Bhagavad Gita Chapter 3, Verse 26

English Translation

The enlightened man should not create disturbance in the beliefs of the ignorant, who are attached to work. Working, while himself remaining deligen [Some translate yuktah as, 'in the right manner'. S. takes it in the sense of Yoga-yuktah, merged in yoga.-Tr.], he should make them do [Another reading is yojayet, meaning the same as josayet.-Tr.] all the duties.

Detailed Commentary

3.26. Explanation: 'As the ignorant, attached to action, perform their deeds, O Bhārata.' The terms 'saktāh avidvāmsah' here refer to those individuals who possess complete faith in the *Śāstras*, traditional practices, and meritorious deeds prescribed by the *Śāstras*; who firmly believe that the fruits of scripturally ordained actions are invariably obtained; who are neither *tattvajñānī* (knowers of ultimate truth) nor depraved, but are attached to actions, enjoyments (*bhogas*), and material objects. Even though they may be knowledgeable in the *Śāstras*, such individuals are termed 'ajñānī' (ignorant) merely due to their desires (*kāmanā*). They are *śāstrajña* (knowers of scripture) but not *tattvajña* (knowers of ultimate reality). They perform actions solely for themselves, hence they are called *ajñānī*. The *avidvān* perform actions meticulously and diligently, without negligence or laziness, because they believe that any shortcoming in their actions could diminish their fruits. The Lord, considering these methods of the *avidvān* as an ideal, encourages the *vidvān* (wise) to also act with the same diligence, but without attachment, for the sake of *lokasangraha* (welfare of the world). 'The wise, unattached, desiring the welfare of the world, should act in the same manner.' A *tattvajña puruṣa* (knower of Truth) who is completely devoid of *kāmanā* (desire), *mamata* (possessiveness), *āsakti* (attachment), *vāsanā* (subtle desires), *svārtha* (selfishness), and who has no identification with the body or material objects, is referred to as 'asaktaḥ vidvān' (unattached wise one). The actions of a superior person (*śreṣṭha puruṣa*) are naturally for *yajña* (sacrifice/devotion) and for upholding *maryādā* (righteous order). Just as an enjoyer (*bhogī*) has an interest in enjoyment, an infatuated person (*mohī*) in family, and a greedy person (*lobhī*) in wealth, so too a superior person has an interest in the welfare of all beings. Their inner consciousness (*antaḥkaraṇa*) does not even hold the thought 'I am doing welfare for the world'; rather, the welfare of the world happens spontaneously and naturally through them. The *jñānī mahāpuruṣa* does not specifically desire *lokasangraha*; similarly, their own body, senses, mind, and intellect are also inherently aligned with the 'loka' (world). To others, the *jñānī mahāpuruṣa* appears to desire *lokasangraha*, but in reality, this is not the case. Their body, senses, mind, and intellect spontaneously engage in the service of the world (*samsāra*). In this verse, the terms 'yathā' (as) and 'tathā' (so) indicate the manner of performing actions. Just as the *ajñānī puruṣa* performs actions with care and diligence for their self-interest (*svārtha*), so too should the *jñānī puruṣa* perform actions for *lokasangraha*. The *jñānī puruṣa* should continue to perform all worldly (*laukika*) and Vedic (*vaidika*) duties (*kartavya karmas*) with the intention of the welfare of all beings. When duties are performed with the intent of 'How can everyone's welfare be achieved?', a positive influence naturally emerges. The *ajñānī puruṣa* performs prescribed duties meticulously with the hope of attaining fruits, but the *jñānī* has no attachment to the fruits. Therefore, the Lord instructs the *jñānī* to perform actions just like the *ajñānī*. Whether the *vidvān* is an ideal or a follower, *lokasangraha* happens spontaneously through them. For instance, Bhagavān Śrī Rāma both gave teachings to the people and went into exile obeying his father's command. In both situations, *lokasangraha* occurred through him, because he had no personal agenda (*prayojana*) in either performing or not performing those actions. The Lord gave two commands to the *vidvān*: to meticulously follow the scripturally ordained duties themselves, and to inspire others to do the same. The *jñānī* should not display any hypocrisy (*dambha*) while performing actions; rather, they should perform their duties with a spirit of *niṣkāma-bhāva* (desireless action). Their conduct should be a source of inspiration for other individuals. Thus, the *jñānī puruṣa* should, by explaining, help those attached to actions to renounce prohibited deeds and rectify their inconsistencies. Then, in the subsequent verse, the Lord will explain the difference between the *jñānī* and the *ajñānī*.