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Chapter 03, Verse 22

श्रीभगवानुवाच:

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन |

नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि || 22 ||

sri-bhagavan uvaca:

na me parthasti kartavyam trisu lokesu kincana|

nanavaptamavaptavyam varte eva cha karmani|| 22 ||

Word-by-Word Analysis

Word Meaning
श्रीभगवानुवाच: (sri-bhagavan uvaca)
The Supreme Lord said: This marks Krishna’s first direct speech in the Bhagavad Gita, where he begins guiding Arjuna.
न (na)
Not
मे (me)
For Me
पार्थ (partha)
O Arjuna (son of Pritha)
अस्ति (asti)
There is
कर्तव्यम् (kartavyam)
Duty / work to be done
त्रिषु लोकेषु (trisu lokesu)
In the three worlds (heaven, earth, underworld)
किञ्चन (kincana)
Even a little / anything
न (na)
Not
अनवाप्तम् (anavaptam)
Unattained
अवाप्तव्यम् (avaptavyam)
To be attained
वर्ते (varte)
I am engaged
एव (eva)
Certainly / Indeed
च (cha)
And
कर्मणि (karmani)
In action / in work

Translation

            “O son of Partha, there is no work prescribed for me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything and yet I am engaged in work.”

Context of the Verse:

            Krishna is advising Arjun to perform his duty without selfishness in the chapter of Karma Yoga. As the Supreme Being, Krishna has no desires and no obligations, so then why does He act? For personal gain, Krishna represents Himself as the highest example of doing selfless action for the welfare of the world and as a righteous example to emulate.

Key Teachings in This Verse:

  • Keep Working Without Attachment to Results: Even if There Is Nothing to Gain, Work Should Be Done Selflessly.
  • Optimal Leadership: Leaders must lead by their own actions. Krishna does not act out of necessity but to lead others.
  • The First Principle under Hindu Dharma: Duty (Karma) does not offer any escape; Under Hindu Dharma, one has to act (Karma), regardless of personal gain.
  • Karma Yoga Is Applicable to All: The Enlightened and the Seekers Both

Relevance to Arjuna:

  • Arjuna does not want to do his duty (fight the war).
  • Krishna explains that the answer does not lie in renouncing action, but rather in selfless, dutiful action.
  • Krishna’s own demeanor provides a model: “Even I act, though I want nothing; so, should you.”
  • As a Kshatriya, Arjuna needs to do his Swadharma.

Explanation:

            Now Krishna is beginning to explain his position. Krishna has mentioned in the second chapter and in this chapter also to sacrifice the results. Now Krishna gradually will bring Arjuna to the point of directly giving instructions, sacrifice the result for me. Why? What is my position? Here Krishna begins to explain and more clearly Krishna will start explaining next chapter onwards. Here Krishna explains in the three worlds there is no work prescribed for me. Nor am I in want of anything that is said in the Opnishads or in Vedas, the position of the supreme personality of Godhead. There is no difference between the Deha and Dehi. There is a difference. Our body Deha is different and Dehi we the dweller of the bodies are different. But in the supreme personality of Godhead such difference does not exist.

            So, for Krishna, there is no difference between Krishna’s body and Krishna’s soul. Some people tell when Krishna tells surrender unto me not to Krishna, to the soul within Krishna, we have to surrender. No, this is ignorant. They don’t know the Vedas. They don’t know the science of God. There is no difference between body. Because We don’t want this body, which is full of diseases that old age and birth all such troubles. So why God will take such a nasty body? So, there is no need for him. His body, if completely spiritual.

            Thus, the Vedas tell God does not have material senses like us. He has got spiritual senses. Every sense can do the action of any other sense, because entire body is made up of substance called spirit. Krishna, simply by seeing the food, can taste the food. Krishna simply by breathing can speak the Vedas. So, in this way one limb can perform the action of any other limb simply by hearing the mantras for offering food, Krishna can eat food.

