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Bhagavad-gītā 3.36

अर्जुन उवाच अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः । अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥ ३६ ॥
arjuna uvāca
[arjuna uvaacha]
atha kena prayukto ’yaṁ
[atha kena prayukto ’yam]
pāpaṁ carati pūruṣaḥ
[paapam charati poorushah]
anicchann api vārṣṇeya
[anichchann api vaarshneya]
balād iva niyojitaḥ
[balaad iva niyojitah]
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 .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
atha kena prayukto ’yaṁ
atha
then
kena
by what
prayuktaḥ
impelled
ayam
one
pāpaṁ carati pūruṣaḥ
pāpam
sins
carati
does
pūruṣaḥ
a man
anicchann api vārṣṇeya
anicchan
without desiring
api
although
vārṣṇeya
O descendant of Vṛṣṇi
balād iva niyojitaḥ
balāt
by force
iva
as if
niyojitaḥ
engaged .
Important Words
  • kena — by what
    Instrumental of *kim* — by what agency. The interrogative voice; the verse is the entire human question put into one word. By what does the unwilling man sin?
  • prayuktaḥ — impelled
    Past participle of pra-√yuj — *thrust forward*. The same root as yoga. The verse acknowledges that we are *yoked* even when we don't consent — and asks who is doing the yoking.
  • pāpam — sins
    Sin, evil. Not crime in a legal sense — *pāpa*, the soul-darkening act that produces karmic residue. The verse acknowledges the strange phenomenology: sometimes we do pāpa while not wanting to.
  • anicchan — without desiring
    Negative present participle of √iṣ, to desire. *Not wishing it*. The verse names the puzzle precisely: there is a force that overrides our own will. What is it?
  • balāt — by force
    Ablative of bala — strength, force. Paired with iva (as if) in the verse — *as if by force*. The 'as if' is honest: Arjuna does not yet know whether it is *really* force or merely seems so. The whole next verse resolves: yes, it is force, and its name is kāma.
  • vārṣṇeya — O descendant of Vṛṣṇi
    Vocative. Kṛṣṇa is addressed by His clan name — the Vṛṣṇis being one of the great Yādava lines. Arjuna calls Him with a relational, almost intimate address; the question is too vulnerable for distant formality.
Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna asks the deepest practical question of the chapter. If we know the cycle, the duty, the principle of asakti — why do we still slip into sin? What is the hidden compulsion? The chapter's last act answers him.
Further notes (विवरण · Vivaraṇa)
A pivotal question that opens the second half of the chapter. The verb 'cara-' (move, walk) suggests something less than full agency — almost as if pulled. The vocative 'Vārṣṇeya' (Vṛṣṇi-born, Kṛṣṇa) is honorific but neutral — Arjuna is in genuine inquiry now, not protest. The answer (3.37) introduces kāma as the chapter's villain.
Prose order (अन्वय · Anvaya)
हे वार्ष्णेय! अथ अयम् पूरुषः अनिच्छन् अपि केन प्रयुक्तः बलात् इव नियोजितः पापम् चरति?
he vārṣṇeya! atha ayam pūruṣaḥ anicchan api kena prayuktaḥ balāt iva niyojitaḥ pāpam carati?
O Vārṣṇeya, by what then is this man impelled, even unwilling, to commit sin — as if engaged by force?
Word split (पदच्छेद · Padaccheda)
अर्जुन उवाच
arjuna uvāca
अथ केन प्रयुक्तः अयम् पापम् चरति पूरुषः । अनिच्छन् अपि वार्ष्णेय बलात् इव नियोजितः ॥
atha kena prayuktaḥ ayam pāpam carati pūruṣaḥ | anicchan api vārṣṇeya balāt iva niyojitaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अथ atha ind. (indeclinable), transitional then, now
केन kena interr. (interrogative) pron. (pronoun) ins.sg. (instrumental singular)n. by what
प्रयुक्तः prayuktaḥ प्र+√युज् p.p.p. (past passive participle) nom.sg. (nominative singular)m. impelled, engaged
अयम् ayam dem. (demonstrative) pron. (pronoun) nom.sg. (nominative singular)m. this
पापम् pāpam पाप (n.) acc.sg. (accusative singular) sin
चरति carati √चर् pres. (present) 3sg.par. (parasmaipada / active voice) commits, practices
पूरुषः pūruṣaḥ पूरुष (m.) nom.sg. (nominative singular), metric variant of पुरुष a man
अनिच्छन् anicchan अन् + √इष् pres. (present)act.part. nom.sg. (nominative singular)m. not wishing
अपि api ind. (indeclinable), even even
वार्ष्णेय vārṣṇeya वृष्णि → वार्ष्णेय (m.) voc.sg. (vocative singular) O descendant of Vṛṣṇi
बलात् balāt बल (n.) abl.sg. (ablative singular), adverbial by force
इव iva ind. (indeclinable), simile particle as if
नियोजितः niyojitaḥ नि+√युज् caus. (causative) p.p.p. (past passive participle) nom.sg. (nominative singular)m. set to, engaged
Purport

