Introduction: Why Should We Continue Performing Karma?
If a person has attained spiritual wisdom, is it still necessary to perform Karma?
If someone is completely satisfied within the Self and no longer depends upon worldly achievements for happiness, why should that person continue fulfilling responsibilities?
And why does Bhagwan Shri Krishna, who has nothing to gain and nothing left to achieve, continue performing actions?
These questions lead us towards some of the most profound teachings of Chapter 3, Karma Yoga, in the Srimad Bhagavad Gita.
In Session 15 of our Bhagavad Gita series at Sambhasha | Divine Dialogues, we revise Shlokas 13–15 and then study Shlokas 16–26.
Shri Krishna explains that human life cannot be centred only upon personal enjoyment and consumption. We are continuously supported by nature, society, other living beings and the Divine.
Therefore, our actions should also involve responsibility, gratitude and contribution.
He then describes the extraordinary state of a person who finds happiness and fulfilment within the Self.
Yet even after describing this state, Shri Krishna continues to emphasize the importance of action.
The reason becomes clear through the principle of Lokasangraha, acting for the welfare and proper functioning of the world.
These verses also contain a powerful teaching about leadership.
Our actions influence others. Parents influence children, teachers influence students and respected individuals influence society.
Shri Krishna therefore teaches that one of the most effective ways to guide others is through our own conduct.
Don’t just preach the path. Walk the path, and become the example.
Revision: Bhagavad Gita Chapter 3, Shlokas 13–15
Before exploring the new verses, we revisit the important teachings concerning Yajna, food, Karma and the larger order of creation.
Bhagavad Gita 3.13: What Is Yajna-Shishta?
In Shloka 3.13, Shri Krishna explains the spiritual significance of consuming what remains after Yajna.
The concept of Yajna-Shishta encourages us to approach food with gratitude and a spirit of offering.
In many Hindu traditions, food is first offered to Bhagwan before being consumed.
This practice reminds us that the food we receive is not merely the result of our personal efforts.
It depends upon sunlight, water, soil, farmers and countless other contributions.
The deeper teaching is to move beyond selfish consumption and recognize our responsibilities towards the larger world.
Bhagavad Gita 3.14: The Cycle of Food, Rain, Yajna and Karma
Shri Krishna explains that living beings depend upon food, food arises from rain, rain is connected with Yajna and Yajna arises through Karma.
The traditional sequence is:
Living Beings ← Food ← Rain ← Yajna ← Karma
This teaching highlights the interconnected nature of existence.
Human beings depend upon processes far beyond their individual control.
It encourages us to recognize the larger order sustaining life and our responsibility to participate in it.
Bhagavad Gita 3.15: Karma, the Vedas and the Imperishable Reality
In Shloka 3.15, Shri Krishna connects Karma with Brahma, understood here in relation to Vedic revelation, and ultimately with the imperishable Supreme Reality.
This verse places Yajna within a sacred spiritual framework.
The teachings of Karma and Yajna are not merely concerned with individual actions.
They are connected with the larger order described in the Vedic tradition.
Together, Shlokas 13–15 prepare the foundation for Shri Krishna’s next teaching: human beings must participate responsibly in the cycle that sustains creation.
Bhagavad Gita 3.16: Why Must We Contribute to the Cycle of Creation?
In Shloka 3.16, Shri Krishna explains that a person who does not follow the established cycle of Yajna and lives only for sensory enjoyment lives in vain.
This is a powerful statement concerning responsibility.
Our existence is supported by countless contributions.
We receive air, water, food, sunlight and other essential resources from nature.
We receive knowledge from teachers.
We receive support from family members and society.
We benefit from the work of farmers, healthcare professionals, workers and numerous other people.
Yet it is possible to live with an attitude focused entirely upon personal consumption.
Shri Krishna challenges this mentality.
Human life should not revolve only around receiving and enjoying.
We must also recognize our responsibility to contribute.
