Bhagavad Gita - Chapter 3 - Shloka (Verse) 16

व्याख्या--'पार्थ'--नवें श्लोकमें प्रारम्भ किये हुए प्रकरणका उपसंहार करते हुए भगवान् यहाँ अर्जुनके लिये पार्थ सम्बोधन देकर मानो यह कह रहे हैं कि तुम उसी पृथा(कुन्ती) के पुत्र हो जिसने आजीवन कष्ट सहकर भी अपने कर्तव्यका पालन किया था। अतः तुम्हारेसे भी अपने कर्तव्यकी अवहेलना नहीं होनी चाहिये। जिस युद्धको तू घोर कर्म कह रहा है वह तेरे लिये घोर कर्म नहीं प्रत्युत यज्ञ (कर्तव्य) है। इसका पालन करना ही सृष्टिचक्रके अनुसार बरतना है और इसका पालन न करना सृष्टिचक्रके अनुसार न बरतना है।

इस लोकमें जो मनुष्य कर्माधिकारी होकर इस प्रकार ईश्वरद्वारा वेद और यत्नपूर्वक चलाये हुए इस जगत्चक्रके अनुसार ( वेदाध्ययनयज्ञादि ) कर्म नहीं करता हे पार्थ वह पापायु अर्थात् पापमय जीवनवाला और इन्द्रियारामी अर्थात् इन्द्रियोंद्वारा विषयोंमें रमण करनेवाला व्यर्थ ही जीता है उस पापीका जीना व्यर्थ ही है। इसलिये इस प्रकरणका अर्थ यह हुआ कि अज्ञानी अधिकारीको कर्म अवश्य करना चाहिये। अनात्मज्ञ अधिकारी पुरुषको आत्मज्ञानकी योग्यता प्राप्त होनेके पहले ज्ञाननिष्ठाप्राप्तिके लिये कर्मयोगका अनुष्ठान अवश्य करना चाहिये यह न कर्मणामनारम्भात् यहाँसे लेकर शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः इस श्लोकतकके वर्णनसे प्रतिपादन करके यज्ञार्थात्कर्मणोऽन्यत्र से लेकर मोघं पार्थ स जीवति तकके ग्रन्थसे भी आत्मज्ञानसे रहित कर्माधिकारीके लिये कर्मोंके अनुष्ठान करनेमें बहुतसे प्रसङ्गानुकूल कारण कहे गये तथा उन कर्मोंके न करनेमें बहुतसे दोष भी बतलाये गये। यदि ऐसा है तो क्या इस प्रकार चलाये हुए इस सृष्टिचक्रके अनुसार सभीको चलना चाहिये अथवा पूर्वोक्त कर्मयोगानुष्ठानरूप उपायसे प्राप्त होनेवाली और आत्मज्ञानी सांख्ययोगियोंद्वारा सेवन किये जाने योग्य ज्ञानयोगसे ही सिद्ध होनेवाली निष्ठाको न प्राप्त हुए अनात्मज्ञको ही इसके अनुसार बर्तना चाहिये ( या तो ) इस प्रकार अर्जुनके प्रश्नकी आशङ्का करके ( भगवान् बोले )

The cosmic wheel must be followed by the qualified person through study (of Vedas) and so on; otherwise, for him who transgresses the command of the Lord, there will be sin (adverse consequence)—thus He states with "Evam" (Thus).

He concludes what was stated in "na karmaṇāmanārambhāt" (not by non-performance of actions) (3.4) etc., with the word "tasmāt" (therefore). The meaning is: Since living is in vain and a means of sin if one does not follow the cosmic wheel in the manner previously described, therefore, prescribed action must be performed by one who is living.

(Objection): If action must indeed be performed by the qualified person, then why is it qualified specifically as "by the ignorant"? Even by the one established in knowledge (Jñānaniṣṭha), it should be performed, as there is no difference in being qualified? Anticipating this doubt, he restates what was said earlier with "prāk" (before/previously).

Since, due to the contradiction between Knowledge and Action, action cannot be performed by one established in Knowledge; and thus, action is to be performed only by the non-knower of the Self (anātmajña) for the sake of Knowledge through the sequence of purification of the mind etc.—this is what has been propounded; this is the meaning.

(Objection): Then what is the purpose of "yajñārthāt" (for the sake of sacrifice) (3.9) etc.? Is Knowledge-discipline not propounded there? And Action-discipline was stated even earlier, so it need not be stated here? Anticipating this doubt, he restates the other matter that has occurred with "pratipādya" (having propounded).

