Bhagavad Gita Chapter 3, Verse 15 (BG 3.15) — Meaning, Translation & Commentary

# BG 3.15 — Commentary Translation The cycle of collective sacrificial action flowing through the world is here described in the familiar language of the Vedas. Food is the cause of the origin and nourishment of all beings. The mineral wealth present in the earth takes the form of nourishing food only when rain falls. Without rainfall, neither the growth of plant life nor the sustenance of animals would be possible. Rain comes as the fruit of sacrifice, and sacrifice is performed through human action. Without subtle reflection, this verse may seem strange. The modern educated person can understand that beings originate from food and that nourishing food comes from rain, yet finds it difficult to comprehend how rain originates from sacrifice. We need not be compelled by the words of Lord Sri Krishna to believe that He is instructing Arjun in the performance of ritualistic ceremonies. In many places throughout the Gita, words that were current and familiar in the Vedic age are employed in new meanings. Here too, it is not proper to understand "Parjanya" merely as rainfall. Parjanya refers to that condition which is necessary to transform the elements present in the earth into nourishing food fit for consumption. Similarly, in every field of work, there exists consumable benefit (food), which can be obtained only when favorable circumstances are created for it. Such favorable circumstances (Parjanya) are created through the selfless, service-minded actions (sacrifice) of all people, and thus the consumable goods (food) of society come into being. For example, by constructing a dam to hold back the water that flows uselessly in a river, that water can be used to irrigate the fertile but previously untilled land on the river's banks. Only through sacrifice and labor can the dam be built. Upon its completion, favorable circumstances will exist for tilling the land on both sides of the river. To obtain food from irrigated land requires continuous labor—such as plowing, sowing, irrigation, and protection. Here we are told how this cycle of action is connected to the Supreme Truth (Brahman), and how Brahman is established in sacrifice. The principle of right action (sacrifice) and the capacity for action have been bestowed upon all by Brahma, the Creator, and Brahma himself has manifested from the imperishable, supreme Brahman. A newborn child possesses the capacity for action, and that capacity is a gift from the Creator. Therefore, the all-pervading Brahman is ever established in those actions (sacrifices) of individuals or groups that are performed with a spirit of service for the welfare of the world. The person who follows this cycle of action contributes to the harmony of nature. Regarding one who violates it, the Lord speaks thus: