BhG 3.34

syntax

indriyasya indriyasya (of each and every sense) arthe (towards the object) rāga-dveṣau (passion and hatred) vyavasthitau (they two are fixed) [staḥ] (they are).
[puruṣaḥ] (a person) tayoḥ [rāga-dveṣayoḥ] (of those two – passion and hatred) vaśaṁ (under control) na gacchet (he should not come).
tau [rāga-dveṣau] hi (they two indeed – passion and hatred) asya [puruṣasya] (of his person) paripanthinau (two obstacles) [staḥ] (they are).

grammar

indriyasya indriyasya	–	indriya 6n.1 n. – of each and every sense (from: √ind – to be powerful; distributive use);
arthe	–	artha 7n.1 m. – in aim, in advantage, in concern, in object (from: √arth – to strive to obtain, to desire, to request);
rāga-dveṣau	–	rāga-dveṣa 1n.2 m.; DV: rāgaś ca dveṣaś ceti – passion and hatred (from: √rañj – to be dyed, be excited, be delighted, rāga – colour, passion, affection, love, beauty; √dviṣ – to hate, dveṣa – hatred, enmity);
vyavasthitau	–	vi-ava-sthita (vi-ava-√sthā – to arrange, to settle) PP 1n.2 m. – they two are settled, fixed;
tayoḥ	–	tat sn. 6n.2 m. – of those two;
na	–	av. – not;
vaśam	–	vaśa 2n.1 m. – control (from: √vaś – to desire, to subjugate, to command);
āgacchet	–	ā-√gam (to come) Pot. P 1v.1 – he should come;
tau	–	tat sn. 1n.2 m. – them two;
hi	–	av. – because, just, indeed, surely;
asya	–	idam sn. 6n.1 n. – his;
paripanthinau	–	pari-panthin 1n.2 m. – two obstacles (pari-√path – to go against);

textual variants

indriyasyendriyasyārthe → indriyasyendriyārthe ha (indeed of the sense in the sense object);
paripanthinau → paribaṁdhinau (the two binding);

Śāṃkara

The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic

Scope for man’s personal exertion. (Objection): – If every being acts according to its own nature only, – and there is none that has no nature of its own, – then, there being possibly no scope for personal exertion, (purushakara), the Teaching (sastra) would be quite purposeless. (Answer): – The Lord replies as follows:		yadi sarvo jantur ātmanaḥ prakṛti-sadṛśam eva ceṣṭate, na ca prakṛti-śūnyaḥ kaścid asti, tataḥ puruṣa-kārasya viṣayānupapatteḥ śāstrānarthakya-prāptāv idam ucyate —
Love and hate lie towards the object of each sense; let none become subject to these two; for, they are his enemies.		indriyasyendriyasyārthe rāga-dveṣau vyavasthitau | tayor na vaśam āgacchet tau hy asya paripanthinau ||3.34||
As regards all sense-objects, such as sounds, there necessarily arises in each sense love for an agreeable object, and aversion for a disagreeable object.		indriyasyendriyasyārthe sarvendriyāṇām arthe śabdādi-viṣaye iṣṭe rāgo ’niṣṭe dveṣa ity evaṃ pratīndriyārthaṃ rāgadveṣāv avaśyaṃ bhāvinau |
Now I shall tell you where lies the scope for personal exertion and for the Teaching (śastra). He who would follow the Teaching should at the very commencement rise above the sway of affection and aversion.		tatrāyaṃ puruṣakārasya śāstrārthasya ca viṣaya ucyate | śāstrārthe pravṛttaḥ pūrvam eva rāga-dveṣayor vaśaṃ nāgacchet |
For, what we speak of as the nature (prakriti) of a person draws him to its course only through love and aversion. He then neglects his own duties and sets about doing those of others.		yā hi puruṣasya prakṛtiḥ sā rāga-dveṣa-puraḥsaraiva sva-kārye puruṣaṃ pravartayati | tadā svadharma-parityāgaḥ para-dharmānuṣṭhānaṃ ca bhavati |
When, on the other hand, a person restrains these feelings by means of their enemy, then he will become mindful of the Teaching only, no longer subject to his own nature.		yadā punā rāga-dveṣau tat-pratipakṣeṇa niyamayati tadā śāstra-dṛṣṭir eva puruṣo bhavati, na prakṛti-vaśaḥ |
Wherefore, let none come under the sway of these two; for, they are his adversaries, obstacles to his progress in the right path, like thieves on the road.		tasmāt tayo rāga-dveṣayor vaśaṃ nāgacchet | yatas tau hy asya puruṣasya paripanthinau śreyo-mārgasya vighna-kartārau taskarāv iva pathīty arthaḥ ||3.34||

