Bhagavad Gita - Chapter 3 - Shloka (Verse) 23

व्याख्या-- [बाईसवें श्लोकमें भगवान्ने अन्वय-रीतिसे कर्तव्य-पालनकी आवश्यकताका प्रतिपादन किया और इन श्लोकोंमें भगवान् व्यतिरेक-रीतिसे कर्तव्य-पालन न करनेसे होनेवाली हानिका प्रतिपादन करते हैं।]

यदि मैं कदाचित् आलस्यरहित सावधान होकर कर्मोंमें न बरतूँ तो हे पार्थ ये मनुष्य सब प्रकारसे मुझ श्रेष्ठके मार्गका अनुकरण कर रहे हैं।

Even the maintenance of the world (Lokasamgraha) is not a duty for You because it is fruitless—anticipating this doubt, He says

"If indeed" (yadi hi), etc.

If I, being "atandrita"—meaning unwearied (not lazy)—should not engage in action at any time, then all humans "anuvartante"—meaning would follow—My path, the path of the Best.

"Even other people follow My path, but you, being a relative, do not follow it; this is a great wonder"—indicating this, He addresses him as "Partha."

If I were not to engage in action, then humans "anuvartante"—meaning would follow—My path alone. The meaning is they would not perform action.

"Atandritaḥ" means unwearied (not lazy).

"Sarvaśaḥ" means in every way.

I, the Lord of all, of True Resolve, whose sport is the creation, sustenance, and dissolution of the universe made by My own will, although incarnated as a mortal by My own free will for the benefit of the world, having descended in the house of Vasudeva—the foremost among the virtuous of men;

if I were not to engage always, unwearied, in the duties appropriate to that family, then men of incomplete knowledge and the virtuous would follow in every way the path of Me—the son of Vasudeva, the foremost of the virtuous—thinking "This alone is Dharma."

And they, by the non-performance of their duties and by the sin arising from omission, failing to realize the Self, would become goers to hell.

He demonstrates the destruction of the world in the event of non-performance (of action) with "if" (yadi), etc.

If "jātu"—meaning at any time—being "atandrita"—meaning unwearied (not lazy)—I were not to engage in action—were not to perform action—then men follow My very "vartma," meaning path.

The meaning is "they would follow" (potential sense).

In the absence of duty and purpose, why then is action performed? Answering this doubt, it is said 'Yadi hyaham' (If I indeed...)—this is the previous verse. Due to the indication 'Trishu lokeshu' (in the three worlds), that (previous verse) referred to all incarnations; but this one, by showing 'Manushyah' (men), is specific to the Krishna incarnation. Therefore, he states that the instruction 'Aham' (I) refers to the specific form of the Krishna incarnation combined with the nature of the Supreme Lord—by 'Aham Sarveshvara' (I, the Lord of all) etc.

'Sarveshvara satyasankalpa' (Lord of all, of True Resolve) thus. As before, to avoid contradiction with being One whose desires are fulfilled (Aptakama), it is said: 'Svasankalpakrita' (done by His own will). Though capable of controlling everything by mere will, to induce activity through imparting knowledge etc., 'He became a mortal for the help of the world'—this is said. Otherwise, for those impelled by the logic of 'possession by spirits', there would be no subjection to scripture, and the fruit dependent on those respective performances would not occur. Following 'Chandatah sampravartate' (He acts by will), he says 'Svacchandatah' (By His own will), meaning not by karma.

Rejecting the enjoyment of fruits of karma, by the phrase 'mortal for the help of the world', the Puranic statement 'Who is capable of conquering Him who became mortal for the help of the world' (Vishnu Purana 5.30.80) is recalled. By the word 'Api' (also/even), it is implied that He is an incarnation not bound by karma. 'Unborn, He is born in many ways' (Yajur Veda 31.19), 'Not from a lack of cause nor from a cause' (Vishnu Purana 5.1), 'One who assumes a vast body desired by His own will' (Vishnu Purana 6.5.84) etc. are contemplated here.

To establish that His actions are to be followed, and to explain the type of fame indicated by the word 'Hi', 'Manushyeshu' (among men) etc. is spoken. Objection: But this is Isvara; in what action would He engage? He does not truly have Varna or Ashrama, nor human qualities suitable for general dharma, such that while performing action by will as one not bound by karma, He would take up action appropriate to that? Regarding this doubt—'Kulochitam' (suitable to the lineage); following 'He considers the duty of a Kshatriya as His own', he says 'Tatkulochita' (suitable to that lineage).

The meaning is: It is true that He does not truly have Varna, Ashrama, etc., yet to perform actions suitable to those, He transforms His very non-material body into a structure of that specific species; therein, by the perception of belonging to that species, His actions become fit to be followed by men—thus.

'Atandritah' means not lazy/indifferent. 'Sarvada' (always) is the meaning of the word 'Jatu'; 'Jatu api' (ever/at any time) is indeed the intention. He shows the intended mode of being worthy of following in 'Mama' (My) as well—'Mama shishta' (My disciplined path/command).

'Sarvashah' (in every way) refers to the fullness of authority or being accompanied by procedural details; with this view, he says 'Sarvaprakarena' (in every way/mode).

