इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ | तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ
indriyasyendriyasyārthe rāgadveṣau vyavasthitau . tayorna vaśamāgacchettau hyasya paripanthinau
对于每个感官的对象，爱憎（Raga-Dvesha）都已然存在。人不应受其支配，因为它们确是人的敌人。
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.
每个感官对愉悦之物有吸引，对不悦之物有厌恶。若能控制这两种倾向，即执着与厌恶，便不会受其摆布。这正是个人努力（Purushartha）的施展空间。本性（Prakriti）包含了个人“桑斯卡拉”（Samskaras）的总和，即过去善恶行为的潜在自我再生印象，它通过爱憎这两种倾向将人引向其轨迹。如果一个人能通过辨别力和正当探究（Vichara）超越爱恨的影响，他就能征服本性，获得不朽和永恒的极乐。他将不再受自己本性的支配。一个人应当时刻努力，使自己摆脱对感官对象的执着和厌恶。
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.