3.15 Know thou that action comes from Brahma and Brahma comes from the Imperishable. Therefore, the all-pervading (Brahma) ever rests in sacrifice.

3.14-15 Annat etc. Karma etc. The things, that are born and are of diversified nature, arise from the food viz , the one which is of the nature of being undifferentiated objct of enjoyment, and which is somehow called by different synonyms like maya, vidya, kala etc. The said food also [arises] from the 'rain-cloud' i.e., the Self, which is of the nature of uninterrupted Consciousness. For, the state of being an object of enjoyment gains its existence depending on the enjoyer. That 'rain-cloud' too viz., the enjoyer, [arises] from the sacrifice (yajna) i.e., the act of enjoying. For, the state of being an enjoyer depends on the act of enjoying. And the act of enjoying [arises] from action, i.e., from the strength of freedom of action-energy (freedom in assuming any and every from). The said freedom also, though it is uninterrupted, [arises] due to the good touch of the Brahman Which is full of freedom and of forms that are conditioned and are many, (or which is full of freedom and of many forms and is not conditioned); and which is the Supreme Soul, Brahman assuming the beings (tattvas), viz., the mighty Isvara (or Mahesvara) [and the Sadasiva] skipping high on It (Brahman). That Brahman, having the rising Lord-ship (or might) that is pure and unvieled, arises from what does not stream forth viz., the pure Supreme Consciousness in which the entire waves of might and Lordship have totally calmed down. Thus, the sacrifice well established [as an exil] in this manner, causing a six spoked wheel to rotate , spins the [two-fold] yarns - the yarn of emancipation by employing that part fitted with three spokes, and the yarn of [birth-and-death] activity by looming with the part of the [other] three spokes. Thus, the Brahman Which is charming with rolling waves of wisdom and ignorance, is established on nothing but the sacrifice. But certain other commentators [interpret the passage as ] : The food is indeed the cause of beings through its graded chages into semen verile and blood; the food arises from the rain-cloud through the rains; that rains too arises from the [Vedic] sacrifice according to the principle : 'The oblation offered into the [sacrificial] fire, pro- perly reaches the sun etc. (Manu. III, 76). The sacrifice [arises] from the action; the action follows the knowledge, and the knowledge is from the Imperishable. Still others [explain] differently : The food that is being enjoyed is the pentad of sense-objects; depending on it, the bhutas (elements) i.e., the sense-organs, act; the objects are of the nature of the sparkles of the Self. Therefore, it is only the Self that is being nourished by enjoying sense-objects. Hence the all-pervading Brahman is established in action. For It is identical with that.

3.15. Explanation – "All beings arise from food" – That which is consumed to sustain the life-force is called 'food'. Whatever is the appropriate sustenance for a particular being, by ingesting which its body is generated, maintained, and nourished, is referred to here by the term 'food'. For example, an earthworm lives by consuming earth; thus, earth itself is its food. The four categories of beings – those born from a womb (humans, animals, etc.), those born from vegetation (trees, etc.), those born from eggs (birds, snakes, ants, etc.), and those born from moisture (lice, etc.) – all arise from food alone and, having arisen, remain alive by food. "Food is produced from rain" – The production of all edible substances originates from water. Grass, plants, grains, etc., certainly come from water; even the formation of earth has water as its cause. All materials for bodily sustenance – food, water, clothing, shelter, etc. – are connected, either grossly or subtly, to water, and the basis of water is rain. "Rain is produced from sacrifice" – The word 'Yajna' primarily denotes the act of offering oblations. However, according to the tenets of the Gita and the present context of Karmayoga, here the word 'Yajna' represents all obligatory duties. Sacrifice is characterized primarily by renunciation. In offering oblations, there is renunciation of food, ghee, etc.; in charity, there is renunciation of possessions; in austerity, there is renunciation of one's own pleasure and enjoyment; in performing obligatory duties, there is renunciation of one's own selfish interests, comfort, etc. Therefore, the word 'Yajna' represents all scripturally ordained actions like sacrifice (havan), charity, austerity, etc. The Brihadaranyaka Upanishad relates a story. Having created the three – the gods, humans, and demons – Prajapati Brahma instructed them with the syllable 'da'. Because the gods had an abundance of objects of enjoyment, they understood 'da' to mean 'restrain yourselves' (damyata). Because humans have a strong tendency to hoard, they understood 'da' to mean 'give' (datta). Because demons have a strong inclination towards violence (causing suffering to others), they understood 'da' to mean 'be compassionate' (dayadhvam). Thus, the essence of the instruction given to all three – gods, humans, and demons – is to act for the welfare of others. When clouds roar 'da da' during the rainy season, even today they remind us of Brahma's instruction (restrain, give, be compassionate) in the form of performing one's duties. How does performing one's duties lead to rain? The natural impact of one's conduct on others is greater than that of mere words – "Whatever action a great man performs, common