Bhagavad Gita Chapter 3, Verse 12

English Translation

'Being nourished by sacrifices, the gods will indeed give you the coveted enjoyments. He is certainly a theif who enjoys what have been given by them without offering (these) to them.'

Detailed Commentary

।।3.12।। Commentary— 'Iṣṭān bhogānhī vo devā dāsyante yajñabhāvitāḥ' (Verily, the Devas, nourished by Yajna, will bestow upon you the desired enjoyments). Here, 'iṣṭabhoga' cannot mean desired objects. In the previous (eleventh) verse, there was mention of ultimate welfare (Parama Kalyāṇa), and this (twelfth) verse provides information regarding the same. As long as there is a desire for enjoyments, ultimate welfare can never be attained. Therefore, here the word 'iṣṭa' means that which is produced by Yajna, and 'bhoga' means essential provisions or materials. In this way, the Devas will continue to provide you with the necessary materials for performing Yajna. Here, 'yajñabhāvitāḥ devāḥ' means that the Devas, understanding their responsibility, provide humans with the essential provisions. Humans merely need to fulfill their duty. In 'tairdattānapradāyai bhyo yo bhuṅkte' (He who enjoys what is given by them without offering it to them), Brahmāji used 'te devāḥ' (those Devas) because humans were before him, not the Devas themselves. But here, the word 'ebhyaḥ' (to these) has been used, which denotes proximity. For Bhagavān, all are near (Gītā 7.26). From this, it becomes clear that Bhagavān's words begin from here. The word 'bhuṅkte' (enjoys) does not merely mean eating; rather, it implies using all essential provisions (food, clothing, wealth, shelter, etc.) for one's own pleasure. This body is received from parents, and its nourishment is also provided by them. Knowledge (Vidyā) is obtained from Gurus. The Devas provide everyone with the materials for their duty-bound actions (Kartavya-karma). Rishis impart wisdom. Pitṛs (ancestors) show ways to comfort and well-being. Animals, birds, trees, etc., contribute to the happiness of others. Therefore, whatever resources we possess – strength, capability, position, wealth – all of it has been received from others. Hence, their utilization must be for the service of others. Body, senses (indriyas), mind (manas), intellect (buddhi) – all these are received from the world (saṁsāra). These can never truly be 'mine'. To consider them as one's own and to enjoy pleasure for oneself through them is bondage. The simple way to be free from this bondage is to selflessly dedicate these objects, received from others, back to their service. This is the supreme duty (Parama Kartavya). Sādhakas (spiritual aspirants) often feel that by serving the world, attachment (āsakti) will arise, and they will become entangled in Saṁsāra. However, Bhagavān's words make it clear that the cause of entanglement is not service, but the feeling of 'taking'. Therefore, abandoning the desire to take and, like the Devas, bringing happiness to others is the supreme duty of humanity. In the principle of Karma Yoga, the resources, capabilities, time, and understanding one possesses are put to good use. Desiring more than what is received is against the principle of Karma Yoga. Hence, only the received resources are to be used for the welfare of others. There is no need for more. As much as one can do, that much is expected of them; then how can Bhagavān or the Devas expect more than that? 'Stena eva saḥ' (He is verily a thief) – Here, 'saḥ stenaḥ' means that he who does not fulfill his duty takes a portion of the received provisions for himself without giving to others. Therefore, he is a thief. That person who enjoys himself without giving others their share is certainly a thief; furthermore, whoever seeks to fulfill their own selfish interest (svārtha) in any measure, meaning by utilizing resources in service but desiring prestige in return, is also a thief to that extent. The inner being (antaḥkaraṇa) of such a person can never be pure (śuddha) or peaceful (śānta). The individual body is in no way separate from the world (saṁsāra); to consider it as 'mine' and not to consider the world as 'mine' is the cause of dualities (dvandvas) and ego (ahaṁkāra). Through the practice (anuṣṭhāna) of Karma Yoga, all these are easily eradicated. The reason is that a Karma Yogī holds the sentiment that whatever he is doing is for the world. To consider one's own welfare as separate from the welfare of the world also gives rise to ego and inequality, which obstruct a sādhaka's progress. Whatever we possess, all of it has been received from the world. To use objects received from the world solely for one's own selfish interest is not honesty. 'A Special Point Regarding Duty' The sole aim of Hindu culture is the welfare (kalyāṇa) of humanity. With this very aim, Brahmāji (at the beginning of creation) commanded humans to bring happiness to one another through their respective duties (kartavya) with a selfless (niḥsvārtha) attitude (Gītā 3.10). In a family, siblings, mothers, etc., all perform actions, but they act under the sway of desires (kāmanā), possessiveness (mamatā), attachment (āsakti), and self-interest (svārtha). Therefore, they gain no benefit, worldly (laukika) or other-worldly (pāralaukika); rather, they only incur loss. It is only by performing actions for oneself, driven by self-interest, that quarrels, envy, and the like arise. By serving others and desiring something in return, a connection is formed with objects and individuals. When any action becomes associated with self-interest, that action becomes trivial (tuccha) and binding (bandhanakāraka). No one speaks well of a selfish person (svārthī). No one wants to give much to one who constantly desires. Often, even at home, things are hidden from the greedy (lobhī) and the pleasure-seeker (bhogī). Conversely, if we serve others with all our understanding, time, capability, and resources, it leads to welfare. Simultaneously, whether one desires them or not, objects, comfort, honor (māna), etc., are received. However, a Karma Yogī has no desire for honor or praise, because the very desire for these is binding. It is solely due to the desire, 'How can I attain happiness?' that a person deviates from duty (kartavyacyuta) and falls (patita). Therefore, the sentiment, 'How can others attain happiness?' should always be maintained. All people in a household – parents, siblings, spouse, children, etc. – should think of each other's welfare. Often, the one who serves makes the mistake of becoming arrogant, thinking, 'I am serving,' 'I am giving.' In reality, the person rendering service gives to the recipient (sevya) only that which belongs to the recipient. Just as a mother's milk is not for herself but for her child, similarly, whatever a human possesses is not for himself, but for others. Therefore, a human has no right to possessiveness (mamatā) over the received resources. Even with possessiveness, the resources will not remain; only the bondage of possessiveness will persist. Therefore, Bhagavān says that one who enjoys objects considering them as his own is a thief. The inherent nature (svabhāva) of Devas, Rishis, Pitṛs, animals, birds, trees, etc., is to perform altruistic acts (paropakāra). Humans, by receiving cooperation from them, are indebted (ṛṇī) to them. To be freed from this debt, the system (vidhāna) of the Pañcamahāyajñas (Ṛṣi Yajna, Deva Yajna, Bhūta Yajna, Pitṛ Yajna, and Manuṣya Yajna) is prescribed. Humans are the only beings who can intelligently (buddhipūrvaka) satisfy everyone through duty-bound actions. Therefore, the greatest responsibility lies with humans. That freedom has been granted by which one can attain the supreme good (Parama Śreya). Devas fulfill their duties. If humans do not fulfill their duties, there is upheaval throughout the three worlds (Trilokī), and natural calamities like excessive rain (ativṛṣṭi) or drought (anāvṛṣṭi) occur. Bhagavān also says (in Gītā 3.23-24) that if 'I' were not to carefully perform My duty, all the worlds (lokas) would perish. Just as a moving vehicle jolts if one wheel is damaged, similarly, if even one individual deviates from duty (kartavyacyuta) in the smooth functioning of creation (sṛṣṭi), its effect is felt throughout the entire creation. Conversely, just as the well-being of the body is served if even one limb is functioning properly, similarly, when humans properly fulfill their duties, the well-being of the entire creation is served. Prajāpati Brahmāji has commanded Devas and humans to fulfill their respective duties. Devas abide by their limits (maryādā). Only humans transgress these limits through their ignorance (ajñānatā). He considers the resources as his own. Freedom has been granted to be liberated from the Karmic bondages (karmabandhanas) of infinite births, but he does not utilize it properly. As a result, he creates new bondage, ensnares himself, and arranges for his own suffering (duḥkha). Therefore, humans should serve the three worlds (Trilokī) and dedicate their resources to the service of all beings. 'Doubt' - If the received resources are dedicated to the service of others, how will a Karma Yogī sustain his life (jīvan nirvāha)? Solution - This doubt arises from identifying oneself with the body. But a Karma Yogī does not consider the body to be related to himself; rather, he dedicates it to the service of the world, considering it belonging to the world. His vision remains fixed on the imperishable (avināśī) Self (Svarūpa), not on the perishable body. One who has no need for the world in his heart, for him, the world has a need. Therefore, the world itself manages his sustenance. Animals and birds are sustained; then why would a human, who possesses feelings of compassion (dayā) and service, not be sustained? By Bhagavān's grace, provisions for sustenance are received by all beings. It is clear that if even the sinful (pāpī) and atheistic (nāstika) in the world are sustained, why wouldn't a Karma Yogī be? Therefore, raising this question is itself incorrect. Connection -- In the ninth verse, Bhagavān stated that actions performed for Yajna do not bind. Now, Bhagavān further describes the benefits of Yajna and the consequences of not performing it.