श्रद्धात्रयविभागयोगः
Chapter
17
Śraddhātraya-vibhāga-yogaḥ
Topic of the description of
three types of Śraddhā
अर्जुन उवाच
ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः।
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः॥१७.१॥
arjuna uvāca
ye śāstravidhim-utsṛjya yajante śraddhayānvitāḥ[2] |
teṣāṃ niṣṭhā tu kā kṛṣṇa! sattvam-āho rajas-tamaḥ ||17.1||
ye śāstravidhim-utsṛjya yajante śraddhayānvitāḥ[2] |
teṣāṃ niṣṭhā tu kā kṛṣṇa! sattvam-āho rajas-tamaḥ ||17.1||
kṛṣṇa! ye śāstravidhim utsṛjya[3] śraddhayānvitāḥ
yajante, teṣāṃ niṣṭhā tu kā sattvam, āho rajaḥ, tamaḥ?
Arjuna said:
O, Kṛṣṇa! (kṛṣṇa!) Those (ye),
who perform a ritual (yajante) giving up (utsṛjya ) what is
stipulated by the scripture (śāstravidhim), but endowed (anvitāḥ)
with faithful devotion (śraddhayā),
what (kā) is their (teṣām) basis (niṣṭhā)? Is it sattva
(sattvam), or (āho) rajas (rajaḥ), tamas (tamaḥ)? ||17.1||
{3 Types of śraddhā (name of the Chapter)}
श्रीभगवानुवाच
श्रीभगवानुवाच
त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा ।
सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥१७.२॥
śrībhagavān
uvāca
trividhā
bhavati śraddhā dehināṃ sā svabhāvajā |
sāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu ||17.2||
sāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu ||17.2||
dehināṃ sā sva-bhāvajā śraddhā[4] sāttvikī, ca rājasī, ca tāmasī iti trividhā
eva bhavati | tāṃ śṛṇu
|
Śrī Bhagavān said:
That (sā) natural disposition (sva-bhāvajā)
faithful devotion (śraddhā) of the embodied beings (dehinām) is (bhavati)
three-fold (trividhā) indeed (eva)
- sāttvika (sāttvikī), and (ca)
rājasika (rājasī), and (ca) tāmasika (tāmasī)
in fact (iti). Listen (śṛṇu) to
that (tām). ||17.2||
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत ।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः॥१७.३॥
sattvānurūpā
sarvasya śraddhā bhavati bhārata! |
śraddhāmayo’[5]yaṃ puruṣo[6] yo[7] yac[8]chraddhaḥ sa eva saḥ ||17.3||
śraddhāmayo’[5]yaṃ puruṣo[6] yo[7] yac[8]chraddhaḥ sa eva saḥ ||17.3||
bhārata! sarvasya śraddhā sattvānurūpā
bhavati | ayaṃ puruṣaḥ śraddhāmayaḥ[9] [10] |
(ataḥ) yaḥ yacchraddhaḥ saḥ[11] eva
saḥ |
O, Descendant of Bharata (bhārata!)! Everyone's (sarvasya) faithful
devotion (śraddhā) is (bhavati) in keeping with his/her mind (sattvānurūpā).
This (ayam) person (puruṣaḥ) is permeated by faithful devotion (śraddhāmayaḥ).
Whatever (yat) is his/her faithful devotion (śraddhaḥ), he/she (saḥ)
conforms to that (saḥ) śraddhā alone (eva). ||17.3||
यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः।
प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः॥१७.४॥
yajante
sāttvikā devān yakṣarakṣāṃsi rājasāḥ |
pretān bhūtagaṇāñś[12]-cānye yajante tāmasā janāḥ ||17.4||
pretān bhūtagaṇāñś[12]-cānye yajante tāmasā janāḥ ||17.4||
sāttvikāḥ devān yajante, rājasāḥ yakṣa-rakṣāṃsi, anye tāmasāḥ janāḥ[13] pretān
ca bhūtagaṇān yajante |
The sāttvika (people) (sāttvikāḥ)
worship (yajante) the gods/deities (devān), the rājasika
(people) (rājasāḥ) worship the yakṣa-rākṣasas (yakṣa-rakṣāṃsi),
and (ca) the other (anye) tāmasika (tāmasāḥ) people
(janāḥ) worship ghosts (pretān) and bhūtagaṇas (bhūta-gaṇān).