"Prāsaṅgikam" means that which came up in the context of stating the duty of action for the ignorant. "Bahukāraṇam" (manifold reason) refers to the grace of the Lord, the pleasure of the deities, etc. "Doṣasaṃkīrtanam" (mention of defects) refers to "tairdattānapradāya" (without offering what was given by them) (3.12) etc.

He states the conclusion.

"Evam" (Thus), the cosmic wheel was set in motion by the Lord, preceded by the Veda and Sacrifice. He who, being qualified for action in this world, does not follow it—does not perform it—is "aghāyuḥ"; meaning he whose "āyuḥ" (life) is "agham" (sin). He who is "indriyārāmaḥ"—meaning whose rejoicing is through the senses, i.e., the enjoyment of objects—lives in vain.

Illuminating the point that "You, however, must necessarily follow Me, the mover of the cosmic wheel," He addresses him as "Pārtha" (Son of Pṛthā).

Therefore, the meaning of the context is that action must indeed be performed by the ignorant qualified person.

And those "Akṣaras" (Imperishables/syllables) are to be manifested by beings—thus it is a "Chakra" (Wheel).

He who does not follow this "cosmic wheel"—being a destroyer of it—is "aghāyuḥ"; he whose life is merely a cause for sin is "aghāyuḥ".

Let it be so; what is the conclusion from this? To this He says "Evam" (Thus). For beings, in the beginning there is the attainment of the Veda, then the performance of action, then the satisfaction of the gods, then rain, then food, then beings [again], and their attainment of the Veda—having such a form, revolving continuously like a wheel, the "Chakra" is the sustainer of the world-journey. He who does not follow it—does not practice it—is "aghāyuḥ," of sinful life. He is "indriyārāmaḥ"—delighting in the senses, and not delighting in Dharma or delighting in the Self. He lives "mogham," meaning in vain, like biting gnats and mosquitoes.

But he who follows this is a benefactor of the world and is blessed—this is the sentiment.

And so the Śruti states: "Now this Self is verily the world of all beings. In so far as he makes offerings and performs sacrifices, he is the world of the gods; in so far as he recites the Veda, of the Rishis; in so far as he offers libations to the ancestors and desires progeny, of the Ancestors; in so far as he gives shelter and food to men, of Men; in so far as he provides grass and water to cattle, of Cattle; and in so far as beasts, birds, and even ants find a living in his houses, he is the world of them."

"Evam" (Thus)—this wheel set in motion by the Supreme Person. Regarding "From food beings are born," the word "beings" here refers to bodies endowed with souls (ensouled bodies). Food comes from rain, rain from sacrifice, sacrifice from action which corresponds to the activity of the agent, and action from the ensouled body, and the ensouled body again from food—thus revolving like a wheel through a mutual cause-and-effect relationship.

"Iha" (Here)—meaning existing in the path of spiritual means (Sadhana)—whoever is qualified for Karma Yoga or Jnana Yoga, if he does not "anuvartayati"—does not follow or keep in motion (this wheel); that is, if he does not maintain his body with the remnants of sacrifice, he becomes "aghāyuḥ" (one whose life is sin). He whose life is solely for the commencement of sin, or whose life is a transformation of sin, or both—he is "aghāyuḥ."

"Ata eva" (Therefore), he becomes "indriyārāmaḥ" (one who delights in the senses), not "ātmārāmaḥ" (one who delights in the Self). The senses alone become his pleasure gardens. Because his body and mind are nourished by food that is not the remnant of sacrifice, his Rajas and Tamas are increased; being averse to the vision of the Self, his sole delight becomes sense-enjoyment. "Ataḥ" (Therefore), even if he strives in Jnana Yoga etc., because his efforts are utterly fruitless, O Partha, he lives "mogham" (in vain).

(The implication is that) only for the liberated one, whose vision of the Self is not dependent on means, is there non-performance of duties appropriate to Varna and Ashrama like the Great Sacrifices; this He states [next].

Since in this way, the "Wheel" of action etc. has been set in motion by the Supreme Lord Himself for the attainment of human goals by beings, therefore, living is indeed in vain for one who does not perform that; this He states with "Evam" (Thus) etc.

From the "Brahma" called Veda, which is the word of the Supreme Lord, arises men's engagement in action; from that comes the accomplishment of action; from that rain; from that food; from that beings; and from beings, again, engagement in action in the same way—he who does not "anuvartayati"—does not follow (perform)—this wheel thus set in motion, is "aghāyuḥ"; meaning he whose "āyuḥ" (life) is of the nature of "agham" (sin).

