BG 3.15 — FolioCorpus

Word-for-word

karma — work brahma — from the Vedas udbhavam — produced viddhi — you should know brahma — the Vedas akṣara — from the Supreme Brahman (Personality of Godhead) samudbhavam — directly manifested tasmāt — therefore sarva - gatam — all-pervading brahma — transcendence nityam — eternally yajñe — in sacrifice pratiṣṭhitam — situated .

Important Words

karma — work, regulated activity
The same karma whose source the chapter has been tracing. Here named explicitly as *brahma-udbhavam* — Veda-born — to rule out invented duty.
brahma — the Vedas / the Supreme Brahman
The word does double duty in this verse: first as Veda (śabda-brahma), then as the Supreme Brahman (akṣara-brahma). Prabhupāda follows the Vaiṣṇava reading that akṣara here refers to the Supreme Person from whom the Vedas come.
akṣara — from the Supreme Brahman (Personality of Godhead)
The Imperishable. Etymologically *a-kṣara*, not-perishing. The Vedas are not human compositions; they descend from the Imperishable. Action's authority is finally not scriptural but personal — the akṣara-Puruṣa Himself.
sarva - gatam — all-pervading
Compound: sarva (all) + gata (gone). Brahman has *gone everywhere*. The all-pervading is established (pratiṣṭhitam) in yajña — sacrifice is the place where the all-pervading is locally present.
pratiṣṭhitam — situated, established
From prati-√sthā, to stand firmly upon. The Supreme stands upon — is established within — every act of sacrifice. The verse turns yajña from technique to theophany.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Completing the wheel: action springs from Brahman (the Veda's prescriptions), the Veda from the Imperishable Absolute. Hence Brahman itself, though all-pervading, is always present in the act of sacrifice.

Further notes (विवरण · Vivaraṇa)

'Brahma' here ambiguously means both the Veda and the Absolute — a deliberate pun anchoring ritual in ultimacy. 'Akṣara' is the imperishable Source. The conclusion 'sarvagataṁ brahma nityaṁ yajñe pratiṣṭhitam' is the climax: every yajña is a contact point with the Absolute. This completes the cosmic chain begun in verse 14.

Prose order (अन्वय · Anvaya)

कर्म ब्रह्म-उद्भवम् विद्धि; ब्रह्म अक्षर-समुद्भवम्; तस्मात् सर्व-गतम् ब्रह्म नित्यम् यज्ञे प्रतिष्ठितम्।

karma brahma-udbhavam viddhi; brahma akṣara-samudbhavam; tasmāt sarva-gatam brahma nityam yajñe pratiṣṭhitam|

Know action to arise from Brahman (the Veda); Brahman arises from the Imperishable; therefore the all-pervading Brahman is eternally established in yajña.

Word split (पदच्छेद · Padaccheda)

कर्म ब्रह्म-उद्भवम् विद्धि ब्रह्म अक्षर-समुद्भवम् । तस्मात् सर्व-गतम् ब्रह्म नित्यम् यज्ञे प्रतिष्ठितम् ॥

karma brahma-udbhavam viddhi brahma akṣara-samudbhavam | tasmāt sarva-gatam brahma nityam yajñe pratiṣṭhitam ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
कर्म	karma	कर्मन् (n.) acc.sg. (accusative singular)	action
ब्रह्म-उद्भवम्	brahma-udbhavam	ब्रह्मन् + उद्भव (m.) acc.sg. (accusative singular)n., bahuvrīhi cpd. (compound)	born of Brahman / Veda
विद्धि	viddhi	√विद् impv. 2sg.par. (parasmaipada / active voice)	know
ब्रह्म	brahma	ब्रह्मन् (n.) nom./acc.sg. (accusative singular)	Brahman, Veda
अक्षर-समुद्भवम्	akṣara-samudbhavam	अक्षर (n.) + समुद्भव (m.) acc.sg. (accusative singular)n., bahuvrīhi cpd. (compound)	born of the Imperishable
तस्मात्	tasmāt	dem. (demonstrative) pron. (pronoun) abl.sg. (ablative singular)m., adverbial	therefore
सर्व-गतम्	sarva-gatam	सर्व + गत nom.sg. (nominative singular)n., karmadhāraya	all-pervading
नित्यम्	nityam	नित्य (adj.) nom.sg. (nominative singular)n., adverbial	eternally
यज्ञे	yajñe	यज्ञ (m.) loc.sg. (locative singular)	in yajña
प्रतिष्ठितम्	pratiṣṭhitam	प्रति+√स्था p.p.p. (past passive participle) nom.sg. (nominative singular)n.	established, grounded

