Bhagavad Gita - Chapter 16 - Shloka (Verse) 24

व्याख्या -- तस्मात् शास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ -- जिन मनुष्योंको अपने प्राणोंसे मोह होता है? वे प्रवृत्ति और निवृत्ति अर्थात् कर्तव्य और अकर्तव्यको न जाननेसे विशेषरूपसे आसुरीसम्पत्तिमें प्रवृत्त होते हैं। इसलिये तू कर्तव्य और अकर्तव्यका निर्णय करनेके लिये शास्त्रको सामने रख।जिनकी महिमा शास्त्रोंने गायी है और जिनका बर्ताव शास्त्रीय सिद्धान्तके अनुसार होता है? ऐसे संतमहापुरुषोंके आचरणों और वचनोंके अनुसार चलना भी शास्त्रोंके अनुसार ही चलना है। कारण कि उन महापुरुषोंने शास्त्रोको आदर दिया है? और शास्त्रोंके अनुसार चलनेसे ही वे श्रेष्ठ पुरुष बने हैं। वास्तवमें देखा जाय तो जो महापुरुष परमात्मतत्त्वको प्राप्त हुए हैं? उनके आचरणों? आदर्शों? भावों आदिसे ही शास्त्र बनते हैं।शास्त्रं प्रमाणम् का तात्पर्य यह है कि लोकपरलोकका आश्रय लेकर चलनेवाले मनुष्योंके लिये कर्तव्यअकर्तव्यकी व्यवस्थामें शास्त्र ही प्रमाण है।ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि (टिप्पणी प0 831) -- प्राणपोषणपरायण मनुष्य शास्त्रविधिको (कि किसमें प्रवृत्त होना है और किससे निवृत होना है) नहीं जानते (गीता 16। 7) इसलिये उनको सिद्धि आदीकि प्राप्ति नहीं होती। भगवान् अर्जुनसे कहते हैं कि तू तो दैवीसम्पत्तिको प्राप्त है अतः तू शास्त्रविधिको जानकर कर्तव्यका पालन करनेयोग्य है।अर्जुन पहले अपनी धारणासे कहते थे कि युद्ध करनेसे मुझे पाप लगेगा? जबकि भाग्यशाली श्रेष्ठ क्षत्रियोंके लिये अपनेआप प्राप्त हुआ युद्ध स्वर्गको देनेवाला है (गीता 2। 32)। भगवान् कहते हैं कि भैया तू पापपुण्यका निर्णय अपने मनमाने ढंगसे कर रहा है तुझे तो इस विषयमें शास्त्रको प्रमाण रखना चाहिये। शास्त्रकी आज्ञा समझकर ही तुझे कर्तव्यकर्म करना चाहिये। इसका तात्पर्य यह है कि युद्धरूप क्रिया बाँधनेवाली नहीं है? प्रत्युत स्वार्थ और अभिमान रखकर की हुई शास्त्रीय क्रिया (यज्ञ? दान आदि) ही बाँधनेवाली होती है और मनमाने ढंगसे (शास्त्रविपरीत) की हुई क्रिया तो पतन करनेवाली होती है।स्वतः प्राप्त युद्धरूप क्रिया क्रूर और हिंसारूप दीखती हुई भी पापजनक नहीं होती (गीता 18। 47)। तात्पर्य है कि स्वभावनियत कर्म करता हुआ सर्वथा स्वार्थरहित मनुष्य पापको प्राप्त नहीं होता अर्थात् ब्राह्मण? क्षत्रिय? वैश्य और शूद्र -- इनके स्वभावके अनुसार शास्त्रोंने जो आज्ञा दी है? उसके अनुसार कर्म करनेसे मनुष्यको पाप नहीं लगता। पाप लगता है -- स्वार्थसे? अभिमानसे और दूसरोंका अनिष्ट सोचनेसे।मनुष्यजन्मकी सार्थकता यही है कि वह शरीरप्राणोंके मोहमें न फँसकर केवल परमात्मप्राप्तिके उद्देश्यसे शास्त्रविहित कर्मोंको करे।इस प्रकार ? तत्? सत् -- इन भगवन्नामोंके उच्चारणपूर्वक ब्रह्मविद्या और योगशास्त्रमय श्रीमद्भगवद्गीतोपनिषद्रूप श्रीकृष्णार्जुनसंवादमें दैवासुरसम्पद्विभागयोग नामक सोलहवाँ अध्याय पूर्ण हुआ।।16।।

सुतरां कर्तव्य और अकर्तव्यकी व्यवस्थामें तेरे लिये शास्त्र ही प्रमाण है? अर्थात् ज्ञान प्राप्त करनेका साधन है। अतः शास्त्रविधानसे कही हुई बातको समझकर यानी आज्ञाका नाम विधान है। शास्त्रद्वारा जो ऐसी आज्ञा दी जाय कि यह कार्य कर? यह मत कर वह शास्त्रविधान है? उससे बताये,हुए स्वकर्मको जानकर तुझे इस कर्मक्षेत्रमें कार्य करना उचित है। इह शब्द जिस भूमिमें कर्मोंका अधिकार है उसका लक्ष्य करवानेवाला है।

'Trividham' (Threefold...).