||17.4||
अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः।
दम्भाहंकारसंयुक्ताः कामरागबलान्विताः॥१७.५॥
कर्षयन्तः शरीरस्थं भूतग्राममचेतसः।
मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥१७.६॥
aśāstravihitaṃ
ghoraṃ tapyante ye tapo[14]
janāḥ |
dambhāhaṅkārasaṃyuktāḥ kāmarāgabalānvitāḥ ||17.5||
dambhāhaṅkārasaṃyuktāḥ kāmarāgabalānvitāḥ ||17.5||
karśayantaḥ
śarīrasthaṃ bhūtagrāmam-acetasaḥ |
māṃ caivāntaḥśarīrasthaṃ tān viddhyāsuraniścayān ||17.6||
māṃ caivāntaḥśarīrasthaṃ tān viddhyāsuraniścayān ||17.6||
ye janāḥ[15] aśāstravihitaṃ
ghoraṃ tapaḥ[16]
tapyante, dambhāhaṅkāra-saṃyuktāḥ kāmarāga-balānvitāḥ.....
.....śarīrasthaṃ
bhūtagrāmaṃ ca āntaḥ-śarīrasthaṃ mām eva karśayantaḥ[17], tān acetasaḥ āsura-niścayān viddhi |
Those (ye) people (janāḥ),
who perform (tapyante) terrible (ghoram) austerities (tapaḥ)
not enjoined by the scripture (a-śāstra-vihitam), who are riddled (saṃyuktāḥ)
with pretension (dambha) and egoism (ahaṅkāra), are endowed (anvitāḥ)
with strong (bala) passion (kāma) and longing (rāga),
emaciating (karṣayantaḥ) the sense-organs (bhūta-grāmam) existing
in the body (śarīrastham) and (ca) Me (mām), as well (eva)
who obtains within the body (āntaḥ-śarīrastham), who lack discrimination
(acetasaḥ), may you know (viddhi) them (tān) (to be) of demonic
conviction (asura-niścayān). ||17.5-6||
(3 types of food, yajña,
tapas, dānam)
आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः।
यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥१७.७॥
āhāras-tvapi
sarvasya trividho[18]
bhavati priyaḥ |
yajñas-tapas-tathā dānaṃ teṣāṃ bhedam-imaṃ śṛṇu ||17.7||
yajñas-tapas-tathā dānaṃ teṣāṃ bhedam-imaṃ śṛṇu ||17.7||
tu sarvasya āhāraḥ api trividhaḥ
priyaḥ bhavati | tathā api yajñaḥ tapaḥ dānam | teṣām imaṃ bhedaṃ śṛṇu |
And (tu), everyone's (sarvasya),
favourite (priyaḥ) food (āhāraḥ)
is (bhavati) also (api) threefold (trividhaḥ). Similarly (tathā),
the rituals (yajñaḥ), religious disciplines (tapaḥ), charity (dānam). Listen (śṛṇu) to this (imam)
difference (bhedam) of theirs (teṣām). ||17.7||
(3 types of food)
Sāttvic food
आयुःसत्त्वबलारोग्य-सुखप्रीतिविवर्धनाः।
रस्याः स्निग्धाः स्थिरा हृद्या आहाराः
सात्त्विकप्रियाः॥१७.८॥
āyuḥsattvabalārogyasukhaprītivivardhanāḥ[19]|
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ ||17.8||
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ ||17.8||
āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ,
rasyāḥ snigdhāḥ sthirāḥ hṛdyāḥ āhārāḥ sāttvika-priyāḥ |
Food (āhārāḥ) which augments (vi-vardhanāḥ) longevity (āyuḥ),
clarity (sattva), energy (bala), health (ārogya), pleasure
in taste (sukha) and appetite (prīti), is succulent (rasyāḥ),
creamy (snigdhāḥ), fortifying/substantial (sthirāḥ),
pleasing/agreeable (hṛdyāḥ) are loved by sāttvika people (sāttvika-priyāḥ).
