Bhagavad Gita - Chapter 3 - Shloka (Verse) 33

व्याख्या-- 'प्रकृतिं यान्ति भूतानि'-- जितने भी कर्म किये जाते हैं, वे स्वभाव अथवा सिद्धान्तको (टिप्पणी प0 174.1) सामने रखकर किये जाते हैं। स्वभाव दो प्रकारका होता है-- राग-द्वेषरहित और राग-द्वेषयुक्त। जैसे, रास्तेमें चलते हुए कोई बोर्ड दिखायी दिया और उसपर लिखा हुआ पढ़ लिया तो यह पढ़ना न तो राग- द्वेषसे हुआ और न किसी सिद्धान्तसे, अपितु राग-द्वेषरहित स्वभावसे स्वतः हुआ। किसी मित्रका पत्र आनेपर उसे रागपूर्वक पढ़ते हैं, और शत्रुका पत्र आनेपर उसे द्वेषपूर्वक पढ़ते हैं तो यह पढ़ना राग-द्वेषयुक्त स्वभावसे हुआ। गीता, रामायण आदि सत्- शास्त्रोंको पढ़ना 'सिद्धान्त' से पढ़ना हुआ। मनुष्य-जन्म परमात्मप्राप्तिके लिये ही है; अतः परमात्मप्राप्तिके उद्देश्यसे कर्म करना भी सिद्धान्तके अनुसार कर्म करना है।इस प्रकार देखना, सुनना, सूघँना, स्पर्श करना आदि मात्र क्रियाएँ स्वभाव और सिद्धान्त--दोनोंसे होती हैं। राग-द्वेषरहित स्वभाव दोषी नहीं होता, प्रत्युत राग-द्वेषयुक्त स्वभाव दोषी होता है। राग-द्वेषपूर्वक होनेवाली क्रियाएँ मनुष्यको बाँधती हैं; क्योंकि इनसे स्वभाव अशुद्ध होता है और सिद्धान्तसे होनेवाली क्रियाएँ उद्धार करनेवाली होती हैं; क्योंकि इनसे स्वभाव शुद्ध होता है। स्वभाव अशुद्ध होनेके कारण ही संसारसे माने हुए सम्बन्धका विच्छेद नहीं होता। स्वभाव शुद्ध होनेसे संसारसे माने हुए सम्बन्धकासुगमतापूर्वक विच्छेद हो जाता है।ज्ञानी महापुरुषके अपने कहलानेवाले शरीरद्वारा स्वतः क्रियाएँ हुआ करती हैं; क्योंकि उसमें कर्तृत्वाभिमान नहीं होता। परमात्मप्राप्ति चाहनेवाले साधककी क्रियाएँ सिद्धान्तके अनुसार होती है। जैसे लोभी पुरुष सदा सावधान रहता है कि कहीं कोई घाटा न लग जाय, ऐसे ही साधक निरन्तर सावधान रहता है कि कहीं कोई क्रिया राग-द्वेषपूर्वक न हो जाय। ऐसी सावधानी होनेपर साधकका स्वभाव शीघ्र शुद्ध हो जाता है और परिणाम-स्वरूप वह कर्म-बन्धनसे मुक्त हो जाता है।यद्यपि क्रियामात्र स्वाभाविक ही प्रकृतिके द्वारा होती है, तथापि अज्ञानी पुरुष क्रियाओंके साथ अपना सम्बन्ध मानकर अपनेको उन क्रियाओंका कर्ता मान लेता है (गीता 3। 27)। पदार्थों और क्रियाओंसे अपना सम्बन्ध माननेके कारण ही राग-द्वेष उत्पन्न होते हैं, जिनसे जन्म-मरणरूप बन्धन होता है। परन्तु प्रकृतिसे सम्बन्ध न माननेवाला साधक अपनेको सदा अकर्ता ही देखता है (गीता 13। 29)।स्वभावमें मुख्य दोष प्राकृत पदार्थोंका राग ही है। जबतक स्वभावमें राग रहता है, तभीतक अशुद्ध कर्म होते हैं। अतः साधकके लिये राग ही बन्धनका मुख्य कारण है।राग माने हुए 'अहम्' में रहता है और मन, बुद्धि, इन्द्रियों एवं इन्द्रियोंके विषयोंमें दिखायी देता है। अहम् दो प्रकारका है 1 चेतनद्वारा जडके साथ माने हुए सम्बन्धसे होनेवाला तादात्म्यरूप अहम्।
2 जड प्रकृतिका धातुरूप 'अहम्'-- 'महाभूतान्यहंकारः' (गीता 13। 5)।जड प्रकृतिके धातुरूप अहम् में कोई दोष नहीं है; क्योंकि यह 'अहम्' मन, बुद्धि, इन्द्रियों आदिकी तरह एक करण ही है। इसलिये सम्पूर्ण दोष माने हुए 'अहम्' में ही हैं। ज्ञानी महापुरुषमें तादात्म्यरूप 'अहम्' का सर्वथा अभाव होता है; अतः उसके कहलानेवाले शरीरके द्वारा होनेवाली समस्त क्रियाएँ प्रकृतिके धातुरूप 'अहम्' से ही होती हैं। वास्तवमें समस्त प्राणियोंकी सब क्रियाएँ इस धातुरूप 'अहम्' से ही होती हैं, परन्तु जड शरीरको 'मैं' और 'मेरा' माननेवाला अज्ञानी पुरुष उन क्रियाओंको अपनी तथा अपने लिये मान लेता है और बँध जाता है। कारण कि क्रियाओंको अपनी और अपने लिये माननेसे ही राग उत्पन्न होता है (टिप्पणी प0 174.2)।

