Summary:
Bhagavad Gita, Chapter 3, Verse 36: Arjuna asks about the mysterious force that compels even well-intentioned people to act against their better judgment, observing how people feel pushed into wrongdoing despite not wanting to commit such actions. This identifies two categories: the Duryodhana type who are oblivious to right and wrong and driven by raga-dvesha, and the Arjuna type who care deeply and want to change but still find themselves knowingly doing inappropriate things.
Bhagavad Gita, Chapter 3, Verse 37: Binding desires (kāma) transform into anger (krodha) when obstructed, both born of rajoguṇa; with both being your primary enemy which impel you into improper actions. The verse shifts perspective from blaming external forces to recognizing that desire alone is the troublemaker. Unfulfilled, unchecked desires create dependency through mental stories, making self-worth depend on objects. Anger distorts thinking processes leading to moha and forgotten appropriate behavior. The solution begins with first acknowledging kāma as your enemy, distinguishing between binding desires (where you have choice to say no, where you're deeply disturbed when unfulfilled) and non-binding desires (where you do your best while accepting results aren't entirely up to you, where you remain composed and solution oriented when unfulfilled).
Bhagavad Gita, Chapter 3, Verse 36:
Arjuna's question about the invisible force…
अर्जुनः उवाच ।
अथ केन प्रयुक्तः अयं पापम् चरति पूरुषः ।
अनिच्छन् अपि वार्ष्णेय बलात् इव नियोजितः ॥ ३-३६॥
arjunaḥ uvāca ।
atha kena prayuktaḥ ayaṃ pāpam carati pūruṣaḥ ।
anicchan api vārṣṇeya balāt iva niyojitaḥ ॥ 3-36॥
Arjuna said: Vārṣṇeya (Kṛṣṇa)! Impelled by what, does a person commit sin, as though pushed by some force even though not desiring to?
Arjuna's Profound Question
Arjuna asks about the mysterious force that compels people to act inappropriately, even against their better judgment. He observes that people sometimes feel pushed into wrongdoing, as if by an external force, despite not wanting to commit such actions.
Two Categories of People
Category 1: The Duryodhana Type
These individuals are oblivious to what's right and wrong. They are entirely driven by their own pressures (raga/dvesha – likes and dislikes). They don't reflect on their actions; they simply go along with what feels good. They don't care about the consequences or moral implications.
Category 2: The Arjuna Type
These people care deeply. They want to change, be responsible, and be accountable. Yet despite their sincere desire to do right, there is a force so strong that it makes them knowingly do something inappropriate – all the while knowing it won't lead to a favorable situation.
EG: You know that if you tell someone they're wrong, they'll likely dismiss you and it will create enmity. Yet you still tell them. Afterward, guilt comes, telling you that you should have handled it better.
The Universal Human Experience
Most of us fall into Arjuna's category. We want to do better, yet sometimes fail despite our best intentions.
The Solution: Developing Empathy and Patience
When you understand that we're all on this journey of growth, you become more patient and forgiving. You say what needs to be said and help others evolve, but not from a stance of knowing it all – because only Ishvara knows it all.
Your words may not have an immediate impact, but hopefully the person will process them and be positively influenced in the years to come.
The Core Teaching
The Bhagavad Gita isn't about how to reform others; it's about how to reform yourself. This verse sets the stage for Krishna to explain the nature of this compelling force that Arjuna asks about.
NEXT VERSE: Krishna will answer Arjuna's question, revealing what this mysterious force is that compels even well-intentioned people to act against their better judgment…
Bhagavad Gita, Chapter 3, Verse 37:
Binding-Desire is the enemy
श्रीभगवान् उवाच ।
कामः एषः क्रोधः एषः रजः गुण-समुद्भवः ।
महा-अशनः महा-पाप्मा विद्धि एनम् इह वैरिणम् ॥ ३-३७॥
śrībhagavān uvāca ।
kāmaḥ eṣaḥ krodhaḥ eṣaḥ rajaḥ guṇa-samudbhavaḥ ।
mahā-aśanaḥ mahā-pāpmā viddhi enam iha vairiṇam ॥ 3-37॥
Śrī Bhagavān said: This desire, this anger, born of the guṇa rajas, is a glutton and a great sinner. Know that to be the enemy here in this world.
