Bhagavad Gita - Chapter 16 - Shloka (Verse) 23

व्याख्या -- यः शास्त्रविधिमुत्सृज्य वर्तते -- जो लोग शास्त्रविधिकी अवहेलना करके शास्त्रविहित यज्ञ करते हैं? दान करते हैं? परोपकार करते हैं? दुनियाके लाभके लिये तरहतरहके कई अच्छेअच्छे काम करते हैं परन्तु वह सब करते हैं -- कामकारतः (टिप्पणी प0 830) अर्थात् शास्त्रविधिकी तरफ ध्यान न देकर अपने मनमाने ढङ्गसे करते हैं। मनमाने ढङ्गसे करनेमें कारण यह है कि उनके भीतर जो काम? क्रोध आदि पड़े रहते हैं? उनकी परवाह न करके वे बाहरी आचरणोंसे ही अपनेको बड़ा मानते हैं। तात्पर्य है कि वे बाहरके आचरणोंको ही श्रेष्ठ समझते हैं। दूसरे लोग भी बाहरके आचरणोंको ही विशेषतासे देखते हैं। भीतरके भावोंको? सिद्धान्तोंको जाननेवाले लोग बहुत कम होते हैं। परन्तु वास्तवमें भीतरके भावोंका ही विशेष महत्त्व है।अगर भीतरमें दुर्गुणदुर्भाव रहते हैं और बाहरसे बड़े भारी त्यागीतपस्वी बन जाते हैं? तो अभिमानमें आकर दूसरोंकी ताड़ना कर देते हैं। इस प्रकार भीतरमें ब़ढ़े हुए देहाभिमानके कारण उनके गुण भी दोषमें परिणत हो जाते हैं? उनकी महिमा निन्दामें परिणत हो जाती है? उनका त्याग रागमें? आसक्तिमें? भोगोंमें परिणत हो जाता है और आगे चलकर वे पतनमें चले जाते हैं। इसलिये भीतरमें दोषोंके रहनेसे ही वे शास्त्रविधिका त्याग करके मनमाने ढङ्गसे आचरण करते हैं।जैसे रोगी अपनी दृष्टिसे तो कुपथ्यका त्याग और पथ्यका सेवन करता है? पर वह आसक्तिवश कुपथ्य ले लेता है? जिससे उसका स्वास्थ्य और अधिक खराब हो जाता है। ऐसे ही वे लोग अपनी दृष्टिसे अच्छेअच्छे काम करते हैं? पर भीतरमें काम? क्रोध और लोभका आवेश रहनेसे वे शास्त्रविधिकी अवहेलना करके मनमाने ढङ्गसे काम करने लग जाते हैं? जिससे वे अधोगतिमें चले जाते हैं।न स सिद्धिमवाप्नोति -- आसुरीसम्पदावाले जो लोग शास्त्रविधिका त्याग करके यज्ञ आदि शुभ कर्म करते हैं? उनको धन? मान? आदर आदिके रूपमें कुछ प्रसिद्धिरूप सिद्धि मिल सकती है? पर वास्तवमें अन्तःकरणकी शुद्धिरूप जो सिद्धि है? वह उनको नहीं मिलती।न सुखम् -- उनको सुख भी नहीं मिलता क्योंकि उनके भीतरमें कामक्रोधादिकी जलन बनी रहती है। पदार्थोंके संयोगसे होनेवाला सुख उन्हें मिल सकता है? पर वह सुखदुःखोंका कारण ही है अर्थात् उससे दुःखहीदुःख पैदा होते हैं (गीता 5। 22)। तात्पर्य यह है कि पारमार्थिक मार्गमें मिलनेवला सात्त्विक सुख उनको नहीं मिलता।न परां गतिम् -- उनको परमगति भी नहीं मिलती। परमगति मिले ही कैसे पहले तो वे परमगतिको मानते ही नहीं और यदि मानते भी हैं? तो भी वह उनको मिल नहीं सकती क्योंकि काम? क्रोध और लोभके कारण उनके कर्म ही ऐसे होते हैं।सिद्धि? सुख और परमगतिके न मिलनेका तात्पर्य यह है कि वे आचरण तो श्रेष्ठ करते हैं? जिससे उन्हें सिद्धि? सुख और परमगतिकी प्राप्ति हो सके परन्तु भीतरमें काम? क्रोध? लोभ? अभिमान आदि रहनेसे उनके अच्छे आचरण भी बुराईमें ही चले जाते हैं। इससे उनको उपर्युक्त चीजें नहीं मिलतीं। यदि ऐसा मान लिया जाय कि उनके आचरण ही बुरे होते हैं? तो भगवान्का न स सिद्धिमवाप्नोति न सुखं न परां गतिम् -- ऐसा कहना बनेगा ही नहीं क्योंकि प्राप्ति होनेपर ही निषेध होता है -- प्राप्तौ सत्यां निषेधः। सम्बन्ध -- शास्त्रविधिका त्याग करनेसे मनुष्यको सिद्धि आदिकी प्राप्ति नहीं होती? इसलिये मनुष्यको क्या करना चाहिये -- इसे आगेके श्लोकमें बताते हैं।

