Bhagavad Gita Chapter 3, Verse 10

English Translation

In the days of yore, having created the beings together with the sacrifices, Prajapati said: 'By this you multiply. Let this be your yielder of coveted objects of desire.'

Detailed Commentary

3.10. Explanation— 'Having created the beings along with Yajña, Prajāpati said of old:'—Brahmā is the creator and master of the *Prajā* (creation/beings). Therefore, he constantly contemplates the protection and welfare of the *Prajā*. It is the duty of one who creates something to protect it. Brahmā creates the *Prajā* and remains ever ready for its protection; hence, he is called 'Prajāpati'. At the beginning of creation, Brahmā fashioned humanity with the capacity for performing *kartavya-karmas* (obligatory duties) and with discrimination (*Viveka*). The proper utilization of favorable and unfavorable circumstances leads to welfare. It is with this very discrimination that humans were created. While animals, birds, and trees naturally engage in altruism (*paropakāra*), humans have been endowed with a special power of discrimination (*Viveka-shakti*). If humans act with *Viveka*, they too can perform actions for the welfare of the world (*loka-hitārtha karma*). Devas (deities), Rishis (sages), Pitars (ancestors), humans, and other beings are all 'Prajā'. Due to humanity's special aptitude and authority, the responsibility for the sustenance of other beings rests upon humans. Here, the word 'Prajāḥ' has been used specifically for human beings. *Karma Yoga* has been in practice since time immemorial (*anādikāla*). In the third verse of the fourth chapter, by the word 'Purātanaḥ', the Lord states that this *Karma Yoga* had been lost for a long time, which "I have now recounted to you." At the beginning of creation (*sarga*), Brahmā created the *Prajā* endowed with duties and commanded them to practice *Karma Yoga*. The implication is that *Karma Yoga*—the tradition of performing *kartavya-karma* with a selfless attitude (*niṣkāma bhāva*)—is ancient. This is not a new concept. In the fourth chapter, the means to attain the Supreme Self (*Paramātmā*) are described under the name 'Yajña'; for instance, *Dravya-Yajña*, *Tapa-Yajña*, etc. The general meaning of *Yajña* refers to rituals associated with fire sacrifice (*havan*), but in the Bhagavad Gītā, the word 'Yajña' also encompasses all *kartavya-karmas* performed according to injunctions. *Kartavya-karmas* prescribed according to one's *Varna* (social order), *Ashram* (stage of life), *Dharma* (righteous conduct), *Jāti* (birth), nature, place, time, etc., fall under 'Yajña'. All actions performed with the intention of benefiting others are also 'Yajña'. The fulfillment of this responsibility rests with humanity. 'By this, propagate; let this be your wish-fulfilling cow.'—Brahmā says, "You all should promote the well-being of everyone through the performance of your duties." Arjuna was disinclined to act; to dispel this, the Lord says that one should learn the lesson of performing *kartavya-karma* even from the words of Brahmā. By performing *kartavya-karma* for the benefit of others, your worldly (*laukika*) and transcendental (*paralaukika*) progress can be achieved. When one acts with a selfless attitude (*niṣkāma bhāva*), solely with the intention of fulfilling duty, one becomes liberated; but when one acts with a desire for results (*sakāma bhāva*), one falls into bondage. In the present context, the discussion revolves around performing *kartavya-karma* with a selfless attitude. While fulfilling *kartavya-karma*, a human being is always ready to serve others. Such a person never experiences a lack of resources. Brahmā states that only by performing *kartavya-karma* without selfishness can a human being attain their own progress. In 'Devān Bhāvayatānena', the word 'Deva' should be understood to refer to all beings. Because the objective of a *Karma Yogi* is to perform *kartavya-karma* for the welfare of all beings. Humans should fulfill their duties, through which their welfare will be achieved. A profound point regarding duty (*kartavya*) and rights (*adhikāra*) is that *Karma Yoga* occurs only when a human being, while fulfilling their own duties, also protects the rights of others. For example, serving one's parents is the duty of a son. 'Shreyaḥ Paramavāpsyatha'—By renouncing worldly objects and severing attachment to the world and its things, self-realization (*Ātmānubhūti*) can be attained. As long as a human being acts for their own selfish interests, they continue to be bound. However, quite contrary to this, observing a person walking the path of ultimate truth (*pāramārthika mārga*) brings peace to others. Therefore, the conclusion is that only by abandoning desire and attachment (*kāmanā-āsakti*) and performing their *kartavya-karma* will a human being attain supreme welfare (*parama kalyāṇa*). Devas primarily exist to bestow fruits, and humans should fulfill their duties, so that they too may walk on the path of welfare.