3.25 – 3.26: O Arjuna, scion of the Bharata dynasty! As the ignorant, attached to action, perform their duties, so should the wise man, free from attachment, perform actions, desiring the welfare of the world. The enlightened sage should not create confusion in the minds of ignorant men attached to actions; rather, he should himself perform all actions perfectly and inspire them to do the same.
3.25. Commentary: "saktāḥ karmaṇyavidvāṁso yathā kurvanti bhārata" – The phrase "saktāḥ avidvāṁsaḥ" (attached, ignorant) here refers to those men who have complete faith in the scriptures, the methodology of the scriptures, and the auspicious actions prescribed by the scriptures, and who have full conviction that the fruit of scripturally ordained actions is certainly attained. They are neither knowers of the Truth nor are they wicked; however, they are attached to actions, enjoyments, and objects. Even though they are knowers of the scriptures, such men are called ignorant (avidvān) solely because of their desires. Such men are scripturally learned, but not knowers of the Truth. They perform actions only for themselves, hence they are called ignorant.
Such ignorant men perform actions with care and diligence, without any negligence or laziness, following the complete procedure with all its parts; because they hold the belief that any deficiency in performing the actions will result in a deficiency in their fruits. Taking their manner of performing actions as an ideal, the Lord inspires the completely detached wise man to perform actions for the welfare of the world in the same manner.
"kuryād vidvāṁs tathāsaktaś cikīrṣur lokasaṅgraham" – The terms "asaktaḥ, vidvān" (detached, wise) here refer to that enlightened great soul in whom there is a complete absence of desire, possessiveness, attachment, craving, partiality, selfishness, etc., and who has not the slightest attachment to the body and other objects (see note p. 158). What was explained in the twenty-first verse, after stating "lokasaṅgraham evāpi sampaśyan" in the twentieth verse, is expressed here by the words "lokasaṅgrahaṁ cikīrṣuḥ". All the conduct of an excellent man (the detached wise man) is naturally for the sake of sacrifice and for preserving righteousness. Just as a sensual man delights in pleasures, a deluded man in his family, and a greedy man in wealth, similarly, an excellent man delights in the welfare of all beings. In his heart, there is not even the thought, "I am doing good for the world"; rather, through him, the welfare of the world happens spontaneously and naturally. Due to the complete severance of connection with all material objects, the body, senses, mind, intellect, etc., which are said to belong to that knower, the great soul, are also included within the meaning of the word "loka" in the term "lokasaṅgraha". To others, such enlightened great souls appear to be desirous of the welfare of the world, but in reality, they have no desire even for the welfare of the world. The reason is that they never consider, even in the slightest, the body, senses, mind, intellect, objects, position, authority, wealth, capability, power, etc., received from the world as their own or for themselves, even in the state of a seeker; rather, they consider them as belonging to the world and for the service of the world, which is indeed the truth. Because that flow remains, even in the state of perfection, the body and other objects said to be his remain engaged in the service of the world spontaneously and naturally, without any kind of desire.
In this verse, the words "yathā" and "tathā" are used in the sense of the manner of performing action. The meaning is that just as ignorant (desire-ridden) men perform actions with care and diligence for their own selfish ends, so should the wise man perform actions for the welfare of the world, i.e., for the good of others. The wise man should continue to perform all worldly and Vedic duties with the sentiment of welfare for all beings. When one performs duty with the sentiment, "How may all be happy?", good sentiments automatically spread in the world.
The ignorant man performs duty with care and diligence, following the procedure, for attaining the fruit, but the wise man has no attachment to the fruit and for him there is no duty. Therefore, it is possible for him to neglect action. Hence, the Lord instructs the wise man also to act in the same way as the ignorant (desire-ridden) man regarding the performance of action.
In the twenty-first verse, the wise man was shown as the "ideal", but here he is shown as the "follower". The meaning is that whether the wise man is an ideal or a follower, through him the welfare of the world happens spontaneously. Just as Lord Shri Rama gives teachings to the people and also goes to the forest in obedience to his father's command. In both situations, the welfare of the world is accomplished through him; because he had no personal motive in doing or not doing actions.
When the wise man, free from attachment, performs duty, then his actions automatically influence the hearts of men with attached minds, whether those men directly perceive that "this great soul is performing action without desire" or not. It is a principle that a man's desireless sentiments naturally influence others. Therefore, the sentiments and conduct of the detached wise man influence not only men, but also animals, birds, etc.
A special point: As long as a man does not perform prescribed actions with a desireless sentiment, his cycle of birth and death cannot cease. As long as he performs actions for himself, he does not become accomplished, i.e., his "doing" does not end. The reason is that the Self is eternal, while action and its fruit are perishable. Therefore, it is of utmost necessity for every man to perform duty without selfishness (not for oneself but only for the good of others).
Because of considering worldly objects as valuable, the practice of Karma Yoga (performing duty with a desireless sentiment) seems difficult. If we accept that we have to perform all actions without wanting anything from others, only for the welfare of others, then the practice of Karma Yoga becomes easy from today itself.
In reality, greatness lies not in the object, but in the conduct (its use). The greatness of conduct is only when there is no sense of greatness of the object in the heart. No object is personal; it is personal only for use. Considering an object as personal makes its renunciation for the good of others seem difficult. No object or action is binding; it is the attachment to them that is binding.
