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Bhagwad Gita (English) | Chapter 3 | Verse 34

Chapter 3, Verse 34

Karma-yoga

Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization.

Verse

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ।।3.34।।


indriyasyendriyasyārthe rāga-dveṣhau vyavasthitau
tayor na vaśham āgachchhet tau hyasya paripanthinau

Meaning of each word

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

Interpretation

In this verse, the idea is about the feelings of attraction and aversion that everyone has towards different experiences and things in life. It's saying that we all have things we like (attraction) and things we dislike (repulsion). For example, you might love sweets but hate bitter medicines. However, the verse warns us not to let our likes and dislikes completely control our lives.

Imagine trying to focus on studying for an exam. If you get too distracted by notifications on your phone because you are attracted to the games or social media, you might end up failing to prepare well for your exam. In this context, the phone becomes a stumbling block on your path to success, just as sensory attachments can block spiritual progress.

The verse emphasizes understanding our nature as beings with senses, but we shouldn't let our desires and dislikes rule us. If we have certain preferences or urges - like the desire to enjoy good food or the attraction to someone we find appealing - we need to manage these feelings. It’s comparable to knowing you shouldn’t have too much sugar even if cake is tempting, especially if you are trying to stay healthy.

Now, when it comes to relationships and desires, this verse uses the example of sexual relationships. It suggests that there are boundaries set by sacred teachings (like being intimate only within marriage), which serve as guiding rules. These guidelines help us fulfill our natural needs but in a way that is not harmful or distracting. The same way roads have signs and rules to prevent accidents, these teachings keep us on track.

However, if we indulge in our desires without limits, we might find ourselves in complicated or messy situations in life; we may stray from our goals and suffer consequences. Thus, while it's okay to enjoy life within rules, getting too attached to those experiences can lead us off course. Just like being cautious on a road even when it looks safe, we need to be mindful about our sensory experiences.

The focus here is to engage in activities that connect us with a higher purpose, like serving and being aware of God (Krsna), rather than just fulfilling our immediate desires. When we dedicate ourselves to this higher purpose, we find ourselves naturally detaching from excessive sensory activities. In practical terms, it means finding joy in doing good for others and in spiritual practices can help keep desires in check, allowing us to focus on self-improvement without being sidetracked by sensory pleasures.

Ultimately, the key message is that while we have senses and natural desires, we must not allow them to dominate our lives. Instead, we should strive for awareness and balance, ensuring our actions contribute to our growth rather than distract us from it.

Other Verses of Chapter 3
Verse 1
Arjuna said: O Janardana, O Kesava, why do You urge me to engage in this ghastly warfare, if You think that intelligence is better than fruitive work?
Verse 2
My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively what is most beneficial for me.
Verse 3
The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work.
Verse 4
Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.
Verse 5
All men are forced to act helplessly according to the impulses born of the modes of material nature; therefore no one can refrain from doing something, not even for a moment.
Verse 6
One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender.
Verse 7
On the other hand, he who controls the senses by the mind and engages his active organs in works of devotion, without attachment, is by far superior.
Verse 8
Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work.
Verse 9
Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.
Verse 10
In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Visnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you all desirable things."
Verse 11
The demigods, being pleased by sacrifices, will also please you; thus nourishing one another, there will reign general prosperity for all.
Verse 12
In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief.
Verse 13
The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.
Verse 14
All living beings need food to survive, and this food comes from grains that grow when it rains. Rains happen because of sacrifices made to the divine, and these sacrifices come from doing one's duties properly.
Verse 15
Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.
Verse 16
My dear Arjuna, a man who does not follow this prescribed Vedic system of sacrifice certainly leads a life of sin, for a person delighting only in the senses lives in vain.
Verse 17
One who is, however, taking pleasure in the self, who is illumined in the self, who rejoices in and is satisfied with the self only, fully satiated - for him there is no duty.
Verse 18
A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.
Verse 19
Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.
Verse 20
Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.
Verse 21
Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.
Verse 22
O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything, and yet I am engaged in work.
Verse 23
For, if I did not engage in work, O Partha, certainly all men would follow My path.
Verse 24
If I stopped working, then all these worlds would be destroyed. I would also be responsible for creating unwanted people, and I would harm the peace of all living beings.
Verse 25
As the ignorant perform their duties with attachment to results, similarly the learned may also act, but without attachment, for the sake of leading people on the right path.
Verse 26
Let not the wise disrupt the minds of the ignorant who are attached to fruitive action. They should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.
Verse 27
The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.
Verse 28
One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.
Verse 29
Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.
Verse 30
Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.
Verse 31
One who executes his duties according to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage of fruitive actions.
Verse 32
But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.
Verse 33
Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?
Verse 35
It is far better to discharge one's prescribed duties, even though they may be faulty, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.
Verse 36
Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?
Verse 37
The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.
Verse 38
As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.
Verse 39
Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.
Verse 40
The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him.
Verse 41
Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.
Verse 42
The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.
Verse 43
Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus - by spiritual strength - conquer this insatiable enemy known as lust.
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