Bhagavad Gita 3.29
Spoken by Krishna · Verse 29 of 43
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु । तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥
prakṛter guṇa-sammūḍhāḥ sajjante guṇa-karmasu | tān akṛtsna-vido mandān kṛtsna-vin na vicālayet ||
Those deluded by gunas cling to guna-actions. The one with complete knowledge acts with compassionate restraint.
Word by word (3)
- guṇa-sammūḍhāḥ sajjante guṇa-karmasu
- — those deluded by the gunas are attached to guna-driven actions · Sammūḍha = thoroughly confused (sam+mūḍha). Those who don't understand the guna-structure (V28) remain confused by it and therefore attached to guna-driven actions — because they believe those actions are 'theirs.'
- akṛtsna-vidaḥ mandān kṛtsna-vit na vicālayet
- — the one of complete knowledge should not disturb the slow ones of incomplete knowledge · Akṛtsna-vid = one of incomplete knowledge (a-kṛtsna = incomplete). Manda = slow, dull (in understanding). Kṛtsna-vid = one of complete knowledge. Vicālayet = should cause to move/disturb (causative of vi+cal). Echo of V26: even those with complete knowledge should not disrupt the currently functioning stage of others.
- prakṛteḥ guṇa-sammūḍhāḥ
- — prakṛteḥ = of Prakṛti (the source of the confusion; the gunas belong to Prakṛti/Nature, not to the ātman); guṇa-sammūḍhāḥ = completely deluded by the gunas (sam = completely; mūḍha = deluded/bewildered; sammūḍha = thoroughly confused); the phrase identifies the ROOT of the confusion: it is Prakṛti's gunas that create the delusion — neither the actions themselves nor the doer, but the gunas' distorting power
Those who are confused by the gunas of Prakriti become attached to guna-driven actions. The one with complete knowledge should not disturb those slow ones with incomplete knowledge.
A modern analogy
A yoga master does not start a beginner's class with 'ultimately your body is an illusion.' They teach the postures, breath, presence. The beginner's body-attachment is their current reality and their current doorway. Disrupting it prematurely closes the door. This verse counsels the same restraint: those deluded by the guṇas cling to guna-driven action, and the one with complete knowledge works with where people are, not where their own knowledge has taken them.
Take with you
- Compassionate restraint is part of complete knowledge — knowing when NOT to share what you know.
- Akṛtsna-vid (partial knowledge) at one's current stage is better than no engagement at all.
- The teacher's art: accelerate others' journey without destabilizing their current footing.
- This extends the principle of not shaking the intellect of those who are not yet ready — wisdom includes knowing the limits of appropriate intervention.
Public-domain translations (5) compare all →
Those who are deluded by the qualities of nature are attached to the actions of the qualities. Let not the man of complete knowledge unsettle the foolish ones of incomplete knowledge. [1]
Those who are deluded by the gunas of Prakriti are attached to the actions of the gunas. The man of perfect knowledge should not unsettle the foolish ones of imperfect knowledge. [4]
Those deluded by the qualities of nature are attached to the actions of the qualities. The man of complete knowledge should not disquiet those of incomplete understanding. [6]
Those, born to bondage of their nature, those Who stray bewildered in the guna's net, Must not be shaken from their tasks assigned; The wise man teaches them in gentler ways. [7]
Those who are deluded by the qualities of nature are attached to the functions of the qualities. But the wise man of perfect knowledge should not disturb the slow-witted one of imperfect knowledge. [9]
This verse speaks to
Where this thread continues
Don't shake the intellect of those not ready for the philosophy. Lead by example — let your action draw others forward.
The tattva-vit sees gunas moving among gunas and does not become attached. Knowledge itself produces liberation.
Two paths: knowledge for the reflective, action for the active. Both lead to the same summit.
Tamas — born of ignorance — deludes all beings and binds through carelessness, laziness, and sleep.
Sattva binds to happiness; rajas to action; tamas veils wisdom and chains to heedlessness.
Sattva, rajas, or tamas — each can become dominant over the others, alternating in every mind.
Verse 29 of 43 · back to Chapter 3