            So that is why it is told there is nobody who is found equal to or superior to Krishna. There is no question of being superior to Krishna. Nobody has such body that one limb can perform the action of any other limb. He has got multifarious potencies; all the energies of the world belong to him. So, we need to work hard to acquire Gyan knowledge about certain things we need to work hard to get strength. We need to work hard to develop our skills. But for Krishna, it happens automatically simply by wish everything happens, so there is no reason for Krishna to do any work. Because whatever he desires happens automatically by his energy. So thus, Krishna is telling there is no reason for me to engage in any kind of activity. Still, Krishna does activity.

yagya

Chapter 03, Verse 23

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः |

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः || 23 ||

yadi hyaham na varteyam jatu karmany-atandritah|

mama vartmanuvartante manusyah partha sarvasah|| 23 ||

Word-by-Word Analysis

Word Meaning
यदि (yadi)
If
हि (hi)
Certainly / surely
अहम् (aham)
I
न (na)
Do not
वर्तेयं (varteyam)
Engage / act
जातु (jatu)
Ever / at any time
कर्मणि (karmani)
In action / duty
अतन्द्रितः (atandritah)
Without laziness / with alertness / tirelessly
मम (mama)
My
वर्त्मा (vartma)
Path / way
अनुवर्तन्ते (anuvartante)
Follow
मनुष्याः (manusyah)
People / human beings
पार्थ (partha)
O Arjuna (son of Pritha)
सर्वशः (sarvasah)
In all respects / completely

Translation

            “Because if I did not do my role, O Partha, absolutely all men would do as I do.”

Context of the Verse:

            Krishna now continues His discourses on Karma Yoga by explaining the importance of setting an example. As the Supreme Lord, He is not bound to serve anyone; but were He to cease from action, men would follow His example and act inappropriately, so He acts. Hence, Krishna highlights that even self-realized or those beyond duty have to act for the good of the world.

            This verse comes immediately after verse 22, and deepens the point that good conduct of leaders has an effect on society.

Key Teachings in This Verse:

  • Role models have a responsibility Even great personalities need to behave and act prudently, as they have to set an example for society.
  • Power of Example: People imitate the people they admire. When the wise man is a responsible use of the hands of others.
  • Action Beyond Need: Even the spiritually perfect must not cease action, to guide others and to preserve order in society.
  • Universal Validity of Dharma: Not even the free are beyond Dharma.

Relevance to Arjuna:

  • And we are stuck in hesitation, wanting to act, but unwilling to, feeling lost, hopeless, unmotivated, and asking ourselves whether acting really matters.
  • Krishna is saying to him: “Look, even I perform action for the welfare of the world-so should you!”
  • As the Kshatriya, and leader, Arjuna has a duty. If he neglects his duty he may be followed by others, resulting in a chaos of social and moral disorder.
  • The verse teaches ethics for leadership – most particularly in crisis, in a subtle manner.
Duryodhana, yagya

Chapter 03, Verse 24

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् |

सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः || 24 ||

utsideyur ime loka na kuryam karma ced aham|

sankarasya cha karta syam upahanyam imah prajah|| 24 ||

Word-by-Word Analysis

Word Meaning
उत्सीदेयुः (utsideyuh)
Would perish / fall into ruin
इमे (ime)
These
लोकाः (lokah)
Worlds / people
न (na)
Not
कुर्यायम् (kuryam)
Would perform
कर्म (karma)
Action / duty
चेत् (cet)
If
अहम् (aham)
I
सङ्करस्य (sankarasya)
Of confusion / social disorder / intermixture of varnas
च (cha)
And
कर्ता (karta)
The cause / creator
स्याम् (syam)
Would become
उपहन्याम् (upahanyam)
Would destroy / harm
इमाः (imah)
These
प्रजाः (prajah)
Creatures / beings / people

Translation

            “If I were no longer able to work, all of this writing would be destroyed.” I also would be the cause of producing unthoughtful actions, and therefore I would destroy the peace of all sensitive living beings.

Context of the Verse:

            This sloka is a continuation of Krishna’s message from verses 22 and 23, when He establishes that, although He has no duty, He does act. In this verse, when Krishna states, ‘If I were not to act, O Arjuna, these worlds would fall into ruin. If I do not perform my duties, all these worlds would perish,’ Krishna is reminding Arjuna that he, Krishna, would be a causation for the breakdown of society and people throughout the world would experience confusion between their duties.

            It also emphasizes social and cosmic responsibility on the part of the wise and powerful. Krishna does not speak as a figure of divinity, but as a model for humanity.