'Anuvartante' means they follow (or would follow). The present tense is used with the intention of treating a hypothetical contingency as an established fact. Or, to indicate an undesirable consequence regarding the future context, referring to the pre-established following of Him by men, he says 'Te cha' (And they).

भगवान् को कर्म क्यों करने चाहिये उनके कर्म न करने से समाज को क्या हानि होगी यह वस्तुस्थिति है कि सामान्य जन सदैव अपने नेता का अनुकरण उसकी वेषभूषा नैतिक मूल्य कर्म और सभी क्षेत्रों में उसके व्यवहार के अनुसार करते हैं। नेताओं का जीवन उनके लिये आदर्श मापदण्ड होता है। अत भगवान् के कर्म न करने पर अन्य लोग भी निष्क्रिय होकर अनुत्पादक स्थिति में पड़े रहेंगे। जबकि प्रकृति में निरन्तर क्रियाशीलता दिखाई देती है। सम्पूर्ण विश्व की स्थिति कर्म पर ही आश्रित है।गीता में भगवान् मैं शब्द का प्रयोग देवकी पुत्र कृष्ण के अर्थ में नहीं करते वरन् शुद्ध आत्मस्वरूप की दृष्टि से आत्मानुभवी पुरुष के अर्थ में करते हैं। आत्मज्ञानी पुरुष अपने उस शुद्ध चैतन्यस्वरूप को जानता है जिस पर जड़ अनात्म पदार्थों का खेल हो रहा होता है जैसे जाग्रत पुरुष के मन पर आश्रित स्वप्न। यदि इस परम तत्त्व का नित्य आधार या अधिष्ठान न हो तो वर्तमान में अनुभूत जगत् का अस्तित्व ही बना नहीं रह सकता। यद्यपि लहरों की उत्पत्ति से समुद्र उत्पन्न नहीं होता तथापि समुद्र के बिना लहरों का नृत्य भी सम्भव नहीं है। इसी प्रकार भगवान् क्रियाशील रहकर जगत् में न रहें तो समाज का सांस्कृतिक जीवन ही गतिहीन होकर रह जाय्ोगा।यदि मैं कर्म न करूँ तो क्या हानि होगी भगवान् आगे कहते हैं।

From "If" (yadi) etc. up to "maintenance of the world" (lokasaṃgraham).

Moreover, if one who knows what is to be known were to abandon action, then indeed a "durbheda" (pernicious split/confusion) would arise among the people, characterized by instability (lack of firm rooting), due to the loosening of the bond of faith in the one well-known path (action).

Since they are unable to abandon the latent impressions of action (karma-vasana) nor take refuge in the stream of knowledge, they thus become slack (fall from both).

Anticipating the doubt that "Even the maintenance of the world (Lokasangraha) is not Your duty because it is fruitless," He says "If again..." etc.

If I, being "atandrita"—meaning unwearied (not lazy)—were not to engage in action "jātu"—meaning at any time—meaning if I were not to perform actions; then, O Partha, men—being qualified for action—"anuvartante"—meaning would follow (potential sense)—My path, the path of the Best.

"Sarvaśaḥ"—meaning in every way.

(Objection): "What would happen if You did not act?" To this He says "If" (yadi), etc.

If I, "jātu"—meaning at any time—being "atandrita"—meaning free from laziness—were not to engage in action—meaning not become active; then men would "sarvaśaḥ" (in every way) follow My "vartma"—meaning the path of Devotion (Bhakti Marga)—this is the meaning.

Therefore, the sentiment is: I perform action to turn them away from that (premature stage) and to engage them in the path of Action (Karma).

For, if "jātu"—meaning at any time—being "atandrita"—meaning unwearied (not lazy)—I were not to engage in action; then,

O Partha, men would follow "sarvaśaḥ"—meaning in every way—My path, the path of the Best.

Still I perform action"—saying this, He demonstrates the destruction of the world in the event of non-performance (of action) in the two verses beginning with "If" (yadi).

यदि if? हि surely? अहम् I? न not? वर्तेयम् engage Myself in action? जातु ever? कर्मणि in action? अतन्द्रितः unwearied? मम My? वर्त्म path? अनुवर्तन्ते follow? मनुष्याः men? पार्थ O Partha? सर्वशः in every way.Commentary If I remain inactive? people also will imitate Me and keep iet. They will all become Tamasic and pass into a state of inertia.

Again, O Partha, yadi, if; jatu, at any time; aham, I; an, do not; varteyam, continue; atandritah, vigilantly, untiringly; karmani, in action; manusyah, men: anuvartante, willl follow; mama, My; vartma, path; sarvasah, in every way, I being the Highest.
And if that be so, what is the harm? In reply the Lord says: [Ast. omits this sentence completely.-Tr.]

If I, the Lord of all, whose will is always true, whose sport consists in creation, sustentation and dissolution of universe at My will, even though I am born at My pleasure as a man to help the world - if, I thus incarnating in the family of Vasudeva who is the foremost among virtuous men, did not contine to work unwearied at all times suitable to that family, then, these men with incomplete knowledge would follow My path, thinking that the way adopted by the son of virtuous Vasudeva alone is the real way. And in place of winning the self, they would go to Naraka because of their failure to do what ought to be done and also because of the sin arising from non-performance of duty.