Are We Only Consumers, or Are We Contributors?
Consider the way we approach everyday life.
We may constantly think about earning more money, obtaining possessions, enjoying comforts and fulfilling personal desires.
However, how often do we reflect upon what we contribute in return?
Do we use our knowledge to help others?
Do we fulfil our family responsibilities sincerely?
Do we use natural resources responsibly?
Do we support people who need assistance?
The teaching of Shloka 3.16 encourages us to examine whether our lives are guided entirely by personal enjoyment or also by responsibility and contribution.
This is an important practical expression of Yajna Bhav.
Bhagavad Gita 3.17: What Is Atma-rati?
In Shloka 3.17, Shri Krishna describes a person who rejoices in the Self, is satisfied in the Self and remains content in the Self.
Such a person has no obligatory task to accomplish for personal fulfilment.
This verse introduces an extraordinary spiritual state.
Ordinarily, we seek happiness through external circumstances.
We want recognition, possessions, relationships, achievements and pleasurable experiences.
When one desire is fulfilled, another may arise.
Our satisfaction may remain dependent upon obtaining something more.
Shri Krishna describes a person whose fulfilment no longer depends upon this endless pursuit.
The person finds joy and satisfaction within the Self.
This is the state associated with Atma-rati, Atma-tripta and Atma-santushta.
Understanding Atma-rati, Atma-tripta and Atma-santushta
These three expressions describe closely related aspects of spiritual fulfilment.
Atma-rati: Finding Joy in the Self
Atma-rati (आत्मरति) refers to one who delights in the Self.
Such a person does not depend entirely upon external objects and experiences for happiness.
The source of joy has shifted towards spiritual realization.
Atma-tripta: Being Satisfied in the Self
Atma-tripta (आत्मतृप्त) describes one who is fulfilled or satisfied in the Self.
The person is no longer driven by the feeling that another worldly achievement is necessary for inner completeness.
Atma-santushta: Being Content in the Self
Atma-santushta (आत्मसन्तुष्ट) refers to one who is content in the Self.
The mind is no longer dominated by an endless search for external satisfaction.
Together, these descriptions present the spiritual ideal of inner fulfilment.
They do not simply refer to temporary happiness or satisfaction after achieving a personal goal.
They describe a deeper state of Self-realization.
Why Does External Happiness Often Feel Temporary?
Consider a person who purchases something that has been desired for a long time.
The purchase may bring happiness and excitement.
However, after some time, the excitement may decrease.
The mind may begin desiring something else.
Similarly, a person may work towards a professional achievement.
After achieving it, another ambition may arise.
These examples show how external satisfaction can change.
The Bhagavad Gita encourages us to examine whether lasting fulfilment can be found through an endless series of desires.
The state described in Shloka 3.17 points towards a deeper spiritual satisfaction.
The Self-realized person is no longer dependent upon continuously acquiring something new to feel complete.
Bhagavad Gita 3.18: Freedom from Personal Dependence on Action
In Shloka 3.18, Shri Krishna explains that such a Self-realized person has no personal purpose to gain through action or inaction.
Nor does the person depend upon other beings for the fulfilment of a personal objective.
This teaching must be understood carefully.
Shri Krishna is describing the state of someone established in Self-realization.
It is not a general instruction that everyone should abandon responsibilities.
A person who has attained spiritual fulfilment is no longer compelled to act because of inner incompleteness or selfish desire.
However, Shri Krishna will soon explain why even such a person may continue acting.
This leads towards the important principle of Lokasangraha.
Bhagavad Gita 3.19: Perform Your Kartavya Without Attachment
In Shloka 3.19, Shri Krishna gives a direct instruction.
A person should continually perform the action that ought to be performed, without attachment.
By performing action without attachment, one attains the highest.
This verse provides an important foundation for Nishkam Karma.
The teaching is not to abandon work or responsibilities.
Instead, we should perform our Kartavya sincerely without becoming enslaved by personal expectations.