||17.8||
(Rājasic food)
कट्वम्ललवणात्युष्ण-तीक्ष्णरूक्षविदाहिनः।
आहारा राजसस्येष्टा दुःखशोकामयप्रदाः॥१७.९॥
kaṭvamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ[20]|
āhārā rājasasyeṣṭā duḥkhaśokāmayapradāḥ ||17.9||
āhārā rājasasyeṣṭā duḥkhaśokāmayapradāḥ ||17.9||
kaṭvamla-lavaṇātyuṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ
duḥkha-śokāmaya-pradāḥ āhārāḥ rājasasya iṣṭāḥ |
Food (āhārāḥ) that is bitter (kaṭuḥ),
sour (amlaḥ), salty (lavaṇaḥ), excessively hot (atyuṣṇaḥ),
pungent (tīkṣṇaḥ), astringent (rūkṣaḥ), and burning (vi-dāhinaḥ)
that give pain (duḥkha-pradaḥ), sorrow (śoka-pradāḥ), and ill
health (āmaya-pradaḥ) are highly desired (iṣṭāḥ) of rājasika
people (rājasasya). ||17.9||
(Tāmasika food)
यातयामं गतरसं पूति पर्युषितं च यत् ।
उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥१७.१०॥
yātayāmaṃ
gatarasaṃ pūti paryuṣitaṃ ca yat |
ucchiṣṭam-api cāmedhyaṃ bhojanaṃ tāmasapriyam ||17.10||
ucchiṣṭam-api cāmedhyaṃ bhojanaṃ tāmasapriyam ||17.10||
yat bhojanaṃ yātayāmaṃ, gata-rasaṃ[21],
pūti, paryuṣitam, ucchiṣṭaṃ ca, amedhyam, api (tat) tāmasa-priyam |
Food (bhojanam) which (yat)
is stale inadequately cooked[22]
(yātayāmam), or (ca) from
which the essence has gone (gata-rasam), which is putrid/stinking (pūti),
or (ca) cooked overnight (paryuṣitam), or (api) leftover/refuse
(ucchiṣṭam) and (ca) unfit for offering (amedhyam), is pleasing
to a tāmasika person (tāmasa-priyam). ||17.10||
(3 types of yajña)
Sāttvika yajña
अफलाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते ।
यष्टव्यमेवेति मनः समाधाय स सात्त्विकः॥१७.११॥
aphalāṅkṣibhir-yajño[23]
vidhidṛṣṭo[24]
ya ijyate |
yaṣṭavyam-eveti manaḥ samādhāya sa sāttvikaḥ ||17.11||
yaṣṭavyam-eveti manaḥ samādhāya sa sāttvikaḥ ||17.11||
yaḥ yajñaḥ vidhidṛṣṭaḥ, yaṣṭavyam eva
iti manaḥ samādhāya aphalāṅkṣibhiḥ[25] ijyate,
saḥ[26]
sāttvikaḥ
|
That (saḥ) ritual (yajñaḥ),
which (yaḥ) is enjoined by the śāstra (vidhi-dṛṣṭaḥ), which
is performed (ijyate) by those who do not expect a result (aphalāṅkṣibhiḥ),
by making up (samādhāya) the mind (manaḥ) - ‘This ritual is just
to be performed,’ (yaṣṭavyam eva iti) is sāttvika ( sāttvikaḥ).
