यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः। भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्।।3.13।।
yajña‑śiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ. bhuñjate te tu agham pāpāḥ ye pacanti ātmakāraṇāt.
Translation
The spiritually‑oriented, who eat the remnants of the sacrificial offering, are freed from all sins. But those who cook food for their own pleasure merely partake of sin.
Word Meanings
यज्ञशिष्ट — भोजन जो यज्ञ के बाद बचा हो; आशिनः — खाने वाले; सन्तः — भक्त; मुच्यन्ते — मुक्ति पाते हैं; सर्व — सभी; किल्बिषैः — पापों से; भुञ्जते — लभते; ते — वे; तु — परंतु; अगहं — घेर; पापा — पापी; ye — जो; पचन्ति — पकाते हैं; आत्मकारणात् — आत्म‑आनंद के लिये
Understanding the Verse
In this verse Lord Krishna delineates the profound spiritual consequence of consuming food that has been offered in yajña (sacrifice). The term ‘yajña‑śiṣṭa’ refers to the portion of the offering that remains after the ritual, which is then sanctified by the divine presence invoked during the sacrifice. Those who partake of this blessed remnant are described as ‘santo’ – the devout or spiritually‑oriented individuals. By eating such food, they align themselves with the sacrificial intent, thereby purifying their bodies and minds and attaining release (‘mucyante’) from all varieties of sin (‘sarvakilbiṣaiḥ’).
Conversely, Krishna warns against the motive of cooking merely for personal enjoyment (‘ātmakāraṇāt’). When food is prepared solely for sensory gratification, the act is tainted by selfish desire. Such individuals, although they may physically consume the food, are said to ‘bhuñjate…pāpaḥ’ – they eat only sin. The verse thus underscores the ethical dimension of food preparation and consumption, pointing out that the intention behind eating determines its spiritual merit.\n\nThe broader context of Chapter 3 emphasizes ‘karma‑yoga’, the yoga of selfless action. Krishna’s teaching here integrates the concept of sacrifice into everyday life, urging Arjuna (and the reader) to view even mundane activities like cooking as opportunities for offering to the Divine. By dedicating the act to a higher purpose, the food becomes a vehicle for spiritual upliftment. This aligns with the earlier discourse that all actions, when performed as an offering, become a means to transcend the material entanglement of the world.
The verse also reflects the ancient Indian understanding of food as a carrier of subtle energy. Food that passes through the fire of yajña is believed to be imbued with ‘prasada’ – the divine grace that cleanses the heart. Consuming such prasada not only sustains the body but also nourishes the soul, gradually eroding karmic impurities. Historically, this principle gave rise to communal practices like the ‘prasad‑bhandar’ in temples, where devotees share sanctified food, reinforcing social cohesion and shared spirituality.
From a practical perspective, Krishna’s admonition invites modern readers to cultivate mindfulness about the origins and intentions behind their meals. In contemporary times, this can be interpreted as encouraging ethical sourcing, gratitude, and the dedication of one’s sustenance to a higher ideal, whether it be service, compassion, or devotion. By transforming ordinary eating into a conscious act of surrender, the practitioner aligns daily life with the path of liberation.
In summary, Verse 3.13 illustrates that the spiritual value of food is not inherent in its material qualities but is determined by the consciousness with which it is offered and consumed. The devout who partake of sanctified remnants are liberated from sin, while those who indulge for personal pleasure remain bound by karmic impurity. This teaching reinforces the central theme of the Gita: self‑less action performed as an offering leads to purification and ultimately to moksha.
