Bhagavad Gita Chapter 9, Verse 3

English Translation

O destroyer of foes, persons who are regardless of this Dharma (knowledge of the Self) certainly go round and round, without reaching Me, along the path of transmigration which is fraught with death.

Detailed Commentary

'Aśraddadhānāḥ puruṣāḥ dharmasyāsya parantapa' – Dharma is of two types: Swadharma and Paradharma. Man's true nature is Swadharma, and the actions of Prakriti are merely Paradharma for him. The *Jnana* (knowledge) accompanied by *Vijnana* (realization) that Bhagavan spoke of in the preceding two verses is here referred to as 'Dharma'. Those who consider transient, perishable objects as true, and remain engrossed in them, are called 'Ashraddadhanah'. It is astonishing that humans place their faith in their perishable body, family, and material wealth. Yet, the *shraddha* (faith) that should have been in Swadharma, has instead turned towards Paradharma. 'Aprapya Mam Nivartante Mrityu-Samsara-Vartmani' – those who trust Paradharma do not reach Me, and keep returning to the cycle of death and Samsara. As long as there is birth, death remains; and when one dies, birth remains. Living in such *yonis* (species/births), they forget the *Atman* (Self) and identify solely with the *deha* (body). In reality, even from these *yonis*, there is a severance of connection. Place, time, objects, individuals, and circumstances keep changing, yet this wheel of *Samsara* continues to turn. The meaning is that until one attains Bhagavan, no matter where one goes, one will have to return. This path of life is inherently mortal, destructive, and lacking. Bhagavan has called this the 'Mrityu-Samsara-Sagara' (ocean of death and Samsara), which is not steady. The human body is the means to attain *Paramatma*. Bhagavan, out of compassion, has postponed the fruits of *karma* and provided an opportunity for liberation. Bhagavan feels remorse for those *jivas* (souls) who, despite getting the opportunity to attain Him, still enter the cycle of birth and death. 'Aprapya Mam' proves that every human being has the right to attain Bhagavan. Even the greatest sinners can attain Bhagavan. Attaining Bhagavan is easy because Bhagavan is omnipresent. It is stated in the Gita that even the most sinful can transcend sins through *Jnana*. The true abode of the *jiva* is in *Paramatma*. Until the *jiva* attains *Paramatma*, it keeps wandering. *Paramatma* is everyone's companion. It is possible for humans to recognize this experiential reality. Bhagavan has given humans the opportunity to awaken their *Viveka* (discrimination/wisdom) through *Satsang* (holy company), contemplation, and *Swadhyaya* (self-study of scriptures). Therefore, Bhagavan says, since a human body has been obtained, one must surely attain Me. We belong solely to Bhagavan, and Bhagavan belongs to us. Coming into *Samsara* is not the *jiva's* task, nor is this land ours. We are a part of *Paramatma*, and that is our true home. Attaining *Paramatma* is not difficult. What is difficult is the journey through *Samsara*, because each time one has to take a new body and perform new *karmas*. To know Bhagavan is easy, because He is with us everywhere, in every time. The implication is that we do not belong to *Samsara*. We belong solely to Bhagavan, and Bhagavan alone belongs to us. Context -- The glory of *Rajavidya* was explained in the first and second verses, and its description is given in the subsequent two verses.