Bhagavad Gita - Chapter 3 - Shloka (Verse) 13

व्याख्या--'यज्ञशिष्टाशिनः सन्तः'--कर्तव्यकर्मोंका निष्कामभावसे विधिपूर्वक पालन करनेपर (यज्ञशेषके रूपमें) योग अथवा समता ही शेष रहती है। कर्मयोगमें यह खास बात है कि संसारसे प्राप्त सामग्रीके द्वारा ही कर्म होता है। अतः संसारकी सेवामें लगा देनेपर ही वह कर्म 'यज्ञ' सिद्ध होता है। यज्ञकी सिद्धिके बाद स्वतः अवशिष्ट रहनेवाला 'योग' अपने लिये होता है। यह योग (समता) ही यज्ञशेष है, जिसको भगवान्ने चौथे अध्यायमें 'अमृत' कहा है 'यज्ञशिष्टामृतभुजः' (4। 31)।
'मुच्यन्ते सर्वकिल्बिषैः'-- यहाँ 'किल्बिषैः' पद बहुवचनान्त है, जिसका अर्थ है--सम्पूर्ण पापोंसे अर्थात् बन्धनोंसे। परन्तु भगवान्ने इस पदके साथ 'सर्व' पद भी दिया है ,जिसका विशेष तात्पर्य यह हो जाता है कि यज्ञशेषका अनुभव करनेपर मनुष्यमें किसी भी प्रकारका बन्धन नहीं रहता। उसके सम्पूर्ण (सञ्चित, प्रारब्ध और क्रियमाण) कर्म विलीन हो जाते हैं (टिप्पणी प0 135) (गीता 4। 23)। सम्पूर्ण कर्मोंके विलीन हो जानेपर उसे सनातन ब्रह्मकी प्राप्ति हो जाती है (गीता 4। 31)।
इसी अध्यायके नवें श्लोकमें भगवान्ने यज्ञार्थ कर्मसे अन्यत्र कर्मको बन्धनकारक बताया और चौथे अध्यायके तेईसवें श्लोकमें यज्ञार्थ कर्म करनेवाले मनुष्यके सम्पूर्ण कर्म विलीन होनेकी बात कही। इन दोनों श्लोकों (3। 9 तथा 4। 23) में जो बात आयी है, वही बात यहाँ 'सर्वकिल्बिषैः' पदसे कही गयी है। तात्पर्य है कि यज्ञशेषका अनुभव करनेवाले मनुष्य सम्पूर्ण बन्धनरूप कर्मोंसे मुक्त हो जाते हैं। पाप-कर्म तो बन्धनकारक होते ही हैं, सकामभावसे किये गये पुण्यकर्म भी (फलजनक होनेसे) बन्धनकारक होते हैं। यज्ञशेष-(समता-) का अनुभव करनेपर पाप और पुण्य--दोनों ही नहीं रहते--'बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते' (गीता 2। 50)।
अब विचार करें कि बन्धनका वास्तविक कारण क्या है? ऐसा होना चाहिये और ऐसा नहीं होना चाहिये--इस कामनासे ही बन्धन होता है। यह कामना सम्पूर्ण पापोंकी जड़ है (गीता 3। 37)। अतः कामनाका त्याग करना अत्यन्त आवश्यक है।वास्तवमें कामनाकी कोई स्वतन्त्र सत्ता नहीं है। कामना अभावसे उत्पन्न होती है और 'स्वयं' (सत्स्वरूप) में किसी प्रकारका अभाव है ही नहीं और हो सकता भी नहीं। इसलिये 'स्वयं' में कामना है ही नहीं। केवल भूलसे शरीरादि असत् पदार्थोंके साथ अपनी एकता मानकर मनुष्य असत् पदार्थोंके अभावसे अपनेमें अभाव मानने लगता है और उस अभावकी पूर्तिके लिये असत् पदार्थोंकी कामना करने लगता है। साधकको इस बातकी तरफ खयाल करना चाहिये कि आरम्भ और समाप्त होनेवाली क्रियाओंसे उत्पन्न और नष्ट होनेवाले पदार्थ ही तो मिलेंगे। ऐसे उत्पत्ति-विनाशशील पदार्थोंसे मनुष्यके अभावकी पूर्ति कभी हो ही नहीं सकती। जब इन पदार्थोंसे अभावकी पूर्ति होनेका प्रश्न ही नहीं है, तो फिर इन पदार्थोंकी कामना करना भी भूल ही है। ऐसा ठीक-ठीक विचार करनेसे कामनाकी निवृत्ति सहज हो सकती है।हाँ, अपने कहलानेवाले शरीरादि पदार्थोंको कभी भी अपना तथा अपने लिये न मानकर दूसरोंकी सेवामें लगानेसे इन पदार्थोंसे स्वतः सम्बन्ध-विच्छेद हो जाता है, जिससे तत्काल अपने सत्स्वरूपका बोध हो जाता है। फिर कोई अभाव शेष नहीं रहता। जिसके मनमें किसी प्रकारके अभावकी मान्यता (कामना) नहीं रहती, वह मनुष्य जीते-जी ही संसारसे मुक्त है।