Purport

Yajñārtha-karma, or the necessity of work for the satisfaction of Kṛṣṇa only, is more expressly stated in this verse. If we have to work for the satisfaction of the yajña-puruṣa, Viṣṇu, then we must find out the direction of work in Brahman, or the transcendental Vedas . The Vedas are therefore codes of working directions. Anything performed without the direction of the Vedas is called vikarma, or unauthorized or sinful work. Therefore, one should always take direction from the Vedas to be saved from the reaction of work. As one has to work in ordinary life by the direction of the state, one similarly has to work under direction of the supreme state of the Lord. Such directions in the Vedas are directly manifested from the breathing of the Supreme Personality of Godhead. It is said, asya mahato bhūtasya niśvasitam etad yad ṛg-vedo yajur-vedaḥ sāma-vedo ’tharvāṅgirasaḥ. “The four Vedas – namely the Ṛg Veda, Yajur Veda, Sāma Veda and Atharva Veda – are all emanations from the breathing of the great Personality of Godhead.” ( Bṛhad-āraṇyaka Upaniṣad 4.5.11) The Lord, being omnipotent, can speak by breathing air, for as it is confirmed in the Brahma-saṁhitā, the Lord has the omnipotence to perform through each of His senses the actions of all other senses. In other words, the Lord can speak through His breathing, and He can impregnate by His eyes. In fact, it is said that He glanced over material nature and thus fathered all living entities. After creating or impregnating the conditioned souls into the womb of material nature, He gave His directions in the Vedic wisdom as to how such conditioned souls can return home, back to Godhead. We should always remember that the conditioned souls in material nature are all eager for material enjoyment. But the Vedic directions are so made that one can satisfy one’s perverted desires, then return to Godhead, having finished his so-called enjoyment. It is a chance for the conditioned souls to attain liberation; therefore the conditioned souls must try to follow the process of yajña by becoming Kṛṣṇa conscious. Even those who have not followed the Vedic injunctions may adopt the principles of Kṛṣṇa consciousness, and that will take the place of performance of Vedic yajñas, or karmas .

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

15. Action arises from the Vedas. The Vedas arise from the Brahman. Therefore this all-pervading Brahman is eternally situated in the sacrifice.

Commentary

The cause of this action is the Veda (brahma). The actions related to the yajña arise from hearing the statements of the rules enunciated in the Vedas. The cause of the Vedas is Brahman (akṣaram), as the Vedas arise from the Lord. The śruti says: asya mahato bhūtasya niḥśvasitam etad ṛg-vedo yajur-vedaḥ sāma-vedo’ thāṅgīrasaḥ The Ṛg, Yajur, Sāma and Atharva Vedas are the breathing of the Supreme Lord. Bṛhad Āraṇyaka Upaniṣad 2.4.10 Therefore the all pervading (sarva-gatam) Lord is present in the yajña. This means that by performance of the yajña one attains the Lord. Though, by cause and effect, from food to the Lord, many items have been mentioned, among them all, the yajña is mentioned by the scriptures as an necessary performance for the human being. This process is mentioned in the smṛti as well. agnau prāstāhutiḥ samyag ādityam upatiṣṭhate ādityāj jāyate vṛṣṭir vṛṣṭer annaṁ tataḥ prajāḥ

The offering to the fire goes to the sun. From the sun arise rain, food and bodies of the living entities. Manu Smṛti 3.76

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

15. Prescribed action arises from the Vedas. The Vedas arise from the Lord. Therefore this all-pervading Lord is eternally situated in the sacrifice.

