Philosophy of Raga Dvesha

Philosophy of Raga Dvesha

by Swami Sivananda

Raga and Dvesha (likes and dislikes) only constitute this Samsara or this world of phenomena. It can be totally destroyed by knowledge of Brahman.

Raga-Dvesha is a Vasana. It has four states. Raga-Dvesha, Vasanas, Samskaras and Gunas are intertwined. They co-exist. The seat of Raga-Dvesha is the mind and the senses. Destruction of one will lead to the destruction of others. But the destruc tion of the source, Avidya or Ajnana, the seed of Samsara, through Brahma-Jnana will destroy everything to the very root.

The cultivation of virtues like Maitri (friend ship), Karuna, (mercy), Mudita (complacency) and Upeksha (indifference) can thin out or attenuate Raga-Dvesha. This is the Pratipaksha-Bhavana me thod or cultivation of the opposite positive qualities, of the Raja Yogins.

Destruction of Avidya will lead to the destruction of Raga-Dvesha. Raga and Dvesha are the modifications or effects of Avidya or ignorance.

The fire of devotion also can burn in toto Raga -Dvesha.

The practice of Nishkama Karma Yoga or disinterested selfless service can thin out Raga-Dvesha to a very great extent.

Kill Raga (attachment) by the sword of Vai ragya (non-attachment or dispassion or indifference to sensual objects) and Dvesha by developing cosmic love.

Raga-Dvesha assumes various forms. You like certain foods and dislike certain other foods. You like certain clothing and dislike certain other cloth ing. You like certain persons and dislike certain other persons. You like certain places and dislike certain other places. You like certain sounds and dislike certain other sounds. You like certain colours and dislike certain other colours. You like soft things and dislike hard things. You like praise, res pect, honour, and dislike censure, disregard, dis honour. You like a religion, view, opinion and dis like other religions, views and opinions. You like comforts, pleasures, and dislike discomforts and pain. Thus there is no peace of mind for you as the mind is ever restless and agitated. The waves of Raga-Dvesha are ever disturbing the mind. One wave of Raga-Dvesha arises in the mind and subsides after some time. Again another wave rises, and so on. There is no balance of mind. There is no peace. He who has destroyed Raga-Dvesha will be ever happy, peaceful, joyful, strong and healthy. Only he who is free from Raga-Dvesha will have a long life. Raga-Dvesha is the real cause for all diseases (Adhi and Vyadhi).

Wherever there is pleasure, there is Raga; wherever there is pain, there is Dvesha. Man wants to remain in close contact with those objects which give him pleasure. He shuns those objects which give him pain.

Though the objects that give pain are far away from you, the memory of the objects will give you pain. It is only the removal of the currents of Dvesha that will give you happiness. It is the Vritti or thought-wave that gives pain but not the objects. Hence try to destroy the current of Dvesha by deve loping cosmic love and Brahma-bhavana or Isvara -bhavana in all objects. Then the whole world will appear to you as the Lord in manifestation. The world or the worldly object is neither good nor bad, but it is your lower instinctive mind that makes it good or bad. Remember this point well, always. Do not find fault with the world or the objects. Find fault with your own mind.

Destruction of Raga-Dvesha means destruction of ignorance or mind and the idea of the world.

No meditation, no peace, no Samadhi is possible for a man who has not removed these two currents two foes of peace, knowledge and devotion. He who says I enter into deep meditation. I have attained Self-realisation and Samadhi. I can also help you to enter into Samadhi is a confirmed hypocrite. If you find in him Raga-Dvesha, attachment, hatred, pre judice, intolerance, anger, irritability, know him to be a Mithyachari. Shun his company. Remain at a respectable distance from him, because you also will catch the infection or contagion from him. Be ware. Beware. Be cautious, friends!

Philosophy of Raga Dvesha – Attachment, Aversion, and Freedom of the Mind

Philosophy of Raga Dvesha is an important teaching in Vedanta and Yoga because it explains how the mind becomes bound by likes and dislikes. Raga means attachment, attraction, or craving. Dvesha means aversion, dislike, or hatred. These two forces silently control human behavior. A person runs toward what they like and runs away from what they dislike. In this movement, peace is lost and bondage is created.

Raga begins when the mind remembers pleasure and wants to repeat it. An object, person, place, taste, sound, comfort, praise, or experience gives some happiness, and the mind becomes attached to it. It begins to think, “I must have this again,” or “Without this I cannot be happy.” This dependence becomes bondage. What was once simple enjoyment becomes inner slavery.

Dvesha arises when the mind remembers pain, discomfort, insult, failure, fear, or unpleasant experience and wants to avoid it completely. The mind says, “I hate this,” “I cannot bear this,” or “This should never happen to me.” Aversion creates tension, anger, fear, and resistance. Thus, both attachment and aversion disturb the natural peace of the mind.

