3.21. Whatever action a great man performs, other men also perform. Whatever standard he sets, the world follows.
Commentary: "Whatever action a great man performs, other men also perform" – A great man is one who knows the world (objects like the body, etc.) and the 'Self' (one's own true nature) in essence. He naturally experiences that objects like the body, senses, mind, intellect, wealth, family, land, etc., belong to the world, not to himself. Not only that, such a great man does not even consider renunciation, dispassion, love, knowledge, virtues, etc., as his own; because considering them as one's own strengthens individuality, which is an obstacle to attaining the Truth. Thoughts like "I am renounced," "I am dispassionate," "I am a servant," "I am a devotee," etc., also strengthen individuality and thus become obstacles in attaining the Truth. In a great man, (the ego related to materiality) 'individual ego' does not exist at all, and the 'collective ego' exists merely for practical dealings, which remains engaged in serving the world; because ego also belongs to the world (Gita 7.4, 13.5).
All objects received from the world – body, wealth, family, position, capability, authority, etc. – are meant only for their proper use, i.e., to be engaged in serving others; not for enjoyment or for establishing one's own claim. One who enjoys them considering them as his own and for himself is called a thief by the Lord – "He who enjoys the gifts of the gods without offering them to them is verily a thief" (Gita 3.12). All these objects belong only to the collective, never in any way to the individual. In reality, we have no relationship with these objects. The objects considered as belonging to a great man (being of the world) automatically and naturally get engaged in serving the world. He has a natural inclination for the welfare of all beings. The sentiment of 'giving' generates unity and love in society, while the sentiment of 'taking' generates conflict. The sentiment of 'giving' is uplifting, and the sentiment of 'taking' is degrading. The sentiment of 'taking' arises only by considering the body as 'I', 'mine', or 'for me'. Because a great man considers no relationship with the body, there is not even a trace of the sentiment of 'taking' in him. Therefore, every action of his is only for the welfare of others. By the sight, touch, conversation, contemplation, etc., of such a great man, people's welfare happens automatically. Not only that, even the air that touches his body and flows benefits people.
Such great men are of two types: (1) Those of the Avadhuta category and (2) Those of the Acharya category. Great men of the Avadhuta category are ideals only for Avadhutas, not for the common people. But great men of the Acharya category are ideals for all humanity. Here, the description is of great men of the Acharya category, whose conduct is always in accordance with scriptural injunctions. Whether anyone sees or not, due to the absence of 'I-ness' and 'my-ness', their duty is performed naturally through them. For example, a flower bloomed in the forest and after some time withered, dried up, and fell. No one saw it, yet it spread its fragrance (all around) and destroyed foul odor. Similarly, from a great man (due to the infinite sentiment of others' welfare), the entire world naturally receives immense benefit, whether anyone understands it or not. The reason is that due to the annihilation of individuality (I-ness and my-ness), he becomes one with that sustaining-power of God through which the welfare of the entire world is happening. Just as all limbs of one body, though different, are one (e.g., when any limb is in pain, a person considers it his own pain), similarly, all beings of the world, though different, are one. Just as when any afflicted (diseased) limb of the body is healed, the entire body benefits, similarly, by a person who, remaining within bounds, performs his duty according to the object, time, circumstance, etc., attained, the entire world automatically benefits. The influence of a great man's conduct and words (due to being through the gross body) is felt in a gross manner, which is limited. But the influence of his sentiments is felt in a subtle manner, which is limitless. The reason is that action is limited, but sentiment is limitless. The sentiments that a great man brings into his conduct have a profound influence on other people. Because he perfectly follows the conduct of his own varna, ashrama, sect, etc., the words spoken by him also have a profound influence on people of other varnas, ashramas, sects, etc.
Although a great man performs no action for himself and has no sense of doership, yet because he appears to be acting in the eyes of people, the verb 'performs' is used here. Through him, actions happen automatically and naturally for the benefit of all. Because he has no personal interest, every action of his, small or big, automatically benefits people. Although for him there is no duty – "For him there is no duty to perform" (Gita 3.17) – and he has no pride in doing – "Without the sense of 'I' and 'mine'" (Gita 2.71) – yet through him, duty is performed automatically, naturally, and perfectly. In this way, through him, people are naturally gathered.
