Dharma is established and nurtured by the divine. Bhagavān who needs to have no thought for anything else thinks of dharma alone and of his own volition. This should bring the greatness of dharma to our minds. Dharma is Īśvara’s own property. Therefore, it is immensely worthy of our worship. We have to always remember that Īśvara is watching us all the time. An American poet says thus:
“Arjuna, what I am explaining to you now is not something new and contemporary. It is something that I had explained to the sun named Vivasvān at the beginning of creation. He, in turn, taught this to Manu, the progenitor of the human race. Manu then gave the same upadeśa to Ikṣvāku, the foremost among kings. Thus, this knowledge of karma has been passed on through many generations. Earlier, many king-sages like Janaka and others followed the tenets of this knowledge and became accomplished."
vivarisidenidāṃ pūrvadi
vivasvataṃgeṃdu Kṛṣṇanoreyal Pārthaṃ।
avatāraṃgaḻadeṃtene
svavapurdhṛti dharmarakṣegeṃdaṃ devaṃ॥
Said Kṛṣṇa to Arjuna “Long ago
To Vivasvān, this knowledge I had bestowed”.
When Arjuna wondered how it was possible,
He said his incarnations were to protect dharma.
karmamanivāryamāguṃ
nirmamateyināda karmamīśaprītaṃ ।
karmamayaṃ jagamellaṃ
dharmaṃ brahmaprabhāvameṃdaṃ Kṛṣṇaṃ ॥
"One’s own karma performed diligently, even though it may not be the best thing, is better than others’ karma performed in a most satisfying manner". What then is svadharma?
Certain qualities, powers, propensities, and enthusiasm come to some people naturally. Using such qualities, that mindset and those internal faculties for the benefit of the world is dharma.
Human nature is composed of the triad of guṇas – sattva, rajas, and tamas. It is true of the universe also. A man’s inner nature influences his outward behaviour and vice-versa. The essence of graha-atigraha mentioned in the Bṛhadāraṇyaka-upaniṣad is this mutual impulse.
tattvavit-tu mahābāho guṇa-karma-vibhāgayoḥ ।
guṇā guṇeṣu vartanta iti mattvā na sajjate ॥ (BG 3.28)
There is another thing to consider. Illustrious people such as Janaka, who are greater than you have all performed karma much before you.
karmaṇaiva hi saṃsiddhim āsthitā janakādayaḥ।
loka-saṅgraham-evāpi saṃpaśyan kartum-arhasi ॥ BG 3.20“Janaka and others attained fulfilment by karma only; You should also perform your duty keeping the welfare of the world in mind”.
Who are devas? Various pictures of divine beings holding a trident, staff, rope, or discus might arise in our minds. These pictures are useful elsewhere; they can assist in meditation. When we are studying philosophy, devas are the powers of creation and nature – great powers of various kinds. The relationship between humans and these superhuman deities may not be directly observable to us. But it cannot be said that they do not exist just because they are not seen. For most of us living in Bangalore, China is unseen. But does China not exist?
“When devas are worshipped and satisfied, they give rain and good crops.”
Thus, one who leads life in the form of tapas, yajña, and dāna, does not have to hanker after mokṣa. It is readily available. By leading a life that is dedicated to the divine, he climbs above the duality caused by lust and anger. Gradually he will realize that there is something beyond worldly enjoyment and becomes eligible to see the abode of paramātmā. Then is freedom from karmic shackles.
yastvātmaratirēva syādātmatṛptaśca mānavaḥ |
If we consider the verses between the ninth verse – “yajñārthāt...” and the sixteenth verse – “moghaṃ pārtha sa jīvati” as one single meaningful portion, the meaning might be clearer. The style of the text here is a little complex. Two or three metaphors are combined thus: Kāmadhenu (the milch-cow of desire), jīva-cakra (the cycle of jīvas), brahma-cakra (the cycle of brahma). The topics too are knotty. Food, rain, crops, yajñā, distribution of the fruit of labour — thus many ideas are intertwined here.