Bhagavad Gita Chapter 3, Verse 31

English Translation

Those men who ever follow this teaching of Mine with faith and without cavil, they also become freed from actions.

Detailed Commentary

3.31. Explanation -- "ये मे मतमिदं श्रद्धावन्तोऽनसूयन्तो" (Those who, full of faith and free from envy, constantly follow this teaching of Mine) -- Any human being, regardless of their *varna*, *ashram*, religion, or sect, if they wish to be liberated from the bondage of *karma*, must accept and adhere to this principle. The body, senses, mind, intellect, wealth, possessions, etc., none of these are truly ours. All who understand this truth become free from the bondage of *karma*. A person endowed with firm faith and devotion towards Bhagavān and His teaching is called *shraddhāvān*. By not considering inert objects as one's own, a person becomes liberated; having *shraddhā* in this truth makes it easier to renounce the assumed relationship with materiality. Only a *shraddhāvān sādhaka* listens to the teachings of *sat-shāstra*, *sat-charchā*, and *satsanga*, and practices them. The human body is received solely for the attainment of Paramātmā; therefore, there should be an intense, singular aspiration to attain Paramātmā. In such a *sādhaka*, *shraddhā*, earnestness, self-restraint (*samyama*), etc., arise spontaneously. The *sādhaka* should primarily make their aspiration for the attainment of Paramātmā intense. Regarding His teaching, Bhagavān has used the word '*anasūyantaḥ*' here to refer to those who do not find fault in it. To see fault in merits is called *asūyā*. Those free from *asūyā* are referred to here as '*anasūyantaḥ*'. Even among people with *shraddhā*, a fault-finding vision can sometimes arise. Therefore, Bhagavān, by using the word '*anasūyantaḥ*' alongside '*shraddhāvantaḥ*', instructs humans to be free from fault-finding vision (i.e., to have complete *shraddhā*). In the Gītā too, Bhagavān has used the phrase '*shraddhāvān anasūyaśca*' (full of faith and free from envy) to emphasize that the listener should possess *shraddhā* and be free from fault-finding. Bhagavān's teaching is excellent, but to think, "Bhagavān speaks with so much self-praise, such arrogance, saying to offer everything to Me alone," this sentiment is akin to finding fault in Bhagavān's teaching. The *sādhaka* should not see fault in Bhagavān or in His teaching. In reality, everything belongs to Bhagavān; but humans, by mistakenly considering Bhagavān's possessions as their own, become bound and, being under the sway of attachment (*mamata*) and desires (*kāmanā*), continue to suffer. Therefore, to liberate individuals by making them renounce this sense of 'mine-ness,' Bhagavān, out of His inherent compassion, speaks of offering everything to Him. Bhagavān's teaching is known as a '*siddhānta*' (established doctrine or principle) in the world. The supreme principle is referred to here as '*mata*' (teaching/opinion). Due to Bhagavān's natural simplicity and absence of ego, the supreme principle is presented by the name '*mata*'. This principle remains constant; it does not change, whether one has *shraddhā* or not. Here, the word '*nityam*' (eternally/constantly) is not an adjective for '*mata*' but an adverb for '*anutishthanti*' (practice/follow). Bhagavān is eternal; therefore, all things related to Him are also eternal. Bhagavān's teaching is the supreme *siddhānta*; its practice should be *nitya* (constant). This means to constantly (always) abide in Bhagavān's teaching and to act in accordance with it. Question -- What is Bhagavān's teaching, and how should it be constantly followed? Answer -- Nothing that has been received is truly one's own -- this is Bhagavān's teaching. The body, senses, mind, intellect, wealth, possessions, etc., are all products of *Prakriti* (primordial nature), and the world too is a product of *Prakriti*. Therefore, these objects are not personal in ownership, but the right to their utilization is personal. Virtues (*sadguṇa*), good conduct (*sadāchāra*), renunciation (*tyāga*), dispassion (*vairāgya*), compassion (*dayā*), forgiveness (*kṣamā*), etc., are also not personal; they belong to Bhagavān. The thought that received objects are one's own gives birth to *abhimāna* (ego/pride), which is the root of *āsurī sampatti* (demonic qualities). Bhagavān is the Great Lord (*Īśvara*) of all worlds. When a person considers themselves the owner of objects, they forget their true Master. The *sādhaka* should live like a servant, considering Bhagavān and His teaching as supreme. A servant, while performing all the duties of their master, does not consider themselves the master. Therefore, the *sādhaka* should not consider the body, senses, mind, intellect, material objects, etc., as their own, but rather as belonging to Bhagavān, and should perform their duties without developing the ego of being the owner. Bhagavān's teaching is that one should not consider received objects as one's own and should not act for them. Duty (*kartavya*) arises solely according to prevailing circumstances. There is no doubt that by obeying Bhagavān's command, you will be liberated; but even those who follow this teaching will be liberated. This teaching is such that whether one believes in Bhagavān or not, by merely adhering to this teaching, a person becomes liberated.