A living entity, as part and parcel of the Supreme, is originally spiritual, pure, and free from all material contaminations. Therefore, by nature he is not subject to the sins of the material world. But when he is in contact with the material nature, he acts in many sinful ways without hesitation, and sometimes even against his will. As such, Arjuna’s question to Kṛṣṇa is very sanguine, as to the perverted nature of the living entities. Although the living entity sometimes does not want to act in sin, he is still forced to act. Sinful actions are not, however, impelled by the Supersoul within, but are due to another cause, as the Lord explains in the next verse.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
36. Arjuna said: O descendent of the Vṛṣṇis, by what does man engage in sin, though unwilling, as if by force?
Commentary

Referring to verse 34 about rāga and dveṣa, in this verse Arjuna asks about the attachment to the objects of the senses such as enjoyment with others’ wives, even though it is forbidden by scripture. Though without desire to engage in sin because of knowledge of the rules and prohibitions of the scriptures (anicchan), by what influence (kena prayuktaḥ) does one engage in the act as if by force? This means that the desire for the object strongly arises under the influence of the object’s stimuli.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
36. Arjuna said: By what does man engage in sin, though unwilling, as if by force?
Commentary

In verse 34 the Lord indicated that desire (raga), such as speaking to others’ wives, is firmly fixed in the senses and mind. Arjuna now asks a question concerning this. “O Kṛṣṇa born in the Vṛṣṇi dynasty, inspired by what thing (kena prayuktaḥ), does the jīva commit sin? Though he does not want to do it (anicchan), knowing that it is forbidden by the scriptures, he does it as if by force (balād iva). The desire to engage in sin is produced in the dependent person by being subjected to the desire of an instigator. Who is the instigator? Is it the Lord or the jīva’s previous impressions (saṁskāra)? It cannot be the Lord who inspires a person to do sinful acts, since he is the merciful and only plays the role of the witness. Nor can it be impressions, since those are dull unconscious things.” Vārṣṇeya, meaning the descendent of Vṛṣṇi is formed, according to the rule śubhrādibhyaśceti ḍhak (Pāṇini 4.1.123). [Note: The rule states that the suffix “eya” is added to a list of words beginning with śubra , as well as a few other words, in order to mean “the descendent of ……”.]

Bhūrijana Dāsa Gauḍīya
Commentary

"Even after I've decided to do the right thing, what is that that forces me time and time and time again, to act improperly?" And Krsna's answer is equally direct as Arjuna's question:

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Arjuna’s enquiry – There is some force that pushes one to abandon duty and act sinfully, even against

one’s own will. What is that force?

PRACTICAL APPLICATION OF SECTION V

The arch-enemy of spiritual advancement is lust. One can curb lust by following regulations of religious

life (sense control) and by cultivating knowledge of the soul’s real nature.

Focus of Learning

(a) Two kinds of prescribed duties

Materially prescribed duties – Duties enjoined according to one’s psycho-physical condition, under the spell of the modes
Spiritual duties – As ordered by the spiritual master for the transcendental service of the Krishna

(b) Common ‘principle’ for both kinds of prescribed duties – Following the authorized direction is

always good

(c) ‘Decisive factor’ for material prescribed duties: It is all based on ‘Influence of modes’, e.g.

