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Bhagavad-gītā 16.23

य: शास्त्रविधिमुत्सृज्य वर्तते कामकारत: । न स सिद्धिमवाप्‍नोति न सुखं न परां गतिम् ॥ २३ ॥
yaḥ śāstra-vidhim utsṛjya
[yah shaastra-vidhim utsrijya]
vartate kāma-kārataḥ
[vartate kaama-kaaratah]
na sa siddhim avāpnoti
[na sa siddhim avaapnoti]
na sukhaṁ na parāṁ gatim
[na sukham na paraam gatim]
Word-for-word
yaḥ — anyone who śāstra - vidhim — the regulations of the scriptures utsṛjya — giving up vartate — remains kāma - kārataḥ — acting whimsically in lust na — never saḥ — he siddhim — perfection avāpnoti — achieves na — never sukham — happiness na — never parām — the supreme gatim — perfectional stage .
Blended reading (Sanskrit + English inline)
yaḥ śāstra-vidhim utsṛjya
yaḥ
anyone who
śāstra - vidhim
the regulations of the scriptures
utsṛjya
giving up
vartate kāma-kārataḥ
vartate
remains
kāma - kārataḥ
acting whimsically in lust
na sa siddhim avāpnoti
na
never
saḥ
he
siddhim
perfection
avāpnoti
achieves
na sukhaṁ na parāṁ gatim
na
never
sukham
happiness
na
never
parām
the supreme
gatim
perfectional stage .
Important Words
  • śāstra - vidhim — the regulations of the scriptures
    Compound: śāstra (scripture) + vidhi (injunction). Not scripture as inspiration but as injunction — specific dos and don'ts. The verse insists that scripture is binding, not merely suggestive.
  • utsṛjya — giving up
    Gerund of ut-sṛj — to release, to discard. The same root used for renunciation of fruits is here used for the demoniac's renunciation of scripture. The verb is the same; the object is fatally reversed.
  • kāma - kārataḥ — acting whimsically in lust
    Compound: kāma (desire) + kāra (doing) + -taḥ (ablative). Acting 'out of desire.' The contrast is with śāstra-kārataḥ — acting out of scripture. Two engines; two destinations.
  • siddhim — perfection
    Siddhi — accomplishment, perfection. Without the scripture, no real siddhi is reached. The verse lists three things lost: siddhi, sukha, gati. The structure is comprehensive.
  • sukham — happiness
    Not transient pleasure but sukha as steady well-being. The verse promises that even pleasure is denied to those who abandon scripture — a sharp claim, since the demoniac imagine they are pursuing pleasure.
  • gatim — perfectional stage
    Gati — destination, ultimate goal. Echoing the previous verse's parām gatim, but now in the negative: the same destination cannot be reached. Verses 22 and 23 form a paired diagram of two routes.
He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Having distinguished the divine from the demonic by inner character, Kṛṣṇa now hands Arjuna an external criterion: scripture. The one who abandons śāstra-vidhi and lives by 'whatever I feel like' attains none of the three things ordinary life seeks — neither siddhi, nor sukha, nor the supreme goal.
Further notes (विवरण · Vivaraṇa)
'Kāma-kārataḥ' is a striking phrase — 'by the doing-of-desire,' acting at desire's command. Tradition uses this verse to ground the principle that even sincere effort, if unmoored from śāstra, cannot bear fruit. Note that Kṛṣṇa does not say such a person fails morally only — he fails even on his own hedonic terms: 'na sukham.' Cf. BG 3.31-32 and 17.1 (whether faith without śāstra is sāttvika at all).
Prose order (अन्वय · Anvaya)
यः (नरः) शास्त्र-विधिम् उत्सृज्य काम-कारतः वर्तते, सः न सिद्धिम् अवाप्नोति, न सुखम्, न पराम् गतिम् (अवाप्नोति) ।
yaḥ (naraḥ) śāstra-vidhim utsṛjya kāma-kārataḥ vartate, saḥ na siddhim avāpnoti, na sukham, na parām gatim (avāpnoti) |
He who, casting aside the scriptural rule, conducts himself out of (mere) impulse of desire — he does not attain perfection, nor happiness, nor the supreme destination.
Word split (पदच्छेद · Padaccheda)
यः शास्त्र-विधिम् उत्सृज्य वर्तते काम-कारतः । न सः सिद्धिम् अवाप्नोति न सुखम् न पराम् गतिम् ॥
yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ | na saḥ siddhim avāpnoti na sukham na parām gatim ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यः yaḥ यद् pron. (pronoun) nom.sg. (nominative singular)m. he who
शास्त्र-विधिम् śāstra-vidhim शास्त्र (n.) + विधि (m.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound) the rule / injunction of scripture
उत्सृज्य utsṛjya उद् + √सृज् abs. (absolutive) having cast off, abandoned
वर्तते vartate √वृत् pres. (present) 3sg.ātm. (ātmanepada / middle voice) he conducts (himself), proceeds
काम-कारतः kāma-kārataḥ काम (m.) + कार (m.) abl.sg. (ablative singular), tatpuruṣa cpd. (compound) out of (mere) impulse of desire
न na ind. (negation) not
सः saḥ तद् pron. (pronoun) nom.sg. (nominative singular)m. he
सिद्धिम् siddhim सिद्धि (f.) acc.sg. (accusative singular) perfection, accomplishment
अवाप्नोति avāpnoti अव + √आप् pres. (present) 3sg.par. (parasmaipada / active voice) he attains, obtains
सुखम् sukham सुख (n.) acc.sg. (accusative singular) happiness
पराम् parām पर (adj.) acc.sg. (accusative singular)f. supreme
गतिम् gatim गति (f.) acc.sg. (accusative singular) destination
Purport