परंतु जो यज्ञशिष्ट अन्नका भोजन करनेवाले श्रेष्ठ पुरुष हैं अर्थात् देवयज्ञादि करके उससे बचे हुए अमृत नामक अन्नको भक्षण करना जिनका स्वभाव है वे सब पापोंसे अर्थात् गृहस्थमें होनेवाले चक्की चूल्हे आदिके पाँच पापोंसे और प्रमादसे होनेवाले हिंसादिजनित अन्य पापोंसे भी छूट जाते हैं। तथा जो उदरपरायण लोग केवल अपने लिये ही अन्न पकाते हैं वै स्वयं पापी हैं और पाप ही खाते हैं।

Having stated the sinfulness of those who eat without distributing shares to the gods and others, he now demonstrates the freedom from all defects of those who are other than them, using "ye punaḥ" (but those who...). The construction is: "Yajñaśiṣṭāśinaḥ"—those who eat the remnants of the sacrifice—being such [virtuous persons], are freed from all "kilbiṣaiḥ" (sins). He concludes what was stated in "tairdattān" (given by them) etc., with the word "bhuñjate" (they eat/suffer).

By the word "ādi" (etc.) in "Devayajña-ādi" (sacrifice to gods etc.), the four [other] sacrifices are grasped: Pitṛyajña (sacrifice to ancestors), Manuṣyayajña (sacrifice to humans/guests), Bhūtayajña (sacrifice to beings), and Brahmayajña (sacrifice to Vedas/sages. By the word "Cullī" (hearth), the three stones with a specific arrangement used for supporting the cooking pot etc. are intended. By the word "ādi" (etc.) [in the context of slaughterhouses], the Kaṇḍanī (mortar/pestle), Peṣaṇī (grinding stone), Mārjanī (broom), and Udakumbha (water pot)—these causes of injury—are grasped. These are the five "sūnā" places (places of slaughter/causes of violence) of living beings. The connection is that they [who perform sacrifice] are released from all sins prompted by these, whether committed knowingly or unknowingly.

"Pramāda" (carelessness) means action such as walking (placing the foot) that occurs unintentionally without deliberation; violence to living beings is possible through that. By the word "ādi" (etc.) [in the verse's context of sins], touching impure things etc. is grasped; performers of the Great Sacrifices are freed from sins arising from those as well. For it is said: "The pounding instrument, the grinding stone, the hearth, the water pot, and the broom—these are the five slaughterhouses of the householder; [the sin] is destroyed by the five sacrifices." And also: "The five slaughterhouses of the householder are the hearth, the grinding stone, the broom (avaskara), the mortar, and the water pot; he who uses them is bound [by sin]."

The meaning of this is: The householder who operates or uses the five aforementioned "sūnā," by him living beings are killed knowingly or unknowingly. All the sin generated by that is destroyed by the performance of the Great Sacrifices—this is for the praise of the performance of the Great Sacrifices.

He censures those averse to that performance with "ye tu" (but those who...). He highlights the quality of nourishing only oneself (ātmaṃbharitva) with "ye pacanti" (those who cook...). He shows the abundance of sin of those who cook solely for the nourishment of their own body and senses and are averse to sacrifices to gods etc., with the word "bhuñjate" (they eat/incur). The order of the text (reading) is to be set aside by the order of the meaning.

Ye punaḥ (But those who) refers to those who perform the sacrifices described as: "Brahma-yajña (sacrifice to Brahman/Vedas), Deva-yajña (sacrifice to gods), Pitṛ-yajña (sacrifice to ancestors), and likewise Bhūta-yajña (sacrifice to beings) and Nṛ-yajña (sacrifice to humans)—these are proclaimed as the five sacrifices.

