स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्।।18.60।।
svabhavajena kaunteya nibaddhah svena karmana | kartum neccasi yan mohat karishyasi avasah api tat ||18.60||
Translation
O Arjuna, that action which out of delusion you do not wish to do, you will be driven to do it by your own inclination, born of your own material nature.
Word Meanings
svabhāva-jena — born of your own nature; kaunteya — O son of Kuntī; nibaddhaḥ — conditioned; svena — by your own; karmaṇā — activities; kartum — to do; na — not; icchasi — you like; yat — that which; mohāt — by illusion; kariṣyasi — you will do; avasḥ — involuntarily; api — even; tat — that.
Understanding the Verse
In this concluding verse of the Bhagavad Gita, Krishna addresses Arjuna with a compassionate reminder about the power of one's innate disposition. The phrase "svabhāva‑jena" (born of one's own nature) highlights that every individual carries a subtle yet potent inner momentum, shaped by past actions, tendencies, and the material constituents of the body and mind. This intrinsic force acts like a subtle river, guiding the mind toward actions that align with its deepest conditioning, often beyond conscious control.
The expression "nibaddhaḥ" (conditioned) underscores that humans are not free agents in an absolute sense; rather, they are bound by their karmic fabric. The Gita consistently teaches that while free will exists, it operates within the parameters set by one's past deeds and inherent qualities. When Krishna says "svena karmaṇā" (by your own activities), He emphasizes personal responsibility: the very actions that have cultivated one's nature are the same ones that compel one to act, even when they are contrary to stated desires.
Arjuna's declaration "kartum necchasi" (you do not wish to do) reflects a common human experience—recognizing a conflict between conscious intention and subconscious drive. Krishna acknowledges this tension, attributing it to "mohāt" (delusion), the veil of ignorance that obscures true understanding of the self. Delusion does not merely hide truth; it actively misguides the intellect, making undesirable actions appear inevitable.
The inevitability is expressed through "kariṣyasi avasḥ api tat" (you will inevitably do that). Even when Arjuna resists, the latent tendencies generated by his nature will surface, leading him to perform the very deeds he wishes to avoid. The verse, therefore, serves as a gentle admonition to recognize and work within one's inner conditioning rather than merely opposing it.
In practical terms, this teaching encourages self‑inquiry and disciplined practice (sādhanā). By cultivating awareness (viveka) and aligning with one's higher purpose (dharma), a practitioner can gradually transform the underlying nature, thereby reducing the grip of "mohā". The ultimate aim is not to erase desire but to harmonize it with the divine will, allowing actions to emerge from a place of clarity rather than illusion.
Thus, Chapter 18, Verse 60 encapsulates the Gita's holistic view of free will, destiny, and self‑transformation. It reminds seekers that acknowledging the pull of their inherent nature is the first step toward transcending it, leading to actions rooted in wisdom rather than delusion.