Commentary

Know that action, the performance of the priests, arises from the Vedas (brahma); know that the Vedas are the source of their actions. Know that the Brahman in the form of the Vedas appears from the Supreme Lord (akṣara). The śruti says: asya mahato bhūtasya niḥśvasitam etad ṛg-vedo yajur-veaḥ sāma-vedo thāṅgīrasaḥ The breathing of that great being is the Ṛg, Yajur, and Sāma and Atharva Vedas. Bṛhad Āraṇyaka Upaniṣad 2.4.10 Since this sacrifice maintains the Lord’s created beings and is therefore very dear to the Lord, [Note: This clause gives the reason for the Lord being situated in sacrifice. The conclusion is that by sacrifice one maintains the body and also attains the Lord.] therefore (tasmat) the Lord (brahma), being all pervading (sarva gatam), is at all times (nityam) situated in sacrifice. This means that by that sacrifice one can attain Him.

Bhūrijana Dāsa Gauḍīya

Commentary

Here a very interesting logic is described and this is the logic that brings one from the platform of karma‑kanda to sakama karma‑yoga. The logic is: one is dependent on grains. And where the grains come from? Of course they come from the earth but rain is needed, and rain comes as a result of performing yajna. One performs sacrifice for Indra and then rains will come. Why does one perform a sacrifice for Indra? Because in the Vedas one is told to perform sacrifice in order to produce rain, which make the land produce the grains necessary for one's food. These regulated activities or prescribed duties come from the Vedas; and where the Vedas come from? They come from the breathing of the Supreme Personatity of Godhead. So this link from the dependence upon one's food and dependence upon the Supreme Personatity of Godhead is brought out here, and "consequently the all‑ pervading Transcendence, the Personality of Godhead is situated in the acts of sacrifice." Because from the Lord comes the Vedas and from the Vedas come the prescribed duties and from the prescribed duties come the sacrifices and because these are all absolute because they come from the Lord, the Lord is actually situated in the sacrifices. So when one realizes that although the demigods are being worshiped, their power to supply the living entities' needs is coming from Visnu, than one gradually understands that Visnu is the object of worship.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Following the acts of sacrifice as given in the Vedas is equivalent to following the will of Krishna.

Therefore it is purifying and transcendental.

Regulated activities are prescribed in the Vedas and Vedas are directly manifested from Supreme Personality of Godhead

Consequently the All-pervading Transcendence is eternally situated in acts of sacrifice

Focus of Learning

(a) “Yajnartha-Karma” – It implies “Necessity to work for satisfaction of Krishna only” (yukta-

vairagya). This is more expressly stately here:

If we have to work for the satisfaction of the Yajna-purusha, ‘Vishnu’, then we must find out the direction of work in Brahman, or the transcendental Vedas

PRACTICAL APPLICATION OF TEXT 3.15

Yajna, sacrifice, is more than an elaborate ritual. Adherence to one’s duties is actually yajna. The Vedas prescribe various types of duties for different classes of beings.

By participating in sacrifice (yajna), even with materialistic objective, one comes in contact with transcendence. This is because the Vedas directly emanate from the Lord.

Sacrifice removes false ego, the sense of self-proprietorship. One can perceive transcendence to the extent that one partakes of sacrifice. Thus spiritual life can be seen as varying degrees of sacrifice for a transcendental cause. It starts with materialists performing yajnas to achieve pious sense gratification. The culmination of sacrifice is the life of a pure devotee, pure sacrifice

(a) Why there is no need to worship demigods. Because:

Demigods are only the appointed officers for material management

Vedas give sacrifices to satisfy these demigods to achieve all material supplies

Satisfying Krishna satisfies all the demigods who are like different limbs of the body; therefore no separate need to worship the demigod

(b) Analogy of Krishna consciousness and antiseptic immunity: Prasadam gives immunity from all

material reactions, e.g. Antiseptic vaccine during epidemic

Conclusion – Krishna conscious sacrifice provides freedom from all past sins and immunizes against future reactions

(c) Dangers of not accepting offered food –

Such a person continues to increase the volume of sinful action

Thus prepares the next body to resemble hogs and dogs to suffer the resultant actions

(d) Role of Sankirtana-yajna even for supply of food and protection from scarcity

For all eatables we have to depend upon the production of fields which depends on rains

