Attraction (raga) and aversion (dvesha) are seated in every sense and its object. One should not come under their control, for they are one's enemies on the path.
Synthesis
After acknowledging that nature is powerful (verse 33), Krishna now identifies the specific enemies: raga (attachment/attraction) and dvesha (aversion/repulsion). These twin forces sit embedded in every sense-object relationship, automatically pulling us toward what we like and pushing us away from what we dislike. The instruction is not to eliminate these forces (which is impossible at the outset) but to refuse to be controlled by them. This is the middle path — neither suppressing emotions nor being enslaved by them. Awareness and non-identification are the tools. Madhva's Dvaita holds that overcoming raga and dvesha requires divine grace beyond personal discipline. Abhinavagupta reads them as dualistic contractions of consciousness, remedied by recognizing the witnessing awareness underlying both. Vallabhacharya purifies attraction and aversion by redirecting the soul's love-impulse toward God. Tilak's karma-yoga teaches acknowledging these forces while acting from duty rather than impulse. Vivekananda frames practical freedom as mastery of response — not absence of temptation.
Commentaries 8 traditions
Shankara identifies raga and dvesha as the root cause of all bondage. They are the gateway through which prakriti controls the individual. By cultivating viveka (discrimination) and vairagya (dispassion), the seeker gradually weakens their hold and moves toward liberation.
Apply This Verse
Personal Growth
Notice when you are being pulled toward something (craving) or pushed away from something (avoidance). The noticing itself creates freedom. You cannot control what attracts or repels you, but you can choose whether to act on it.
Questions this verse answers
- ?"Am I making decisions based on attraction and aversion or genuine wisdom?"
- ?"How do I notice my cravings and aversions without acting on them?"
- ?"What am I avoiding that I actually need to face?"
- ?"What am I chasing that I don't actually need?"