Teaching and studying is the first; offering into fire (homa) is the second; Tarpaṇa (libations) and Śrāddha are the third; offering Bali (food) to beings is the fourth; worshiping guests is the fifth. Having performed these stated duties, those whose nature is to eat the "amṛta" (nectar) remaining from that [sacrifice] are "santaḥ" (virtuous). They are freed from all sins, specifically those caused by the "five slaughterhouses" (pañcasūnā) mentioned in the Smṛti: "The pestle/mortar (kaṇḍaṇī), the grinding stone (peṣaṇī), the hearth (cullī), the water-pot (udakumbhī), and the broom (mārjanī)—these five slaughterhouses of the householder exist always, day by day," as well as other [sins].

"Ye tu" (But those) others who cook for their own sake—to fill their own bellies—and not for the purpose of Vaiśvadeva (offering to all gods) etc., they eat sin.

The word "tu" (but) is used to indicate a distinction from the former [virtuous ones]. The idea of restriction (emphasis) is obtained by the logical maxim "every sentence implies a restriction." By this, the statement contrary to the Acharya—claiming that the word "tu" itself means emphasis/restriction (eva)—is refuted.

"Ye tu" (But those who) are eaters of the remnants of the sacrifice—meaning those who are virtuous and accustomed to eating the food remaining after the Vaiśvadeva rite—they, having discharged their debts, are freed from all sins, whether committed through carelessness, caused by the omission of prescribed duties, or caused by the "five slaughterhouses" (pañcasūnā).

However, those who cook for their own sake, only for themselves and not for the five great sacrifices, are sinners; being themselves forms of sin, they eat only sin.

And so states the Smṛti: "The pestle, the grinding stone, the hearth, the water jar, and the broom—these are the five slaughterhouses of the householder; through these, he does not attain heaven." And, "He destroys the sin caused by the five slaughterhouses through the five sacrifices."

The Śruti also states: "This indeed is his common food that is eaten. He who worships [consumes] this [for himself alone] does not turn away from evil, for this [food] is shared" (Bṛhadāraṇyaka Upaniṣad 1.5.2).

The Mantra text (Rig Veda 10.117.6) also says: "The foolish man obtains food in vain; I speak the truth, it is indeed his death. He nourishes neither Aryaman nor a friend; he who eats alone becomes all sin.

Taking materials solely for the purpose of worshipping the Supreme Person (Parama-puruṣa) who abides as the Self of Indra and others, cooking [those materials], worshipping the Supreme Person as He truly is with them, and maintaining their bodily journey by eating the remnants of that [offering]—those persons are completely freed from all sins accumulated over beginningless time that are opposed to the vision of the true nature of the Self.

However, those who take the objects given by the Supreme Person—through the forms of Indra and others—for the purpose of His own worship, but appropriate them for their own sake, cook, and eat; those sinful souls eat only "agham" (sin). It is called "agham" because it transforms into sin [or suffering]. Turning away from the vision of the Self, they cook only for [the sake of going to] hell.

Furthermore, demonstrating that sacrifice is the root of everything from both the worldly perspective and the scriptural perspective, he speaks of the necessity of following sacrifice and the defect in not following it.

Therefore, only those who perform sacrifice are superior, not others; thus He states with "yajñaśiṣṭāśinaḥ" (eaters of the remnants of sacrifice). Those who eat what remains from sacrifices like the Vaiśvadeva are released from all "kilbiṣaiḥ" (sins) committed through the "five slaughterhouses" (pañcasūnā).

The five slaughterhouses are mentioned in the Smṛti: "The pestle (kaṇḍanī), the grinding stone (peṣaṇī), the hearth (cullī), the water pot (udakumbhī), and the broom (mārjanī). These are the five slaughterhouses of the householder; due to them, he does not attain heaven."

However, those who cook food solely for their own eating, and not for the purpose of Vaiśvadeva etc., are sinners of bad conduct; they eat only "agham" (sin).

To avoid repetition and to dismiss the possibility of an alternative meaning, he says "tadeva vivṛṇoti" (he explains the same). There, the first half [of the verse] is a statement of the method for "you shall attain supreme welfare" (3.11), while the second half is an elaboration of the theft mentioned in "given by them" etc.

By phrases like "indrādyātmanā" (as the Self of Indra etc.), the specific forms of the sacrifice, the materials procured, and the deities to be worshipped are stated. By the restriction (avadhāraṇa), the exclusion of acting solely for Indra etc. or solely for oneself is made. To make known that the thought "this is for the worship of the Supreme Person" should be maintained even during the stages of procuring materials and cooking, phrases like "having taken the materials" are used. And this is obtained by the contrast with "those who cook" (ye pacanti).