'Etaih' (By these...).

Since the triad of Lust etc. is the gate to hell;

'Tasmat' (Therefore) 'Etat' (This) 'Tyajet' (One should abandon).

'What happens to one who abandons this triad?' — regarding this He says — 'Etaih' (By these). 'Etaih' (By these) three — Lust, Anger, and Greed — which are 'Tamodvaraih' (gates of darkness), i.e., means to hell, 'vimuktah' (liberated), i.e., devoid of, the person 'acarati' (practices) the 'shreyah' (welfare) of the self — that which is beneficial and taught by the Vedas, O Kaunteya.

For previously, obstructed by Lust etc., he did not practice welfare by which the human goal would be accomplished, and practiced evil by which the fall into hell would occur.

Now, being free from that obstruction, he does not practice evil and practices welfare; 'tatah' (thereafter), having experienced worldly happiness, through right knowledge/intellect, he attains the 'param gatim' (Supreme Goal).

Liberation.

By abandoning association with him (the Asura), he would become free from that triad;

He says this — 'Etaih' (By these). O Kaunteya — endowed with the qualities of good association — upon the abandonment of those respective associations;

the man liberated from these three gates of Tamas practices the 'shreyah' (welfare) of the self — worship etc.

'Tatah' (Then), by that, he 'yati' (goes to), i.e., attains, the Supreme Goal.

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.

पूर्व के तीन श्लोकों में दी गई युक्तियों का यह निष्कर्ष निकलता है कि साधक को शास्त्र प्रमाण के अनुसार अपनी जीवन पद्धति अपनानी चाहिए। कर्तव्य और अकर्तव्य का निश्चय शास्त्राध्ययन के द्वारा ही हो सकता है। सत्य की प्राप्ति के मार्ग को निश्चित करने में प्रत्येक साधक अपनी ही कल्पनाओं का आश्रय नहीं ले सकता । शास्त्रों की घोषणा उन ऋषियों ने की है? जिन्होंने इस मार्ग के द्वारा पूर्णत्व का साक्षात्कार किया था। अत जब उन ऋषियों ने हमें उस मार्ग का मानचित्र दिया है? तो हमारे लिए यही उचित है कि विनयभाव से उसका अनुसरण कर स्वयं को कृतार्थ करें।ज्ञात्वा इसलिए आत्मदेव की तीर्थयात्रा प्रारम्भ करने के पूर्व हमें इन शास्त्रों का बुद्धिमत्तापूर्वक अध्ययन करना चाहिए। लक्ष्य? मार्ग? विघ्न और विघ्न के निराकरण के उपायों का जानना किसी भी यात्रा के लिए अत्यावश्यक और लाभदायक होता है।तुम्हें कर्म करना चाहिए अनेक लोग शास्त्र को जानते हैं?परन्तु ऐसे अत्यन्त विरले लोग ही होते हैं? जिनमें शास्त्रोपदिष्ट जीवन जीने का साहस? दृढ़ संकल्प और आत्मानुभूति के लक्ष्य की प्राप्ति होने तक धैर्य बना रहता है। इसलिए? भगवान् श्रीकृष्ण का यह उपदेश है कि काम? क्रोध और लोभ का त्याग कर मनुष्य को शास्त्रानुसार जीवन यापन करना चाहिए। यही कर्मयोग का जीवन है।conclusion तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे दैवासुरसंपद्विभागयोगो नाम षोढशोऽध्याय।।

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 it is so -- 'Tasmat' (Therefore...). Because the tendency subservient to desire, turning away from the Shastra, is unfit for all human goals here and hereafter; therefore, for you who are a seeker of welfare, in the determination of duty and non-duty -- in the subject of 'what is to be done, what is not to be done' -- Shastra alone -- the Veda and the Smriti, Purana etc. dependent on it -- is the enlightening authority, and nothing else like one's own fancy or Buddha's words etc.; this is the intention.