Philosophy of Raga Dvesha teaches that both are born from ignorance. The seeker forgets that real happiness is within the self and starts projecting happiness or suffering upon external objects. One object is considered the source of joy, and another is considered the source of pain. But objects by themselves are not the final cause of bondage. The mental attitude toward them creates bondage.

Raga and Dvesha make the mind restless. Attachment creates anxiety because the person fears losing what they like. Aversion creates fear because the person worries about meeting what they dislike. In both cases, the mind becomes dependent on outer conditions. It cannot remain steady because it is always pulled by attraction and pushed by repulsion.

The senses are closely connected with Raga Dvesha. The eyes like certain forms and dislike others. The tongue likes certain tastes and rejects others. The ears enjoy certain sounds and resist others. The mind follows these impressions and builds preferences. When preferences become strong, they turn into attachment and aversion. Therefore, sense-control is necessary for inner freedom.

Philosophy of Raga Dvesha is also related to desire and anger. When attachment is obstructed, anger arises. When a desired object is not obtained, frustration appears. When an unpleasant object appears, irritation arises. Thus, Raga and Dvesha become the roots of many mental disturbances. They weaken discrimination and make a person act impulsively.

A person ruled by Raga Dvesha cannot see clearly. They judge people, situations, and duties according to personal likes and dislikes rather than truth and dharma. If something supports their desire, they call it good. If something challenges their ego, they call it bad. This partial vision creates confusion. A seeker must rise above personal preference and act according to wisdom.

Vedanta teaches that the true self is beyond Raga and Dvesha. Atman is pure consciousness, the witness of all mental movements. Likes and dislikes belong to the mind, not to the self. The body may feel comfort or discomfort, the mind may prefer or reject, but the witness remains untouched. Recognizing this truth is the beginning of freedom.

The first practical step is observation. When attraction arises, observe it. When dislike arises, observe it. Do not immediately obey the mind. Ask, “Is this desire necessary? Is this aversion reasonable? Will following this lead to peace or bondage?” Such awareness weakens the force of Raga Dvesha. The mind becomes less automatic and more intelligent.

Philosophy of Raga Dvesha also teaches moderation. It is not necessary to violently suppress every preference. The seeker should begin by reducing dependence. Enjoy what comes through dharma, but do not cling. Accept what is unpleasant when unavoidable, but do not hate. This balanced attitude slowly purifies the mind and gives inner strength.

Karma Yoga is a powerful remedy. When actions are done as duty, service, and offering, personal likes and dislikes become weaker. A Karma Yogi does not act only because something is pleasant, nor avoid duty because it is difficult. They act according to dharma. This discipline trains the mind to rise above selfish preference.

Devotion also helps overcome Raga Dvesha. When the heart is offered to the Divine, lower attachments lose some of their power. Prayer, mantra, worship, and surrender purify emotions. The seeker learns to accept life as divine training. Pleasant experiences are received with gratitude, and unpleasant experiences are faced with patience.

Meditation is essential for freedom from these mental forces. Sit quietly and observe the movement of likes and dislikes. Notice how one thought says, “I want,” and another says, “I reject.” Do not identify with either. Remain as the witness. As meditation deepens, the mind becomes calm, and Raga Dvesha lose their grip.

Discrimination must guide daily life. Ask again and again: “What is permanent? What is temporary? What is helpful for spiritual growth? What is only sense craving? What is my duty?” Such enquiry protects the seeker from being carried away by attraction and aversion. It gives clarity and maturity.

Raga Dvesha also affect relationships. Attachment may become possessiveness, and aversion may become resentment. One person is liked excessively, another is disliked unfairly. This prevents love from becoming pure. When likes and dislikes are reduced, relationships become more compassionate, patient, and balanced. Love becomes less selfish and more universal.

The advanced seeker practices equanimity. Pleasure and pain, gain and loss, praise and blame, comfort and discomfort are seen as passing experiences. The seeker does not become intoxicated by the pleasant or broken by the unpleasant. This does not make life dull; it makes life free. Equanimity is not coldness. It is peaceful strength.

In the end, Philosophy of Raga Dvesha reveals how attachment and aversion bind the mind. Raga pulls the seeker toward dependence, and Dvesha pushes the seeker into resistance. Both arise from ignorance and disturb inner peace. Through observation, discrimination, moderation, Karma Yoga, devotion, meditation, and self-knowledge, the seeker becomes free from their control. When Raga Dvesha are weakened, the mind becomes pure, steady, and fit for liberation.

Gospel of Vedanta