Purpose of Verse
This verse reveals two critical concepts:
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- That your improper actions stem from [binding, unexamined, unchecked] desires (kāma) which transforms into anger (krodha) when obstructed, and…
- This desire-anger complex, born of raja-guṇa, is insatiable and is your primary enemy.
The verse wants you to shift your perspective from blaming external forces or circumstances for wrong actions to recognizing that desire alone impels you toward actions you later regret.
Thus source suffering is not from some external devil temping you bite an apple, but caused your own unchecked desires.
You Are Both Devil and Angel
Do you really think there is some devil sitting nearby secretly manipulating you into unbecoming ways? There is no separate satanic force interfering with Bhagavān's work, because there's no second force more powerful than Bhagavān. You are both the devil and the angel here. It is your own desire alone, and they are very well-known to you.
The ātmā has nothing to do with these actions, nor do your body, mind, and senses. Desire alone does it.
How Desire Creates Dependency
Unfulfilled desire, whether for a person, bracelet, dress, or gadget, doesn't leave you; it lingers on.
It produces a thought: “I can't be without this, this needs to be mine.” This isn't a fact, it's your own story. Because you were fine without it before.
The more you think about it, the more binding it becomes. Your self-worth and well-being begins to depend upon it.
Even after you get it, due to desire, you want to sculpt and change the object to match your mental images, so the object can satisfy you even more. Desire is truly insatiable.
In otherwords, binding desires are self-centric. Their business is me, myself and I. They neglect others.
Anger follows Desire
Kāma has another form – krodha (anger / frustration / disappointment) – either active or passive (swallowed resentment)
If kāma is obstructed and not allowed to fulfill itself, it turns into anger.
EG: When Urvaśī's desire for Arjuna was not fulfilled, it became anger. A person whose love has been rejected can become violent towards the object of their love.
Both binding kāma and krodha are born of rajoguṇa (unsettled mind).
Anger Leads to Distorted Thinking
If the compelling desire isn't fulfilled, it leads to anger. Once anger sets in, it distorts your thinking processes, which leads to moha (thoughts not keeping with the facts / narrow minded thinking). This makes you forget appropriate actions, thus end up disturbing the object of your desire.
EG: A pursued woman politely says “no”. The man feels the pang of denial of his desire. It disturbs him (krodha). He continues to pester or harass her because his mind is under moha.
Kāma as krodha is mahāpāpmā, a great sinner, because it causes those actions you regret for your entire lifetime. Such actions have to be paid for.
In Short – Binding Likes/Dislikes, or Binding Desires are the Enemy
How to know whether your desire is binding (unhealthy) or non-binding (healthy)? Or whether you're under influence of healthy likes/dislikes, or binding likes/dislikes?
Binding: It's binding when you don't get your desire fulfilled, and you're shaken, disturbed, rattled, angry.
Non-binding: Desires or likes/dislikes are non-binding if despite not getting it, you remain relatively equanimous, composed, able to move on, and engage in solution mode.
Solution:
According to the verse, the FIRST STEP is acknowledging kāma alone is your enemy – viddhi enam vairiṇam.
Binding-desires: If it’s a binding desire, you also need to acknowledge “I have a choice. I can say no! This desire is NOT bigger then I”. Sometimes, all that’s required is summoning the inner warrior(es), reminding you’re in charge. Or even postponing fulfillment of desire to 7 days, then see how you feel about its pursuit.
Non-binding desires: If desire is non-binding (such as applying for a job, or submitting a report, or anything that’s legit and relevant), then once you do what needed to be done, remember the result isn't up to you because the causes you created and causes others created blend together. You’re neither over-demanding of what has to happen, nor entirely passive (thinking “It's all up to Īśvara”). Say: “This is what I want. I'll do the best I can to get it. Still, it may happen or not, and I may get less than I expected.” This is the only way to live a sane life.
NEXT VERSE: Krishna shows 3 levels of binding-desires you must deal with…
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Course was based on Swami Dayananda (Arsha Vidya) home study course.
Recorded 21 Sept, 2025