What Is Kartavya?
Kartavya refers to duty or responsibility.
In everyday life, we have responsibilities associated with our circumstances and roles.
A parent has responsibilities towards children.
A teacher has responsibilities towards students.
A professional has responsibilities associated with honest and competent work.
A person also has responsibilities towards personal conduct and the welfare of others.
The Bhagavad Gita encourages us to perform appropriate duties with sincerity and detachment.
Does Detachment Mean Not Caring About Results?
No.
Detachment does not mean carelessness.
A student should still prepare sincerely for examinations.
A doctor should still provide responsible medical care.
A professional should still perform duties carefully.
The distinction lies in excessive personal attachment.
We should work sincerely towards appropriate objectives without making our inner peace entirely dependent upon obtaining a particular result.
This is an important principle of Karma Yoga.
Bhagavad Gita 3.20: King Janaka and the Path of Karma
In Shloka 3.20, Shri Krishna refers to Janaka and others who attained perfection through action.
He then encourages Arjuna to act while considering the welfare of the world.
This verse demonstrates that spiritual progress does not necessarily require abandoning worldly responsibilities.
King Janaka is traditionally remembered as a spiritually wise ruler.
His example illustrates how responsibility and spiritual understanding can exist together.
A person may remain active in family, professional or social life while developing greater detachment and wisdom.
The important question is not simply whether we are performing action.
It is whether our actions are guided by Dharma, responsibility and spiritual understanding.
What Is Lokasangraha?
Lokasangraha (लोकसंग्रह) is one of the most important concepts in Chapter 3.
It refers to the welfare, stability and proper maintenance of the world or society.
The word expresses the importance of acting beyond narrow personal interests.
A person practising Lokasangraha recognizes that actions can affect other people and the larger community.
This principle is especially important for those who possess influence, authority or responsibility.
A teacher influences students.
A parent influences children.
A leader influences the people who follow that leader.
A respected individual can influence the behaviour and values of many others.
Lokasangraha encourages such individuals to act responsibly for the wider good.
Bhagavad Gita 3.21: Whatever Great People Do, Others Follow
Shloka 3.21 contains one of the most powerful teachings about leadership in the Bhagavad Gita.
Shri Krishna explains that whatever a respected or exemplary person does, others follow.
The standards established by such a person influence the conduct of the world.
This principle is extremely relevant to everyday life.
People often learn more from what they observe than from what they are told.
A parent may repeatedly instruct children to speak truthfully.
However, if the children regularly observe dishonesty in the parent’s conduct, the spoken instructions may lose their influence.
Similarly, a teacher may speak about discipline and punctuality.
But students are more likely to respect those principles when the teacher demonstrates them personally.
Shri Krishna emphasizes that conduct establishes standards.
Leadership begins with personal example.
Why Is Leading by Example More Powerful Than Giving Instructions?
Imagine a manager who constantly tells employees to work sincerely but regularly neglects personal responsibilities.
The manager’s instructions may not inspire confidence.
Now imagine another manager who demonstrates honesty, dedication and responsibility through daily conduct.
Employees may naturally become influenced by that example.
The difference lies between merely preaching a principle and actually living according to it.
This teaching is especially important for spiritual guidance.
A person may deliver beautiful lectures about Dharma, self-control and compassion.
However, the true influence of those teachings becomes visible through conduct.
If our behaviour contradicts our words, others may find it difficult to trust our guidance.
The Bhagavad Gita encourages us to become examples of the principles we wish others to follow.
Bhagavad Gita 3.22: Why Does Shri Krishna Continue Performing Karma?
In Shloka 3.22, Shri Krishna gives His own example.
He explains that there is nothing in the three worlds that He is required to accomplish.
There is nothing unattained that He needs to obtain.
Yet He continues to engage in action.
This is a profound teaching.
Ordinary human beings often act because they want to obtain something.
We work to earn money.
We study to acquire knowledge.
