यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम।।18.78।

Wherever Krishna, the Lord of Yoga, is; and wherever Arjuna, the wielder of the bow, is; there is prosperity, victory, happiness, and a firm policy; this is my conviction.

Path of Selfless Service

Verse 3.36

अर्जुन उवाच अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः।।3.36।।

arjuna uvācha atha kena prayukto ’yaṁ pāpaṁ charati pūruṣhaḥ anichchhann api vārṣhṇeya balād iva niyojitaḥ

Word Meanings

arjunaḥ uvācha—Arjun said; atha—then; kena—by what; prayuktaḥ—impelled; ayam—one; pāpam—sins; charati—commit; pūruṣhaḥ—a person; anichchhan—unwillingly; api—even; vārṣhṇeya—he who belongs to the Vrishni clan, Shree Krishna; balāt—by force; iva—as if; niyojitaḥ—engaged

Translation · English

Arjuna said, "But what compels man to commit sin, even against his wishes, O Varshneya (Krishna), as if constrained by force?"

Deep Meaning · English

In this poignant inquiry, Arjuna articulates the universal struggle of the human soul: the paradox of the 'unwilling sinner.' Having been instructed on the necessity of performing one's duty (Dharma) without attachment, Arjuna senses an underlying psychological obstacle. He perceives that even when an individual possesses the intellectual knowledge of what is right, a powerful, dark force seems to hijack their willpower, compelling them toward destructive actions as if by a external, irresistible command. This is the existential cry of the seeker who realizes that intellect alone is insufficient to overcome the conditioning of the lower nature. Philosophically, this verse serves as the gateway to Krishna's profound revelation regarding 'Kama' (desire) and 'Krodha' (anger). Arjuna is probing the nature of the mind—the seat of the ego—which acts as a veil over the luminous Self (Atman). By addressing Krishna as 'Varshneya' (of the Vrishni clan), Arjuna invokes the intimate, human side of the Divine, pleading for a solution to the mechanical nature of human frailty. He recognizes that sin is not merely an external act, but a failure of the ego to assert its autonomy against the torrential impulses born of past tendencies (Samskaras).

The struggle against internal compulsion reveals that true freedom is not just knowing the right path, but mastering the latent desires that force the soul into actions against its own higher conscience.

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