Rāmānuja

prakṛtyanuyāyitvaprakāram āha

śrotrādijñānendriyasyārthe śabdādau vāgādikarmendriyasya cārthe vacanādau prācīnavāsanājanitatadanububhūṣārūpo yo rāgo ‚varjanīyo vyavasthitaḥ; tadanubhave pratihate cāvarjanīyo yo dveṣo vyavasthitaḥ, tāv evaṃ jñānayogāya yatamānaṃ niyamitasarvendriyaṃ svavaśe kṛtvā prasahya svakāryeṣu saṃyojayataḥ / tataś cāyam ātmasvarūpānubhavavimukho vinaṣṭo bhavati / jñānayogārambheṇa rāgadveṣavaśam āgamya na vinaśyet / tau hi rāgadveṣau asya durjayau śatrū jñānābhyāsaṃ vārayataḥ

Śrīdhara

nanv evaṃ prakṛty-adhīneva cet puruṣasya pravṛttis tarhi vidhi-niṣedha-śāstrasya vaiyarthyaṃ prāptam ity āśaṅkyāha indriyasyeti | indriyasyendriyasyeti-vīpsayā sarveṣām indriyāṇāṃ praty ekam ity uktam | arthe sva-sva-viṣaye ‚nukūle rāgaḥ pratikūle dveṣa ity evaṃ rāga-dveṣau vyavasthitāv avaśyaṃ bhāvinau | tataś ca tad-anurūpā pravṛttir iti bhūtānāṃ prakṛtiḥ | tathāpi tayor vaśavartī na bhaved iti śāstreṇa niyamyate | hi yasmād | asya mumukṣos tau parinpanthinau pratipakṣau | ayaṃ bhāvaḥ – viṣaya-smaraṇādinā rāga-dveṣaāv utpādyānavahitaṃ puruṣam anarthe ‚tigambhīre srotasīva prakṛtir balā pravartayati | śāstraṃ tu tataḥ prāg eva viṣayeṣu rāga-dveṣa-pratibandhake parameśvara-bhajanādau taṃ pravartayati | tataś ca gambhīra-srotaḥ-pātāt pūrvam eva nāvam āśrita iva nānarthaṃ prāpnoti | tad evaṃ svābhāvikī paśv-ādi-sadṛśīṃ pravṛttiṃ tyaktvā dharme pravartitavyam ity uktam

Madhusūdana

nanu sarvasya prāṇi-vargasya prakṛti-vaśa-vartitve laukika-vaidika-puruṣakāra-viṣayābhāvād vidhi-niṣedhārthakyaṃ prāptaṃ, na ca prakṛti-śūnyaḥ kaścid asti yaṃ prati tad-arthavattvaṃ syād ity ata āha indriyasyendriyasyārthe iti | indriyasyendriyasyeti vīpsayā sarveṣām indriyāṇām arthe viṣaye śabde sparśe rūpe gandhe ca | evaṃ karmendriya-viṣaye ‚pi vacanādāv anukūle śāstra-niṣiddhe ‚pi rāgaḥ pratikūle śāstra-vihite ‚pi dveṣa ity evaṃ pratīndriyārthaṃ rāga-dveṣau vyavasthitāv ānukūlya-prātikūlya-vyavasthayā sthitau na tv aniyamena sarvatra tau bhavataḥ | tatra puruṣakārasya śāstrasya cāyaṃ viṣayo yat tayor vaśaṃ nāgacched iti | kathaṃ yā hi puruṣasya prakṛtiḥ sā balavad aniṣṭānubandhitva-jñānābhāva-sahakṛteṣṭa-sādhanatva-jñāna-nibandhanaṃ rāgaṃ puraskṛtyaiva śāstra-niṣiddhe kalañja-bhakṣaṇādau pravartayati | tathā balavad-aniṣṭānubandhitva-jñānābhāva-sahakṛteṣṭa-sādhanatva-jñāna-nibandhanaṃ rāgaṃ puraskṛtyaiva śāstra-niṣiddhe kalañja-bhakṣaṇādau pravartayati | tatra śāstreṇa pratiṣiddhasya balavad aniṣṭānubandhitve jñāpite sahakārya-bhāvāt kevalaṃ dṛṣṭeṣṭa-sādhanatājñānaṃ madhu-viṣa-saṃpṛktānna-bhojana iva tatra na rāgaṃ janayituṃ śaknoti | evaṃ vihitasya śāstreṇa balavad iṣṭānubandhitve bodhite sahakārya-bhāvāt kevalam aniṣṭa-sādhanatva-jñānaṃ bhojanādāv iva tatra na dveṣaṃ janayituṃ śaknoti | tataś cāpratibaddhaṃ śāstraṃ vihite puruṣaṃ pravartayati niṣiddhāc ca nivartayatīti śāstrīya-viveka-vijñāna-prābalyena svābhāvika-rāga-dveṣayoḥ kāraṇopamardenopamardān na prakṛtir viparīta-mārge puruṣaṃ śāstra-dṛṣṭiṃ pravartayituṃ śaknotīti na śāstrasya puruṣakārasya ca vaiyarthya-porasaṅgaḥ |

