Verse 3.16

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 3.16:

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।
अघायुर् इन्द्रियारामो मोघं पार्थ स जीवति ॥ १६ ॥

evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ |
aghāyur indriyārāmo moghaṃ pārtha sa jīvati || 16 ||

evam–thus; pravartitam–set into motion; cakram–this cycle (of karma); na anuvartayati–does not follow; iha–in this world; yaḥ–one who; aghāyuḥ–a life of sin; indriya-ārāmaḥ–delights in the senses; mogham–in vain; pārtha–O son of Pṛthā; saḥ–he; jīvati–lives.

O Pārtha, in this world, one who does not follow this cycle of action as prescribed in the scriptures delights in the senses and engages in sinful life. Thus he lives in vain.

Commentary: Sārārtha-Varṣiṇī Ṭīkā

(By Śrīla Viśvanātha Cakravartī Ṭhākura; the innermost intention of the commentary named ‘the shower of essential meanings’)

By not engaging in this cycle, the fault of irregularity arises. The present verse beginning with evam is spoken to give an understanding of this point. Cakra, or cycle, means ‘an ordered series of events’. For example, clouds and rain come from sacrifice, food grains come from rains, and from food grains come mankind, who again performs sacrifice, which produces rain clouds and so on. One who does not engage in sacrifice to continue this cycle is a sinful person. Who does not go to hell? Only one who performs sacrifice, or yajña, does not go to hell.

Commentary: Sārārtha-Varṣiṇī Prakāśikā-vṛtti

(By Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja; the explanation that illuminates the commentary named Sārārtha-varṣiṇī)

Parameśvara, the Supreme Lord, has established the cycle of karma to fulfil the desires of the jīvas. Consequently, one who does not perform sacrifice, which perpetuates the cycle of the universe, becomes implicated in sin and goes to hell.

Śrīla Bhaktivinoda Ṭhākura says, “O Pārtha, they who are qualified to engage in action with a desire for the fruits (kāmya-karma) but who do not perform sacrifice to perpetuate the cycle of the universe, become servants of their senses and engaged in sinful life. Thus they live in vain.”

The significance is that in niṣkāma-karma-yoga, selfless action which is offered to Śrī Bhagavān, sin or piety are not considered. Scripture has thus established this as the most suitable path to attain pure, transcendental bhakti to Bhagavān. A person following this path easily becomes pure at heart and free from material contamination. Those who have not acquired the qualification to offer the fruit of their selflessly performed duty to Śrī Bhagavān are always swayed by material desires and sensual urges. They thus engage in sinful acts. The only way to reduce this sinful tendency is to perform pious action. Those who have acted sinfully should take shelter of the process of atonement. The performance of sacrifice is certainly religious, or pious, activity.

That which is auspicious for all living entities (jīvas) and conducive for the harmonious development of the cycle of the universe is called puṇya, or pious deeds. The performance of pious deeds destroys the unavoidable sins that are born of pañca-sūnā–the five places where a householder unavoidably kills animals: the fire place, the slab for grinding condiments, the broom, pestle and mortar, and water pot. As long as the performer of yajña protects the interests and welfare of the universe, whatever can be accepted for his happiness and personal maintenance becomes part of the sacrifice and is counted as piety.

The unseen controllers, who cause auspiciousness for the universe, are the specific demigods born from the potency (śakti) of Śrī Bhagavān. By satisfying them with the offerings they desire and gaining their favour, one receives their grace and becomes pleased. Thus all of one’s sins are destroyed. This is called the karma-cakra, the cycle of action. Therefore, what is accepted as karma, in the form of worship of these demigods, is called bhagavad-arpita-kāmya-karma. Whoever performs these acts, thinking that they are in accordance with materialistic regulations, are simply moralists; they are among those who do not offer their actions to Śrī Viṣṇu. For jīvas who have the proper eligibility, it is auspicious to offer all actions to Bhagavān Viṣṇu.