Gita 03.22 – Krishna’s supreme position redefines duty as lila

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na me pārthāsti kartavyaṁ
triṣu lokeṣu kiñcana
nānavāptam avāptavyaṁ
varta eva ca karmaṇi (Bg 3.22)

Word-for-word:
na — not; me — Mine; pārtha — O son of Pṛthā; asti — there is; kartavyam — prescribed duty; triṣu — in the three; lokeṣu — planetary systems; kiñcana — any; na — nothing; anavāptam — wanted; avāptavyam — to be gained; varte — I am engaged; eva — certainly; ca — also; karmaṇi — in prescribed duty.

Translation:
O son of Pṛthā, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything – and yet I am engaged in prescribed duties.

Explanation:
Kṛṣṇa tells Arjuna that he should perform his duty because he is a social leader and must set an example for others. To illustrate this principle, Kṛṣṇa will now present His own example in the next three verses (3.22 to 3.24).

na me pārthāsti kartavyaṁ: O Pārtha, there is no duty for Me
triṣu lokeṣu kiñcana: in any of the three worlds.
nānavāptam avāptavyaṁ: Nor is there anything that I lack and need to acquire.
varta eva ca karmaṇi: Yet, I am engaged in work.

This is the first indication in this chapter of Kṛṣṇa’s special position. In the Bhagavad-gītā as a whole, it is the second time. Earlier, in 2.61, Kṛṣṇa mentioned yukta āsīta mat-paraḥ—“with controlled senses, one should sit, keeping the consciousness fixed on Me.” Now, in this verse, He states that He has no duty to perform in any of the three worlds.

This is an extraordinary statement because everyone has duties to perform. Yet, Kṛṣṇa declares that He has no duties—and not just in a limited context; He expands the ambit of the statement to include all the three worlds. What does this actually mean?

We observe that when Kṛṣṇa descended into this world, He actively performed various responsibilities. When the residents of Dvārakā were in danger—even if He was elsewhere, such as with the Pāṇḍavas or in another location—He returned in time to protect them from demons. Even earlier, during His childhood in Vṛndāvana, He protected the Vrajavāsīs from numerous demonic threats. Clearly, Kṛṣṇa did perform duties during His earthly pastimes.

Then why does Kṛṣṇa say that He has no duties? And why does He refer to all three worlds?

To understand this, we need to consider the definition of the Absolute Truth. The Upaniṣads explain that the Absolute Truth, being perfect and complete, has nothing to do. The Absolute Truth neither desires to accomplish anything nor is obliged to perform any duty, because the Absolute Truth is self-sufficient, perfect, and complete in all respects.

Because we take so much from the world, it becomes our duty to contribute something in return. This principle of give and take is vital, fundamental, and essential for all of us. We receive countless things from nature and from the world around us, and in reciprocation, we are obliged to give back in some way.

Kṛṣṇa, however, does not take anything from anyone. He is self-satisfied (ātmārāma), fully complete in Himself. Therefore, He is under no obligation to give anything to anyone. He neither needs anything nor desires anything. He is complete and perfect, as described in the famous Śrī Īśopaniṣad invocation: oṁ pūrṇam adaḥ pūrṇam idaṁ. Whereas all of us have duties arising from our dependencies, Kṛṣṇa, being complete, has no duty at all.

This does not mean that Kṛṣṇa is sentenced for all eternity to a passive existence, doing nothing. Rather, it means that He is completely free to act as He pleases. Out of love, and in reciprocation with those who love Him, He voluntarily takes on activities that, to the uninformed, may appear as duties. But in reality, they are not duties; they are līlā—His transcendental pastimes.

When Kṛṣṇa kills demons or instructs His devotees—as He is now doing for Arjuna in the Bhagavad-gītā—He is not obliged to do so. Kṛṣṇa is not bound by duty. He chooses to act out of His own free will, as part of His divine līlā.

Obligation means we are compelled to act—if we neglect our duties, we suffer karmic reactions. But when Kṛṣṇa performs activities, they are līlā—actions He voluntarily accepts for His own pleasure and to reciprocate with His devotees.

Although Kṛṣṇa is God, He takes on the role of a small child and assigns His dearmost devotees the role of Vrajavāsīs, the residents of His pastoral paradise. Among them, those who love and serve Him in a parental mood are given the role of His mother and father. Kṛṣṇa then plays the part of their dependent child—sometimes obediently following their instructions, and at other times playfully eluding them in mischief. Yet, when danger arises, He protects them with His divine power.

Hence, when Kṛṣṇa performs any activity, it is His līlā. He acts whenever and however He desires. Sometimes, He subordinates His divinity and supremacy, and at other times, He reveals them.

When Kṛṣṇa engages in His līlā, it may externally appear that He is simply performing His duty. From the world’s perspective, it does seem as though He is fulfilling His responsibilities—caring for His loved ones and attending to royal duties. As a king, He would participate in the assembly and the royal court, and assist in resolving complex issues. He took these responsibilities seriously and discharged them effectively.

However, the essential principle is that Kṛṣṇa is not obliged to do anything. The reference to the “three worlds” indicates that in the interconnected universe described in Vedic literature, living beings have duties not only toward their loved ones but also toward higher beings—the demigods.

Just as we have responsibilities toward our family members and society, we also have responsibilities toward the demigods who assist in the universal management. To fulfill these obligations, certain sacrifices (yajñas) are recommended—or even required—as a form of gratitude and reciprocity.

Here, Kṛṣṇa says that He has no duty even in the three worlds, meaning that He is not obligated to anyone—including the demigods. He is completely free. Whatever activities He performs are purely His līlā, enacted for His own pleasure and for the joy of His devotees. To those devotees, it may appear that He is performing duties, but in reality, it is simply His loving reciprocation.

Kṛṣṇa’s argument to Arjuna is this: unlike Himself, Arjuna has duties, yet Arjuna is contemplating giving them up. Kṛṣṇa, who has no duties, still performs activities—not because He is bound to, but for two reasons: on the spiritual level, He engages in līlā, and on the material level, He sets an example for others. Here, Kṛṣṇa emphasizes the principle of setting an example.

Kṛṣṇa first gave the example of Janaka and other kings in verse 3.20, showing how they attained perfection simply by performing their prescribed duties. Then, in verse 3.21, He presented the general principle that leaders should perform their duties to set an example for others. In verse 3.22, He gives His own example—explaining that even though He has no duty, He still performs actions for the sake of setting an example.

Kṛṣṇa will elaborate on this point further in the next two verses, which we will discuss in our future talks.

Thank you.