In these verses, Kṛṣṇa beautifully explains what walking the talk means through His own example. He says there is nothing in the three worlds the nether world, earth or heaven, for Him to achieve. There is no duty that binds Him. Even though He has nothing to gain, lose or even to do, He is constantly engaged in action and enriching the three worlds. Why?

After Enlightenment, I came from the Himalayas to be amidst the people to enrich them with Enlightenment. I could have just stayed there happily and blissfully. But I have come here because of my responsibility to guide people with the right path of living Enlightenment.

Because people look up to Him as God, they would obviously follow the path He sets. People’s anyakāra, the expectation that world has from Kṛṣṇa is that He is God, He is Bhagavān. They would simply follow what He does. He is now responsible to fulfill even others’ image about Him for leading them on the correct path. That is Bhagavān Kṛṣṇa’s authenticity and responsibility!

I tell you, the one who takes responsibility for the whole world’s anyakāra is God. God takes responsibility for the anyakāra of even atheists. That is why when they say God never helps, He never helps them, and makes sure that He fulfills even their anyakāra! So, even though Kṛṣṇa Himself has no reason to engage in work, He does so for the sake of enriching the people who will follow Him. If He did not engage in action and did not take the responsibility to make others’ responsible, people would follow His example and fall into irresponsibility, inaction or tamas.

Listen! By taking responsibility to enrich Arjuna with the science and direct experience of Enlightenment, Kṛṣṇa fulfills the anyakāra of not just Arjuna but of the whole humanity embodied by him; relieving the planet Earth from bhūbhāra, the burden of the collective unconscious, incomplete beings.

Understand, others’ anyakāra about you has two dimensions – how they perceive you and how they want you to be in their life! For example, they may perceive you as a fool and a cheat, but they may want you to be intelligent and authentic! When you take responsibility for both parts of others’ anyakāra, life just oozes out of your ānanda gandha, your blissful inner space.

Listen. Taking responsibility for what others perceive and what others want just makes life ooze, explode and express through you. If you want your skin to shine, your eyes lit and your body radiating grace and joy, take responsibility for others’ anyakāra in both directions. If others perceive you as a cheat and fool, don’t be angry. It means that you have not raised yourself in some way.

Every year, I guide people on spiritual yātras. It is a lifetime experience to be in the lap of nature. In the Himalayas, the living energy field, we do various types of rituals at the chārdhām (four sacred pilgrimages). Of what use are the rituals to me? But I do them for you so that you understand their significance, get enriched to do them, and take the responsibility to enrich others with them. After Enlightenment, I came from the Himalayas to be amidst the people to enrich them with Enlightenment. I could have just stayed there happily and blissfully. But I have come here because of my responsibility to guide people with the right path of living Enlightenment. That is why Masters come to planet Earth out of their deep responsibility, their love and compassion to enrich people with Enlightenment.

Listen!

• When responsibility expresses through your head, it is leadership.
• When responsibility expresses through your heart, it is compassion.
• When responsibility expresses through your being, it is Enlightenment, Sātori.

Seeing me work constantly, being intensely involved in work, whether it is administration or giving satsanghs or planning activities or healing people, whatever the action may be, people are inspired and enriched to be engaged in authentic work and responsible leadership constantly, blissfully enjoying every moment. I don’t have to give you my words. You can see me, learn and be enriched from my body language much more than from my words.

Please understand, what you feel as you, the idea you believe as you, is mamakāra. For example, I can very authentically say I feel that I am a pure empty space.
There is something in front of the pure empty space which operates to create the Sangha. I believe myself as a pure space, I project myself as an Incarnation who wants to give this pure space to you. My belief as me, my cognizance of me as a pure space is my mamakāra. My decision to project myself as an incarnation who shares this space to be experienced by others is my ahaṁkāra.

What others believe and perceive as me, is anyakāra. When somebody looks at me as Śiva, I need to take the responsibility of Śiva and do for him whatever Śiva will do for him by stretching my ability. He may expect some boons from Śiva. So now it is my responsibility to stretch my super-consciousness to give him those boons. That is authenticity.

I go on stretching. Then people ask me, ‘What will happen, Swamiji? Then you will almost become like a slave to other people!’ You will be a slave only if you are forced. If you are a Master, you will take it on willingly. I decide to fulfill whatever people project on me. Even if it is a negative anyakāra, stand up, face it and take responsibility even for that. Don’t give up on people! Only when you take responsibility, you will feel powerful enough to solve the problem.

As Kṛṣṇa says, I need to be responsible for what I do for the sake of enriching those who follow. The problem is, what I do is an expression of my experience, my pure empty inner space. Unless you experience it yourself, it cannot become your truth. The same action will have a completely different meaning and effect when done by a disciple than when done by a Master. But if you follow the Master’s teachings and watch his body language, you will imbibe and be enriched with Enlightenment itself. It is the energy behind the action, the energy of the being that decides the quality and hence, the effect of the action. It is not the action itself that decides the quality.

Masters act out of pure compassion in whatever they do. That is why so often, even when I scold people, the person does not carry vengeance towards me. Scolding is also for your good, for your ego to be removed. It will seem painful because the ego, which you have been thinking is you, is being pulled out. But your being understands that what is not you is being removed. That is why in the very next moment after scolding, I can be completely different, showering love. It was just complete truth at that moment, pure compassionate energy.

But what happens when you get angry with someone and scold him, say your child? Instead of you controlling the anger, it controls you and you misuse it because you are not conscious during the action. Be very clear, the other person’s vengeance is the result of your very own vengeance, which you did not realize was there in your own action because you were not in the space of completion when you were scolding.

Please listen. Your own suppressed part, which is yet to be realized, goes and sits in the other’s heart. When you fulfill the expectation of others, only then you realize that it is your own expectations that are fulfilled. Others’ expectations are a wake-up call based on the time you fixed the alarm! The alarm is not your enemy, you fixed it. The alarm is only helping you to wake up, because you requested it.

Others’ expectation about you is only your friend helping you to wake up. So when others have expectations towards you, bow down to them as the embodiment of Mahādeva; the Antaryāmi who is inside you, waking you up! I always tell people, ‘When I am compassionate, I cheat you. When I scold you, I teach you. Either way, you grow.’ When I scold you, you are jolted into the present moment. Suddenly, in a flash, you get the awareness that you have been missing your natural space of completion. The energy behind my words is purely for your transformation. There is only pure compassion.

source: chapter 2, Bhagavadgita Decoded verses, 3.21 – 3.25