And thus, here in the plane of eligibility for action, knowing the action stated by 'Shastra-vidhana' -- by Vedic words with potential mood etc. in the form of urging and restraining as 'should do' and 'should not do' -- as enjoined and prohibited; avoiding the prohibited, you are fit to perform the enjoined action -- the warrior's duty like war etc. -- up to the purification of the mind; this is the meaning.

So thus in this chapter -- having abandoned the great faults Lust, Anger, and Greed which are the root of the entire Asuri wealth, obtainers of all evil (reading ashreyah?), and obstructors of all welfare; the seeker of welfare must become full of faith, devoted to Shastra, and intent on practicing the meaning taught by it -- this has been determined through the display of the division of the two wealths.

'Tasmat' (Therefore...). For that reason, for 'Te' (you) -- born to the Divine wealth -- in 'Karyakaryavyavasthitau' -- in the arrangement of 'this is to be done, this is not to be done' -- the Shastra is the authority. Therefore, knowing what is stated in the scriptural ordinance, you 'Arhasi' (are fit/ought) to 'Kartum' (perform) action 'Iha' (here) in the world, in association with this (Shastra).

'By the discrimination of Divine and Asuri wealth in the sixteenth; and by the division of abandonment of association, Bondage and Liberation have been discriminated. ||1||'

'Tasmat' (Therefore) the Shastra is the authority, the means of knowledge, for 'Te' (you) in the arrangement of 'Karya' (duty) and 'Akarya' (non-duty) -- in the arrangement of what ought to be done and what ought not to be done. Therefore, 'Jnatva' (knowing), understanding, 'Shastravidhanoktam' -- Vidhi is Vidhana (ordinance), Vidhana by Shastra is 'Shastravidhanam' -- characterized as 'should do', 'should not do'; whatever own duty is stated by that, that you 'Arhasi' (ought) 'Kartum Iha' (to do here);

'Iha' (here) is for the purpose of indicating the plane of eligibility for action.

He states the resultant meaning — 'Tasmacchastram' (Therefore the Shastra...).

Therefore, with mind fixed on Me, you ought to perform the 'Karma' named war, which is your own duty stated by the scriptural ordinance.

'Engagement in one's own duty belongs to the Divine (wealth), withdrawal (from duty) is due to the rise of the Asura (wealth). Thus this division of Divine and Asuri is stated in the sixteenth (chapter).'

तस्मात् therefore? शास्त्रम् scripture? प्रमाणम् (be) authority? ते they? कार्याकार्यव्यवस्थितौ in determining what ought to be done and what ought not to be done? ज्ञात्वा having known? शास्त्रविधानोक्तम् what is said in the ordinance of the scriptures? कर्म action? कर्तुम् to do? इह here (in this world)? अर्हसि shouldst.Commentary He who desires the welfare of the Self should not disregard the commands of the scriptures. A man who is anxious to obtain eternal bliss should respect the Vedas and the Smritis which lay down the code of right conduct. He should readily renounce whatever the scriptures teach him to abandon and accept whatever he is directed to accept.He who is thus entirely devoted to the Vedas cannot meet with misfortune? grief or delusion. No mother is more kind than the scriptures for they restrain us from doing evil and bestow on us the greatest good (liberation or Moksha). Therefore treat the scriptures with great respect. Renounce all that the scriptures prohibit. Whatever is worthy of being done? that thou shouldst do thoroughly with all thy heart and all thy strength.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the sixteenth discourse entitledThe Yoga of the Division BetweenThe Divine and the Demoniacal. ,

Tasmat, therefore; sastram, the scripure; is te, your; pramanam, authority, the means of knowledge; karya-akarya-vyavasthitau, as regards the determination of what is to be done and what is not to be done. Therefore, jnatva, after understanding; that which is your own karma, duty; sastra-vidhana-uktam, as presented by scriptural injunction-vidhana is the same as vidhi, precept, in the form, 'you should do', 'you should not do'; as presented by that; arhasi, you ought; kartum, to perform; it iha, here. 'Here' is used for pointing out the sphere in which one is intitled to perform his duties.
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Hence, the Sastra is to be the only authority for you in determining what should be done and what should not be done, viz., in deciding what ought to be accepted and what ought not be accepted. You should know, i.e., understand, neither more nor less than what constitutes the truth and the work enjoined in the injunctions of the Sastras which the Highest Reality called the Supreme Person revealed in the Vedas. The Vedic injunctions are supplemented by the Dharma-sastras, the Itihasas and the Puranas. The acts enjoined by them are the means for reaching Him and for pleasing Him. You should perform them; you should accept them alone.