We perform activities to fulfil personal needs and desires.
However, Shri Krishna explains that He has nothing to gain.
Still, He continues performing Karma.
Why?
Because action is not always motivated by personal need.
It can also be performed for the maintenance and welfare of the world.
This becomes the foundation for the next verses.
Bhagavad Gita 3.23: What If Shri Krishna Stopped Performing Action?
In Shloka 3.23, Shri Krishna explains that if He did not continue performing action, people would follow His example.
This verse reveals the extraordinary responsibility associated with influence.
When a respected person behaves in a particular way, others may imitate that conduct.
If Shri Krishna Himself appeared to abandon action, people could misunderstand the importance of performing their responsibilities.
The teaching therefore emphasizes that exemplary conduct influences society.
A leader’s actions are rarely limited to personal consequences.
They can shape the behaviour of many others.
This principle applies not only to spiritual teachers or political leaders but also to parents, educators and individuals holding positions of responsibility.
Bhagavad Gita 3.24: Why Responsible Action Protects Society
In Shloka 3.24, Shri Krishna explains that if He were to stop performing action, the worlds would fall into disorder.
He would become responsible for confusion and the destruction of beings.
This verse emphasizes the importance of maintaining the proper functioning of the world.
The example demonstrates that responsibility does not disappear merely because an individual has nothing personally to gain.
Actions may be necessary for the welfare and stability of others.
Consider the responsibilities of a teacher.
The teacher’s work influences the education of students.
A parent’s conduct influences the development of children.
A leader’s decisions may affect an entire community.
These responsibilities extend beyond individual desires.
The principle of Lokasangraha reminds us that our actions can support the larger social order.
Bhagavad Gita 3.25: The Difference Between Ignorant and Wise Action
In Shloka 3.25, Shri Krishna explains that ignorant people perform actions with attachment.
Wise people should also perform action, but without attachment and with the welfare of the world in mind.
This verse introduces an important distinction.
Two people may perform the same outward activity while possessing very different inner attitudes.
For example, two teachers may conduct the same lesson.
One may be motivated primarily by recognition, praise or personal advancement.
The other may sincerely focus upon the education and development of students.
Both are performing the outward action of teaching.
However, their intentions are different.
Similarly, two individuals may perform charitable activities.
One may be primarily interested in public recognition.
Another may act with a genuine desire to help.
The Bhagavad Gita encourages us to examine the attitude behind Karma.
The wise person does not necessarily abandon action.
Instead, action is performed without selfish attachment and with consideration for the welfare of others.
Why Can Two People Perform the Same Karma but Experience Different Spiritual Significance?
The external appearance of an action does not always reveal the motivation behind it.
A person may perform an activity because of greed, fear or personal ambition.
Another may perform the same activity with responsibility and a spirit of service.
The Bhagavad Gita repeatedly emphasizes the importance of intention and attachment.
This is central to Nishkam Karma.
A person should not merely ask, “What action am I performing?”
The person should also examine, “Why am I performing this action?”
Am I acting only for selfish rewards?
Am I excessively attached to recognition?
Am I fulfilling my responsibilities sincerely?
Am I considering the effect of my actions upon others?
These questions help transform ordinary Karma into spiritual discipline.
Bhagavad Gita 3.26: A Wise Person Should Inspire, Not Confuse
Shloka 3.26 contains an extremely important teaching about guiding others.
Shri Krishna explains that a wise person should not disturb the understanding of those who are still attached to action.
Instead, the wise person should perform actions properly and encourage others to do the same.
This verse offers practical guidance for teachers, parents, leaders and spiritual seekers.
Sometimes, people attempt to change others merely by delivering lectures, criticizing behaviour or insisting upon immediate transformation.
However, such approaches may create resistance or confusion.
Shri Krishna presents a wiser approach.
A knowledgeable person should act properly and gradually inspire others through conduct.
The objective is to guide people towards right action rather than unnecessarily disturb their understanding.