तो फिर वे ( लोग ) किस कारणसे आपके मतके अनुसार नहीं चलते दूसरेके धर्मका अनुष्ठान करते हैं और स्वधर्माचरण नहीं करते आपके प्रतिकूल होकर आपके शासनको उल्लङ्घन करनेके दोषसे क्यों नहीं डरते इसमें क्या कारण है इसपर कहते हैं सभी प्राणी एवं ज्ञानवान् भी अपनी प्रकृतिके अनुसार ही चेष्टा करते हैं अर्थात् जो पूर्वकृत पुण्यपाप आदिका संस्कार वर्तमान जन्मादिमें प्रकट होता है उसका नाम प्रकृति है उसके अनुसार ज्ञानवान् भी चेष्टा किया करता है। फिर मूर्खकी तो बात ही क्या है इसलिये सभी प्राणी ( अपनी ) प्रकृति अर्थात् स्वभावकी ओर जा रहे हैं इसमें मेरा या दूसरेका शासन क्या कर सकता है।

He asks the reason for the performance of other's duty (paradharma) and non-performance of one's own duty (svadharma) without following the opinion of the Lord, with the question kasmāt (for what reason, why).

Apprehending that the cause there (in the performance of paradharma and non-performance of svadharma) is only opposition to the Lord (bhagavatpratikūlatvam), he says, tatpratikūlāḥ (those opposed to that, contrary). Since transgression of a king's command entails a fault, there is also the possibility of a fault in transgressing the Lord's command; therefore, the opposition is a cause of fear – this is the meaning.

He introduces the verse as the answer – sadṛśam (similar, corresponding). There he says – iti (thus).

He suggests the a fortiori argument (kaimutikanyāya) in the context of the subjection of the entire class of living beings to Nature (prakṛtivaśavartitvam) – jñānavān api (even the knowledgeable one). He concludes that all beings attain an action similar to Nature, even though unwilling – with prakṛtim (Nature).

Apprehending that even though beings are subordinate to Nature, Nature should be restrained by the Lord, he says – nigrahaḥ (restraint, suppression).

He further asks, what is this Nature (prakṛti), following which is the action of beings – prakṛtiḥ nāma (the thing called Nature).

He reveals the Nature intended by the Lord – pūrvā (previous, preceding). By the word ādi (etc.) knowledge (jñāna), desire (icchā), etc., are included.