इस समस्त आसुरी सम्पत्तिके त्यागका और कल्याणमय आचरणोंका? मूल कारण शास्त्र है? शास्त्रप्रमाणसे ही दोनों किये जा सकते हैं? अन्यथा नहीं? अतः --, जो मनुष्य शास्त्रके विधानको? अर्थात् कर्तव्यअकर्तव्यके ज्ञानका कारण जो विधिनिषेधबोधक आदेश है उसको? छोड़कर कामनासे प्रयुक्त हुआ बर्तता है? वह न तो सिद्धिको -- पुरुषार्थकी योग्यताको पाता है? न इस लोकमें सुख पाता है और न परम गतिको अर्थात् स्वर्ग या मोक्षको ही पाता है।

Regarding the question of what constitutes the cause for abandoning demonic wealth and practicing what is beneficial, he (Shankaracharya) answers with "Sarvasya," etc. He establishes its (Scripture's) causality with "Shastra," etc.

Relying on what has been said, he introduces the subsequent verse with "Atah" (Therefore).

"Shastra" (Scripture) is defined as that by which a previously unknown meaning is taught or instructed; accepting that this consists of injunctions and prohibitions, he explains with "Kartavya," etc.

Acting according to desire is Kāmakāra; accepting this as the reason, he states that the conduct of one who turns away from Scripture is driven by desire, using "Kama," etc.

He states that for one whose actions are dependent on desire—and who is therefore permanently unfit for the goals of human life—there is no attainment of any human goal, using "Na api" (Nor/Neither).

With the expectation "What is the cause of completely abandoning demonic wealth and practicing what is beneficial?", and to teach that both are possible only through the evidence of Scripture and not otherwise—and thus Scripture is the cause of both—he speaks of the disaster in abandoning the injunctions of Scripture with the verse starting with "Yah" (He who).

"Shastra" is that by which an unknown matter is taught or instructed—meaning the Vedas and the Smritis, Itihasas, Puranas, etc., dependent on them. Its "Vidhi" (injunction) is the cause of knowing what is to be done and what is not ("Do this, do not do that"), known as scriptural injunctions and prohibitions. He who "Utsrjya"—casts aside or abandons—this scriptural injunction and acts "Kāmakārataḥ," meaning according to his own whims (acting out of desire is Kāmakāra; the connection is: abandoning scriptural injunctions for that reason).

He does not attain "Samsiddhim"—perfection or fitness for the goals of life, characterized by purity of mind, etc.; nor does he attain happiness in this world, nor the "Parām" (supreme) exalted goal (Heaven and Liberation).

(Sri Neelkanth explains) He states that one who transgresses the scriptures does not attain perfection merely by renouncing lust and the like as a "dry ascetic" (physical austerity without inner understanding) does, beginning with the word "Yah" (He who).