Brahmana is in mode of goodness – Non-violent
Ksatriya is in the mode of passion – Allowed to be violent

(d) When one can transcend the level of ‘materially prescribed duties’ –

Everyone has to cleanse his heart by gradual process and not abruptly
However when one transcends the modes and is fully situated in Krishna consciousness, he can perform anything and everything under the direction of a bona-fide spiritual master. Examples:
Vishvamitra was originally a ksatriya, but later on acted as a brahmana
Parasurama was originally a brahmana, but later on acted as a ksatriya
As long as one is on the material platform he must perform his duties as prescribed according to the modes; at the same time with a full sense of Krishna consciousness
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
3.36 Atha, now then; varsneya, O scion of the Vrsni dynasty; being prayuktah, impelled; kena, by what acting as the cause; as a servant is by a king, does ayam, this; purusah, man; carati, commit; papam, sin, a sinful act; api, even; anicchan, against his wish, though not himself willing; niyojitah, being constrained; balat, by force; iva, as it were-as if by a king, which illustration has already been given? The Lord (Bhaga-van) said: 'You hear about that enemy, the source of all evil, of which you ask-.' 'Bhaga is said to consist of all kinds of majesty, virtue, fame, beauty, detachment as well as Liberation [Liberation stands for its cause, Illumination.], (V.P.6.5.74). That Vasudeva, in whom reside for ever, unimpeded and in their fullness, the six alities of majesty etc. and who has the knowledge of such subjects as creation etc., is called Bhaga-van. 'He is spoken of as Bhaga-van who is aware of creation and dissolution, gain and loss, [Gain and loss stand for future prosperity and adversity.] ignorance and Illumination of all beings' (ibid. 78).
Śrī Rāmānujācārya Classical
Translation
3.36 Arjuna said Impelled by what does a man practising Jnana Yoga commit sin in the form of experiencing the objects of the senses, as if constrained by force, even against his own will not to experience the objects of the senses.
Śrī Abhinavagupta Classical
Translation
3.36 Atha etc. The estion is this : Eventhough a man knows a sin to be a sin, why does he proceed on it ? The idea in raising this estion is this : If one's own duty cannot be (or should not be) given up, because it does not vanish from one's own heart, then how to account for the sinful acts of these men [of the world] ? This amounts to say : What is one's own duty by which the creature is never deserted ? Eventhough one's own duty rests in one's heart, the confusion (or evil) is created by the interruption (or covering) of an intruder, and it is not created by the absence of that duty-with this purport in mind, an answer to the above estion-
Swami Sivananda Classical
Translation
3.36 Arjuna said But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained as it were, by force?
Commentary

3.36 अथ now? केन by which? प्रयुक्तः impelled? अयम् this? पापम् sin? चरति does? पूरुषः man? अनिच्छन् not wishing? अपि even? वार्ष्णेय O Varshneya? बलात् by force? इव as it were? नियोजितः constrained.Commentary Varshneya is one born in the family of the Vrishnis? a name of Krishna.

Swami Gambhīrānanda Classical
Translation
3.36 Arjuna said Now then, O scion of the Vrsni dynasty (Krsna), impelled by what does this man commit sin even against his wish, being constrained by force, as it were?
Shri Purohit Swami Classical
Translation
3.36 Arjuna asked: My Lord! Tell me, what is it that drives a man to sin, even against his will and as if by compulsion?
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 3.37 BG 2.62 BG 5.22 SB 5.6.1 SB 11.26.1 SB 7.9.39 CC Madhya 22.87 CC Madhya 24.159 CC Antya 19.100 Bṛhadāraṇyaka Upaniṣad 4.4.5Kaṭha Upaniṣad 1.1.26
Related lectures
Personal Guidance
Arjuna asks: by what is one impelled to sin, even unwillingly, as if by force? — the universal question of the inner conflict.
Practical Applications
  • Treat your own 'I didn't want to but I did' moments as data, not just guilt.
  • Diagnose the inner force, don't merely repent.
  • Bring the mechanism to a teacher, not just the symptom.
Reflection Questions
  • What pattern in me feels almost involuntary?
  • What might Kṛṣṇa name as its source?
Analogy

A man swept downstream against his stated will asks the boatman: 'What current is this? Why am I in it?' The boatman points to the snowmelt high above. Arjuna's question is exactly that question.

📝 My note

Source: vedabase.io

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