**3.10 – 3.11:** In the beginning of creation, Prajapati Brahma, having created beings (primarily humans) along with the injunctions for obligatory duties, said to them: "By this duty, you shall promote the welfare of all, and this duty in the form of yajna shall provide you with the necessary means for fulfilling your obligations. Through your obligatory duties, promote the devas, and may those devas, through their duties, promote you. Thus, mutually promoting one another, you shall attain the supreme good."
**3.11 Commentary:** Explanation – 'Sahayajñāḥ prajāḥ sṛiṣhṭvā purovācha prajāpatiḥ' (Having created beings along with yajna, Prajapati said to them). Brahmaji is the creator and master of beings (creation); therefore, while 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. Brahmaji creates beings, remains engaged in their protection, and always thinks of their benefit. Hence, He is called 'Prajapati'.
At the beginning of creation, i.e., at the start of the cosmic cycle, Brahmaji created humans endowed with the eligibility and discernment for obligatory duties (see note p. 128). The proper utilization of favorable and unfavorable circumstances is what brings welfare. Therefore, Brahmaji created humans by bestowing upon them the discernment to properly utilize both favorable and unfavorable circumstances. Through animals, birds, trees, etc., natural beneficence (fulfillment of duty) occurs by considering right and wrong; but humans, by the grace of God, have received special discriminative power. Therefore, if they value their discrimination and refrain from improper actions, then natural actions for the welfare of the world can also occur through them.
Devas, sages, ancestors, humans, and other animals, birds, trees, etc., are all beings. 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, with the word 'purātanaḥ' (ancient), the Lord also says that this Karma Yoga had become almost lost since a very long time, which I have now again declared to you. That same point is stated here in another way with the word 'purā' (in ancient times) – 'Not only I, but even Brahmaji, at the beginning of creation, having created beings along with duty, commanded them to practice that same Karma Yoga.' The purport is that the tradition of Karma Yoga (performing obligatory duties selflessly) has been flowing since beginningless time. This 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 'yajna'; such as – dravya yajna (sacrifice of material), tapo yajna (sacrifice of austerity), yoga yajna (sacrifice of yoga), prāṇāyāma, etc. Generally, the word 'yajna' is famous only for actions related to fire-offering rituals; but in the Gita, the word 'yajna' also denotes all prescribed actions performed according to scriptural injunctions. Obligatory duties obtained according to one's varṇa, āśrama, dharma, jāti, nature, country, time, etc., come under 'yajna'. All actions performed with the sentiment for the welfare of others are also 'yajna' only. The responsibility for such yajna (duty) rests upon humans alone.
'Anena prasaviṣhyadhvam eṣha vo ’stviṣhṭa-kāmadhuk' (see note p. 129.1) – Brahmaji says to humans: "By fulfilling your respective duties, promote all, advance them! By doing so, may you continually receive the useful materials for performing your duties; may there never be any lack of it."
To remove Arjuna's inclination towards inaction, the Lord says that from the words of Prajapati Brahmaji also, you should learn the instruction to perform obligatory duties. Only by performing duties for the welfare of others can your worldly and otherworldly advancement occur.
By performing action with a desireless attitude, solely with the consideration of duty, 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 obligatory duties performed with a desireless attitude. Therefore, here taking the meaning of the word 'iṣhṭa-kāma' as 'desired objects of enjoyment' (which indicates a desire-prompted attitude) does not seem appropriate. Here, the meaning of this word is – the necessary materials for performing yajna (obligatory duty) (see note p. 129.2).
A Karma Yogi is always ready to serve or benefit others. Therefore, according to the ordinance of Prajapati Brahmaji, he never lacks the materials, capability, and essential items for bodily sustenance required for serving others. He easily and continually receives these useful things. According to Brahmaji's ordinance, whatever materials anyone has received for performing duties, that is entirely sufficient for them to fulfill their duty. The materials for duty are never incomplete for anyone. There can never be any discrepancy in Brahmaji's ordinance; because when He has ordained the performance of 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' (Manas 7.44.1). Therefore, no true scripture gives the injunction or ordinance to 'enjoy worldly pleasures'. Society also does not give permission for unrestrained enjoyment. On the contrary, both scripture and society give the injunction or ordinance to give happiness to others. For example, the father receives the injunction that he should nurture and raise the son, but nowhere is there an injunction that the son should take service from the father. Similarly, it should be understood for other relationships like son, wife, etc.