Since the worship of Indra etc. alone is also, in reality, the worship of the Supreme Person, to exclude that [limited view] here and to establish that the worship of those respective deities culminates in the Supreme Person, the term "yathāvasthitam" (situated as He truly is) is used. "Yajñaśiṣṭāśinaḥ" are those whose nature is to eat the "amṛta" (nectar) remaining from the sacrifice. The rule is that the maintenance of the body (śarīrayātrā), which is prompted by desire/need, must be done only with the remnants of sacrifice. "Santaḥ" (virtuous) means those remaining solely as eaters of sacrifice remnants. This is what is said by "they maintain the body journey." Alternatively, the word "santaḥ" refers to saintly persons, being the counter-positive to the word "pāpa" (sinner) in the second half. Like the second half, here too, a sentence split is made using "yat" and "tat" (relative pronouns) to highlight the division between the goal and the means.

Since the distinction of sinners from the virtuous is indicated by the word "tu" (but), the distinction of the virtuous from sinners is implicitly established; to indicate this, he says "te tu anādi" (but they... beginningless) etc. Here, to exclude [the limitation of] sins merely caused by the five slaughterhouses (pañcasūnā) like the hearth, and to support the endlessness of sins indicated by the word "sarva" (all) and the plural number, the term "anādikālopārjitaiḥ" (accumulated over beginningless time) is used. Sins (kilbiṣa) are of two kinds: those opposing attainment and those opposing the means. Among them, those opposing attainment are removable only by Bhakti-yoga. Intending the restriction of the word "sarva" (all) to those specific sins here, he says "ātmayāthātmyāvalokanavirodhibhiḥ" (by those opposed to the vision of the true nature of the Self).

The Smṛti also states: "Knowledge arises in men upon the destruction of sinful karma; then one sees the Self within the self like in a clear mirror surface" (Mahābhārata 12.204.8). By this, it is also indicated that worldly merits (puṇya) are also referred to here by the word "kilbiṣa" because they are equally obstructive. The word "upārjita" (accumulated/acquired) is used to indicate the distinction from Bhakti-yoga, which destroys both prior and subsequent sins.

Regarding "ātmakāraṇāt" (for their own reason), to make known that the word "kāraṇa" implies the cause in the form of purpose, he explains it as "ātmārthatayā" (for their own sake). Since censure is not appropriate for the mere act of cooking as being "eating sin," what is implicitly established by "they cook for their own reason" is stated as "aśnanti" (they eat). The word "pāpa" here is masculine; following the logic of "tadguṇasāra" (essence of that quality), it refers to the subject qualified by sin; with this intention, he says "pāpātmānaḥ," meaning those of sinful nature. The particle "eva" in "aghameva" (sin alone) is stated to indicate that the word "agha" is metaphorical (aupacārika) for the purpose of censuring the food. He states the connection that is the basis for this metaphor with "aghapariṇāmitvāt," meaning because it is the cause of sin.

He states the two resulting undesirable effects as "ātmāvalokanavimukhāḥ" (averse to the vision of the Self). Because there is no cessation of prior sins for one cooking for himself, there is aversion to the vision of the Self, and because it is the cause of subsequent sins, there is again the attainment of hell. Interpreting the Vedic statement "The one who eats alone becomes all sin (kevalāgho)" (Rig Veda 10.117.6), he says "narakāyaiva" (for hell alone). The sense is: neither for happiness in this world nor in the next.

उत्पादन किये बिना समाज के धन पर जीने वाले अपराधी व्यक्तियों स सर्वथा भिन्न लोगों के विषय में इस श्लोक में वर्णन है। श्रेष्ठ पुरुष यज्ञ भावना से कर्म करने के पश्चात् प्राप्त फल में अपने भाग को ही ग्रहण करते हैं और इस प्रकार सब पापों से मुक्त हो जाते हैं।पूर्व काल में किये गये पाप वर्तमान में पीड़ा के कारण हैं तो वर्तमान के पाप भविष्य में दुखों के कारण बनेंगे। अत समाज में दुखों को समाप्त करने का एक मात्र उपाय है समाज के जागरूक पुरुषों का यज्ञभावना से सामूहिक कर्म करके अवशिष्ट फल को ग्रहण कर सन्तुष्ट रहना।इसके विपरीत जो केवल अपने लिये ही पकाते हैं वे पाप को ही खाते हैं। इस श्लोक से प्रतीत होता है कि श्रीकृष्ण वैयक्तिक सम्पत्ति के सर्वथा विरुद्ध हैं परन्तु एक साम्यवादी व्यक्ति के अर्थ में नहीं। समाज के धन को अपना ही समझ कर उसके परिग्रह के सिद्धांत का भगवान् विरोध करते हैं। जो मनुष्य धन के लोभ से केवल अपने भोग के लिए समाज के दरिद्र और अभागे लोगों के कष्ट की ओर ध्यान दिये बिना धन संग्रह करता है उसे ही यहाँ पाप को खाने वाला कहा गया है।निम्नलिखित कारणों से भी मनुष्य को कर्म करने चाहिये क्योंकि कर्म से ही विश्वचक्र चलता है। कैसे इसका उत्तर है

