Bhagavad Gita Chapter 3, Verse 32

English Translation

But those who, decaying [Finding fault where there is none.] this, do not follow My teaching, know them-who are deluded about all knoweldge [Knowledge concerning the alified and the un-alified Brahman.] and who are devoid of discrimination-to have gone to ruin.

Detailed Commentary

।।3.32।। Commentary: Regarding 'ye tvetadabhyasūyanto nānutiṣṭhanti me matam'—After describing the benefits for those who follow the principle mentioned in the third verse, the word 'tu' (but/however) is used here to distinguish those who do not adhere to this principle. Just as all selfish individuals in the world desire all things for themselves, so too does Bhagavan desire that all actions be dedicated to Him, and that He alone be considered the Master. To think thus is to impute (a selfish motive) to Bhagavan. How can the world function without desire (kāmanā)? Complete renunciation of 'my-ness' (mamata) is impossible; to be free from defects like attachment and aversion (rāga-dveṣa) is impossible. To think thus is to impute (a flaw) to Bhagavan's 'mat' (doctrine/teaching). Those who consider the body and possessions to be for themselves, and perform all actions for themselves, do not follow Bhagavan's 'mat'. Regarding 'sarvajñānavimūḍhān tān'—Humans who do not follow Bhagavan's 'mat' remain deluded in worldly knowledge. They are interested in scientific discoveries and arts. They remain busy acquiring knowledge of various arts and techniques. They do not possess true knowledge and remain entangled in futile efforts and thoughts. 'Moghāśā moghakarmāṇo moghajñānā vicetasaḥ' (Gita 9.12). Regarding 'viddhi naṣṭān'—Those who do not follow Bhagavan's 'mat' are considered lost (naṣṭa) among human beings. This implies that they will remain in the cycle of life and death. In human life, the possibility of liberation (mukti) remains until the very end (Gita 8.5). Therefore, even those who do not currently follow Bhagavan's 'mat' can follow it in the future through the influence of good company (satsanga), which can lead to their liberation. But if their attitude remains as it is now, then they should be considered as having been lost. For this reason, Bhagavan used the words 'naṣṭān viddhi'. One who does not follow Bhagavan's 'mat' performs actions with attachment (rāga) or aversion (dveṣa). These two are humanity's great enemies (Gita 3.34). Fleeting, perishable substances and actions do not last forever, but by performing actions with attachment and aversion, a human being becomes bound by desires (kāmanā) and repeatedly goes to lower species (yoni). For this very reason, Bhagavan has spoken of considering such human beings as lost. In both verses twenty-seven and eighteen, Bhagavan has said that human beings who follow His principle become free from the bondage of action (karma-bandhana), and those who do not, suffer downfall (patana). This implies that whether a human being believes in Bhagavan or not, Bhagavan has no insistence on it. But they must follow His principle—in this lies Bhagavan's command. If they do not do so, their downfall is certain. If a seeker (sādhaka) believes in Bhagavan and follows His 'mat', then Bhagavan will surrender Himself to that seeker. The implication is that one who believes in Bhagavan attains 'Prema' (divine love), and one who follows His 'mat' attains 'Mukti' (liberation). Connection: A human being suffers downfall by not performing actions according to Bhagavan's 'mat'. Why is this so? Bhagavan gives the answer in the next verse.