HomeBhagavad GitaCh. 3Shloka 21
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Bhagavad Gita — Karma Yoga, Shloka 21

Karma Yoga

Bhagavad Gita 21 illustration

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ ३.२१ ॥

yad yad ācarati śreṣṭhas tat tad evetaro janaḥ | sa yat pramāṇaṁ kurute lokas tad anuvartate || 3.21 ||

ଶ୍ରେଷ୍ଠ ପୁରୁଷ ଯାହା ଯାହା ଆଚରଣ କରେ, ଅନ୍ୟ ଲୋକମାନେ ମଧ୍ୟ ସେହିଟି ଆଚରଣ କରନ୍ତି। ସେ ଯେ ପ୍ରମାଣ (ମାନଦଣ୍ଡ) ସ୍ଥାପନ କରେ, ଲୋକ ତାହାକୁ ଅନୁସରଣ କରେ।

Whatever the श्रेष्ठ (leading person) does, that alone others do; whatever standard he sets, the world follows.

Whatever a leading person practices, that the other people practice; whatever standard he establishes, the world follows that.

Interpretations are largely stable. ‘Śreṣṭha’ can mean socially eminent, ethically exemplary, or spiritually advanced; ‘pramāṇa’ is ‘authoritative standard’—often read as the normative power of exemplars in shaping collective conduct.

यत्whatever (that which)
यत्:
Rootयद्
यत्whatever
यत्:
Rootयद्
आचरतिpractises; conducts himself
आचरति:
Root√चर् (चरति) उपसर्गः आ-
श्रेष्ठःthe best (man); an eminent person
श्रेष्ठः:
Karta
Rootश्रेष्ठ
तत्that
तत्:
Rootतद्
तत्that
तत्:
Rootतद्
एवindeed; just
एव:
Rootएव
इतरःthe other; the ordinary (person)
इतरः:
Karta
Rootइतर
जनःpeople; the person (in general)
जनः:
Karta
Rootजन
सःhe
सः:
Karta
Rootतद्
यत्whatever; that which
यत्:
Rootयद्
प्रमाणम्a standard; an authority; a model
प्रमाणम्:
Karma
Rootप्रमाण
कुरुतेmakes; sets up; adopts
कुरुते:
Root√कृ (करोति)
लोकःthe world; the people
लोकः:
Karta
Rootलोक
तत्that
तत्:
Rootतद्
अनुवर्ततेfollows; conforms to
अनुवर्तते:
Root√वृत् (वर्तते) उपसर्गः अनु-
KrishnaArjuna
Loka-saṅgrahaNormativity (pramāṇa)Dharma and exemplaritySocial ethics
Imitative social learningEthical responsibility of the influentialStandards as culturally formative

FAQs

It recognizes social imitation: people adopt behaviors modeled by admired figures, so personal discipline in leaders has broad psychological impact.

Rather than a metaphysical claim, it is primarily an ethical-sociological principle within the Gītā’s framework of sustaining order.

It strengthens the argument for Arjuna’s engagement: his conduct sets precedents, so withdrawal would communicate a norm of avoidance.

Applies to public figures, managers, teachers, and parents: institutional culture often mirrors the behavior that leaders normalize.