Bhagavad Gita · Karma YogaChapter 3, Shloka 34 (3.34)

The field of effort: attraction and aversion. Attraction and aversion will arise avashyambhavi — inevitably — with every object of the senses. But coming under their sway is not inevitable.

Shankaracharya — nature pushes with attraction and aversion. Yā hi puruṣasya prakṛtiḥ sā rāga-dveṣa-puraḥsaraiva sva-kārye puruṣaṃ pravartayati — a person's nature engages him in its own work only by putting attraction and aversion in front; then sva-dharma-parityāgaḥ para-dharmānuṣṭhānaṃ ca bhavati — one's own dharma is abandoned and another's is taken up. Yadā punaḥ rāga-dveṣau tat-pratipakṣeṇa niyamayati tadā śāstra-dṛṣṭir eva puruṣaḥ bhavati na prakṛti-vaśaḥ — but when a person controls attraction and aversion with their opposites, then that person is guided by the vision of scripture, not ruled by nature.

Acharya Ramanuja — attraction from tendencies, aversion from obstruction. In the objects (sound and so on) of the senses of knowledge (the ears and so on) and in the objects (speaking and so on) of the organs of action (speech and so on), prācīna-vāsanā-janita tad-anububhūṣā-rūpo rāgaḥ — attraction in the form of the desire to experience them again, born of old tendencies — and aversion when that experience is obstructed, are inevitable. They forcibly drag into their own activities even a person who is striving for jnana-yoga and has restrained the senses. Tau rāga-dveṣau hi asya durjayau śatrū ātma-jñānābhyāsaṃ vārayataḥ — these two, enemies hard to conquer, obstruct the practice of knowledge of the self.