If the prescribed impression (saṃskāra) is the impeller by its own power, then there would be activity even in dissolution (pralaya) – apprehending this, he specifies – vartamāna (present).

'Sarvo jantuḥ' (every being) was said; since the action of the discriminating person is not like that – apprehending this, and following the maxim 'because there is no difference from animals etc.' he says – jñānavān (the knowledgeable one).

He states the outcome (result) when there is no difference in the subordination to Nature (prakṛtyadhīnatva) for the knowledgeable and the unknowledgeable – tasmāt (therefore). They yānti (go) to Nature, they attain an action similar to Nature, even though unwilling, all beings – this is the meaning.

Apprehending the restraint (suppression) of Nature by the Lord or by someone equal to Him, he completes what is necessary for the meaning of the fourth quarter, which was introduced – mama vā (or mine).

[Objection:] Why do those adverse to You not fear the transgression of Your command? Why do they not practice Your view (their own duty) but practice the duty of others? If this is asked, He answers with "Sadrisham" (Similar).

"Jnanavan api" (Even a man of knowledge)—based on the maxim "because there is no difference from animals etc. [in natural instincts]" or meaning "even one possessing knowledge of merit and defect"—acts "Sadrisham," meaning in conformity with, "Svasyah prakrteh" (his own nature). And that [nature] consists of "the impressions (Samskaras) of past merits and demerits, etc., manifested in the present birth, etc." If he acts thus, what then to speak of a fool? Therefore, "Bhutani"—living entities—"go to nature," meaning they follow their nature.

What will "Nigraha"—restraint in the form of prohibition, whether Mine, the Supreme Lord's, or that of another king—do? The idea is that due to the predominance of nature, they do not fear commands from Us [God/scripture].

If this is so, why do people not practice Your view?" To this, He answers with "Sadrisham" etc.

"Prakriti" (Nature) means past impressions (samskaras).

[Objection:] "If they do not practice Your view, then how does Your status as the Inner Controller hold?" To this, He says "Sadrisham" etc. Even a man of knowledge acts "Sadrisham"—similarly or in accordance with—"his own nature," meaning his own impressions (samskaras) of merit and demerit from previous lives; what then to speak of a fool? [This is] based on the maxim "Because there is no distinction from animals etc."

Therefore, "beings"—living entities—"go to nature," meaning they follow it. In that matter, what will "restraint" (nigraha)—whether Mine or another's—do? It will do nothing. The underlying idea is: "Even I impel them only in dependence on their past actions."

"The true nature of the Self is such, distinct from Prakriti (matter), and that alone should be contemplated always"—even though scriptures propound this, "even a man of knowledge" acts "Sadrisham"—in accordance with "his own nature," meaning ancient impressions (Vasanas)—towards material objects alone. Why?

Because "beings go to nature"; creatures conjoined with non-sentient matter (Achit) follow only the impressions active from beginningless time. To those beings following their impressions, what will "restraint" (Nigraha) imposed by scripture do?

He states the manner of following nature [in the next verse].

[Objection:] "Then, since the result is great, why do not all people, having controlled their senses and becoming desireless, perform their own duty alone?" To this, He says "Sadrisham" (Similar/In accordance).

"Prakriti" (Nature) is the nature dependent on the impressions (samskaras) of past actions. Even one possessing knowledge of merit and defect acts "Sadrisham"—meaning exactly in accordance—with "Svasyah" (his own) nature or temperament; what need is there to say that the ignorant one acts so?

Therefore, "Bhutani"—meaning all living beings—"go to nature," that is, follow it. This being the case, what will "sense-restraint" do? Because nature is stronger; this is the meaning.

To show the connection with the subsequent section and for ease of understanding, he summarizes the previously stated points with "Evam" (Thus). Since the agency of liberated souls is not dependent on the Gunas, the term "associated with Prakriti" was used. The subsequent section is intended to support the difficulty etc., which is the cause for the disregard of Jnana Yoga—with this intention, he (Ramanuja) says "Atah param" (Hereafter).