tayo rāga-dveṣayor vaśaṃ nāgacchet tad-adhīno na pravarteta nivarteta vā kintu śāstrīya-tad-vipakṣa-jñānena tat-kāraṇa-vighaṭana-dvārā tau nāśayet | hi yasmāt tau rāga-dveṣau svābhāvika-doṣa-prayuktāv asya puruṣasya śreyo ‚rhtinaḥ paripanthinau śatrū śreyo-mārgasya vighna-kartārau dasyū iva pathikasya | idaṃ ca dvayā ha prājāpatyā devāś cāsurāś ca tataḥ kānīyasā eva devā jyāyasā asurās ta eṣu lokeṣv aspardhanta ity ādi-śrutau svābhāvika-rāga-dveṣa-nimitta-śāstra-viparīta-pravṛttim asuratvena śāstrīya-pravṛttiṃ ca devatvena nirūpya vyākhyātam ativistareṇety uparamyate

Viśvanātha

yasmād duḥsvabhāveṣu lokeṣu vidhi-niṣedha-śāstraṃ na prabhavati, tasmād yāvat pāpābhyāsottha-duḥsvabhāvo nābhūt tāvad yatheṣṭam indriyāṇi na cārayed ity āha indriyasendriyasyeti vīpsā pratyekam | sarvendriyāṇām arthe sva-sva-viṣaye para-strī-mātra-gātra-darśana-sparśana-tat-sampradānaka-dravya-dānādau śāstra-niṣiddhe ‚pi rāgas tathā guru-vipra-tīrthātithi-darśana-sparśana-paricaraṇa-tat-sampradānaka-dhana-vitaraṇādau śāstra-vihite ‚pi dveṣa ity etau viśeṣaṇāvasthitau vartete | tayor vaśam adhīnatvaṃ na prāpnuyāt | yad vā, indriyārthe strī-darśanādau rāgas tat-pratighāte kenacit kṛte sati dveṣa ity asya puruṣārtha-sādhakasya kvacit tu mano ‚nukūle ‚rthe surasa-snigdhānnādau rāgo manaḥ pratikūle ‚rthe virasa-rukṣānnādau dveṣas tathā sva-putrādi-darśana-śravaṇādau rāgo vairi-putrādi-darśana-śravaṇādau dveṣaḥ | tayor vaśaṃ na gacched ity vyācakṣate

Baladeva

nanu prakṛty-adhīnā cet puṃsāṃ pravṛttis tarhi vidhi-niṣedha-śāstre vyartha iti cet tatrhā indriyasyendriyasyeti | vīpsayā sarveṣām ity uktam | tataś ca jñānendriyāṇāṃ śrotrādīnām arthe viṣaye śabdādau, karmendriyāṇām ca vāg-ādīnām arthe vacanādau rāgaḥ, pratikūle śāstra-vihite ‚pi sat-sambhāṣaṇa-sat-sevana-sat-tīrthāgamanādau dveṣa ity evaṃ rāga-dveṣau vyavasthitau cānukūlya-prātikūlye vyavasthayā sthitau bhavato na tv aniyamenety arthaḥ | yadyapi tad-anuguṇā prāṇināṃ pravṛttis tathāpi śreyo-lipsur janas tayo rāga-dveṣayor vaśaṃ nāgacchet | hi yasmāt tāv asya paripanthinau vighna-kartārau bhavataḥ pānthasyeva dasyū | etad uktaṃ bhavati – anādi-kāla-pravṛttā hi vāsanā niṣṭhānubandhitva-jñānābhāva-sahakṛteneṣṭa-sādhanatva-jñānena niṣiddhe ‚pi para-dāra-sambhāṣaṇādau rāgam utpādya puṃsaḥ pravartayati | tatheṣṭa-sādhanatva-jñānābhāva-sahakṛtenāniṣṭa-sādhanatva-jñānena vihite ‚pi sat-sambhāṣaṇādau dveṣam utpādya tatas tān nivartayati | śāstraṃ kila sat-prasaṅga-śrutam aniṣṭānubhandhitva-bodhanena niṣiddhān mano ‚nukūlād api nivartayati dveṣam utpādya | iṣṭānubandhitva-bodhanena vihite manaḥ-pratikūle ‚pi rāgam utpādya pravartayatīti na vidhi-niṣedha-śāstrayor vaiyarthyam iti