A Karma Yogi 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 creates obstacles in obtaining worldly objects. Almost everyone experiences that in the world, no one wishes to give to one who maintains the sentiment of taking. Therefore, Brahmaji says that only by performing duty selflessly, without desiring anything, can a person accomplish his advancement (welfare).
'Devān bhāvayatānena' – Here the word 'deva' is indicative; therefore, under this term, all beings – humans, devas, sages, ancestors, etc. – should be understood. Because the aim of a Karma Yogi is to give happiness to all beings through his obligatory duties. Therefore, here Brahmaji commands humans, for the advancement of all beings, to observe this yajna in the form of their obligatory duties. By fulfilling one's respective duties, a person's welfare automatically occurs (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. Similarly, by worship and offering, the devas are nourished, whereby their functions become especially just. But when humans do not worship the devas through their duties, then the devas do not receive nourishment, whereby deficiency arises in them for performing their duties. Due to deficiency in their duty-fulfillment, 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 certainly 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, his downfall occurs. Making others fulfill their duty is not even a matter of our right. We have to fulfill only our own duty for the welfare of all and give happiness to all through it. In serving, we should not reserve even a little of our understanding, capability, time, or materials for ourselves. Only then will there be complete disconnection from inertness.
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 whatever relationship we have with them, to serve them accordingly, to give them happiness according to propriety, is our duty. To have any expectation from them and to consider our right over them is a great mistake. We are indebted to them, and we are born in their midst to repay that debt. Therefore, selflessly serving those relatives and repaying our debt – this is our foremost necessary 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 are not for us. Therefore, by fulfilling respective duties, mutual advancement automatically occurs.
**The Profound Matter Regarding Duty and Rights:**
Karma Yoga occurs only when a person, by fulfilling his 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 purport is that benefiting others is our duty and their right. Although rights are subordinate to duty, yet a person should not look at his own rights at all; rather, he should renounce his rights. He must perform his duty only for protecting the rights of others. Looking at the duty of others and establishing one's own rights is what causes great downfall in this world and the next. In the present time, the root cause of the unrest, strife, and conflict seen in homes and society is precisely this: people demand their rights but do not fulfill their duties! Therefore, Brahmaji instructs the devas and humans that benefiting one another is your duty.
'Śhreyaḥ param avāpsyatha' – Generally, a notion has formed 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 by returning a deposit to its keeper, we have no connection whatsoever with that keeper or that deposit; similarly, by employing worldly objects in the service of the world, we have no connection with the world or worldly objects. As soon as the assumed connection with the world is severed, the experience of Chimmayatā (pure consciousness) occurs. Therefore, to imagine exaggeration in the words of Prajapati Brahmaji is improper.
The principle is that as long as a person acts for himself, his actions do not end 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 seeker desiring his own welfare should, according to the injunctions of the scriptures, renounce desire for fruits and attachment and become diligent in performing obligatory duties; then welfare is automatically accomplished.
By renouncing one's own desires, the welfare of the entire world occurs. One who, attached, enjoys pleasures for fulfilling his 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 escape violence. Exactly opposite to this, seeing a person treading the spiritual path, others automatically attain peace, because everyone has equal right over spiritual wealth. The conclusion drawn is that if a person, renouncing desire and attachment, continues to perform his obligatory duties, then according to Brahmaji'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 deva species is not created for accomplishing their own liberation. Devas are created to give results according to the actions humans perform, to give the materials for action, and to enjoy the fruits of their own auspicious actions. It is not that they give the materials for action with a desireless attitude. However, if even among those devas, anyone develops the desire for his own liberation, then there is no prohibition for his liberation to occur, i.e., if anyone wishes to accomplish his liberation, he can. When there is no prohibition for even the most sinful human to be liberated, then how can there be a prohibition for devas (who are a meritorious species) to accomplish their liberation? Even so, the aim of devas remains the enjoyment of pleasures, therefore generally they do not have the desire for their own liberation.
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