Because he delights only in objects through the senses, and not in action meant for the worship of the Lord. Therefore, he lives "mogham," meaning in vain.

Regarding "pravartitam" (set in motion), expecting a mover, and considering the context of "Together with sacrifices" (3.10) and "Nourish the gods" (3.11) where Prajapati prompts creatures into sacrifice, it is stated with the intention that He alone must be the one—"paramapuruṣeṇa" (by the Supreme Person).

That [wheel], which is established by worldly and scriptural views and is impossible for anyone else [to set in motion], is referred to directly as "idam" (this). The nature of it being a "Cycle" (Chakra) is expressed [in the Bhashya] beginning from "annāt" (from food) up to "annāt" (from food) again.

Here, the word "Bhūta" does not merely indicate anything associated with the verb "to be" (bhavana), because effects like Mahat (Cosmic Intelligence) are not generated from food. For this very reason, it does not mean the Gross Elements (Mahābhūtas), nor the class of beings listed with ghosts (Vetālas), because mentioning them is irrelevant here and there is no specificity in their being born of food. Nor does it mean the "body alone," because the body alone does not originate [without the soul], and not everything possessing the characteristics of a body is generated from food. Nor does it mean the "pure soul" (Jīva), because its nature has been stated to be eternal. Therefore, by elimination, the word "Bhūta" here refers to the specific modification of non-sentient matter qualified by the soul (the ensouled body); with this intention, he says "sajīvāni śarīrāṇi" (ensouled bodies).

Combining the implications of "Action is born of Brahma" and "Brahma is born of Akshara," he specifies the sequence to establish the nature of the Cycle with "karma sajīvāt śarīrāt" (action from the ensouled body) etc. "Through mutual cause-and-effect relationship"—this is stated as established directly or indirectly as appropriate; for there is no direct mutual causality for all, as that would be plagued by the defect of mutual dependence (anyonyāśraya). Or, the "mutual cause-and-effect relationship" is stated by collating the status of being an effect for some and a cause for others.

He clarifies the basis for the metaphorical use of the word "Chakra" with "cakravat parivartamānam" (revolving like a wheel). Regarding "The person existing in this world"—even though there is a general reference to the location and the agent, it is appropriate to interpret it specifically as "iha sādhane vartamāno yaḥ" (he who exists here in the means/sadhana), referring to the specific qualified aspirant. This is because words like "idam" (this) tend to refer to what is proximate/contextual, and because stating what is relevant is more appropriate than stating what is not required—this is the sense of "existing in the means."

Regarding "anuvartayati" (follows), it is interpreted as "pravartayati" (keeps in motion/executes) to exclude mere mental approval and to highlight the predominance of the agent's activity. And the use of the prefix "anu" in the verse is because it is in the form of "following the motion" set by the Supreme Person, or because it is in the form of a continuous flow. Regarding "Aghāyuḥ" (sinful life) etc., separate sentences are made using the verb "bhavati" (becomes) to express that the three are distinct defects and to indicate that the preceding one is the cause of the succeeding one.

With the intention that the word "agha" (sin) characterizes "life" (āyu) here either because life is the cause of sin, or the effect of sin, or simply related to sin (encompassing both), three interpretations are given [in the Bhashya] starting with "aghārambhāyaiva" (only for the commencement of sin). "Ata eva" (Therefore indeed)—meaning precisely because of being "aghāyuḥ" in the manner described. He states the intended exclusion of "indriyārāmaḥ" (delighting in senses) with "na ātmārāmaḥ" (not delighting in the Self).

To establish the intended meaning of the exclusion derived from the adjective, he explains the meaning of the compound and its parts with "indriyāṇyeva" (senses alone) etc. Addressing the doubt "How can senses be pleasure-gardens?", he states the conclusion [of the logic] from "Thus set in motion" up to "indriyārāmaḥ" with the phrase "ayajñaśiṣṭa..." (remnants not of sacrifice...).

"Ataḥ" (Therefore)—meaning because of being solely delighted in sense-enjoyment. The referent of "saḥ" (he) is the subject of the word "yat" (who) described previously. Since the word "Mogham" (in vain) refers to the fruitlessness of effort and requires an effort that is to be countered [to make sense], he says "jñānayogādau yatamāno'pi" (even if striving in Jnana Yoga etc.).

खनिज वनस्पति एवं पशु जगत् के समस्त सदस्य अपनी स्वाभाविक प्रवृत्ति से ही यज्ञ भावना का पालन करते हुए प्रकृति में प्रवर्तित कर्मचक्र के निर्विघ्न चलने में अपना योगदान देते हैं। केवल मनुष्य को ही यह स्वतन्त्रता है कि चाहे तो वह इसका पालन करे अथवा विरोध। जब तक किसी पीढ़ी के अधिकसेअधिक लोग सामंजस्यकेनियम के अनुसार जीवन जीते हैं तब तक उतनी ही अधिक मात्रा में वे सुख समृद्धि से सम्पन्न होकर रहते हैं। ऐसे काल को ही सामाजिक और सांस्कृतिक जीवन का स्वर्ण युग कहा जाता है।परन्तु सभी मनुष्यों के लिये सदैव यह सम्भव नहीं होता कि वे इस सनातन नियम का दृढ़तापूर्वक पालन कर सकें। इतिहास के किसीकिसी काल में मनुष्य इस नियम के विरुद्ध खड़ा हो जाता है और तब जीवन में शांति और विकास का राज्य विखरता हुआ अन्त में मात्र खण्डहर रह जाता है। ऐसे तिमिराच्छन्न युग निराशा और अशांति युद्ध और महामारी बाढ़ और अकाल से प्रताड़ित और त्रस्त युग होते हैं।स्वाभाविक ही मन में यह प्रश्न उठता है कि सुख शान्ति का उज्ज्वल दिवस अस्त होकर जगत् में निराशा और अविवेक की अन्धकारपूर्ण रात्रि आने का क्या कारण है इसका उत्तर गीता में दिया गया हुआ है।व्यक्तियों से समाज बनता है। किसी समाज की उपलब्धियों के कारण हम उसे कितना ही गौरवान्वित करें फिर भी समाज के निर्माता व्यक्तियों के व्यक्तिगत योगदान की अवहेलना नहीं की जा सकती। व्यक्तियों के योग्य होने पर समाज सरलता से आगे बढ़ता है। परन्तु इकाई रूप व्यक्तियों का त्रुटिपूर्णसंगठन होने पर सम्पूर्ण समाज रूपी महल ही ढह जाता है। मनुष्य का विनाशकारी जीवन प्रारम्भ होता है उसके अत्यधिक इन्द्रियों के विषय में रमने से देह को ही अपना स्वरूप समझकर उसके पोषण एवं सुखसुविधाओं का ध्यान रखने में ही वे व्यस्त हो जाते हैं। अत्यधिक देहासक्ति के कारण वे पशुवत विषयोपभोग के अतिरिक्त जीवन का अन्य श्रेष्ठ लक्ष्य ही नहीं जानते और इसलिये उच्च जीवन जीने के मार्ग के ज्ञान की भी उन्हे कोई आवश्यकता अनुभव नहीं होती।ऐसे युग में कोई भी व्यक्ति यज्ञ की भावना से कर्म करने में प्रवृत्त नहीं होता जिसके बिना उत्पादन के लिये अनुकूल परिस्थितियाँ (पर्जन्य) नहीं बनतीं जिससे कि उत्पादन क्षमता (देव) आनन्ददायक पोषक वस्तुओं (अन्न) के रूप में प्रगट हो सकें। विषयों के भोगियों को यहां इन्द्रिया रामा कहा गया जिनमें से प्रत्येक व्यक्ति केवल अपने ही भोग की चिन्ता करता है और अनजाने ही विश्व के कर्मचक्र में घर्षण उत्पन्न करता है। इन लोगों का जीवन पापपूर्ण माना गया है और गीता का कथन है वे व्यर्थ ही जीते हैं।अब एक प्रश्न है क्या इस प्रकार प्रवर्तित चक्र का पालन सबको अनिवार्य है अथवा केवल उसके लिये जिसे ज्ञानयोग में अभी निष्ठा प्राप्त नहीं हुई है उत्तर में भगवान् कहते हैं

"Evam" (Thus) etc. However, he who does not accept [it] in this way is full of sin.

Because (or: Therefore) he delights only in the senses, not in the Self.

Objection: Here, only a sequence of cause and effect has been stated, not a "wheel" (chakra); so how is it said "Thus the wheel set in motion"? To this, he [the commentator Madhva] says "Tāni ca" (And those...). "Tāni" refers to those named Veda.

Regarding the question "If the wheel is not kept in motion, how does one become 'aghāyu' (one of sinful life) etc.?", he explains with "Tadetat" (This very...).

Objection: Since life (āyu) is not itself sin (agha), how is one "aghāyu"? To this, he says "Pāpa" (Sin...). The meaning is "Tādarthyāt tācchabdyam"—the word for that [sin] is applied to this [life] because this is for the purpose [or cause] of that.

Let it be so; what is the conclusion from this? To this He says: In the beginning, from the Supreme Lord, there is the manifestation of the eternal, faultless Veda which illuminates everything; from that comes the thorough knowledge of action; from that, through performance, the production of Dharma (merit/Apūrva); from that, rain; from that, food; from that, beings; and again, in the same way, the engagement of beings in action—the "Chakra" (Wheel) thus set in motion by the Supreme Lord, which is the sustainer of the whole world, he who does not follow—does not perform—is "aghāyuḥ," one of sinful life; he lives "mogham," indeed in vain.

O Partha, death is indeed better than his life. The meaning is that in another birth, the performance of Dharma might be possible.

And so the Śruti states: "Now this Self is verily the world of all beings. In so far as he makes offerings and performs sacrifices, he is the world of the gods; in so far as he recites the Veda, of the Rishis; in so far as he offers libations to the ancestors and desires progeny, of the Ancestors; in so far as he gives shelter and food to men, of Men; in so far as he provides grass and water to cattle, of Cattle; and in so far as beasts, birds, and even ants find a living in his houses, he is the world of them."

He excludes the Knower of Brahman (Brahmavit) [from this obligation] with the term "indriyārāmaḥ" (delighting in the senses). Since he delights in objects through the senses, therefore, being qualified for action but not performing it, he lives indeed in vain, accumulating only sin—this is the intention.

He states that one who does not perform action which is of the nature of the Lord (Bhagavadātmaka) lives in vain, with the verse beginning with "evam" (thus).

The "chakra" (wheel) set in motion in this manner—which is moving by itself, or set in motion by My will for the sake of My sport (Līlā)—he who does not follow it, meaning does not perform [the duties prescribed by] it, is "aghāyuḥ," meaning "pāpāyuḥ"—one whose life consists indeed of sin; he is such.

He is "indriyārāmaḥ"—he delights only in the senses or in the objects of the senses, and not for My sake nor in Me. "Ataḥ" (Therefore), he lives "mogham," meaning in vain.

By the address "Pārtha" (Son of Pṛthā), it is indicated: "Since you are My devotee, such ignorance (or attitude) is inappropriate for you."

"Evam"—Thus, in this manner, the "cosmic wheel" (jagat-chakra) set in motion by the Lord, preceded by the Veda and Sacrifice—he who is qualified for action in this world but does not "anuvartayati" (follow/keep in motion), is "aghāyuḥ." Meaning, he whose "āyuḥ" (life) is "agham" (sin) is "aghāyuḥ"; that is to say, one of sinful life. He is "indriyārāmaḥ"—he whose "ārāma," meaning rejoicing or sport, is in sense-objects through the senses. O Partha, he lives "mogham," meaning in vain.

Therefore, the meaning of this section is that action must indeed be performed by the ignorant qualified person. Prior to attaining fitness for the discipline of Self-knowledge, the performance of Karma Yoga for the sake of that [fitness] must indeed be done by the qualified non-knower of the Self—having propounded this from "Not by non-performance of actions" (3.4) up to "even the maintenance of the body would not be possible for you without action" (3.8); and also through the text from "Action other than for the sake of sacrifice" (3.9) up to "O Partha, he lives in vain" (3.16), many reasons have been stated incidentally for the performance of action by the qualified non-knower of the Self. And the defects in not performing it have been enumerated.

This being the case, [a doubt arises]: Is this wheel thus set in motion to be followed by everyone? Or is there a separate discipline of 'Jnana Yoga' (Yoga of Knowledge) to be practiced by the 'Sankhyas' (knowers of the Self)—a discipline which is attained through the means of the previously mentioned performance of Karma Yoga, and which is not attained by the non-knower of the Self? Anticipating such a question from Arjuna, or voluntarily, in order to impart the knowledge of the distinction in the purport of the Scripture—demonstrating here in the Gita-shastra the meaning of the Shruti which says: "Knowing this very Self, the Brahmanas, having become free from false knowledge, rising above the desires for sons etc. which are obligatory for those with false knowledge, then wander living on alms merely to maintain the body; for them there is no other duty apart from the discipline of Self-knowledge"—the Lord speaks [the next verse].

