Revulsion is not of people. Certainly not.
The aversion or disgust is only towards the bondage that originates from our attachment to them; it is only of the pleasurable things they may offer. If one runs away from household, it is not out of aversion or disgust of the mother, or of the wife, or son or daughter; certainly not.
The repulsion or distaste is because of the obstacles to spirituality created by the bondage of attachment to them. The mother spoils our efforts at soul-cleaning when we fast for the purpose, by pitying with us on our fasting and tempting us with tasty food; when the spouse is at your side, the mind becomes vibrant.; the son has got to be admitted in an engineering college even if it costs a bribe of money; the daughter has to be married to a doctor according to her own wish and accordingly a costly dowry has to be met --- thus, each one of them binds you in a certain way.
The repulsion is from this binding. The revulsion is from such bondage of these actions and from the enjoyable things that arise from them, not from the people concerned. Nor from the community of animals. Even in the shloka that we are discussing, it says “bhogya-vastuni jugupsA” – meaning, the disgust towards ‘the objects of pleasure’ and not towards jIvas. In other words, if we isolate ourselves from the JIvas, it is not out of hate or disgust for them but because through them we get attached to enjoyment of experiences.
Thus by discrimination between the permanent and transient objects we learn that all objects of sense-experience are transient and therefore we develop a distaste for them *jugupsA... hyanitye bhogya-vastuni*.
Note the words *hyanitye* instead of *anitye*. It is actually *hi anitye* that has become *hyanitye*. The word ‘hi’ gives an emphasis to what is being said.