FolioCorpusBhagavad-gītā

Bhagavad-gītā 3.33

సదృశం చేష్టతే స్వస్యాః ప్రకృతేర్జ్ఞానవానపి । ప్రకృతిం యాన్తి భూతాని నిగ్రహః కిం కరిష్యతి ॥ ౩౩ ॥
sadṛśaṁ ceṣṭate svasyāḥ
[sadrisham cheshtate svasyaah]
prakṛter jñānavān api
[prakriter jnaanavaan api]
prakṛtiṁ yānti bhūtāni
[prakritim yaanti bhootaani]
nigrahaḥ kiṁ kariṣyati
[nigrahah kim karishyati]
Word-for-word
sadṛśam — accordingly ceṣṭate — tries svasyāḥ — by his own prakṛteḥ — modes of nature jñāna - vān — learned api — although prakṛtim — nature yānti — undergo bhūtāni — all living entities nigrahaḥ — repression kim — what kariṣyati — can do .
Blended reading (Sanskrit + English inline)
sadṛśaṁ ceṣṭate svasyāḥ
sadṛśam
accordingly
ceṣṭate
tries
svasyāḥ
by his own
prakṛter jñānavān api
prakṛteḥ
modes of nature
jñāna - vān
learned
api
although
prakṛtiṁ yānti bhūtāni
prakṛtim
nature
yānti
undergo
bhūtāni
all living entities
nigrahaḥ kiṁ kariṣyati
nigrahaḥ
repression
kim
what
kariṣyati
can do .
Important Words
  • sadṛśam — accordingly
    From sa-dṛś, *like-seeing* — i.e. according to its own nature. The wise person acts *in accord with* his own seeing, not against it. The verse acknowledges sva-bhāva's gravitational pull.
  • prakṛteḥ — modes of nature
    Genitive of prakṛti. Here prakṛti is the individual's particular nature — the specific cocktail of guṇas one carries from past births. The verse is realistic: this is the material you have to work with.
  • jñāna - vān — learned
    Possessive — *possessing knowledge*. Even one *with* knowledge is not exempt from his prakṛti. The verse is humbling: knowledge alone does not override nature; only sustained sādhana redirects it.
  • nigrahaḥ — repression
    From ni-√grah, to seize down — forcible restraint. The verse asks *kim kariṣyati* — what will repression accomplish? The implied answer: little, and sometimes the opposite of intended. Channeling, not crushing.
Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?
Purport

Unless one is situated on the transcendental platform of Kṛṣṇa consciousness, he cannot get free from the influence of the modes of material nature, as it is confirmed by the Lord in the Seventh Chapter (7.14). Therefore, even for the most highly educated person on the mundane plane, it is impossible to get out of the entanglement of māyā simply by theoretical knowledge, or by separating the soul from the body. There are many so-called spiritualists who outwardly pose as advanced in the science but inwardly or privately are completely under particular modes of nature which they are unable to surpass. Academically, one may be very learned, but because of his long association with material nature, he is in bondage. Kṛṣṇa consciousness helps one to get out of the material entanglement, even though one may be engaged in his prescribed duties in terms of material existence. Therefore, without being fully in Kṛṣṇa consciousness, one should not give up his occupational duties. No one should suddenly give up his prescribed duties and become a so-called yogī or transcendentalist artificially. It is better to be situated in one’s position and to try to attain Kṛṣṇa consciousness under superior training. Thus one may be freed from the clutches of Kṛṣṇa’s māyā.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
33. Even the man of knowledge acts according to his nature. All living entities act according to their natures. What can instructions of karma and jṣāna do for the most fallen?
Commentary

“Would they not be afraid of not following Your instructions, the instructions of the Supreme Lord, or the instructions of a king?” “No, they are not afraid.” “Those who engage their senses for enjoyment, even if they are intelligent, cannot consider the orders of the king, the Supreme Lord. This is because of their nature.” The Lord explains this in this verse. If the person of knowledge engages in sin, he will receive hellish punishment, just as a king punishes. And he will also bear infamy. Still, even the person of discrimination performs actions which yield a burden of suffering, following his previous sinful habits. Therefore all follow after their natures. The instructions of scripture (nigrahaḥ) made by Me or the king, in the form of niṣkāma-karma-yoga, are able to purify and enlighten the impure hearted, and in the form of jṣāna-yoga, are able to purify and enlighten the pure hearted. But neither can purify the extremely impure (nigrahaḥ kiṁ kariṣyati). However, bhakti-yoga arising from My unpredictable mercy can deliver even those most sinful persons. As the Skanda Purāṇa says: aho dhanyo ’si devarṣe kṛpayā yasya te kṣaṇāt nīco ’py utpulako lebhe lubdhako ratim ucyate My dear friend Nārada Muni, you are glorified as the sage among the demigods. By your mercy, even a lowborn person like this hunter immediately became ecstatic. This is called bhāva or rati.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
33. Even the man in knowledgeof scriptpure acts according to his desires. All men act according to their desires. What can instruction or threat of punishment accomplish?
Commentary

