Gita 03.29 – The wise should elevate, not agitate, the ignorant

Audio Link: https://www.thespiritualscientist.com/gita-03-29-the-wise-should-elevate-not-agitate-the-ignorant/

prakṛter guṇa-sammūḍhāḥ
sajjante guṇa-karmasu
tān akṛtsna-vido mandān
kṛtsna-vin na vicālayet (Bg 3.29)

Word-for-word:

prakṛteḥ — of material nature; guṇa — by the modes; sammūḍhāḥ — befooled by material identification; sajjante — they become engaged; guṇa-karmasu — in material activities; tān — those; akṛtsna-vidaḥ — persons with a poor fund of knowledge; mandān — lazy to understand self-realization; kṛtsna-vit — one who is in factual knowledge; na — not; vicālayet — should try to agitate.

Translation:
Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers’ lack of knowledge.

Explanation:
Kṛṣṇa explains in this verse how engaging in karma-yoga can keep one free from bondage. He presents this philosophically through the lens of the three modes of material nature. The previous verse indicated that the tattva-vit—the knower of truth—can discern the difference between action performed under the influence of the modes and action that is transcendental.

This verse builds on the same theme:
prakṛter guṇa-sammūḍhāḥ: One who is completely deluded by the modes of material nature
sajjante guṇa-karmasu: becomes attached to actions performed under the influence of the modes, essentially materialistic work.
tān akṛtsna-vido mandān: Such people possess incomplete knowledge and limited intelligence.
kṛtsna-vin na vicālayet: Those who are in complete knowledge should not disturb or agitate them.

This message—na vicālayet—is similar to what Kṛṣṇa has stated earlier: na buddhi-bhedaṁ janayet (Bhagavad-gītā 3.26)—one should not agitate the minds of others. The Vedic culture acknowledges that people are at different stages of spiritual evolution, and what fits one person may not suit another. Just as a shoe that fits one person may pinch another, in material life, no solution is universally applicable.

Even when it comes to something spiritually universal—like Kṛṣṇa’s message—its application in various material contexts requires adaptation. To share Kṛṣṇa’s teachings effectively, we must speak in a way that people can understand. In different countries or cultural settings, the language and method of transmitting knowledge will naturally vary.

One may argue that language is merely a peripheral factor in conveying the message. While that is true, it still remains essential to present the teachings according to time, place, and circumstance, so that the message can be properly received and assimilated.

When we understand that people are situated at different levels of reality, it becomes clear that they require different levels of presentation—and corresponding ways to apply that knowledge. This is the wisdom behind the structure of Vedic culture, which offers multiple paths suited to individuals at various stages of spiritual development.

For those who are still materially attached but wish to practice dharma, there is karma-kāṇḍa. For those aspiring for liberation, there are the various paths of yoga. For those who are ready to work while progressing onward, there is karma-yoga. And for those who seek the highest goal and are prepared to pursue the best path, there is bhakti-yoga.

Why bhakti-yoga is the highest path and how the various yogic systems relate to one another is a subject for future discussion. For now, it is sufficient and important to understand that the Gītā’s philosophy does not promote a rigid, binary approach to the spiritual quest—where one is either “in” if they follow a particular path, or “out” if they don’t, thereby being rejected or condemned.

Rather, the Gītā emphasizes universal values. When it describes the characteristics of the modes—goodness (sattva), passion (rajas), and ignorance (tamas)—these are not limited to any specific religious tradition or denomination. They are universally relevant and observable in human behavior.

In general, people tend to be more peaceful, fulfilled, and spiritually inclined when they live according to the qualities of sattva-guṇa, rather than under the influences of rajo-guṇa or tamo-guṇa. Living in the mode of goodness brings one closer to God and, in a very real sense, closer to one’s true self.

In this way, the multilevel nature of the knowledge found in the Vedic literature gives people the freedom to engage at the level they are most drawn to. People may not always be aware that such a range of levels exists, or consciously choose one over another. But according to their nature, interests, and inclinations, they gravitate toward a particular level of understanding and practice.

Our approach toward such individuals can also be multifaceted. On one level, regardless of where someone is coming from, the focus can remain on spreading the message of Kṛṣṇa consciousness, as Śrīla Prabhupāda presented it in his books over half a century ago. At the same time, it is worth noting that Prabhupāda himself adapted his presentation according to time, place, and circumstance—without altering the essence, but certainly adjusting the form.

For example, the Govindam ādi-puruṣam prayers were set to a contemporary Western tune, and the term “Sunday Love Feast” was inspired by the “Sunday services” held in churches.

Śrīla Prabhupāda, while presenting Kṛṣṇa consciousness, knew how to always preserve the essence while also presenting it in a way that would not be unnecessarily rejected by people. For example, he gave a significant role to women in the movement, thereby providing them the facility to progress spiritually. He did not impose the rigid standards that were traditionally expected of women in conservative Indian culture. Instead, he engaged them according to their nature, their enthusiasm, and their capacity to best serve Kṛṣṇa.

The basic point of this verse, in Arjuna’s context, is that he should not agitate others. People should be allowed to practice at whatever level they are situated, and from there, they can gradually progress. If Arjuna were to renounce the world, it would agitate those around him, as they would not be able to comprehend such renunciation.

Even if Arjuna thinks he is qualified to practice jñāna-yoga and has the necessary detachment, others may not. His renunciation could either make them critical of him or prompt them to imitate him prematurely—both of which would disturb their progress.

Instead, Kṛṣṇa urges Arjuna to practice karma-yoga and set an example, so others too can rise—gradually—from attached work to detached work. In this way, they can progress from karma-kāṇḍa to karma-yoga and steadily remain on the path to liberation.

Thank you.