Gita 3.36 – Arjuna Asks About The Mystery Of Self Destruction

Audio Link: https://www.thespiritualscientist.com/gita-03-36-alien-desires-become-our-own-and-impel-us-to-sin/

arjuna uvāca
atha kena prayukto ’yaṁ
pāpaṁ carati pūruṣaḥ
anicchann api vārṣṇeya
balād iva niyojitaḥ (Bg 3.36)

Word-for-word:
arjunaḥ uvāca — Arjuna said; atha — then; kena — by what; prayuktaḥ — impelled; ayam — one; pāpam — sins; carati — does; pūruṣaḥ — a man; anicchan — without desiring; api — although; vārṣṇeya — O descendant of Vṛṣṇi; balāt — by force; iva — as if; niyojitaḥ — engaged.

Translation:
Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

Explanation:
atha kena prayukto ’yaṁ: Then, by what is one impelled
pāpaṁ carati pūruṣaḥ: to commit sinful acts
anicchann api vārṣṇeya: even though he does not wish to, O descendant of Vṛṣṇi,
balād iva niyojitaḥ: as if compelled by force?

Arjuna here poses a very central question for any seeker: there seems to be some inner, inimical force that prevents us from living virtuously and compels us to act sinfully—even viciously—at times. What is that force?

Kṛṣṇa will answer this question in the next verse, explaining that it is lust—kāma eṣa, krodha eṣa—lust alone, which then degenerates into wrath and anger. But for now, let’s focus on the context and the content of this particular question.

The context here is that Kṛṣṇa has already advised Arjuna to stick to his duty—nigrahaḥ kiṁ kariṣyati (Bg 3.33). He told him to remain true to his nature, but while performing his duty, he should not succumb to attachment and aversion—rāga and dveṣa (Bg 3.34)—which arise from the interactions of the senses and sense objects (indriyasyendriyasyārthe). In other words, while working according to our nature, we must also regulate our desires, especially sensory desires.

What is it that makes such control so difficult—almost impossible at times? We resolve to live virtuously and avoid vice, yet we often find ourselves doing exactly the opposite. We end up engaging in vice and failing to uphold virtue. What compels us to act this way? And what can we do about it?

Arjuna poses this question and then elaborates on its specific nuances. He says, “anicchann api vārṣṇeya”—as if we do not desire it, and yet we act anyway.

This, however, is Arjuna’s subjective feeling—it is not an objective philosophical truth. In reality, we do not act without first desiring to do so. When we engage in sense gratification, it is we who undergo “dhyāyato”—contemplation. From contemplation, attachment arises, and as that attachment grows, so does desire. When that desire is obstructed, anger follows. This sequence—the trajectory of self-destruction—is described in verses 2.62 and 2.63. It begins with contemplation, and from contemplation comes desire.

So, is Arjuna not speaking the truth? No, he is indeed speaking the truth—but he is speaking from a long-term perspective, rather than from the immediate, momentary perspective of temptation. In the long term, a spiritual seeker—or even a generally moral person—does not desire to act wrongly. In that sense, one is “anicchann”—not desiring to do wrong.

Suppose there is a recovering alcoholic. Through experience and education, he has come to realize how dangerous, entangling, and misery-inducing alcohol is. Consequently, he has resolved to give it up. His general, long-term desire is to remain sober. However, sudden spikes of desire arise—these momentary urges impel him to relapse, to purchase a bottle of alcohol and drink.

Hence, the phrase “anicchann api vārṣṇeya” means that relative to the general desires a person cultivates, there arise sudden spikes of contrary, sinful desires. And after the event has passed—once one has succumbed—there is often a sense of bewilderment: “Why did I do that? I didn’t actually want to do it!”

Arjuna elaborates on “anicchann api” in the last line—“balād iva niyojitaḥ”—engaged as if by force. In the 16th chapter, verse 12, Kṛṣṇa speaks of how desire binds one with “āśā-pāśa-śatair baddhāḥ”—like shackles or ropes. Demoniac souls are bound by these ropes of desire and become “kāma-krodha-parāyaṇāḥ”—devoted to lust and anger. The same two agents—kāma and krodha—which Kṛṣṇa identified as the sources of sin earlier, are described here as binding and entrapping forces for the demoniac.

Here, Arjuna is speaking from the standpoint of a seeker, placing himself in that role. A genuine seeker is never truly devoted to kāma and krodha. Rather, the seeker aspires to be devoted to Kṛṣṇa—to become Kṛṣṇa-parāyaṇaḥ, not kāma-krodha-parāyaṇaḥ. Yet despite this sincere aspiration, one often feels irresistibly pulled away. What, then, is really going on?

During the period of temptation, we initially feel as if—before we actually give in or accept the desire as our own—someone else is pulling us, forcing us against our will. This sensation may be strong at first, but after a short time—varying depending on the circumstances, place, and individual—we gradually accept that desire as our own. Once that happens, we become swept away by the power of the temptation. Only after suffering the consequences do we reflect and think, “What did I do? Why did I act so foolishly?”

In this way, we become ensnared. The key to avoiding this trap is to recognize that we are in a perilous situation. Invisible ropes—our attachments—bind us to sense objects. For instance, between the alcoholic and the bottle, there is such a rope. It does not pull constantly, which creates an illusion of freedom. When one strives to live virtuously, noble desires, like the wish to remain sober, prevail. This desire for sobriety is the person’s normal state. Yet, at times, the rope of attachment suddenly tugs. That is why, initially, the experience feels like “anicchann”—unwillingness.

Consider a pet dog that has been let off its leash for a while, allowed to roam with some slack in the rope. The dog moves forward and may believe, “I am completely free.” But then the owner decides to pull the leash back. Suddenly, the dog is pulled back and thinks, “What happened? I want to move forward—why am I being held back?” The dog is restrained by the leash, which had temporarily allowed freedom but now is pulling in the opposite direction, reminding the dog of its bondage.

Similarly, the ropes of anarthas (undesirable things) surround us, but they do not always pull us. In fact, we consciously cultivate virtuous desires that lead us away from these anarthas. That is why, when the anarthas do pull us, it feels like it happens “anicchann”—against our will. But this state is not permanent. At first, the pull is indeed against our desire. Yet the temptations are so seductive that, over time, we come to accept their desires as our own. Thus, we become ensnared.

The next section—from verses 37 to 43—will analyze how lust operates and how we can defend ourselves against it. We will discuss this in our future sessions.

Thank you.