Why Should We Inspire Others Instead of Merely Preaching?
Consider a parent who wants children to develop the habit of reading.
The parent may repeatedly instruct the children to read books.
However, if the children never observe the parent reading, the instruction may have limited influence.
Now imagine a parent who regularly spends time reading.
The children may naturally become curious and begin developing a similar habit.
The same principle applies to honesty, discipline, kindness and spiritual practice.
A person who wishes others to follow Dharma should first make a sincere effort to live according to Dharma.
A person who teaches self-control should practise self-control.
A person who encourages compassion should demonstrate compassion through actions.
This is the practical wisdom of Shloka 3.26.
Don’t just preach the path. Walk the path, and become the example.
Leadership Lessons from Bhagavad Gita Chapter 3
Shlokas 20–26 contain several important principles concerning leadership and responsibility.
1. Leadership Requires Personal Responsibility
A leader should not act only according to personal convenience.
The consequences of the leader’s conduct may influence others.
2. People Follow Behaviour More Than Words
Shri Krishna explains that the actions of respected individuals establish standards for society.
Our conduct therefore carries responsibility.
3. True Leadership Is Not Only About Personal Gain
Shri Krishna Himself continues performing action despite having nothing personally to attain.
This demonstrates the importance of acting for a purpose beyond personal reward.
4. Wise People Remain Active for the Welfare of Others
A spiritually wise person may continue performing duties for Lokasangraha.
Action can become an expression of responsibility and contribution.
5. Guidance Should Be Appropriate to the Person Being Guided
Shloka 3.26 advises knowledgeable people not to unnecessarily confuse those who are still attached to action.
Instead, they should encourage right conduct through appropriate example.
These principles demonstrate why the Bhagavad Gita remains relevant to modern discussions of leadership and ethical responsibility.
How Can Parents Apply the Teachings of Lokasangraha?
Children often learn through observation.
They notice how adults speak, behave and respond to situations.
A parent may teach the importance of honesty, but the child’s understanding is also influenced by observing whether the parent acts honestly.
A parent may encourage kindness, but the example becomes more powerful when kindness is demonstrated in daily life.
Similarly, if parents wish children to develop spiritual habits, personal participation can be more influential than repeated instructions.
This does not mean that every parent must be perfect.
It means recognizing the importance of sincere conduct.
The teaching of Lokasangraha encourages parents to understand how their behaviour influences the next generation.
How Can Teachers Apply Bhagavad Gita 3.21 and 3.26?
Teachers possess an important position of influence.
Students learn academic subjects, but they also observe attitudes and behaviour.
A teacher who demonstrates patience, discipline and sincerity can inspire students through personal example.
Similarly, a spiritual teacher who explains Dharma should strive to reflect those principles in everyday conduct.
Shloka 3.26 adds another important lesson.
A teacher should guide students according to their understanding rather than unnecessarily confuse them.
Knowledge should be communicated in a way that encourages learning and appropriate action.
The objective is not merely to display superior knowledge.
It is to help others progress.
How Can Professionals Practise Nishkam Karma and Lokasangraha?
Professional life offers numerous opportunities to apply these teachings.
A person can perform work sincerely without making recognition the only motivation.
A manager can establish standards through personal conduct.
A business owner can consider responsibilities towards employees and customers.
A professional can use knowledge and abilities in ways that benefit others.
These activities can express the spirit of Lokasangraha when guided by responsibility and concern for the wider good.
The Bhagavad Gita does not require us to abandon professional goals.
It encourages us to examine the attitude behind our actions.
We can pursue meaningful objectives while gradually reducing selfish attachment and recognizing our responsibilities towards others.
Does Spiritual Realization Mean Abandoning All Responsibilities?
The teachings of Shlokas 17–18 describe a person who is fulfilled in the Self and has no personal dependence upon action.
However, the following verses explain why action may still be performed for the welfare of the world.