'Important Point': It is often observed that in whichever society, sect, caste, varna, ashrama, etc., those men are called great and whom people regard as great and look upon with respect, whatever conduct they adopt, the people of that society, sect, caste, etc., also start adopting the same conduct. Due to the importance of wealth and position and greed in the heart, people consider men with more wealth (millionaires, billionaires) and high positions (leaders, ministers, etc.) as great and look upon them with great respect. Those in whose hearts material objects (wealth, position, etc.) are important are neither truly great themselves nor can they even recognize a great person. Whom they consider great is also not truly great. If wealth is highly respected in their hearts, then only those with more wealth influence them, just as a thief is influenced only by the chief of thieves. Even though not truly great, because they are regarded as great by people, the conduct of those wealthy and high-ranking officials automatically gets propagated in society. For example, those men who are considered great due to wealth, whatever means they employ to earn and accumulate wealth, those very means automatically get propagated among people, no matter how secret those means may be! This is the reason why currently, evils like falsehood, deceit, dishonesty, fraud, theft, etc., are automatically spreading in society without being taught in any school. It is a matter of sorrow and surprise that currently, people consider a millionaire as great, but do not consider one who chants the Lord's name a hundred thousand times daily as great. They do not even consider that when a millionaire dies, not a single penny will go with him, whereas when one who chants the Lord's name dies, the entire wealth in the form of the Lord's name will go with him, not a single name of the Lord will be left behind! All those men who are considered chief in their own place or field – teachers, lecturers, acharyas, gurus, leaders, rulers, mahants, preachers, priests, etc. – all need to be extremely careful in their conduct so that they have a good influence on others. Similarly, the head of a family also needs to be fully careful in his conduct. The reason is that everyone's eyes are on the head person. The head person has a special responsibility, like the driver of a train. Other persons sitting in the train can even sleep, but the driver must always remain awake. Even a little carelessness on his part can lead to an accident. Therefore, all men regarded as great in their respective fields in the world need to pay special attention to their conduct.
"Whatever standard he sets, the world follows" – The words spoken by a man in whose heart there are no defects like desire, possessiveness, attachment, selfishness, partiality, etc., and who has no sense of importance for perishable objects or any sentiment of taking, automatically influence others, and they themselves start acting according to his words.
Here, a doubt may arise: when conduct has been mentioned, what is the need to mention setting a standard? And when setting a standard is mentioned, what is the need to mention conduct? The resolution is this: although conduct is primary, it is not possible for one man to practice the sentiments of all varnas, ashramas, sects, etc. Therefore, a great man certainly practices the conduct, with all its aspects, according to the varna, ashrama, etc., in which he himself is. And for people of other varnas, ashramas, sects, etc., he also teaches through his words, with evidence from scriptures, history, etc., that not doing anything for oneself, but performing one's respective duties (according to varna, ashrama, sect, etc.) with the sentiment of the welfare of all beings is the easy and supreme means of welfare (Gita 18.45). Influenced by his words, people of other varnas, ashramas, sects, etc., start performing their respective duties as told by him. Although the sphere of conduct is limited and the sphere of setting a standard (words) is extensive, yet by using five words – 'whatever', 'whatever', 'that', 'that', and (especially) 'only' – in relation to the great man's conduct, the Lord's intent is that the influence of his conduct on society is fivefold (greater). And by using two words – 'whatever' and 'that' – in relation to setting a standard, the intent is that the influence of setting a standard on society is only twofold (relatively less). This is why the Lord has especially emphasized performing one's prescribed duties for the welfare of the world in the twentieth verse. If a great man does not practice conduct according to his own varna, ashrama, etc., and only sets a standard, then he will not have a special influence on people. People may feel that these matters are only for talking and listening; because the speaker himself is not performing his own duty. If such a feeling arises, there is a possibility of people developing disbelief and disinterest towards their duty. Therefore, a great man benefits people by engaging them in performing their respective duties in both ways – by practicing himself and by setting a standard. Only those people follow (emulate) the conduct of a great man who regard him as great. Therefore, even if a man is truly great, if someone does not regard him as great, he will not be able to act according to that great man's conduct and words.
Currently, even though there are many men propagating spiritual (God-related) sentiments, their influence on people appears to be very little. The reason for this is that often the speaker does not fully practice what he preaches. A statement made after practicing oneself is like a gun loaded with a bullet, which, when fired, hits along with the sound. In contrast, a statement made without bringing it into practice is like a gun loaded only with gunpowder, which merely makes a sound and then becomes quiet. However, spiritual matters do not end just like that; rather, they certainly have some influence. Discussions about God, discourses, singing His glories, etc., certainly have some influence on everyone. If the listeners have faith and they are practicing spiritual disciplines or wish to do so, then the influence of the words on them (due to their faith and interest in spiritual practice) is greater.
Connection: Now, in the next three verses, the Lord strengthens the point of guiding the people by giving His own example.
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