The reason for "they do not practice" is also implied by "Sadrisham" (Similar) etc. Regarding "Jnanavan api" (Even a man of knowledge): Mere worldly knowledge is not meant here, because there is no contradiction between that and the tendency to act according to nature, so the word "Api" (even/also) would not fit. Nor is knowledge culminating in self-realization meant, because in that state there is no scope for following nature. Therefore, the knowledge by relying on which one endeavours to engage in Jnana Yoga is intended here; and that is the "knowledge of the true nature of the self as it is" born of scripture—with this intention he says "Prakriti-viviktam" (Distinct from Prakriti).

"Idrisham" (Such)—indicates the specific nature characterized by being subsidiary to the Supreme (Para-sheshatva) as it really is. "Tadeva" (That alone)—excludes the experience of sense-objects. "Sarvada" (Always)—means until the attainment of the fruit.

"Svasyah" means one's own specific/individual. The extraordinary cause of the activity of a sentient being is indeed attachment and aversion (Raga-Dvesha), and they will be mentioned in the next verse; and their root is ancient Vasana (impression) alone. Therefore, by the word 'Prakriti' here, beginningless Vasana which deserves the designation of 'nature' (svabhava) is intended—with this intention he says "Prachina-vasanaya" (of ancient impressions). He states the conformity implied by "Sadrisham" with "Prakrita-vishayeshu" (in material objects)—meaning, due to the impression of objects like sound etc., he engages right there again.

"Kutah" (Why?)—If he is a man of knowledge, let him act according to knowledge; why does he act according to nature? This is the meaning. Here the answer is "Prakritim yanti bhutani" (Beings go to nature). Avoiding the doubt of repetition, he explains it as the answer—"Achit" etc. The meaning of the word "Bhuta" is living beings conjoined with non-sentient matter (Achit). The intention is that current, indirect (theoretical) knowledge born of scripture is not capable of suddenly checking the extremely expanded Vasana generated by the direct, unbroken delusion of identifying the body with the self, caused by the association with Achit existing from beginningless time. He explains that very point with "Tani" etc.

"Nigraha" means regulation/restraint. Here, supplying an agent of restraint like "Mine or another's" is not proper; in accordance with the contextual meaning of "Anichchannapi" (Even unwillingly - 3.36), "caused by scripture" is appropriate. "Kim karishyati" (What will it do?)—means nothing; it implies it is not able to restrain anything at all.

जिस प्रकार के विचारों का चिन्तन हम करते हैं उनसे विचारों की दिशा निर्धारित होती है और वे स्थायी भाव का रूप लेते हैं इसको ही हमारा स्वभाव कहा जाता है। किसी समय मनुष्य का स्वभाव उसके मन में उठने वाले विचारों से निश्चित किया जाता है। यहाँ कहा गया है कि ज्ञानवान् पुरुष भी अपने स्वभाव के अनुसार ही कार्य करता है।यहाँ ज्ञानवान शब्द का अर्थ है वह पुरुष जिसने कर्मयोग के सिद्धान्त को भली भाँति समझ लिया है। यद्यपि वह सिद्धान्त को जानता है तथापि उसे कार्यान्वित करने में कठिनाई आती है क्योंकि उसका स्वभाव उसके कार्य में बाधा उत्पन्न करता है। पूर्वाजिर्त वासनाओं के कारण इस सरल से प्रतीत होने वाले सिद्धांत को मनुष्य अपने जीवन में नहीं उतार पाता। इसका एक मात्र कारण है प्राणिमात्र अपने स्वभाव का अनुसरण करते हैं। स्वभाव के शक्तिशाली होने पर किसी का निग्रह क्या करेगा यह अन्तिम वाक्य भगवान् के उपदेश में निराशा का उद्गार नहीं किन्तु उनकी परिपूर्ण दृष्टि का परिचायक है। वे वस्तु स्थिति से परिचित हैं कि प्रत्येक व्यक्ति जीवन के उच्च मार्ग पर चलने की क्षमता नहीं रखता। विकास के सोपान की सबसे निचली सीढ़ी पर खड़े असंख्य मनुष्यों के लिये इस मार्ग का अनुसरण कदापि सम्भव नहीं क्योंकि विषयों में आसक्ति तथा पाशविक प्रवृत्तियों से वे इस प्रकार बंधे होते हैं कि उन सबका एकाएक त्याग करना उन सबके लिये सम्भव नहीं होता। जिस मनुष्य में कर्म के प्रति उत्साह तथा जीवन में कुछ पाने की महत्त्वाकांक्षा है केवल वही व्यक्ति इस कर्मयोग का आचरण करके स्वयं को कृतार्थ कर सकता है। भगवान् का यह कथन उनकी विशाल हृदयता एवं सहिष्णुता का परिचायक है।प्रत्येक व्यक्ति का अपना निजी स्वभाव है यदि उसी के अनुसार कर्म करने को वह विवश है तो फिर पुरुषार्थ के लिये कोई अवसर ही नहीं रह जाता। इस कारण यह उपदेश भी निष्प्रयोजन हो जाता है। इस पर भगवान् कहते हैं

