Gita 03.23 – Walk your talk

Audio Link: https://www.thespiritualscientist.com/gita-03-23-walk-your-talk/

yadi hy ahaṁ na varteyaṁ
jātu karmaṇy atandritaḥ
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ

Word-for-word:
yadi — if; hi — certainly; aham — I; na — do not; varteyam — thus engage; jātu — ever; karmaṇi — in the performance of prescribed duties; atandritaḥ — with great care; mama — My; vartma — path; anuvartante — would follow; manuṣyāḥ — all men; pārtha — O son of Pṛthā; sarvaśaḥ — in all respects.

Translation:
For if I ever failed to engage in carefully performing prescribed duties, O Pārtha, certainly all men would follow My path.

Explanation:
yadi hy ahaṁ na varteyaṁ: For if I did not conduct myself properly,
jātu karmaṇy atandritaḥ: and was not diligently engaged in duty,
mama vartmānuvartante: people would follow My path,
manuṣyāḥ pārtha sarvaśaḥ: O Pārtha, in all respects.

In this verse, Krishna explains the consequences that would result if leaders—especially He Himself—failed to perform their duties.

Kṛṣṇa says, “If I do not perform My duties, people will observe My behavior and follow My example.” Therefore, He emphasizes that He performs His duties with full attention, complete focus, and dedication. He is absorbed (ātandritaḥ) in His actions, carrying them out meticulously.

If He, the Supreme Lord, were to neglect His duties, it would send the wrong message. People would mistakenly think that such negligence is acceptable and would begin to imitate it. As Kṛṣṇa states, mama vartmānuvartante—“All people follow My path.”

We see this principle at work in society. When a leader engages in corruption, such as taking bribes, subordinates often justify their own misconduct by thinking, “If the boss is doing it, why shouldn’t we?” Similarly, when top political leaders practice nepotism—consistently favoring their own relatives and family members—it creates a culture where others follow suit, promoting their own relatives and serving selfish interests.

The deeper point here is that we are all constantly setting examples for others—whether we realize it or not. Even those who are introverted or not socially prominent still influence the people around them. Psychologists have found that even an introverted person, living a relatively quiet life, may influence up to 10,000 people over the course of their lifetime. If this is true for ordinary individuals, what then to speak of those who are leaders? Their responsibility is far greater, because their actions set the tone for the entire society.

In Vedic culture, society was deeply duty-driven. Different individuals had distinct roles and responsibilities, and when each person sincerely performed their duties, society functioned like a well-oiled machine. Just as in a complex machine every gear or screw—no matter how small—plays a crucial role, when each component functions properly, the entire system runs smoothly.

Similarly, in society, when individuals faithfully carry out their assigned duties, the whole social structure becomes harmonious and effective. The essential point is that Vedic culture emphasized being duty-driven, and any society that aspires to be productive and stable must cultivate this same sense of responsibility.

Being duty-driven means that people are aware of their responsibilities and are conscientious and committed to fulfilling them. Both rights and responsibilities are important, but in practice, people often demand their rights far more vigorously than they fulfill their responsibilities. This imbalance was famously addressed by American President John F. Kennedy, who said, “Ask not what your country can do for you—ask what you can do for your country.”

The point is that people tend to be more concerned with their entitlements than with their duties. For this self-centered mindset to change, people need to learn to value contribution more than gratification.

Gratification is about what we receive; contribution is about what we give. For people to value contribution more than gratification, it is essential that they see examples of such behavior.

When leaders at the top diligently perform their duties, it creates a top-down transmission of values—whether in an organization, a nation, or the world at large. People learn from their example and gradually internalize those values, shaping a culture where responsibility and contribution are prioritized over entitlement and gratification.

Kṛṣṇa explains that, as a kṣatriya, He fought against demons in the past. Although He is not fighting personally at present, He is still actively supporting Arjuna as his charioteer, helping him fulfill his duty and uphold dharma. If kings neglect their responsibilities, the result would be widespread disorder and lawlessness in society.

Vedic culture, as stated above, was fundamentally duty-centered. Each of the four varṇas had specific roles and contributions expected of them for the welfare of society. When everyone sincerely performed their respective duties, society functioned smoothly and harmoniously. This system ensured the overall well-being of the people because there was a balanced exchange between contribution and reward—what individuals gave and what they received were in alignment.

Among the leaders in society, the brāhmaṇas served as the intellectual guides and were held in the highest respect. However, in terms of social visibility and glamour, it was the kings who stood out the most. The general public often looked up to the king and emulated his behavior—yathā rājā tathā prajā—“As is the king, so are the citizens.”

Therefore, it was crucial for the king to act responsibly and set a positive example for others to follow. If the king behaved irresponsibly or neglected his duties, people in general would begin to justify their own negligence. They might think, “If the king himself doesn’t take responsibility, why should I? Why should I struggle and make an effort? I might as well just relax.”

In general, fulfilling any duty requires some level of sacrifice. Our natural tendency is often to let things glide along the path of least resistance. However, when we have responsibilities to fulfill, we must rise above this inclination toward lethargy and consciously apply ourselves.

Hence, Kṛṣṇa says ātandritaḥ—“I apply Myself.” When people see His example, they too will be inspired to apply themselves with diligence and sincerity. The implication for Arjuna is clear: if he refuses to fight, others will follow his example and neglect their own duties. As a result, a negative precedent will be set in society, leading to widespread irresponsibility.

In today’s parlance, we often hear the phrase “walk your talk.” It emphasizes that people pay more attention to how you live (your walk) than to what you say (your talk). While walk and talk are rhyming words, they are used here in a symbolic sense. Talk refers to the principles, values, or standards we express through our words—what we teach or preach. In a religious context, this is called preaching; in a secular context, it may be referred to as teaching. Walk, on the other hand, refers to how we actually live our lives—whether our actions align with the values we profess.

“Walk your talk” means bringing your ideals into action—living in a way that reflects the values and principles you speak about. When people truly walk their talk, they show by their actions that they practice what they preach. This consistency between words and actions inspires others, making them take those words seriously and motivating them to follow the same path.

On the other hand, if someone speaks about values but does not live by them, others tend to follow that example—they may talk about principles but fail to practice them. When leaders fail to set an example through their actions, people lose motivation to follow any standards themselves.

For example, when corruption exists at the highest levels of society, it gradually trickles down to the lower levels. As a result, the entire social structure becomes dysfunctional, making it nearly impossible for society to operate smoothly.

In this context, Kṛṣṇa is indirectly urging Arjuna: You are a kṣatriya, and it is your duty to protect dharma and safeguard the citizens. Now that this duty is calling you, how can you abandon it, Arjuna? Kṛṣṇa is encouraging Arjuna to set a righteous example by performing his duty. This theme of responsibility and leadership will continue in the next verse.

Thank you.