3.26. Explanation – "saktāḥ karmaṇyavidvāṁso yathā kurvanti bhārata" – The phrase "saktāḥ avidvāṁsaḥ" (attached ignorant ones) here refers to those people who have complete faith in the scriptures, the scriptural methodology, and the auspicious actions prescribed by the scriptures, and who have full conviction that the fruit of scripturally prescribed actions is certainly attained; who are neither knowers of the Truth nor wicked; but who are attached to actions, enjoyments, and objects. Even though they are knowers of the scriptures, such people are called 'avidvān' (ignorant) solely because of desire. Such men are scripturally learned, but not knowers of the Truth. They perform actions only for themselves, hence they are called ignorant.
Such ignorant people perform actions diligently and earnestly, with full attention and care, following the complete procedure with all its parts, never being negligent, lazy, etc., in their actions; because they hold the belief that any deficiency in performing the actions will lead to a deficiency in their fruits. Taking their manner of performing actions as an ideal, the Lord inspires even the completely detached wise person to act in the same manner for the welfare of the world.
"kuryād vidvāṁs tathāsaktaś cikīrṣur lokasaṅgraham" – The phrase "asaktaḥ vidvān" (detached wise one) here refers to that great knower of Truth in whom there is a complete absence of desire, possessiveness, attachment, craving, partiality, selfishness, etc., and who has not even the slightest attachment to the body and other objects (see note on page 158).
In the twentieth verse, by saying "lokasaṅgraham evāpi sampaśyan" and then explaining it in the twenty-first verse, the same is expressed here by the words "lokasaṅgrahaṁ cikīrṣuḥ". All the conduct of an excellent person (the detached wise one) is naturally for sacrifice and for preserving propriety. Just as a sensual person delights in enjoyments, a deluded person in family, and a greedy person in wealth, similarly, an excellent person 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 complete disconnection from all material objects, the body, senses, mind, intellect, etc., which are said to belong to that wise great person, are also included within the meaning of the word 'loka' (world) in the term 'lokasaṅgraha' (welfare of the world).
To others, such wise great persons appear to be desirous of the world's welfare, but in reality, they have no desire even for the world's welfare. 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 the actual truth. Because that flow remains, even in the state of perfection, the body and other objects said to belong to them remain engaged in the service of the world spontaneously and naturally, without any kind of desire.
In this verse, the words "yathā" (as) and "tathā" (so) are used in the sense of the manner of performing action. The meaning is that just as ignorant (desire-prompted) people perform actions diligently and earnestly for their own selfish ends, in the same way, a wise person should also perform actions for the welfare of the world, i.e., for the good of others. The wise person, harboring the sentiment of welfare for all beings, should continue to perform all worldly and Vedic obligatory duties. When one performs obligatory duties with the sentiment, "How may all be happy?", good sentiments automatically spread in the world.
The ignorant person performs obligatory duties diligently, earnestly, and according to the prescribed method for attaining the fruit, but the wise person has no attachment to the fruit, and for him, there is no obligation either. Therefore, it is possible for him to neglect action. That is why the Lord instructs even the wise person to act in the same way as the ignorant (desire-prompted) person regarding the performance of action.
In the twenty-first verse, the wise person was described as the 'ideal', but here he is described as the 'follower'. The meaning is that whether the wise person is an ideal or a follower, through him the welfare of the world happens spontaneously. Just as Lord Shri Rama gives instructions to the subjects 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 performing or not performing actions.
When a wise person, being detached, performs obligatory duties, then the actions of the wise person automatically have an impact on the hearts of people with attached minds, whether or not those people directly perceive that this great person is acting with a desireless attitude. It is a principle that a person's desireless sentiments naturally influence others. Therefore, the sentiments and conduct of a detached wise person have an impact not only on humans but also on animals, birds, etc.
Special Point: As long as a person does not perform prescribed actions with a desireless attitude, his cycle of birth and death cannot cease. As long as he acts for himself, he does not become accomplished, meaning 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 person to perform obligatory duties by renouncing selfishness (not for oneself but only for the welfare of others).
Because of considering worldly objects as valuable, difficulty seems to arise in observing Karmayoga (performing obligatory duties with a desireless attitude). If we accept that we have to perform all actions without wanting anything from others, only for the welfare of others, then the observance of Karmayoga becomes easy from today itself.
In reality, greatness lies not in the object, but in the conduct (its use). And 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 welfare of others seem difficult. No object or action is binding; it is their relationship (attachment) that is binding.