"Sadrisham" etc. Even for one who is a Knower (Jnani), there is no contrariety in his worldly behavior such as eating, etc. Rather, he too acts only in accordance with Sattva and other qualities, knowing exactly this [that nature acts].

Since "Bhutanam"—meaning earth and other elements—have their dissolution in Nature (Prakriti), and the Self is a non-doer and eternally liberated, whose birth, restraint, etc. are there?

The connection of the verse "Sadrisham" is not apparent, so he explains it with "Evam chet" (If thus...). The meaning is: If there is liberation in following Your view, and destruction otherwise, [why do people not follow it?].

Since Primordial Nature (Mula-prakriti) is one, how is "Svasyah" (one's own) implying individuality spoken of? To this, he says "Prakriti"—[here] its effects, attachment and aversion, are implied.

[Objection:] Seeing fear in transgressing Your command just like that of a king, how do they, being envious, not follow Your view? Or how do they become adverse to the means of all human goals? To this, He answers:

"Prakriti" (Nature) is the name for the impressions (samskaras) of merit, demerit, knowledge, desire, etc., performed in previous births, which are manifested in the present birth and are stronger than everything else. The Sruti text "Knowledge and work follow him, as well as past experience" is the proof for this.

In accordance—meaning in conformity—with that "Svasyah" (own) nature, every creature acts. "Jnanavan" (Man of knowledge)—even a knower of Brahman (based on the maxim "Because there is no distinction from animals etc.") or one possessing the knowledge of merit and defect—acts [according to nature]; what then to speak of a fool?

Therefore, "Bhutani"—all living beings—"go to nature," meaning they follow it, even though it may be the cause of the ruin of human goals. In that matter, what will "Nigraha" (restraint/punishment)—whether Mine or a king's—do? The meaning is that due to the intensity of attachment, it cannot turn them away from sin.

The idea is that even knowing that it is a means to great hell, those engaging in sins due to the strength of evil tendencies (durvasana) do not fear the fault of transgressing My command.

[Objection:] Why do they abandon Your view and follow that which leads to destruction? Anticipating this doubt, He says "Sadrisham" etc. Even a man of knowledge acts, that is performs actions, "Sadrisham"—similarly—to his own nature.

The sentiment here is this: The Jiva, being a portion of Prakriti, does not engage in what is spoken by the Lord, because it is a portion of that [Prakriti]. That is why it is remembered in Smriti: "Whosoever is a portion of something, worships/follows that thing." Maya, indeed, by the power granted by the Lord, deludes even the man of knowledge. Hence, it is stated in the Markandeya Purana, in the Durga Saptashati (1.55): "For She, the Divine Goddess Mahamaya, forcibly dragging the minds of even the wise, casts them into delusion."

[Objection:] Why do they not worship/reform through holy company (Satsanga) or the Lord's words? To this, He says: "Bhutani" (Beings) go to "Prakriti"—their very own substratum. For this very purpose, the neuter gender [in Bhutani] is used. What will the "Nigraha" (restraint/influence) of holy company and the like do? The meaning is that it is ineffective regarding them.