Rains are controlled by demigods who are servants of the Lord

And the Lord can be satisfied only by sacrifices

Sacrifice for this age – Sankirtana-yajna

SUMMARIZED THEME 3B

CYCLE OF SACRIFICE (3.14 – 3.15)

(b) The need of Vedas:

Vedas – They are the codes of working direction

Analogy: Just like one has to work in ordinary life by the direction of the state, one similarly has to work under the direction of the Supreme state of the Lord

Avoiding the Vedas – Any unauthorized or sinful work, without Vedic direction is called Vikarma

(c) Omnipotency of the Lord – This implies He can perform through each of His senses, the action of

all other senses. 3 examples:

Speak by breathing air – Vedas emanations from breathing of Lord

Impregnates material nature by His glance

Eat by seeing or hearing the words of devotion

(d) Plan for the living entity

All conditioned souls are eager for material enjoyment.

Vedic directions are designed in a way one can satisfy one’s perverted desires and then return to Godhead, having finished his so-called enjoyment

Material creation offers conditioned souls to learn the science of yajna and attain liberation

Importance of Krishna consciousness – Even those who have not followed the Vedic injunctions may adopt the principles of Krishna Consciousness and that will take the place of performance of Vedic yajnas or karmas

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

3.15 Again, [a different reading in place of this is: 'Tat ca vividham karma kuto jatamityaha, From where did those various kinds of action originate? In reply the Lord says৷৷.' Still another reading is: 'Tat ca karma brahmodbhavam iti aha, And the Lord says: That action has the Vedas as its origin.'-vide A.A., 1936, p. 116). Astekar's reading is: Tat ca evam vidham karma kuto jatamityaha, And from where has this kind of aciton originated? The answers this.'-Tr.] viddhi, know; that karma, action; is brahmodbhavam, it has Brahma, the Veda, as its udbhavam, origin. [Here Ast. adds 'revealer'-Tr.] Further, Brahma, called the Veda, is aksara-samudbhavam, it has aksara, the Immutable, Brahman, the supreme Self, as its source. This is the meaning. Since the Veda came out, like the breath of a man, from the supreme Self Itself, called the Immutable, therefore the Veda, being the revealer of everything, is sarva-gatam, all pervading. Even though all-pervading, the Veda is nityam, for ever; pratisthitam, based; yajne, on sacrifice, because the injunctions about sacrifices predominate in it.

Śrī Rāmānujācārya Classical

Translation

3.15 Here ther term, 'Brahman' connotes the physical body consisting of modifications of the Prakrti; for the Prakrti is denoted here by the term 'Brahman', as in the scriptural text: 'From Him arises, this Brahman and this 'Brahman' becomes name, form and food' (Mun. U., 1.1.9). Here also it will be said by Sri Krsna: 'This great 'Brahman' is my womb' (14.3). Therefore, the words that 'Activity springs from 'Brahman' teaches that activity is produced by the physical body which is of the nature of the modification of Prakrti. The 'Brahman' arises from the imperishable self. Here the term, 'imperishable', indicates the individual self. The physical body, which is inhabited by the self who is satisfied by food and drink, is fit for action; hence the physical body which constitutes the instrument of activity is said to be from the imperishable. Therefore the 'all-pervading Brahman' means here the bodies of all persons of diverse kinds which are the products of Prakrti which comprises all material entities, and is hence all-pervading. They, the bodies, are established in sacrifice. The meanig is that the bodies have roots in sacrifice.