"Scriptural injunction" refers to that which is made known by scripture as the means to the desired and the means to the undesired—prescribed and prohibited through statements like "A Brahmana should sacrifice" and "One should not drink liquor." He who abandons this—by not performing the prescribed and by practicing the prohibited—and acts "Kāmakārataḥ," meaning according to his own desire,

attains neither "perfection" (purity of the mind), nor "happiness" (contentment born of dispassion, etc.), nor the "supreme goal" (Liberation).

(Sri Ramanuja explains) "Shastra" means the Vedas. "Vidhi" means command or discipline. He who abandons My command known as the Vedas and acts "Kāmakārataḥ"—meaning he conducts himself according to the path of his own whims—does not attain perfection.

This means he does not attain any perfection whatsoever related to the life beyond (the other world).

He does not attain even the slightest happiness of this world.

Nor does he attain the supreme goal—how then could he attain the supreme goal? This is the meaning.

(Sri Sridhara Swami explains) He states that the renunciation of lust, etc., does not occur without the practice of one's own duty (Svadharma), beginning with "Yah."

He who abandons "scriptural injunction"—the duty prescribed by the Vedas—and acts "Kāmakārataḥ," meaning as he pleases, does not attain "perfection," which here means Knowledge of the Truth (Tattvajñāna). Nor does he attain "happiness," meaning peace (Upaśama), nor the "supreme goal," meaning Liberation.

(Sri Vedantadeshika explains) The three (lust, anger, greed) were mentioned as the root and primary elements of the demonic nature; now, a cause even more primary than those, and which must be avoided, is being stated—namely, disrespect for Scripture.

Since it instructs on what is beneficial for all beings in all states, the word "Shastra" primarily applies to the Vedas; and by extension to others—with this intention, he says "Shastra means the Vedas."

Since the prescriptive sentence is implied by the word Shastra, its operation is what is intended by the word "Vidhi" here; thus he says "Vidhi means command/discipline." He states the resultant meaning: "My command known as the Vedas." Or, "Scripture itself is the Command"—a grammatical apposition is intended.

By saying "My command," he recalls texts like "The Shruti and Smriti are My very commands" [Vishnu Dharma 76.31].

By this, those who interpret the meaning merely as the grammatical potential mood indicators (lin-ādi) are also refuted. For the potential mood markers merely express the ruler's intent through implication or direct expression.

"Acting out of desire" (Kāmakāra) here does not refer to exercising options permitted by scripture, but rather being an adversary to scripture—with this intention, he says "the path following one's own whims." It implies being impelled by that desire described in verses like "It is lust, it is anger" [Gita 3.37].

Reflecting on the verse "Whatever Smritis are outside the Veda... are fruitless in the afterlife" [Manu 12.96], he says "he attains no perfection of the other world." This means he does not attain the "perfection of means" which is the cause of happiness in the next world. "Nor happiness" means nor the happiness of heaven, etc. Alternatively, "perfection" refers to the fruit of heaven, etc., and "happiness" refers to this world; that is why the word "any/whatsoever" is used. For even happiness in this world comes only from the grace of the Supreme Person generated by scriptural adherence. That is why it is said: "Those men who have not worshipped Govinda are partakers of sorrow."

To demonstrate the kaimutya logic (the "how much more so" argument), the other happiness (worldly/heavenly) is mentioned alongside—meaning, "How then can he attain the Supreme Goal?"

