Bhagavad Gita Chapter 3, Verse 33

English Translation

Even a man of wisdom behaves according to his own nature. Being follow (their) nature. What can restraint do?

Detailed Commentary

3.33. Explanation – '*Prakritim yanti bhutani*' – All actions are performed keeping one's *svabhava* (innate nature) or *siddhanta* (principle) in mind. *Svabhava* is of two types: free from *Raga-Dvesha* (attachment-aversion) and imbued with *Raga-Dvesha*. For instance, if one sees a board while walking and reads it, this act of reading is neither due to *Raga-Dvesha* nor any *siddhanta*, but spontaneously arises from a *svabhava* free from *Raga-Dvesha*. When a friend's letter arrives, one reads it with *Raga* (affectionate attachment); and an enemy's letter, with *Dvesha* (aversion). This reading is from a *svabhava* imbued with *Raga-Dvesha*. Reading texts like the Gita or Ramayana is in accordance with *siddhanta*. Human life is for *Paramatma-prapti* (attainment of the Supreme Self); therefore, acting with this purpose is also in accordance with *siddhanta*. Thus, actions like seeing, hearing, smelling, and touching arise from both *svabhava* and *siddhanta*. A *svabhava* free from *Raga-Dvesha* is not blameworthy, whereas one imbued with *Raga-Dvesha* is. Actions performed with *Raga-Dvesha* bind a person because they defile the *svabhava*; conversely, actions arising from *siddhanta* lead to liberation because they purify the *svabhava*. Due to an impure *svabhava*, the connection with *samsara* (the cycle of birth and death) does not break; however, with a pure *svabhava*, this connection easily dissolves. The actions of a *Jnani Mahapurush* (enlightened great being) are spontaneous, arising naturally from their pure *svabhava*, as they possess no *kartrutva-abhimana* (sense of doership). The actions of a *sadhaka* (spiritual seeker) are based on *siddhanta*. Just as a greedy person remains cautious to avoid loss, a *sadhaka* remains vigilant to ensure no action is born of *Raga-Dvesha*. With such caution, the *sadhaka's svabhava* quickly becomes pure, and they are freed from *karma-bandhana* (the bondage of action). An *ajnani* (ignorant person) identifies with actions, considering them their own, and thereby becomes entangled, whereas a *Jnani* (enlightened person) remains in a state of *akartrutva* (non-doership). The primary flaw in *svabhava* is *raga* (attachment) to material objects. As long as *raga* persists, impure actions occur. For a *sadhaka*, *raga* is the main cause of bondage. *Raga* resides within '*aham*' (ego) and manifests through our mind, intellect, senses, and sense objects. *Aham* is of two types: the *aham* that arises from identifying *chetana* (consciousness) with *jada* (insentient matter), and the *aham* that is an elemental aspect of *jada Prakriti*. The latter, the elemental *aham* of *jada Prakriti*, is not inherently flawed, as it functions merely as an instrument (*karana*) like the mind, intellect, and senses. ‘*Sadriśam ceṣṭate svasyāḥ prakṛter jñānavānapi*' – Even an enlightened great being acts according to their *Prakriti*. The *Prakriti* of a *Jnani Mahapurush* (enlightened great being) is faultless, and they are not subservient to *Prakriti*. Even *Bhagavan* (the Lord), when taking *avatara* (incarnation) in a particular *yoni* (species), acts according to the *svabhava* (nature) of that *yoni*. Just as Rama or Krishna incarnated in human *yoni*, so too they act according to their *svabhava* in other *yonis*. The pure *svabhava* of a *Jnani Mahapurush* does not subject them to the control of *Prakriti*, whereas a person with an impure *svabhava* acts driven by self-imposed subjugation. '*Nigrahaḥ kim kariṣyati*' – Even those whose *svabhava* is pure perform actions according to their *Prakriti*, and those with an impure *svabhava* engage in impure actions because of their inherent nature. Even when Arjuna stubbornly desired to abandon the war, *Bhagavan* told him that his *svabhava* would compel him to engage in battle. His inherent disposition would always lean towards *Kshatra-karma* (the duties of a warrior). Therefore, all his efforts were in vain – '*kariṣyasyavaśo'pi tat*' (You will do it, even against your will). While an enlightened person, due to their pure *Prakriti*, remains within their bounds, an individual with an impure *Prakriti* is like a malfunctioning machine. The remedies for this are actions free from *Raga-Dvesha* and surrendering to *Bhagavan*. An intellectual, however learned, who perceives significance only in the *jadata* (materiality or insentience) within the intellect, is destined for downfall. Conversely, one who directs their intellect towards *Paramatma* (the Supreme Self) achieves upliftment. Clarity of purpose guides the *sadhaka* towards *Paramatma*. Performing one's *kartavya* (duty) free from *Raga-Dvesha* alone liberates the *sadhaka*. Not claiming 'mine' over things received and dedicating them to the service of others is the simplest method. A *sadhaka* should adopt an ideal and perform *kartavya-karma* (dutiful actions). These ideals can be the teachings of *Bhagavan* and the conduct of great *Mahapurushas* (exalted beings). By adopting such ideals, one's *svabhava* becomes pure, leading to the *anubhava* (experience) of *Paramatma*. Conversely, performing actions without ideals increases *Raga-Dvesha* and leads to spiritual decline. To transform the actions of life means to perform them with complete *nihsvartha-bhava* (selfless attitude). One should strive to perform the minimum possible actions for oneself. Human beings are born with their *Prakriti* and perform actions accordingly. Therefore, *Bhagavan* expounds the means to purify this *Prakriti*.