men follow" (Gita 3.21). If humans perform their respective duties, it will also affect the gods, who will then also perform their duty of causing rain (Gita 3.11). There is a story on this subject. There were four farmer boys. When the month of Ashadha arrived but there was no rain, they considered that the time for plowing had come; even if there was no rain, they should still perform their duty on time. Thinking thus, they went to the field and began to plow. Peacocks saw them plowing and wondered what was the matter? It hasn't rained yet, so why are they plowing? When they learned that the boys were performing their duty, they thought, why should we lag behind in performing our duty? Thinking thus, the peacocks also began to call. Hearing the peacocks' call, the clouds wondered, how are the peacocks calling without hearing our thunder? Upon learning the whole matter, they thought, why should we deviate from our duty? And they too began to thunder. Hearing the thunder of the clouds, Indra wondered what was happening. When he learned that they were performing their duty, he thought, why should I lag behind in performing my duty? Thinking thus, Indra ordered the clouds to rain. "Yajna arises from prescribed action" – All scripturally ordained actions, both worldly and Vedic, performed with a desireless attitude, are called Yajna. For a brahmachari, performing Agnihotra is 'Yajna'. Similarly, for women, cooking is 'Yajna'. A practitioner of Ayurveda, if he performs medical service solely for the welfare of people, that is 'Yajna' for him. In the same way, a student can consider his studies and a businessman his trade (if performed with a desireless attitude solely for the welfare of others) as 'Yajna'. Thus, all scripturally ordained duties performed with a desireless attitude, respecting the limitations of varna, ashrama, place, and time, become of the nature of 'Yajna'. Any type of Yajna is necessarily born of action. Even poisons like aconite and marking nut, when purified and administered as medicine by physicians, become like nectar and serve to cure great diseases. Similarly, desire, attachment, possessiveness, partiality, inequality, selfishness, pride, etc. – all these are like poison in actions. When this poisonous aspect of actions is removed, those actions become nectar-like and serve to remove the great disease of birth and death. Such nectar-like actions alone are called 'Yajna'. "Know that action arises from the Vedas" – The Vedas prescribe the method for performing duties (Gita 4.32). Since the knowledge of the method of performing duties for humans comes from the Vedas, actions are said to arise from the Vedas. The term 'Veda' should be understood to include the Rigveda, Yajurveda, Samaveda, and Atharvaveda, along with the Smritis, Puranas, Itihasas (Ramayana, Mahabharata), and the experiential teachings of the acharyas of various traditions – all scriptures in accordance with the Vedas. "The Vedas arise from the Imperishable Brahman" – Here the term 'Brahman' denotes the Vedas. The Vedas have manifested from the Supreme Self, who is Existence-Consciousness-Bliss Absolute (Gita 17.23). Thus, the Supreme Lord is the source of all. From the Supreme Lord, the Vedas manifest. The Vedas prescribe the method of performing duties. Humans perform those duties according to the prescribed method. From the performance of duties arises Yajna, and from Yajna comes rain. From rain comes food, from food come beings, and from among those beings, humans perform Yajna through the performance of duties. In this way, this cycle of creation continues. "Therefore, the all-pervading Brahman is ever established in Yajna" – Here the term 'Brahman' denotes the Imperishable (the Supreme Lord with and without form). Therefore, it is the all-pervading Supreme Lord, not the Vedas. Though all-pervading, the Supreme Lord is always specially present in 'Yajna' (duty-bound action). The meaning is that wherever duty is performed with a desireless attitude, there the Supreme Lord resides. Therefore, humans desiring to attain the Supreme Lord can easily attain Him through their duties – "By worshiping Him through his own duty, a man attains perfection" (Gita 18.46). Doubt – If the Supreme Lord is all-pervading, why is He said to be ever established only in Yajna? Is He not ever established elsewhere? Resolution – The Supreme Lord is indeed equally and eternally present everywhere. He is not non-eternal nor localized. That is why He is called 'all-pervading' here. To say He is 'ever established in Yajna' means that Yajna is the means of His attainment. Even though water exists everywhere in the ground, it is obtained only from wells, etc., not from everywhere. Even though water is present throughout a pipe, it is obtained only from where there is a tap or an opening. Similarly, though all-pervading, the Supreme Lord is attained only through Yajna. Performing actions for oneself and identifying oneself with inert matter (body, etc.) creates an obstacle in attaining the all-pervading Supreme Lord. By performing one's duty with a desireless attitude solely for the welfare of others, this obstacle is removed, and the eternally attained Supreme Lord is spontaneously realized. This is the reason why the Lord, with many arguments, is strongly emphasizing the performance of duty to Arjuna, who wished to abandon his duty. Connection – According to the cycle of creation, the responsibility to act accordingly, i.e., to perform one's duty, lies solely with humans. Therefore, the Lord, in the following verses, reprimands the human who does not perform his duty.