Bhagavad Gita - Daily - II CHAPTER 3-36 II

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Gita 3-36

 

arjuna uvaca

atha kena prayukto 'yam, apam carati purushah

anicchann api varsneya, balad iva niyojitah

 

Arjuna said:

" But, why is a man impelled to commit sin, as if driven by force, even against

his will, O Varsneya (Krishna)?

 

From " Gita Prabodhani " in Hindi by Swami Ramsukhdasji

 

---

Chapter 3, Verse 36 is as follows;

 

Arjuna = Arjuna

Uvaacha = said

Atha = now

Kena = by which

PrayuktaH = impelled

Ayam = this

Paapam = sin

Charati = does

PooruShaH = man

Anichchhan = not wishing

Api = even

VaarShNeya = O Krishna! (One, who is born in VruShNi clan)

Balaat = by force

Iva = as it were

NiyojitaH = constrained

 

English translation:-

 

Arjuna said, " O Krishna! As if dragged on by what entity does a man commit sin,

unwillingly though, constrained as if it were by some unknown force? "

 

Comment:

 

This verse is the first clear indication that Arjuna has become introspective

and conscious of the fact that there are certain unknown internal forces,

distinct from the external environmental stimuli, which are acting on him from

within and are responsible for obstructing the natural play of his own higher

impulses of divine nature.

 

While still being puzzled, Arjuna asks Lord Krishna, " Why a man is forced to do

things even against his own free will? What is that unknown force, which propels

a man to commit sins? What is the exact nature of this Satan-in-our-bosom, which

systematically loots away the original Divine tendencies that are naturally born

at the time of our birth? By what inspiration does a man commit sin, not himself

desiring it but as though unwillingly coerced? "

 

Please refer verse 11 in chapter 7 in Shreemad Bhagawad Geeta, wherein Lord

Krishna declares, " O Arjuna! I am the strength of the strong, devoid of desire

and passion. In beings, I am the desire, which is not contrary to laws laid down

in the scriptures. "

 

Per my knowledge and understanding, Shreemad Bhagawad Geeta is the only

scripture, wherein Lord Krishna explicitly asserts, " Aham KaamaH Asmi " i.e. I am

that desire, which is inclusive of sexual urge. But he qualifies that, such a

desire is always in conformity with the guidelines, rules and laws laid down in

the scriptures for the well being of a family, well being of a society and in

fact for the welfare of the entire mankind.

 

`Kaama' is the desire for what is absent and `Raaga' is the affection for what

one has already obtained. Desire per say is not evil. In the absence of the

requisite eligibility criteria, the desire for the things that one does not have

is termed as `Kaama'. An unworthy man gives tacit consent to `Kaama' i.e. the

inner cravings for sensual pleasures and material acquisitions; invariably he

ends up in performing sins.

 

Every Saadhaka is bound to have a desire for the union with the Divine. Such a

desire is essentially natural and commendable, but one has to rise above the

mediocre human tendencies and strive to become a worthy candidate to be one with

the Self, as the ultimate goal of every human being.

 

If our desires and activities derive from `Chetana' i.e. from the fraction of

the Supreme Spirit residing in our hearts; then they become the pure overflowing

of the `Ishwara Ichchhaa' i.e. the Divine will and that inspires us to be

engaged in our individual, respective bounden duties.

 

In fact Duryodhana had justified to Lord Krishna, " There is a God residing in my

heart. Whatever, that God wants me to do, I dutifully perform. " In reality he

was referring to the `Kaama-Deva' i.e. the Demon with excessive and obsessive

inner cravings, which recognises no bounds. `KaamaaH' i.e. such uncontrollable

cravings disregarding inner conscience, are always compared with the fire, as

they destroy everything that comes in contact with them.

 

Whenever, you act against your own inner conscience, your mind is bound to be

agitated and mired in deep turmoil. You feel really sorry for having acted in

the first place, contrary to your inner conscience. As a consequence, you feel

hurt and you suffer from deep senses of regret and remorse. Any action, which

generates such an adverse reaction within you, is termed as a sin. It is a

simple logic that, if it does not appeal to your own inner conscience, then how

it can have a universal appeal! If you are interested in your welfare, then

unless you are able to perceive the welfare of others surrounding you as well,

you certainly will not initiate actions in the first place, that might be termed

as sins later on.

 

In summary, every human being is capable of the basic, fundamental understanding

of `What is right and what is wrong!' but when it is translated into concrete

action, one invariably is tempted to do the wrong things. In the present

parlance, `We always do the right things, but only after exhausting all other

options'. This paradox between our ideology and our actions can be overcome only

by the regular study of scriptures like Shreemad Bhagawad Geeta and gradual

reduction in our desires that are contrary to the scriptures.

 

Thanks & Best Regards,

 

Shrikant Joshi

 

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