"Yajñaśiṣṭāśinaḥ" (Eaters of the sacrifice remnants): Those who eat the enjoyments that have arrived through the majesty of the command of unavoidable duty; who eat the "vighasa" (remnants of food)—which is characterized by the bliss of resting in the inner essence, the Self—remaining from the sacrifice defined as the gratification of the host of gods in the form of the senses, [viewing the act of eating] merely as an intermediate activity and therefore, due to the absence of a separate fruit, as a subsidiary part [of the duty]; they become established therein. [However,] those who desire sense-enjoyment merely as an acceptable means [for sustenance], are freed from all "kilbiṣaiḥ"—meaning good and bad [karmas].

"Ye tu ātmakāraṇāt" (But those who for their own sake...): Those who, under the sway of ignorance, considering the gross sense-enjoyment as the supreme goal, act with the thought "we are doing this for ourselves," they alone obtain "agham"—which consists of good and evil (duality).

Ye tu (But those who)—those who eat the "amṛta" (nectar) remaining from sacrifices like the Vaiśvadeva are "santaḥ" (virtuous/disciplined), because by acting according to the Vedas, they discharge the debts to the gods and others. Therefore, they are released. [They are released] from all "kilbiṣaiḥ" (sins)—both those caused by the non-performance of prescribed duties and those committed previously due to the "pañcasūnā" (five slaughterhouses). The meaning is that they do not come into contact with past or future sins.

Having thus stated the absence of past and future sins in the affirmative construction (anvaya), he states the defect in the negative construction (vyatireka) with "bhuñjate" (they eat). Those who do not perform Vaiśvadeva etc. [eat] "agham"—meaning sin alone. The word "tu" implies emphasis/restriction.

Those "pāpāḥ" (sinners)—who, being laden with sins caused by the five slaughterhouses and sins caused by unintentional violence—cook "ātmakāraṇāt" (for their own sake only), and not for the purpose of Vaiśvadeva etc. And thus, while the sins committed by the five slaughterhouses etc. are already present, they incur another sin caused by the non-performance of obligatory duties like Vaiśvadeva; therefore it is said "they eat sin" and "they are sinners."

And so the Smṛti states: "The pestle, the grinding stone, the hearth, the water pot, and the broom—these are the five slaughterhouses of the householder; through these, he does not attain heaven." And, "He destroys the sin caused by the five slaughterhouses through the five sacrifices."

The Śruti also states: "This indeed is his common food that is eaten. He who worships [consumes] this [for himself alone] does not turn away from evil, for this [food] is shared" (Bṛhadāraṇyaka Upaniṣad 1.5.2). The Mantra text (Rig Veda 10.117.6) also says: "The foolish man obtains food in vain; I speak the truth, it is indeed his death. He nourishes neither Aryaman nor a friend; he who eats alone becomes all sin."

This [verse] is an implied reference (upalakṣaṇa) to the Five Great Sacrifices and the obligatory duties prescribed by Smṛti and Śruti. The meaning of Prajāpati's statement is that obligatory actions must be performed by the qualified person.

Objection: If, just as it was given previously without sacrifice, so too will they indeed give in the future, then what is the use of sacrifice? To this, He says "yajñaśiṣṭāśinaḥ" (eaters of sacrifice remnants). "Santaḥ" (The virtuous)—who are cognizant of the true nature of what was given previously—become eaters of the remnants of sacrifice and are released from all "kilbiṣaiḥ" (sins).

The sentiment here is this: The production of essences like food through rain etc. is previously [intended] for the enjoyment of the Lord; therefore, making it a means for one's own enjoyment is sinful.

Therefore, those who are "santaḥ," meaning devotees, know the purpose of that [food's] production. Having performed cooking etc. for the sake of the Lord, and having offered all that to the Lord, they eat what remains after His enjoyment. They are released from all sins which are in the form of obstacles to service (Sevā).