Since action was commanded and set in motion by the very instruction given by Prajapati for the fulfillment of the human goals of beings, therefore, he states that living is indeed in vain for one who does not follow that, with "evam pravartitam" (thus set in motion) etc.

The man who is "indriyārāmaḥ" (delighting in senses) and does not follow the "Karma-chakra" (Wheel of Action)—or the ordinance of action—[lives in vain].

एवम् thus? प्रवर्तितम् set revolving? चक्रम् wheel? न not? अनुवर्तयति follows? इह here? यः who? अघायुः living in sin? इन्द्रियारामः rejoicing in the senses? मोघम् in vain? पार्थ O Partha? सः he? जीवति lives.Commentary This is the wheel of action set in motion by the Creator on the basis of the Veda and sacrifice.He who does not follow the wheel by studying the Vedas and performing the sacrifices prescribed therein but who indulges only in sensual pleasures lives in vain. He is wasting his life. He is leading a worthless life indeed.One who does not live in accordance with this law and who is selfish commits sin. He violates the law of the Creator and that is the worst sin.

O Partha, sah, he; jivati, lives; mogham, in vain; yah, who, though competent for action; na anuvartayati, does not follow; iha, here, in the world; cakram, the wheel of the world; evam, thus; pravartitam, set in motion, by God, on the basis of the Vedas and the sacrifices; aghayuh, whose life (ayuh) is sinful (agham), i.e. whose life is vile; and indriya-aramah, who indulges in the senses-who has his arama, sport, enjoyment, with objects, indriyaih, through the senses.
Therefore, the gist of the topic under discussion is that action must be undertaken by one who is alified (for action) but is unenlightened. In the verses beginning from, '(A person does not attain freedom from action by adstaining from action' (4) and ending with, 'You perform the obligatory duties৷৷.And, through inaction, even the maintenance of your body will not be possible' (8), it has been proved that before one attains fitness for steadfastness in the knowledge of the Self, it is the bounden duty of a person who is alified for action, but is not enlightened, to undertake Karma-yoga for that purpose. And then, also in the verses commencing from '(This man becomes bound) by actions other than that action meant for God' (9) and ending with 'O Partha, he lives in vain,' many reasons [Such as, that it pleases God, secures the affection of the gods, and so on.] have been incidentally stated as to why a competent person has to undertake actions; and the evils arising from their non-performance have also been emphatically declared.
Such being the conclusion, the estion arises whether the wheel thus set in motion should be followed by all, or only by one who is ignorant of the Self and has not attained to the steadfastness which is fit to be practised by the Sankhyas, the knowers of the Self, through the Yoga of Knowledge only, and which is acired by one ignorant of the Self through the means of the practice of Karma-yoga mentioned above? Either anticipating Arjuna's estion to this effect, or in order to make the meaning of the scripture (Gita) clearly understood, the Lord, revealing out of His own accord that the following substance of the Upanisads-Becoming freed from false knowledge by knowing this very Self, the Brahmanas renounce what is a compulsory duty for those having false knoweldge, viz, desire for sons, etc., and then lead a mendicant life just for the purpose of maintaining the body; they have no duty to perform other than steadfastness in the knowledge of the Self (cf. Br. 3.5.1)-has been presented here in the Gita, says:

Thus this wheel is set in motion by the Supreme Person: From food arise embodied selves which are denoted by the word 'beings': from rain food; from sacrifice rain; sacrifice from activities which constitute the exercise of an agent; and activity from the embodied self; and again the body endowed with life from food. In this manner there is a seence which revolves like a wheel through the mutual relations of cause and effect.
Hence, He who is engaged in spiritual practice - whether one is alified for Karma Yoga or Jnana Yoga - if he does not follow, i.e., does not keep in motion the wheel which revolves in a circle through mutual relation of cause and effect - that person by not maintaining his bodily subsistence by means of the 'remainder of sacrifice,' lives in sin. His life begins in sin or develops in sin, or is of both these kinds; he lives the life of sin. Thus he is a reveller in his senses and not in his self. The senses become the pleasure-gardens of one whose mind and body are not nourished by the 'remainders of sacrifices.' Rajas and Tamas preponderate in his body. Being thus turned away from the vision of the self, he rejoices only in the enjoyment of the senses. Therefore, even if he were to attempt for the vision of the self, it will be fruitless. So he lives in vain, O Arjuna.
Sri Krsna now says that there is no need for the performance of the 'great sacrifices' etc., according to his station and stage of life, only in respect of a liberated person whose vision of the self does not depend on any external means.