This distinction is essential.
Freedom from personal desire does not necessarily mean complete withdrawal from activity.
A person may continue acting without being motivated by selfish expectations.
Shri Krishna’s own example demonstrates this principle.
Although He has nothing personally to attain, He continues performing action.
The Bhagavad Gita therefore encourages us to understand the deeper purpose of Karma.
Action can be performed not merely because something is lacking within us, but because our responsibilities and conduct contribute towards the larger world.
The Connection Between Atma Santushti and Lokasangraha
Atma Santushti and Lokasangraha may initially appear to be different subjects.
Atma Santushti concerns inner fulfilment.
Lokasangraha concerns the welfare of the world.
However, the teachings of Chapter 3 connect them.
A person who is completely satisfied in the Self is no longer compelled to act for selfish fulfilment.
Yet such a person may continue performing action for the welfare of others.
This represents an important transformation in the purpose of Karma.
Ordinary action is often driven by the desire to obtain something.
Selfless action can arise from responsibility and concern for the larger good.
The movement from personal desire towards Lokasangraha is one of the profound teachings of Karma Yoga.
What Do We Learn in Session 15?
In this session, we begin by revising Chapter 3, Shlokas 13–15.
We revisit Yajna-Shishta, the cycle of food, rain, Yajna and Karma, and the connection between Karma, the Vedas and the imperishable Supreme Reality.
We then study Shlokas 16–26.
Shri Krishna explains why human life should not revolve only around personal enjoyment and consumption.
He introduces the state of Atma-rati, Atma-tripta and Atma-santushta, describing a person who finds fulfilment within the Self.
We then examine the importance of performing Kartavya without attachment.
Through the example of King Janaka, we learn that spiritual progress can occur while performing responsibilities.
Shri Krishna introduces Lokasangraha and explains why the actions of respected individuals influence society.
He also gives His own example, explaining why He continues performing Karma despite having nothing personally to gain.
Finally, we examine the difference between ignorant and wise action and the importance of inspiring others through our own conduct.
These teachings connect Karma Yoga with responsibility, selflessness and leadership.
Continue Your Bhagavad Gita Journey with Sambhasha
At Sambhasha | Divine Dialogues, our Srimad Bhagavad Gita series explores the teachings of Bhagwan Shri Krishna through simple explanations, practical examples and meaningful spiritual discussions.
In Session 15, we revise Chapter 3, Shlokas 13–15, and study Shlokas 16–26.
We explore Yajna Bhav, Atma Santushti, Nishkam Karma, Lokasangraha and the importance of performing our responsibilities without selfish attachment.
We also examine Shri Krishna’s teachings about leadership and the influence of personal conduct.
These principles remind us that spiritual growth does not necessarily require withdrawing from the world.
We can remain active in our families, professions and communities while gradually developing greater wisdom, responsibility and detachment.
Conclusion: True Leadership Begins with Personal Example
Bhagavad Gita Chapter 3, Shlokas 16–26, presents a profound understanding of Karma Yoga.
Shri Krishna explains that human life should not be centred only upon consumption and personal enjoyment.
He describes the spiritual state of a person who finds complete satisfaction within the Self.
Yet He continues emphasizing the importance of action.
Through the principle of Lokasangraha, Shri Krishna teaches that our responsibilities extend beyond personal desires.
Our actions can influence the welfare, stability and conduct of society.
The example of Shri Krishna Himself demonstrates why one who has nothing personally to gain may still continue performing Karma.
Finally, Shloka 3.26 teaches that wisdom should be expressed through appropriate action and personal example rather than unnecessary criticism or confusion.
The message is relevant to every parent, teacher, professional, leader and spiritual seeker.
Don’t just preach the path. Walk the path, and become the example.
Jai Shri Krishna!
Sambhasha | Divine Dialogues by Prateek Gupta
Watch Session 15: https://www.youtube.com/watch?v=Kz4b5iwKpB0
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