However, those who are "pāpāḥ"—meaning forms of sin—who cook "ātmakāraṇāt" (for their own reason)—meaning they perform the action of cooking etc. [for themselves]—they indeed eat "agham," meaning sin alone.

Having performed the sacrifices to the gods etc., those whose nature is to eat the food remaining from that, which is called "amṛta" (nectar), are the "yajñaśiṣṭāśinaḥ" (eaters of sacrifice remnants). Being "santaḥ" (virtuous), they are released from all "kilbiṣaiḥ," meaning all sins—those committed through the "pañcasūnā" (five slaughterhouses) like the hearth etc., and others generated by unintentional violence etc.

However, those who are "ātmaṃbharayaḥ" (selfish gluttons/nourishing only themselves) "bhuñjate"—eat—they [eat] only "agham," meaning sin. Being "pāpāḥ" (sinners)—meaning they themselves are forms of sin—they "pacanti" (cook), meaning they accomplish cooking, "ātmakāraṇāt," meaning for their own sake.

Moreover, for this reason also, action must be performed by the qualified person; for action is the cause of the movement of the wheel of the world. How that is so, is stated [next]—

Yajñaśiṣṭāśinaḥ (Eaters of sacrifice remnants) etc.

The five-fold sacrifice is of the nature of the Lord (Bhagavan); all householders who eat the remnants of that are liberated.

यज्ञशिष्टाशिनः who eat the remnants of the sacrifice? सन्तः the righteous? मुच्यन्ते are freed? सर्वकिल्बिषैः from all sins? भुञ्जते eat? ते those? तु indeed? अघम् sin? पापाः sinful ones? ये who? पचन्ति cook? आत्मकारणात् for their own sake.Commentary Those who? after performing the five great sacrifices? eat the remnants of the food are freed from all the sins committed by these five agents of insect slaughter? viz.? (1) the pestle and mortar? (2) the grinding stone? (3) the fireplace? (4) the place where the waterpot is kept? and (5) the broom. These are the five places where injury to life is daily committed. The sins are washed away by the performance of the five MahaYajnas or great sacrifices which every Dvija(twicorn or the people belonging to the first three castes in Hindu society? especially the Brahmin) ought to perform1. DevaYajna Offering sacrifices to the gods which will satisfy them?2. BrahmaYajna or RishiYajna Teaching and reciting the scriptures which will satisfy Brahman and the Rishis?3. PitriYajna Offering libations of water to ones ancestors which will satisfy the manes?4. NriYajna The feeding of the hungry and the guests? and?5. BhutaYajna The feeding of the subhuman species? such as animals? birds? etc.

Those again, who are yajna-sista-asinah, partakers of the remnants of sacrifices, who, after making offering to the gods and others, [The panca-maha-yajnas, five great offerings, which have to be made by every householder are offerings to gods, manes, humans, creatures and rsis (sages).] are habituated to eat the remnants (of those offerings), called nectar; they, santah, by being (so); mucyante, become freed; sarva-kilbisaih, from all sins-from those sins incurred through the five things [the five things are; oven, water-pot, cutting instruments, grinding machines and broom. A householder incurs sin by killing insects etc. with these things, knowingly or unknowingly. It is atoned by making the aforesaid five offerings.], viz oven etc., and also from those others incurred owing to injury etc. caused inadvertently. Tu, but; the papah, unholy persons, who are selfish; ye, who; pacanti, cook; atma-karanat, for themselves; te, they, being themselves sinful; bhunjate, incur; agham, sin.
For the following reasons also actions should be undertaken by an eligible person. Action is definitely the cause of the movement of the wheel of the world. How? This is being answered:

Those persons who acire food materials solely for propitiating the Supreme Person abiding as the Self of Indra and other deities, and who, after cooking them, propitiate, through them, the Supreme Person as He is, and then sustain themselves on the remnants of oblations (made for such propitiation), they alone will be free of impurities which have resulted from beginningless evil and which are inimical to the vision of the self. But they are evil-minded, who acire for selfish use the things which the Supreme Being, abiding as the Self of Indra and other deities, has granted them for worshipping Him with, and use it all on the other hand for feeding themselves - they eat only sin. Turning away from the vision of the self, they cook only for being led to Naraka (for the expiation of the sin incurred thery).
Sri Krsna says that, from the standpoint of the world as well as that of the scriptures, everything has its origin in sacrifice; and He speaks of the need for the performance of the sacrifices and of the blemish in not performing the same: