Bhagavad Gita Chapter 3, Verse 21

English Translation

Whatever a superior person does, another person does that very thing! Whatever he upholds as authority, an ordinary person follows that.

Detailed Commentary

Explanation – 'Yadyadācarati śreṣṭhastattadevetaro janaḥ' – A Sreshtha Purusha is one who knows the world (body and other objects) and the 'Self' (one's true nature) in their essential truth (tattva). He understands that the body, senses, mind, intellect, wealth, family, land, and other possessions belong to the world, not to him. Not only this, but such a Sreshtha Purusha also does not consider renunciation (tyaga), dispassion (vairagya), love (prema), knowledge (jnana), virtues (sadguṇa), etc., as his own, because considering them as one's own strengthens the ego (ahaṅkāra), which is an impediment to the realization of the tattva. Feelings like 'I am a renunciate', 'I am dispassionate', 'I am a servant', 'I am a devotee' also augment the ego and obstruct the attainment of tattva. A Sreshtha Purusha has no personal ego; rather, through him, the world is served, because the ego itself belongs to the world (Gita 7.4, 13.5). The body, wealth, family, position, capabilities, authority, etc., received from the world, are meant for proper use (sadupayoga) and not for personal enjoyment (upabhoga). One who consumes them considering them as his own is called a thief by the Lord – 'Yo bhuṅkte stena eva saḥ' (Gita 3.12). It is the nature of a Sreshtha Purusha to engage his body and other possessions in the service of the world. His inclination is towards the welfare of all beings. The spirit of 'giving' fosters unity and love in society, whereas the spirit of 'taking' leads to conflict. The attitude of 'giving' brings salvation (uddhāra), and the attitude of 'taking' brings downfall (patana). Due to not identifying with the body, a Sreshtha Purusha has no desire to 'take'. Every action of his contributes to the welfare of others. People benefit from the darshan, sparsh, vartalāpa, and even contemplation of such a Purusha. Such Sreshtha Purushas are of two types: (1) of the Avadhūta order and (2) of the Āchārya order. Sreshtha Purushas of the Avadhūta order are ideals, but not for the common populace. However, Sreshtha Purushas of the Āchārya order are ideals for all humanity. Here, the description is of Sreshtha Purushas of the Āchārya order, whose conduct is in accordance with scriptural propriety (shastra-maryada). Even while engaging in the affairs of the world, they are free from ego (ahantā) and possessiveness (mamatā). Just as a flower blossoms in a forest and its fragrance spreads, similarly, the spontaneous actions (sahajavṛtti) of a Sreshtha Purusha are beneficial for the world. While fulfilling their duties, Sreshtha Purushas become an inspiration for people. Any contact with such a person has a positive influence. In society, most people make decisions under the influence of wealth and position, which is incorrect. That is why prominent individuals in society, such as teachers (adhyāpaka), leaders (netā), and rulers (shāsaka), need to pay special attention to their conduct (ācharaṇa). 'Sa yat pramāṇaṁ kurute lokastadanuvartate' – Those Purushas who are free from faults like desire (kāmanā), possessiveness (mamatā), selfishness (svārtha), etc., their words automatically exert an influence on others. A Sreshtha Manushya, while conducting himself according to his Varna and Ashrama, teaches society through his words. Positivity spreads throughout society due to the influence of his conduct. Ultimately, the Lord Himself confirms (puṣṭi) loka-saṅgraha through His own conduct (ācharaṇa).