Śrī Abhinavagupta Classical

Translation

3.14-15 Annat etc. Karma etc. The things, that are born and are of diversified nature, arise from the food viz , the one which is of the nature of being undifferentiated objct of enjoyment, and which is somehow called by different synonyms like maya, vidya, kala etc. The said food also [arises] from the 'rain-cloud' i.e., the Self, which is of the nature of uninterrupted Consciousness. For, the state of being an object of enjoyment gains its existence depending on the enjoyer. That 'rain-cloud' too viz., the enjoyer, [arises] from the sacrifice (yajna) i.e., the act of enjoying. For, the state of being an enjoyer depends on the act of enjoying. And the act of enjoying [arises] from action, i.e., from the strength of freedom of action-energy (freedom in assuming any and every from). The said freedom also, though it is uninterrupted, [arises] due to the good touch of the Brahman Which is full of freedom and of forms that are conditioned and are many, (or which is full of freedom and of many forms and is not conditioned); and which is the Supreme Soul, Brahman assuming the beings (tattvas), viz., the mighty Isvara (or Mahesvara) [and the Sadasiva] skipping high on It (Brahman). That Brahman, having the rising Lord-ship (or might) that is pure and unvieled, arises from what does not stream forth viz., the pure Supreme Consciousness in which the entire waves of might and Lordship have totally calmed down. Thus, the sacrifice well established [as an exil] in this manner, causing a six spoked wheel to rotate , spins the [two-fold] yarns - the yarn of emancipation by employing that part fitted with three spokes, and the yarn of [birth-and-death] activity by looming with the part of the [other] three spokes. Thus, the Brahman Which is charming with rolling waves of wisdom and ignorance, is established on nothing but the sacrifice. But certain other commentators [interpret the passage as ] : The food is indeed the cause of beings through its graded chages into semen verile and blood; the food arises from the rain-cloud through the rains; that rains too arises from the [Vedic] sacrifice according to the principle : 'The oblation offered into the [sacrificial] fire, pro- perly reaches the sun etc. (Manu. III, 76). The sacrifice [arises] from the action; the action follows the knowledge, and the knowledge is from the Imperishable. Still others [explain] differently : The food that is being enjoyed is the pentad of sense-objects; depending on it, the bhutas (elements) i.e., the sense-organs, act; the objects are of the nature of the sparkles of the Self. Therefore, it is only the Self that is being nourished by enjoying sense-objects. Hence the all-pervading Brahman is established in action. For It is identical with that.

Swami Sivananda Classical

Translation

3.15 Know thou that action comes from Brahma and Brahma comes from the Imperishable. Therefore, the all-pervading (Brahma) ever rests in sacrifice.

Commentary

3.15 कर्म action? ब्रह्मोद्भवम् arisen from Brahma? विद्धि know? ब्रह्म Brahma? अक्षरसमुद्भवम् arisen from the Imperishable? तस्मात् therefore? सर्वगतम् allpervading? ब्रह्म Brahma? नित्यम् ever? यज्ञे in sacrifice? प्रतिष्ठितम् (is) established.Commentary Brahma may mean Veda. Just as the breath comes out of a man? so also the Veda is the breath of the Imperishable or the Omniscient. The Veda ever rests in the sacrifice? i.e.? it deals chiefly with sacrifices and the ways of their performance. (Cf.IV.24 to 32).Karma Action? Brahmodbhavam arisen from the injunctions of the Vedas.

Swami Gambhīrānanda Classical

Translation

3.15 Know that actin has the veda as its origin; the Vedas has the Immutable as its source. Hence, the all-pervading Veda is for ever based on sacrifice.

Shri Purohit Swami Classical

Translation

3.15 All action originates in the Supreme Spirit, which is Imperishable, and in sacrificial action the all-pervading Spirit is consciously present.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)

Related verses

BG 15.15 BG 8.3 BG 4.32 SB 3.12.37 SB 11.21.38 SB 1.2.28 CC Madhya 25.131 CC Ādi 7.110 CC Madhya 9.49 Muṇḍaka Upaniṣad 1.1.9Bṛhadāraṇyaka Upaniṣad 2.4.10

Stories

bharata_kingdom_renunciation_middle

Concepts

Yajna

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Personal Guidance

Action arises from the Vedas, the Vedas from the Imperishable — therefore the all-pervading Brahman is established in sacrifice.

Practical Applications

Honor scripture as the source of right action, not opinion or trend.
Trace your moral instincts back to their scriptural roots regularly.
Refuse to invent your own dharma when scripture has already spoken.

Reflection Questions

Whose authority is shaping my notion of 'right action' — scripture or culture?
Where might I need to study a scripture I've been avoiding?

Analogy

A river of action, traced upstream, leads to the spring of scripture; the spring traced further leads to the snow-source — and the snow itself melts from the warmth of the akṣara-Puruṣa, Bhagavān Śrī Kṛṣṇa, from whose breath the Vedas issue. To act outside this chain is to drink water no one has authorized.