इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ | तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ
indriyasyendriyasyārthe rāgadveṣau vyavasthitau . tayorna vaśamāgacchettau hyasya paripanthinau
Zuneigung (rāga) und Abneigung (dveṣa) sind in Bezug auf die Objekte jedes Sinnesorgans fest verankert. Man sollte nicht unter die Herrschaft dieser beiden geraten, denn sie sind seine Widersacher.
Attraction and repulsion are ordained with regard to the objects of all the organs. One should not come under the sway of these two, because they are his adversaries.
Jeder Sinn hat eine Anziehung zu angenehmen Objekten und eine Abneigung gegen unangenehme. Wenn man diese beiden Strömungen – Anhaftung und Abneigung – beherrschen kann, gerät man nicht unter ihren Einfluss. Hier liegt der Spielraum für persönliche Anstrengung (puruṣārtha). Durch Unterscheidungskraft und rechtes Forschen (vicāra) kann man sich von Rāga und Dveṣa befreien und die Natur überwinden, um Unsterblichkeit und ewige Glückseligkeit zu erlangen.
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.