As described before, the śāstra-vidhi, or the direction of the śāstra, is given to the different castes and orders of human society. Everyone is expected to follow these rules and regulations. If one does not follow them and acts whimsically according to his lust, greed and desire, then he never will be perfect in his life. In other words, a man may theoretically know all these things, but if he does not apply them in his own life, then he is to be known as the lowest of mankind. In the human form of life, a living entity is expected to be sane and to follow the regulations given for elevating his life to the highest platform, but if he does not follow them, then he degrades himself. But even if he follows the rules and regulations and moral principles and ultimately does not come to the stage of understanding the Supreme Lord, then all his knowledge becomes spoiled. And even if he accepts the existence of God, if he does not engage himself in the service of the Lord his attempts are spoiled. Therefore one should gradually raise himself to the platform of Kṛṣṇa consciousness and devotional service; it is then and there that he can attain the highest perfectional stage, not otherwise. The word kāma-kārataḥ is very significant. A person who knowingly violates the rules acts in lust. He knows that this is forbidden, but still he acts. This is called acting whimsically. He knows that this should be done, but still he does not do it; therefore he is called whimsical. Such persons are destined to be condemned by the Supreme Lord. Such persons cannot have the perfection which is meant for the human life. The human life is especially meant for purifying one’s existence, and one who does not follow the rules and regulations cannot purify himself, nor can he attain the real stage of happiness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
23. He who giving up the rules of scripture acts according to his own whim does not attain perfection, happiness, or the supreme goal.
Commentary

In this verse the Lord expresses that it is beneficial for a person to follow the scriptures. He speaks of the person who does not follow scripture, and does whatever he wants (kāma-kārataḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
23. He who, giving up the rules of scripture, acts according to his own whim, does not attain purification, peace, or liberation.
Commentary

One cannot give up the three gates to hell without practice of ones own dharma or aśrāma. And practicing ones own dharma can not be properly fulfilled without following scripture. Therefore the intelligent person should act according to scripture. He who acts according to his own preferences (kāma cārataḥ), and does not follow prescribed actions, and actually does what is forbidden by scripture, does not attain purification of heart (siddhim), necessary for attaining the goal of life. What then to speak of attaining peacefulness (sukham) or liberation (parām gatim)?

Bhūrijana Dāsa Gauḍīya
Commentary

Here the contrast is set up. Starting with the demoniac and Krsna's advises to perform acts beneficial that will elevate us to the supreme destination ...

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: These two verses establish the importance of sastric injunctions

Need to follow sastras (16.24) – To control and regulate these demoniac qualities one must follow scriptural injunctions
For the purpose of gradual elevation
Result of not following sastras (16.23) – If one disregards scriptural injunction and acts according to his own whims, there is neither perfection nor happiness nor supreme destination

Focus of Learning

(a) What does sastra-viddhi refer to – It refers to ‘direction of sastras’ as follows:

Injunctions prescribed for different castes and orders for gradual spiritual elevation
Everyone is expected to follow these

(b) Purpose of scriptural rules – Rules are meant for gradual elevation to higher perfectional stage of

devotional service

Apply the knowledge – One may theoretically know all these things, but if one does not apply them then he is known as the lowest of mankind
Know the tattva of the Lord – Even if one follows the rules and regulations but does not come to the understanding of Supreme Lord then all his knowledge is spoiled
Serve the Lord – Even if he accepts the existence of God, if he does not engage himself in the service of the Lord, his attempts are spoiled

(c) Meaning of ‘Kama-kartah’ – defines “acting whimsically”

One who knowingly violates the rule, acts in lust

(d) Destination of “whimsical acts”

Condemned by the Supreme Lord
Cannot have the perfection which is meant for the human life
Importance of rules in Human Life – Rules and regulations are meant to purify one’s existence and attain the real stage of happiness
END OF CHAPTER 16 

(a) Highest perfection of Vedic knowledge – knowing Krishna (Ref. 15.15) and engaging in devotional

service

(b) Lord Chaitanya Mahaprabhu on how to achieve the highest perfection very easily

Simply chant Hare Krishna and engage in Devotional service
Eat the remnants of the Lord

(c) What status one achieves by the above process of devotional service

One is understood to have studied all Vedic literature and has come to the conclusion perfectly

(d) How to purify those not engaged in devotional service

Decide their prescribed duties according to Vedic injunctions – Do’s and Don’t
How to follow scriptures – follow without arguments and alterations

(e) Standard of Vedic Scriptures which make them unquestionable

Free from four defects of conditioned soul
Therefore rules are accepted without alteration by all great saints, acaryas, great souls

(f) Aversion to the principles of understanding the Supreme Personality of Godhead is the greatest

offense of human life

Cause of all falldowns in human society
Cause of Maya giving us miseries

(g) Principles of scriptures are a must to achieve perfectional stage

Both Impersonalists and personalists lead lives according to Vedic principles
Who is fortunate – one who actually understands the purport of the sastras

(h) Some of defects of human society which cause demoniac life

Those in passion and ignorance deride the scriptures, holy man and proper understanding of Supreme Personality of Godhead
Inspite of hearing the glories of devotional service, they are not attracted, but they manufacture their own way of elevation

(i) How to elevate and why to elevate

One has to rise at least to the mode of goodness before the path to understanding the Supreme Lord can be opened
One can elevate to a higher stage by the guidance of proper and bona-fide spiritual master

Bhagavad Gita Notes

CHAPTER 16 Appendix

Selected Texts extracted from “Surrender unto Me”

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
16.23 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.
Śrī Rāmānujācārya Classical
Translation
16.23 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.
Śrī Abhinavagupta Classical
Translation
16.23 See Coment under 16.24
Swami Sivananda Classical
Translation
16.23 He who, having cast aside the ordinances of the scriptures, acts under the impulse of desire, attains not perfection, nor happiness nor the Supreme Goal.
Commentary

16.23 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.

Swami Gambhīrānanda Classical
Translation
16.23 Ignoring the precept of the scriptures, he who acts under the impulsion of passion,-he does not attain perfection, nor happiness, nor the supreme Goal.
Shri Purohit Swami Classical
Translation
16.23 But he who neglects the commands of the scriptures, and follows the promptings of passion, he does not attain perfection, happiness or the final goal.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 16.24 BG 3.31 BG 3.32 SB 11.3.43 SB 6.1.40 SB 9.6.50 CC Madhya 25.121 CC Ādi 7.103 CC Madhya 22.113 Muṇḍaka Upaniṣad 1.2.7Kaṭha Upaniṣad 1.2.5
Concepts
Dharma
Study Q&A referencing this verse
Related lectures
Personal Guidance
He who disregards scripture and acts according to his own whims attains neither perfection, happiness, nor the supreme destination.
Practical Applications
  • Take scripture seriously as the standard, not as one option among many.
  • Distinguish your whim from scriptural authority.
  • When in doubt, defer to scripture.
Reflection Questions
  • Where have I been substituting whim for scripture?
  • What would scriptural deference look like?
Analogy

A sailor who throws away the chart and steers by whatever cloud looks pretty. Each cloud different; each course wrong. The śāstra is the chart; whim is the cloud. The demoniac of this verse have shipwrecked themselves long before they reach any shore.

Stories
Saubhari's Lesson

The Bhāgavatam tells of the sage Saubhari, advanced in tapas, who decided on his own to marry — outside the scripture's recommendation for his life-stage. He multiplied his body fifty times, married fifty princesses, raised palaces and progeny.

Years later, looking at his teeming household, he realized that abandoning the scriptural pattern of his āśrama had cost him exactly what this verse names: siddhi, sukha, parā gati. He returned to forest renunciation, but only after wasted time. The verse's diagnosis is exact: kāma-kārataḥ — acting from desire — yields none of the three.

📝 My note

Source: vedabase.io

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