HomeBhagavad GitaCh. 3Shloka 21
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Shloka 21

Karma YogaKarma 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 ||

Bậc ưu tú làm điều gì, người khác cũng làm đúng như vậy; chuẩn mực nào người ấy đặt ra, thế gian liền noi theo.

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.