन्द्रियाणामर्थे शब्दादिविषये इष्टे रागः अनिष्टे द्वेषः इत्येवं प्रतीन्द्रियार्थं रागद्वेषौ अवश्यंभाविनौ तत्र अयं पुरुषकारस्य शास्त्रार्थस्य च विषय उच्यते। शास्त्रार्थे प्रवृत्तः पूर्वमेव रागद्वेषयोर्वशं नागच्छेत्। या हि पुरुषस्य प्रकृतिः सा रागद्वेषपुरःसरैव स्वकार्ये पुरुषं प्रवर्तयति। तदा स्वधर्मपरित्यागः परधर्मानुष्ठानं च भवति। यदा पुनः रागद्वेषौ तत्प्रतिपक्षेण नियमयति तदा शास्त्रदृष्टिरेव पुरुषः भवति न प्रकृतिवशः। तस्मात् तयोः रागद्वेषयोः वशं न आगच्छेत् यतः तौ हि अस्य पुरुषस्य परिपन्थिनौ श्रेयोमार्गस्य विघ्नकर्तारौ तस्करौ इव पथीत्यर्थः।।तत्र रागद्वेषप्रयुक्तो मन्यते शास्त्रार्थमप्यन्यथा परधर्मोऽपि धर्मत्वात् अनुष्ठेय एव इति तदसत्
06c4036491c7…Rāmānuja
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.
2c18378da8dd…Swami Sivananda
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.
c934cf7626cb…These supplied texts come from the pinned VedicScriptures dataset under GPL-3.0 and await independent alignment review.