‘The scriptures say that there is punishment for those who do not follow the insructions of You, the Lord of all beings. Do they not have fear of You?’ Even a person who knows the punishment stated in the scriptures (jṣānavān) acts according to (sadṛśam) his evil nature (svasyāḥ prakṛteḥ)—his sinful impressions which have been present since beginningless time. What then to speak of the person who does not even know about the punishment? All people (bhūtāni) follow (yanti) their sinful vāsanās (prakṛtim), even though those desires cause of destruction of the very goals they pursue—artha, dharma, kāma and mokṣa. For a person devoid of association of saintly persons, even if he has knowledege of scripture, what can punishment accomplish? He will not be able destroy the strong influence of those bad vāsanās. However, by saintly association, he destroys the bad vāsanās even if they are very strong. The smṛtis say: ato duḥsaṅgam utsṛjya satsu sajjeta buddhimān santa evāsya chindanti mano-vyasaṅgam uktibhiḥ An intelligent person should therefore reject all bad association and instead take up the association of saintly devotees, whose words cut off the excessive attachment of one’s mind. SB 11.26.26

Bhūrijana Dāsa Gauḍīya
Commentary

The modes of material nature push one to do the wrong thing even if he knows what is right. Arjuna is going to ask about this in a few moments. Krsna explains what to do about this and He is going to explain the same principle in a moment.

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

We cannot force someone to give up his conditional nature and material desires

Even a man of knowledge acts according to his own nature
Everyone follows the nature he has acquired from the three modes
What can repression accomplish

LINK BETWEEN TEXTS 3.33 & 3.34: Maya, despite one’s intelligence, is invested with the potency to push

a conditioned soul away from Krishna consciousness. The next verse answers the question, “If we all are

helplessly forced to act according to our natures, what is the use of so many rules in the sastra to regulate our

activities?”

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
3.33 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:
Śrī Rāmānujācārya Classical
Translation
3.33 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:
Śrī Abhinavagupta Classical
Translation
3.33 Sadrsam etc. There is hardly any difference in the wordly activities like eating etc., of him who is a man of wisdom. But he too acts only in conformity to the Sattva, etc., just knowing in this manner : 'Because the elements like the Earth etc. get absorbed into the prakrti; and the Self is also a non-doer and ever-freed; therefore the erradication of birth etc., are for whose sake ?' Then how can there be bondage at all [for a man of worldly life] ? That is as follows, it is said :
Swami Sivananda Classical
Translation
3.33 Even a wise man acts in accordance with his own nature; beings will follow Nature; what can restraint do?
Commentary

3.33 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).

Swami Gambhīrānanda Classical
Translation
3.33 Even a man of wisdom behaves according to his own nature. Being follow (their) nature. What can restraint do?
Shri Purohit Swami Classical
Translation
3.33 Even the wise man acts in character with his nature; indeed, all creatures act according to their natures. What is the use of compulsion then?
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)
Related verses
BG 3.5 BG 18.59 BG 18.60 SB 7.15.23 SB 11.20.23 SB 5.1.12 CC Madhya 19.149 CC Antya 2.117 CC Madhya 22.105 Kaṭha Upaniṣad 1.2.23Śvetāśvatara Upaniṣad 4.5
Concepts
BhavaDharmaMaya
Related lectures
Personal Guidance
Even a wise man acts according to his nature; what can repression accomplish?
Practical Applications
  • Work with your nature, not against it; channel rather than suppress.
  • Use your specific tendencies in service of Kṛṣṇa.
  • Accept where you are without despair, then refine.
Reflection Questions
  • What tendency of mine have I been fighting head-on instead of channeling?
  • How might I redirect rather than suppress?
Analogy

A river forced uphill collapses; the same river guided through a canal feeds a city. Sva-bhāva is the river's gradient; sādhana is the canal. Don't fight the gradient — engineer it.

Stories
Vālmīki the Hunter Turned Poet

Vālmīki, before his transformation, was a forest-dweller whose nature ran to hunting and fierce living. Nārada did not ask him to stop being intense — only to redirect the intensity. The same focus that pulled a bowstring later sustained years of austerity until the ant-hill grew over the meditating body and gave him his name.

The verse names exactly this principle. Even a man of knowledge follows his prakṛti; the foolish strategy is repression (*nigrahaḥ kim kariṣyati*), the wise strategy is redirection. Vālmīki's bow-arm is the very arm that wrote the Rāmāyaṇa.

📝 My note

Source: vedabase.io

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