Through wise men also, all actions are performed for the welfare of the world. Yet, even so, the pride, "I am doing good for the world," does not remain in them. The reason is that the body, senses, mind, intellect, knowledge, capability, position, etc., all belong to the world and are received from the world. To employ the materials received from the world in the service of the world alone is honesty. That material has to be offered to the world with great sincerity and honesty. This offering is not a great task. Just as if someone kept money with us as a deposit and upon asking for it after some time, we returned his money to him, what great deed did we do? Indeed, our responsibility ended; we became free from debt. Similarly, by offering the things of the world to the world, our responsibility ends; we become free from debt—we become forever free from the bondage of birth and death. Therefore, by engaging worldly objects in the service of the world, one is not doing charity or merit; rather, one is freeing oneself from entanglement with those objects.
"na buddhibhedaṁ janayed..." – The detached wise man described in the twenty-fifth verse by the words "asaktaḥ vidvān" is referred to here by the words "yuktaḥ, vidvān". The enlightened great soul whose heart has spontaneous and natural equanimity, whose state is undisturbed, whose all senses are perfectly controlled, and for whom clay, stone, and gold are equal, such a one is called "yuktaḥ vidvān" (Gita 6.8).
Those ignorant men attached to scripturally ordained auspicious actions, described in the previous (twenty-fifth) verse by the words "saktāḥ avidvāṁsaḥ", are referred to here by the words "karmasaṅginām ajñānam". Because they perform scripturally ordained actions for themselves (for attaining happiness, enjoyment, honor, prestige, etc.), these men are called attached to action and ignorant.
A great responsibility lies upon an excellent man because others naturally follow him. Therefore, through the above words, the Lord instructs the wise man that he should not conduct himself in any way or say anything that would cause the downfall of ignorant (desire-ridden) men from their present state. To cause ignorant men to deviate (to fall down) from the state they are currently in is to create confusion in their intellect. Therefore, the wise man, harboring the sentiment of welfare for all, should continue to perform the scripturally ordained auspicious actions according to his varna and ashrama duties, so that other men may also be inspired to perform duty with a desireless sentiment. This also applies to the leading persons of society and family. They too should carefully and perfectly perform their duties so that a good influence is exerted on society and family.
Some examples of creating confusion in intellect are:
1. Giving teachings such as: "What is there in actions? The soul is bound by actions. Actions are inferior. One should renounce actions and engage in knowledge," or through such conduct and words, creating disbelief and lack of faith in duty-bound actions in others.
2. Giving teachings such as: "Wherever you look, there is selfishness; no one can live without selfishness; everyone acts for selfishness; if a man performs any action, desire for fruit certainly remains; if there is no desire for fruit, why would anyone perform any action at all?"
3. Giving teachings such as: "By performing actions with desire for fruit (for oneself), one has to take birth again and again (to enjoy the fruit)." Through such teachings, desire-ridden men lose faith in the fruit of action. As a result, their attachment (to the fruit) does not go away; but auspicious actions are certainly abandoned. Attachment is the cause of bondage, not action. Instead of creating such confusion in people's intellect, the enlightened man should himself perform duty according to his varna and ashrama dharma and inspire others to do the same. He should, through his conduct and words, not create confusion in the intellect of the ignorant, but gradually elevate them from their present state. He should specially praise those scripturally ordained auspicious actions that the ignorant men are currently performing, and make them aware of the errors occurring in their actions, so that they can remove those errors and perform actions with the complete procedure. Along with this, the wise man should instruct them that performing auspicious actions like sacrifice, charity, worship, recitation, etc., is very good, but it is not proper to harbor desire for fruit in those actions; because selling a diamond in exchange for pebbles and stones is not wisdom. Therefore, renouncing desire-ridden sentiment and performing auspicious actions yields benefit very quickly. Thus, moving from desire-ridden sentiment to desireless sentiment is not creating confusion in intellect, but is the reality.
Similarly, regarding worship also, the enlightened man should not create confusion in intellect. For example, people often say that if the mind is not fixed on God while chanting the Name, then chanting the Name is useless. But the enlightened man should not say this; rather, he should give the instruction that chanting the Name can never be useless; because some sentiment towards God is present when chanting the Name occurs. Without sentiment, there is no inclination to chant the Name. Therefore, chanting the Name should never be abandoned in any condition. What is said, "The mind wanders in all directions, this is not remembrance (smarana)," also means that this is not 'remembrance' due to the mind not being fixed, but it is certainly 'chanting' (japa). However, chanting the Name with a focused mind and attentiveness yields benefit very quickly.
No man is completely devoid of virtues. He certainly possesses some virtues. Therefore, the enlightened great soul, if he has to give any instruction or explain anything to a person (for his upliftment), should praise that person's virtues without criticizing or insulting him. Instruction given respectfully while praising his virtues will have a special effect on him. The leading persons of society and family should also instruct others in this manner.
Through the words "samācaran" and "joṣayet", the Lord gives two instructions to the wise man: (1) He himself should carefully perform the scripturally ordained duties perfectly, and (2) He should inspire ignorant men attached to actions to perform the same actions. Performing actions to show people is hypocrisy, which is a characteristic of the demoniac nature leading to downfall (Gita 16.4). Therefore, the Lord instructs one to perform duty not to show people, but for the welfare of the world.
The enlightened man should, even though he has no personal motive in performing actions, continue to perform all duties efficiently, so that the sense of importance towards desireless actions awakens in men attached to actions and they too begin to act with a desireless sentiment. The meaning is that seeing the detached conduct of that great soul, other men will also strive to conduct themselves similarly.
Thus, the wise man should, by respectfully instructing men attached to actions, make them completely renounce prohibited actions in essence, and inspire them to renounce desire-ridden sentiment in prescribed actions.
Connection: The Lord explains in the next verse what the difference is between the wise and the ignorant.
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