गीताचार्य भगवान् श्रीकृष्ण का उपदेश यह है कि कामक्रोधादि आत्मघातक अवगुणों के त्याग से आन्तरिक शक्तियों का जो संचय किया जाता है? उसका आत्मोन्नति के लिए सदुपयोग करना चाहिए। ऐसा न करने पर मनुष्य का जो पतन होता है? उससे पुन ऊपर उठना अति कठिन हो जाता है। रावणादि के समान असुरों का चरित्र इस तथ्य का विशिष्ट प्रमाण है। ये असुर तपश्चर्या के द्वारा असीम शक्तियां प्राप्त करते थे? परन्तु उसके दुरुपयोग करके वे आत्मनाश ही करते थे उनकी शक्तियां ऐसी अद्भुत और भयंकर थीं कि उन्होंने अपनी पीढ़ी को हिला दिया था और उसे चूरचूर कर पृथ्वी की धूल चटा दी थी। स्वयं को तथा इस जगत् को अनर्थ से सुरक्षित रख्ाने के लिए लोगों को गम्भीर चेतावनी की आवश्यकता है। इन अन्तिम दो श्लोकों में यही चेतावनी दी गयी है।जो पुरुष शास्त्रविधि की उपेक्षा करके अपनी स्वच्छन्द प्रकृति के अनुसार ही काम करता है? उसे वस्तुत किसी प्रकार का भी लाभ नहीं होता। यहाँ शास्त्र शब्द से कठिन और विस्तृत कर्मकाण्ड को ही समझना आवश्यक नहीं है? जिसका अनुष्ठान और उपदेश रूढ़िवादी लोग विशेष बल देकर करते हैं। ब्रह्यविद्या का तथा तत्प्राप्ति के साधनों का उपदेश जिन ग्रन्थों में दिया गया है उन्हें यहाँ शास्त्र कहा गया है। ऐसे ग्रन्थ मुख्यत उपनिषद् हैं। वेदान्त के प्रतिपाद्य विषय तथा परिभाषिक शब्दावली का वर्णन करने वाले ग्रन्थों को प्रकरण ग्रन्थ कहा जाता हैं। गीता में ब्रह्मविद्या तथा तत्प्राप्ति के साधन उपदिष्ट है? इसलिए गीता भी शास्त्र ही है।कामकारत प्रस्तुत खण्ड में काम? क्रोध और लोभ के त्याग का उपदेश दिया गया है। हमने यह देखा कि क्रोध और लोभ का मूल कारण काम ही है। इसलिए? भगवान् श्रीकृष्ण यहाँ केवल काम का ही उल्लेख करते हुए कहते हैं कि काम से प्रेरित मनुष्य को परम लक्ष्य की प्राप्ति नहीं होती।वह न सिद्धि प्राप्त करता है न सुख और न परा गति। गीता के उपदेश का पालन न करने से क्या हानि होगी इसका उत्तर यह है कि कामना से प्रेरित? लोभ से प्रोत्साहित और क्रोध से विक्षिप्त पुरुष सदैव अशान्ति और क्रूर मनाद्वेगों से पूर्ण जीवन को ही प्राप्त करता है। ऐसा पुरुष न सुख प्राप्त करता है और न आत्मविकास।अत? निष्कर्ष यह निकलता है कि

And this should not be disregarded thinking it is merely human speech; rather, it is stated that the beginningless Shastra is the authority here -- 'Yah shastravidhim' (He who... the scriptural injunction).

'Tasmat' (Therefore). For one abandoning the scriptural injunction and deliberating on what ought to be done and what ought not to be done by his own intellect alone, there is, on the contrary, a fall into hell.

Therefore, do not establish the order of duty and non-duty by your own intellect -- without following the Shastra; this is the purport.

Since Shastra alone is the cause for the non-performance of evil and the performance of good, because they are knowable only through the Shastra; therefore -- 'Yah shastravidhim utsirjya' (He who, having cast aside the ordinance of the scriptures...).

'Shishyate anushishyate' (Is instructed), by which the unseen meaning is taught -- is 'Shastra' -- the Veda and the Smriti, Purana etc. dependent on it. The 'Vidhi' (ordinance) related to it -- words with Lin suffix (potential mood) etc., of the nature of urging and restraining as 'should do' and 'should not do', the cause of the knowledge of duty and non-duty, named injunction and prohibition -- that 'Shastravidhim'. The word 'Vidhi' is used to indicate that there is Shastra propounding Brahman even beyond injunction and prohibition.