Through wise persons also, all actions occur for the welfare of the world. However, even though this is so, there remains no pride in them thinking, "I am doing good for the world." 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 material 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 and are forever released from the bondage of birth and death. Therefore, by engaging worldly objects in the service of the world, one is not doing any charity or meritorious deed; rather, one is freeing oneself from attachment to those objects.
"na buddhibhedaṁ janayed..." – The detached wise person described in the twenty-fifth verse by the words "asaktaḥ vidvān" is referred to here by the words "yuktaḥ vidvān".
That knower of Truth, in whose heart there is spontaneous and natural equanimity, whose state is unperturbed, whose all senses are perfectly controlled, and for whom clay, stone, and gold are equal, such a great person is called "yuktaḥ vidvān" (Gita 6.8).
The ignorant people attached to scripturally prescribed auspicious actions, described in the previous (twenty-fifth) verse by the words "saktāḥ avidvāṁsaḥ", are referred to here by the words "karmasaṅginām ajñānam".
Because these people perform scripturally prescribed actions for themselves (for attaining happiness, enjoyment, respect, praise, etc.), they are called "karmasaṅgī" (attached to action) and "ajñānī" (ignorant).
A great responsibility lies upon an excellent person; because others naturally follow him. Therefore, through the above words, the Lord instructs the wise person that he should not conduct himself in any way or say anything that would cause the downfall of ignorant (desire-prompted) people from their present state. To cause ignorant people to deviate (to fall down) from the state they are currently in is to create "buddhibheda" (confusion of intellect) in them. Therefore, the wise person, harboring the sentiment of welfare for all, should continue to perform the scripturally prescribed auspicious actions according to his varṇāśrama-dharma (duties of class and stage of life), so that other people also continue to get inspiration to perform obligatory duties with a desireless attitude. The same applies to the leading persons of society and family. They too should carefully and diligently continue to perform their obligatory duties well, so that a good influence is exerted on society and family.
Some examples of creating confusion of intellect are as follows:
1. Giving teachings like, "What is there in actions? The being gets 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 obligatory duties in others.
2. Giving teachings like, "Wherever you look, there is selfishness; no one can live without selfishness; everyone acts for selfishness. If a person 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 like, "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-prompted people lose faith in the fruit of actions. As a result, their attachment (to the fruit) does not go away; but the auspicious actions certainly get abandoned. Attachment alone is the cause of bondage, not action.
Instead of creating such confusion of intellect in people, the knower of Truth should himself perform obligatory duties according to his varṇāśrama-dharma and also make others 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 prescribed auspicious actions that ignorant people 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 person 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 exchanging a diamond for pebbles and stones is not wisdom. Therefore, renouncing the desire-prompted attitude and performing auspicious actions yields benefit very quickly. In this way, moving from the desire-prompted attitude to the desireless attitude is not confusion of intellect, but reality.
Similarly, regarding spiritual practice (upāsanā) also, the knower of Truth should not create confusion of intellect. For example, people often say that if the mind does not get absorbed in God while chanting the Name, then chanting the Name is useless. But the knower of Truth should not say this; rather, he should give the instruction that chanting the Name can never be useless; because chanting the Name occurs only when there is some sentiment towards God. Without sentiment, there is no inclination to chant the Name at all. Therefore, chanting the Name should never be abandoned in any condition. What is said, "manuvā̃ to cahũ disi phirai yah to sumiran nāhiṅ" also means that if the mind is not focused, this is not 'remembrance' (sumiran), but it certainly is 'chanting' (japa). However, chanting the Name with a focused mind and attentively yields benefit very quickly.
No person is entirely devoid of virtues. He certainly possesses some virtues. Therefore, if the knower of Truth has to give any instruction to a person (for his upliftment), or explain something to him, he should do so by praising that person's virtues, not by criticizing or insulting him. The 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 person: (1) He himself should carefully perform the scripturally prescribed obligatory duties well, and (2) He should also make the ignorant people attached to actions perform the same actions. Performing actions to show people is hypocrisy (dambha), which is a characteristic of the demoniac nature leading to downfall (Gita 16.4). Therefore, the Lord instructs one to perform obligatory duties not for showing people, but for the welfare of the world.
The knower of Truth should, even though he has no personal motive in performing actions, continue to perform all obligatory duties efficiently, so that the sense of importance towards desireless actions awakens in people attached to actions, and they too begin to act with a desireless attitude. The meaning is that seeing the detached conduct of that great person, other people will also begin to strive to conduct themselves similarly.
In this way, the wise person should, by respectfully making people attached to actions understand, make them completely renounce forbidden actions, and inspire them to renounce the desire-prompted attitude 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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