Sadṛśam (similar, conforming) ceṣṭate (acts, performs an action). Whose? Svasyāḥ (his own) svakīyāyāḥ (one's own) prakṛteḥ (Nature's). Prakṛti is the name of the impressions (saṃskāraḥ) of previously performed Dharma, Adharma, etc., which has become manifest in the present birth, etc.; that is Nature.

Sarvo jantuḥ (Every being) jñānavān api (even though knowledgeable) ceṣṭate (acts) only sadṛśam (similarly) to that (Nature), then what of the fool? Therefore, bhūtāni (beings) yānti (go to, attain) prakṛtim (Nature), that is, they follow it. Nigrahaḥ (restraint in the form of prohibition) kiṃ kariṣyati (what will it do) mama vā (to me) anyasya vā (or to another)??

If sarvo jantuḥ (every being) ceṣṭate (acts) ātmanaḥ prakṛtisadṛśam eva (only according to his own nature) and kaścit prakṛtiśūnyaḥ (anyone devoid of Nature) na asti (does not exist), then, on the occasion of the inapplicability of the object of human effort (puruṣakārasya viṣayānupapatteḥ) and the consequent ineffectiveness of the scripture (śāstrānarthakyaprāptau), this is said.

[Objection:] "Then why do not all wise men practice Your view alone, given that it yields great fruit?" To this, He answers with "Sadrisham" (Similar/In accordance).

He speaks of the "man of knowledge" using the a fortiori argument (kaimutya - if this applies to the wise, how much more to the ignorant). Scriptural knowledge is Sattvic; even one possessing that acts in accordance with his own mature Nature (Prakriti). In [any] activity, Nature alone is the conforming cause. Being deluded by Nature, he thinks "I am knowledgeable." He does not heed what is said by another; what need is there to say that the ignorant one behaves thus?

Therefore, all beings—Sattvic, Rajasic, and Tamasic—follow their nature, just as a blade of grass follows the wind.

In that case, what will "restraint"—meaning instruction or sensory control—do? The meaning is that Nature is predominant.

सदृशम् in accordance? चेष्टते acts? स्वस्याः of his own? प्रकृतेः of nature? ज्ञानवान् a wise man? अपि even? प्रकृतिम् to nature? यान्ति follow? भूतानि beings? निग्रहः restraint? किम् what? करिष्यति will do.Commentary He who reads this verse will come to the conclusion that there is no scope for mans personal exertion. It is not so. Read the following verse. It clearly indicates that man can coner Nature if he rises above the sway of RagaDvesha (love and hatred).The passionate and ignorant man only comes under the sway of his natural propensities? and his lower nature. He cannot have any restraint over the senses and the two currents of likes and dislikes. The seeker after Truth who is endowed with the four means? and who is constantly practising meditation can easily control Nature. (Cf.II.60V.14XVIII.59).

Api, even; jnanavan, a man of wisdom-what to speak of a fool!; cestate, behaves; Sadrsam, according to;-what? svasyah, his own; prakrteh, nature. Nature means the impressions of virtue, vice, etc. [Also, knowledge, desires, and so on.] acired in the past (lives) and which become manifest at the commencement of the present life. All creatures (behave) according to that only. Therefore, bhutani, beings; yanti, follow; (their) prakrtim, nature. Nigrahah kim karisyati, what can restraint do, be it from Me or anybody else?
If all beings behave only according to their own nature-and there is none without his nature-, then, since there arises the contingency of the scriptures becoming purposeless owing to the absence of any scope for personal effort, therefore the following is being stated:

Such and such is the nature of the self, which is different from the Prakrti - this has to be always contemplated upon: thus declare the Sastras. Even a person who knows this, acts in relation to material objects only according to his own nature, i.e., guided by his old subtle impressions. How is this? 'All beings follow their nature.' Beings in conjunction with non-conscient matter, all follow only subtle impressions which have continued to come from time immemorial. What can the control enjoined by Sastras, do to these beings who follow their subtle impressions?
Sri Krsna expounds the way by which individuals are overpowered to follow their respective natures: