**3.10** In the beginning of creation, Prajapati Brahmā, having created beings (primarily humans) along with the ordinance of obligatory duties, said to them: "Through this duty, may you all promote the welfare of all, and may this duty in the form of yajña (sacrifice) provide you with the necessary means for fulfilling your obligations. Through your obligatory duties, may you elevate the devas (divine beings), and may those devas, through their duty, elevate you. Thus, mutually uplifting one another, you shall attain the supreme good."
**Commentary:** The verse states: 'Sahayajñāḥ prajāḥ sṛiṣhṭvā purovācha prajāpatiḥ' – Brahmā is the creator and master of beings (creation); therefore, along with performing His own duty, He continually considers their protection and welfare. For, it becomes the duty of one who creates to protect that which is created. Brahmā creates beings, remains intent on their protection, and always thinks of their benefit. Hence, He is called 'Prajapati'.
At the beginning of creation, Brahmā created humans endowed with the competence and discernment for obligatory duties (Note p. 128). The proper utilization of favorable and unfavorable circumstances is what brings welfare. Therefore, Brahmā created humans by bestowing upon them the discernment to properly utilize both favorable and unfavorable circumstances. In discerning right and wrong, animals, birds, trees, etc., naturally perform altruistic acts (duty-fulfillment); however, humans have received, by divine grace, a special power of discrimination. Therefore, if they value their discrimination and refrain from improper actions, then actions naturally beneficial to the world can also occur through them.
Devas, sages, ancestors, humans, and other animals, birds, trees, etc., are all beings ('prajā'). Among these, due to special qualifications, rights, and means, the responsibility for the sustenance of all other beings rests upon humans. Hence, here the term 'prajāḥ' is used specifically for humans.
Karma Yoga has been in existence since time immemorial. In the fourth chapter, third verse, the Lord also says through the word 'purātanaḥ' that this Karma Yoga had become almost lost since ancient times, which I have now declared to you again. Here too, through the word 'purā', He states the same idea in another way: 'Not only I, but Brahmā also, at the beginning of creation, created beings along with duty and commanded them to practice that very Karma Yoga.' The implication is that the tradition of Karma Yoga – performing obligatory duties with a selfless attitude – has existed since beginningless time. It is not something new.
In the fourth chapter (verses 24 to 30), all the means described for attaining the Supreme Self are called by the name 'yajña'; such as dravya-yajña (sacrifice of material), tapo-yajña (sacrifice of austerity), yoga-yajña (sacrifice of yoga), prāṇāyāma, etc. Generally, the word 'yajña' is popularly understood to mean actions related to fire-offering rituals; however, in the Gita, the word 'yajña' also denotes all actions prescribed by scriptural injunction. Obligatory duties obtained according to one's varṇa (class), āśrama (stage of life), dharma, nature, country, time, etc., come under 'yajña'. All actions performed with the sentiment of benefiting others are also 'yajña' alone. The responsibility for such yajña (duty) rests solely upon humans.
'Anena prasaviṣhyadhvam eṣha vo ’stviṣhṭa-kāmadhuk' (Note p. 129.1) – Brahmā says to humans: "May you all promote, may you elevate everyone through the fulfillment of your respective duties! By doing so, may you continually receive the materials useful for performing your duty; may there never be any lack thereof."
To remove Arjuna's inclination towards inaction, the Lord says that from the words of Prajapati Brahmā also, you should learn the instruction to perform obligatory duties. Only by performing duty for the welfare of others can your worldly and otherworldly progress be possible.
By performing action with a desireless attitude, solely considering duty-fulfillment, a person becomes liberated; and by performing action with a desire-prompted attitude, a person becomes bound. In the present context, the discussion is about duty performed with a desireless attitude. Therefore, here it does not seem appropriate to take the meaning of the word 'iṣhṭakāma' as 'desired objects of enjoyment' (which indicates a desire-prompted attitude). Here, the meaning of this word is: the necessary materials for performing yajña (obligatory duty) (Note p. 129.2).
A Karma Yogī is always eager to serve or benefit others. Therefore, according to the ordinance of Prajapati Brahmā, he never lacks the materials, strength, and essential items for bodily sustenance required for serving others. He easily and continually receives these useful things. According to Brahmā's ordinance, whatever materials anyone has received for performing duty are fully sufficient for that person to fulfill his duty. The materials for duty-fulfillment are never incomplete for anyone. There can never be any discrepancy in Brahmā's ordinance; because when He has established the ordinance for performing duty, then providing the materials sufficient for that duty's fulfillment also depends solely on Him.
In reality, the human body is not meant for enjoying pleasures – 'This body is not for enjoying sense objects' (Mānasa 7.44.1). Therefore, no true scripture contains any command or ordinance saying, 'Enjoy worldly pleasures.' Society also does not permit unrestrained enjoyment of pleasures. On the contrary, both scripture and society give the command or ordinance to bring happiness to others. For example, a father receives the ordinance to nurture and raise his son, but nowhere is there any ordinance that the father should receive service from the son. Similarly, it should be understood for other relationships like son, wife, etc.
A Karma Yogī always maintains the sentiment of giving, not of taking; because the sentiment of taking is binding. Maintaining the sentiment of taking not only obstructs the attainment of liberation but also hinders the acquisition of worldly objects. Almost everyone experiences that in the world, no one wishes to give to one who maintains the sentiment of taking. Therefore, Brahmā says that only by performing duty without any desire, with a selfless attitude, can a person achieve his own progress (welfare).
'Devān bhāvayatānena' – Here the word 'deva' is indicative; therefore, under this term, all beings including humans, devas, sages, ancestors, etc., should be understood. Because the aim of a Karma Yogī is to bring happiness to all beings through his obligatory duties. Therefore, here Brahmā instructs humans to observe the yajña of their obligatory duties for the progress of all beings. By fulfilling their respective duties, humans automatically attain welfare (Gita 18.45). Humans alone are fully qualified to receive the instruction for performing duty. Only humans have received the freedom to act; therefore, they should make proper use of this freedom.
'Te devā bhāvayantu vaḥ' – Just as flowers and fruits naturally appear on trees, creepers, etc.; but if they are given manure and water, then flowers and fruits grow on them especially well. Similarly, through worship and offerings, the devas are nourished, whereby their functions become especially just. But when humans do not worship the devas through their obligatory duties, then the devas do not receive nourishment, due to which their ability to perform their duties diminishes. It is due to this diminution in their duty-fulfillment that calamities like drought, excessive rain, etc., occur in the world.
'Parasparaṁ bhāvayantaḥ' – The meaning of these words should not be understood as: we should serve others only if they serve us. Rather, it should be understood as: whether others serve us or not, we must serve them through our duty. What others do or do not do; whether they give us happiness or sorrow – we should have no concern with these matters; because one who looks at the duties of others falls away from his own duty. Consequently, he meets with downfall. Enforcing duty-fulfillment upon others is not even a matter of one's right. We have to fulfill only our own duty for the welfare of all and thereby bring happiness to all. In serving, we should not reserve even a little of our understanding, strength, time, or materials for ourselves. Only then will there be a complete severance from materiality.
We have to serve all our worldly relations – mother, father, wife, children, brothers, sisters-in-law, etc. These relationships are not for taking our own pleasure. According to the nature of our relationship with them, serving them, bringing them happiness in accordance with propriety, is our duty. To have any expectation from them and to consider them under our authority is a great mistake. We are indebted to them, and we are born in their midst to repay that debt. Therefore, serving those relatives with a selfless attitude and thereby repaying our debt – this is our foremost essential duty. We have to serve everyone; but the service of those relatives for whom we are responsible should be done first.
The principle is that the body, senses, mind, intellect, objects, etc., are not ours – and they are not for us either. Therefore, by fulfilling respective duties, mutual progress occurs automatically.
**The crucial point regarding duty and rights:** Karma Yoga occurs only when a person, while fulfilling his own duty, protects the rights of others. For example, serving parents is the son's duty and the parents' right. What is another's right becomes our duty. Therefore, every person must protect the rights of others by fulfilling his own duty and must not look at the duty of others. By looking at the duty of others, a person himself falls away from duty; because looking at another's duty is not our duty. The implication is that benefiting others is our duty and their right. Although rights are subordinate to duty, nevertheless, a person should not look at his own rights at all; rather, he should renounce his rights. He must perform his duty solely to protect the rights of others. Looking at the duty of others and asserting one's own rights leads to great downfall in this world and the next. The root cause of the unrest, strife, and conflict seen in homes and society in the present time is precisely this: people demand their rights but do not fulfill their duties! Therefore, Brahmā instructs the devas and humans that benefiting one another is your duty.
'Śhreyaḥ param avāpsyatha' – A notion generally prevails that the statement here about attaining the supreme good is an exaggeration, but in reality, it is not so. If anyone has doubt in this, he can try it and see for himself. Just as returning a deposit to its owner severs any connection between us and that owner as well as that deposit, similarly, employing worldly objects in the service of the world severs any connection between us and the world and its objects. As soon as the assumed connection with the world is severed, the experience of pure consciousness is attained. Therefore, to imagine exaggeration in the words of Prajapati Brahmā is improper.
The principle is that as long as a person acts for himself, his actions do not cease and he becomes increasingly bound by them. He alone is fulfilled who never does anything for himself. By not doing anything for oneself, even sinful conduct does not occur; because sinful conduct happens only due to desire (3.37). Therefore, a sādhaka desiring his own welfare should, according to scriptural injunction, renounce desire for fruits and attachment, and become diligent in performing obligatory duty; then welfare is automatically accomplished.
Renouncing one's own desires benefits the entire world. One who, attached, enjoys pleasures for the fulfillment of his own desires, not only harms himself (causes his downfall), but also harms those who lack the means of enjoyment, i.e., gives them sorrow. Because, seeing a person with means of enjoyment, it is natural for a person in want to feel sorrow at the lack of those means. Thus, a person enjoying pleasures for himself can never avoid violence. Exactly opposite to this, seeing a person treading the spiritual path gives others automatic peace, because everyone has equal right to spiritual wealth. The conclusion is that if a person, renouncing desire and attachment, continues to fulfill his obligatory duty, then according to Brahmā's statement, he will certainly attain the supreme good. There is no doubt in this.
Here, the attainment of the supreme good is stated mainly for humans, not for devas. Because the state of devas is not created for them to achieve their own liberation. Devas are created to give results according to the actions humans perform, to provide the materials for action, and to enjoy the fruits of their own auspicious actions. It is not that they provide the materials for action with a desireless attitude. However, if any deva develops a desire for his own liberation, there is no prohibition for his liberation to occur, i.e., if anyone wishes to achieve his liberation, he can. When there is no prohibition even for the salvation of the most sinful human, then how can there be any prohibition for devas (who are a meritorious birth) to achieve their salvation? Even so, the aim of devas remains the enjoyment of pleasures, therefore they generally have no desire for their own liberation.
★🔗