'Utsrijya' -- having abandoned through lack of faith; 'Kamakaratah' -- acting merely by his own will, he does not practice what is enjoined and practices even what is prohibited; he does not attain 'Samsiddhim', i.e., the purity of the internal organ fit for attaining the human goal, even while performing actions.

Nor happiness -- of this world; nor the 'Param' -- excellent -- 'Gatim' (Goal), Heaven or Liberation.

Moreover — and Asuras are those acting not according to scripture, engaged in evil deeds; therefore, he who is not the renouncer of their association but, being devoted to them, performs action contrary to scripture, he does not attain liberation; He says this — 'Yah shastra' (He who... scripture).

Due to Asuric association, he who 'utsrijya' (casting aside), disregarding the scriptural injunction, acts in non-scriptural ways 'kamakaratah' (out of impulse of desire), i.e., by his own will; he attains neither 'siddhim' (success), i.e., his mental desire; nor 'sukham' (happiness), i.e., mental peace/satisfaction; nor 'param gatim' (Supreme Goal), i.e., Liberation; this is the meaning.

He states the specific fruit in the renunciation -- with 'Etaih' (By these).

The man liberated from these three, Lust etc., which are the gates of Tamas, i.e., Hell, performs actions like austerity and Yoga which are the means to his own welfare; and thereby attains liberation.

By stating the defect of what is to be abandoned, the abandonment was enjoined; now the stream of fruits of that very abandonment is stated -- by the verse 'Etaih' (By these). 'By the causes of knowledge contrary to Me' -- this is the statement of the fruit of Tamas; or the word 'Tamas' here is indicative of extending up to that (contrary knowledge).

Because of being liberated from the gates of Tamas, he is liberated from Tamas also; and the practice of welfare is preceded by the knowledge of Truth; with this intention he says -- 'Labdhamadvishayajnanah' (Having obtained knowledge concerning Me). By 'practices welfare', the cessation of hatred towards the Lord etc. mentioned before is intended. 'Shreyah' means praiseworthy; and that, in summary, is agreeableness to the Lord; because all scriptural conduct enters into that; with this intention he says -- 'Madanukulye' (In agreeableness to Me).

'Tatah' (Thereafter) -- meaning due to the very reason of practicing welfare. Due to the reference to 'Without attaining Me' [16.24] etc., the Supreme Person is the ground of culmination of the goal designated here by the word 'Supreme Goal'; he says -- 'Mam eva param gatim' (Me alone the Supreme Goal).

यः who? शास्त्रविधिम् the ordinance of the scriptures? उत्सृज्य having cast aside? वर्तते acts? कामकारतः under the impulse of desire? न not? सः he? सिद्धिम् perfection? अवाप्नोति attains? न not? सुखम् happiness? न not? पराम् Supreme? गतिम् Goal.Commentary He who does not care for the Self? who gives free rein to these three sins? is a traitor to the Self. He who has renounced the authority of the Vedas which? like a mother? is eally disposed and kind to all? and which? like a beaconlight? points out what is good and what is evil? does not attain perfection nor happiness nor the Supreme Goal. He who pays no attention to prescribed actions and follows the promptings of desire awakened by the senses? does not obtain God.

Utsrjiya, ignoring, setting aside; sastra-vidhim, the precept of the scriptures, which is th source of the knoweldge of what is duty and what is not-called injunction and prohibition; yah, he who; vartate, acts; kama-karatah, under the impulsion of passion; sah, he; na, does not; avapnoti, attain; siddhim, perfection, fitness for Liberation; nor even sukham, happiness in this world; nor even the param, supreme best; gatim, Goal-heaven or Liberation.

Here Sastra means Vedas. Vidhi stands for injunction. He who abandons My injunction called Vedas and acts under the influence of desire, viz., takes the path according to his own wishes, does not attain perfection, He does not reach any Siddhi in the next world, nor does he find the slighest happiness in this world, let alone the attainment of the supreme state. It is not possible for him to do so. Such is the meaning.