Bhagavad Gita Chapter 3, Verse 25

English Translation

O scion of the Bharata dynasty, as the unelightened poeple act with attachment to work, so should the enlightened person act, without attachment, being desirous of the prevention of people from going astray.

Detailed Commentary

The verse 3.25 states: "As the ignorant, attached to action, perform, O Bharata!" — Those who have complete faith in the Shastras, the Shastric method, and the virtuous actions prescribed by the Shastras; who believe that the fruits of Shastric actions are bound to be received; who are neither knowers of Truth (Tatvajnani) nor evil-doers, but are attached to actions, enjoyments (bhoga), and material objects—such individuals are referred to as 'saktāh avidvānsah' (attached and ignorant). Even with some knowledge, they are considered avidvān (ignorant) merely due to their desires (kāmanā). They perform actions for themselves, which is why they are called ignorant. Such people perform actions carefully and meticulously, without laziness or negligence, because they believe that if their action is not performed correctly, there will be a deficiency in the fruit. The Lord considers their method of performing actions in this manner as an ideal, inspiring the wise (vidvān) to also perform actions for Lokasangraha (welfare of the world) in the same way. "The wise one, unattached, desiring the welfare of the world, should act similarly." — A Tatvajnani (knower of Truth) Mahapurusha, in whom desire (kāmanā), possessiveness (mamatā), attachment (āsakti), latent desires (vāsanā), partiality (pakṣapāta), selfishness (svārtha), etc., have vanished, and who is not connected even slightly to the body or other material objects, is called 'asaktaḥ, vidvān' (unattached, wise). All actions of a superior person naturally become offerings for Yagya (sacrifice/welfare). Just as a hedonist finds delight (rati) in pleasures, a deluded person in family (kutumb), and a greedy person in wealth, so too a superior person finds delight in the welfare of all beings (prāṇimātra). In their inner being (antaḥkaraṇa), there is not even the thought, 'I am doing public welfare'; rather, public welfare occurs spontaneously through them. The wise person (jnānī) considers their body, senses, mind, and intellect as instruments for Lokasangraha. Others perceive them as desirous of Lokasangraha, but in reality, they have no such desire. They utilize the resources received from the world solely for the service of the world. The wise person should carefully adhere to the duties prescribed by the Shastras while performing actions and inspire others to do the same. They should not create any confusion among the ignorant through their conduct and words; instead, they should elevate them from their current state. Key individuals in society and family should also conduct themselves according to this method. When performing actions, the wise person does not ostentatiously display the impact of their conduct on others. They continue to perform their duty without desire for results. They should always keep the welfare of society in mind. The wise person (jnānī) should educate others by appreciating their virtues, not by condemning their faults, but by commending their good qualities. Through the terms 'samācaran' (performing well) and 'joṣayet' (should inspire/engage), the Lord instructs the wise person to carefully observe the Shastric duties themselves and also inspire others to do so. The jnānī puruṣa (wise individual) should remain vigilant and continue to act with nishkāma-bhāva (desireless action), so that others may also strive to do the same. The wise person should not create confusion between themselves and others. They should cause others to renounce prohibited actions and inspire them to abandon sakāma-bhāva (action with desire) in prescribed actions. Connection: The Lord explains the difference between the wise (jnānī) and the ignorant (ajnānī) in the next verse.