अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः।।3.36।।
।।3.36।।अर्जुन बोले हे वार्ष्णेय् फिर यह मनुष्य न चाहता हुआ भी जबर्दस्ती लगाये हुएकी तरह किससे प्रेरित होकर पापका आचरण करता है
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).
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 ones own duty cannot be (or should not be) given up, because it does not vanish from ones own heart, then how to account for the sinful acts of these men [of the world] ? This amounts to say : What is ones own duty by which the creature is never deserted ? Eventhough ones own duty rests in ones 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-
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.
Arjuna Uvaacha: Atha kena prayukto’yam paapam charati poorushah; Anicchann api vaarshneya balaad iva niyojitah.
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