Key Teachings in This Verse:

  • Dangers of Inaction from Leaders: The light of the world can only be extinguished in darkness.
  • The Duty of the Wise: Those who are not personally bound must act for the benefit of the world.
  • Dharma (Social Order) is maintained by action; when it is neglected, it gives rise to Varna-Sankara (Social confusion or intermixture of duties) (Bhagavad Gita 1.15).
  • More Than Freedom: The enlightened may visit Hell but will therefore help those in Hell.

Relevance to Arjuna:

  • We learn in the first few stanzas that Arjuna is contemplating leaving the battle due to fear and confusion.
  • Krishna cautions him: When the righteous do not act, society degenerates.
  • As a Kshatriya prince, a great deal is expected of Arjuna when it comes to maintaining order (Dharma).
  • His inaction would result in social meltdown, just as it would if Krishna had been passive.
  • This passage is an alarm bell for Arjun – that Dharma, duty, takes precedence over personal misgivings.

Explanation:

            Krishna is telling if I cease to work. Then all these worlds would be put to ruination. I will be the cause of creating unwanted population if I don’t follow Brahmacharya, then accepting the Grihastha Ashram, people ask why Krishna married. Because for general people marriage is very important. Not everybody will be able to control the census. If Krishna did not set an example by marriage, Lord Ramchandra did not set an example by marriage. Then general mass would follow because they are kings. The king has to be very ideal in all respects. People think marriage is for enjoying sex life. Rather, the purpose totally converses. It is to regulate one sex life. If there is no marriage, then the person will do sex unlimitedly without restriction and sex life is so horrible that the dissatisfaction always increases in the heart. Does invest where people are unlimited opportunity for sex. There is more depression, more chaos in life. Because as Krishna will explain, this lust is never satisfied. It always burns more and more. The more you satisfy. So, in order to regulate, then the lust is regulated and finished. Then the memory is stable. Then only a person can have peace of mind and think over God and values of life. So that is why the marriage recommendation is there, so that list can be regulated and then Sanyas it can be given up.

            So, Krishna told if I don’t follow these rules and regulations of Varnashrama Dharma, then general people will start following my path and nobody would marry and then I would be the cause of creating unwanted population. If you don’t marry, don’t follow Garbhadhana Sanskar, purify consciousness in purified consciousness create progeny. The soul which will come if the husband and wife simply for sex enjoyment. They made and child is byproduct of such enjoyment. Child would be very lusty would be born with all lower qualities. So, one has to have very purified consciousness and at the time of conceiving the child the child carries the consciousness of father and mother. So these sciences if and now nobody knows it, the children are naturally disturbed, very lusty, greedy, angry, having very much the base qualities and the whole world is disturbed. So Krishna telling Sankaracharya unwanted progeny population will be created. I would be the cause and the whole world will be put to ruination. They will be inclined to do all nasty activities, will not agree to become God conscious very easily.

            But it is important to note, even though Krishna has done activities for guiding us, Krishna has shown some supernatural activities also to assert that his supreme personality of Godhead.

            So ‘Mauryad’ foolish people want to imitate personalities like Lord Krishna and Lord Shiva. Lord Shiva drank poison. Can we drink poison? No. So please do not give argument that Lord Shiva, he has done some pastime, some activity or smoking. I will also smoke. No, Lord Shiva has taken the responsibility of advancing on the spiritual path, the most Tomsic living entities like ghosts and goblins. Thus, he moves around in the graveyard and he externally maintains a Tomsic appearance. So one should not also try to become Tomsic. No Lord Shiva has taken that responsibility of delivering ghosts and goblins on the path of spiritual advancement. If he also takes such external get up, we will fall in Tomoguna very badly and lose the opportunity of advancement, so we should not give this argument. Shiva smokes. I will also smoke. Shiva can smoke, Shiva can drink poison also and still live very happily. But we will die immediately. For Krishna dance did Rasleela. I will also do Rasleela know Krishna did for certain reason you cannot imitate that. So that is why? Ankaran and Anusaran two words are used. If a person does Anusara, and that is what is recommended. Following their footsteps, their instructions. And if a person does Anukaran, if he tries to act in the way Krishna has acted, Shiva has acted, they would be destroyed. So thus it is told Mauryad or foolish people. Rudra drank poison if they want to imitate, they will be finished. So not to imitate, but to follow the footsteps is the required necessity for spiritual advancement.

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