Gita 3-10 & 11
Link: — The Lord in the preceding verse declared, "The man is bound by actions, other than those performed for the sake of sacrifice. " Therefore, in order to be free from bondage, actions instead of being renounced, should be performed, only in the spirit of performing a duty (yajna). The Lord confirms the same fact, by giving other reasons in the next three verses.
saha-yajnah prajah srstva, purovaca prajapatih
anena prasavisyadhvam, esa vo 'stv ista-kama-dhuk || 10 ||
devan bhavayatanena, te deva bhavayantu vah
parasparam bhavayantah, sreyah param avapsyatha || 11 ||
At the beginning, when the creator (Prajapati) created living beings with sacrifice (Yajna) and said, "By this shall you propagate; let this fulfil all your requirements for the sacrifice (yajna)." By this gratify the gods and let the gods foster you, these caring for each other selflessly through your duties, you shall attain to the supreme good. 10-11
Comment:
'Sahayajnah prajah srstva purovaca prajapatih' — One, who creates beings or things etc., it becomes his duty to preserve them. Brahma is the creator and Lord of creation and so he always thinks of the preservation and salvation of creation. Thus, he is known as 'Prajapati' (The Lord of creation).
At the beginning of creation Brahma, the creator, created man by providing him with power for performing actions and also bestowed upon him discrimination.
Beasts, birds and trees etc.,"even without having the power of discrimination, naturally do good to others; but by God's grace, special power of discrimination has been bestowed upon mankind. So if a man does not perform forbidden actions, by attaching importance to his discrimination, naturally actions for the welfare of others are performed by him.
Though the term 'praja' (creation) stands for gods, sages, manes, mankind and other beings (beasts, birds and trees etc.,) yet mankind is particularly, responsible to rear all beings. Therefore, here the term 'prajah' stands for mankind. The Discipline of Action (Karmayoga) has been functioning from time immemorial. In the third verse of the fourth chapter, also the Lord by the term 'puratanah' declares that the same ancient Yoga has been taught to Arjuna by Him, which was lost to the world by a long lapse of time. The same fact has been pointed out here in this verse, in a different way by the term 'pura' (at the beginning) by declaring, "Not only I, but also Brahma, at the beginning of creation, having created men ordered them to follow the Discipline of Action." It means that, this Discipline of Action has been going on from time immemorial. It is nothing new.
In the fourth chapter (from the twenty-fourth to the thirtieth verses), all the sacrifices for God-realization through wealth, austerities, Yoga (spiritual exercise), vital force etc., have been described. Generally the term 'yajna' is taken as oblation, or sacrifice. But in the Gita, the term stands for all the prescribed actions as laid down in the scriptures. All the duties performed according to one's caste, order of life, religion, nature, time and circumstances etc., are included in the term 'yajfia'. Actions performed for the welfare of others, are also included in yajfia (sacrifice). It is a man's responsibility, to perform such a sacrifice (duty).
'Anena prasavisyadhvamesa vo'stvistakamadhuk'— Brahma, the creator says to mankind, "By the performance of duty shall you propagate and by doing so you shall get all the requisites necessary for performing your duty."
Arjuna was not willing to perform his duty. Therefore, Lord Krsna says to him that he should learn the lesson of performing his duty, from the creator's words. By performing his duty for the welfare of others, he would progress here, as well as hereafter.
Performance of actions in a disinterested way, leads to salvation, while performance with a selfish motive, leads to bondage. Here, is explained the topic of performance of duty, without having any desire for fruit. Therefore, the term 'istakama' does not stand for the desired material, it stands for the required material for sacrifice (duty).*
A Karmayogi (the follower of the Discipline of Action), is ever ready to render service or do good to others. Therefore, according to the ordinance of Brahma, the creator, such a Karmayogi does not lack the required capacity and material for rendering service to others, and for the maintenance of his body. All this required material is easily available to him. According to the ordinance of Brahma everybody has been offered this material, in order to enable him to perform his duty.
In fact, this human body has not been bestowed upon human beings to enjoy pleasures (Manasa 7/44/1). Therefore, there is no_ mention in anyone of the scriptures, that man should enjoy worldly pleasures. Society also does not permit a person to enjoy pleasures freely. On the other hand the scriptures, as well as, society urge a man to bring comfort to others and to do good to them. It is mentioned in the scriptures, that a father should foster his son, but it is not mentioned that he is authorized to expect service from his son. Similar is the case with others, such as a son and a wife etc.
A Karmayogi always wants to give but not to receive, because the desire for fruit, besides being a stumbling block to salvation, is an obstacle to receiving worldly things. This is everybody's experience, that no one wants to offer anything to a person who hankers after it. Therefore, Brahma says, that a man can attain the supreme good (salvation) by performing his duty in a disinterested manner, without having any desire for reward.
In the expression 'devanbhavayatanena
'Te deva bhavayantu vah'— Trees and plants etc., naturally bear flowers and fruits, but their growth is luxuriant if these are tended properly. Similarly, a man should perform his duty by nurturing and fostering the gods by offering worship and service to them. By doing so, he is sustained by the gods with timely rain etc. But when he does not perform his duty properly, the gods do not properly protect and so he has to face calamities, such as a deluge and drought etc.
'Paraspararii bhavayantah'—This expression should not be interpreted to mean that we should serve others only, if they serve us. It should mean, that we should perform our duty by serving others, without bothering about of what others do. He, who cares for the duties of other people, deviates from his own duty, and has a downfall. Moreover, it is beyond our power to force anyone, to perform his duty. We have to perform our duty of fostering others and doing good to them, to the best of our resources, such as intellect, power, time and material etc. In that way, our affinity for the insentient (matter), will be totally renounced.
We have to serve all our relatives, such as parents, wife, sons, brothers, brother's wives etc., in a disinterested way by regarding service as our obligatory duty to them according to the scriptural injunctions. We are born, to repay our debt by serving, because we are indebted to them. It is an error on our part, if we expect any reward from them or lay claim to them. We have to serve all beings, but the first preference should be given to those kith and kin, who have a claim on our service.
It is an accepted fact that the body, senses, mind, intellect and possessions are neither ours nor for us. If we sincerely perform our respective duties, we will add immensely, to the welfare of the world.
From "The Bhagavadgita - Sadhak Sanjivani" by Swami Ramsukhdasji
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