||17.11||
(Rājasika yajña)
अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् ।
अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् ।
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥१७.१२॥
abhisandhāya
tu phalaṃ dambhārtham-api caiva yat |
ijyate bharataśreṣṭha! taṃ yajñaṃ viddhi rājasam ||17.12||
ijyate bharataśreṣṭha! taṃ yajñaṃ viddhi rājasam ||17.12||
tu bharataśreṣṭha! yat dambhārtham
eva, ca phalam api abhisandhāya ijyate, taṃ yajñaṃ rājasaṃ[27]
viddhi |
On the other hand (tu), O the
greatest among the descendants of Bharata! (bharataśreṣṭha!) May you
know (viddhi) that a (tam) ritual (yajñam) that is
performed (ijyate) keeping a result (phalam) in view (abhisandhāya),
and (api) also (ca) to (eva) display
(pretentiously) one’s religiosity (dambhārtham), is rājasika
(rājasam). ||17.12||
(Tāmasika yajña)
विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् ।
श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१७.१३॥
vidhihīnam-asṛṣṭānnaṃ
mantrahīnam-adakṣiṇam |
śraddhāvirahitaṃ yajñaṃ tāmasaṃ paricakṣate ||17.13V
śraddhāvirahitaṃ yajñaṃ tāmasaṃ paricakṣate ||17.13V
vidhi-hīnam asṛṣṭānnaṃ mantra-hīnam adakṣiṇaṃ[28] śraddhā-virahitaṃ
yajñaṃ[29]
tāmasaṃ pari-cakṣate
|
It is said (pari-cakṣate ) that
a ritual (yajñam), which is bereft of scriptural stipulations (vidhi-hīnam),
without distribution of food (asṛṣṭānnaṃ), without proper recitation of
the mantras (mantra-hīnam), without distribution of wealth (adakṣiṇam)
and without faithful devotion (śraddhā-virahitam), is tāmasika (tāmasam). ||17.13||
(3 types of tapas)
physical
tapas
देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् ।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥१७.१४॥
devadvijaguruprājñapūjanaṃ[30]
śaucam-ārjavam |
brahmacaryam-ahiṃsā ca śārīraṃ tapa ucyate ||17.14||
brahmacaryam-ahiṃsā ca śārīraṃ tapa ucyate ||17.14||
deva-dvija-guru-prājña-pūjanaṃ, śaucam,
ārjavaṃ, brahmacaryaṃ[31], ca
ahiṃsā[32],
śārīraṃ tapaḥ[33]
ucyate |
Worshipping (pūjanam) deities (devān),
brāhmaṇas (dvijān[34]),
teachers (gurūn) and wise people (prājñāḥ)
(deva-dvija-guru-prājña-pūjanam),
external/religious cleanliness (śaucam), straightforwardness (ārjavam),
self-discipline (brahmacaryam), and not hurting physically (ahiṃsā)
are called (ucyate) the discipline (tapas) of the physical body (śārīraṃ).
||17.14||
(Oral tapas)
अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् ।
अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् ।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥१७.१५॥
anudvegakaraṃ
vākyaṃ satyaṃ priyahitaṃ ca yat |
svādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyate ||17.15||
svādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyate ||17.15||
ca yat anudvegakaraṃ[35] priyahitaṃ
satyaṃ vākyaṃ[36],
ca svādhyāyābhyasanaṃ, (tat) eva vāṅmayaṃ[37]
tapaḥ[38]
ucyate |
Speech (vākyam) that does not
cause agitation (an-udvegakaraṃ), which are true (satyam) as well
as (ca) pleasing (priyam) and beneficial (hitam), as well
as (ca) regular study/repetition (abhyasanam)
of one’s own Veda (svādhyāya) indeed (eva), is called (ucyate) discipline (tapas) of speech
(vāṅmayam). ||17.15||
(Mental tapas)
मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥१७.१६॥
manaḥprasādaḥ
saumyatvaṃ maunam-ātmavinigrahaḥ |
bhāvasaṃśuddhir-ityetat tapo[39] mānasam-ucyate ||17.16||
bhāvasaṃśuddhir-ityetat tapo[39] mānasam-ucyate ||17.16||
manaḥ-prasādaḥ,
saumyatvaṃ, maunam, ātma-vinigrahaḥ[40][41],
bhāva-saṃśuddhiḥ[42], iti etat mānasaṃ tapaḥ[43] ucyate ||17.16.
bhāva-saṃśuddhiḥ[42], iti etat mānasaṃ tapaḥ[43] ucyate ||17.16.
Cheerfulness (manaḥ-prasādaḥ), a
cheerful demeanour (saumyatvam), absence of pressure to talk (maunam),
mastery over the mind (ātma-vinigrahaḥ), clean motive/intent (bhāva-saṃśuddhiḥ),
this is called mental (mānasam) discipline (tapas). ||17.16||
(Sāttvika
tapas)
श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः।
अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥१७.१७॥
śraddhayā
parayā taptaṃ tapas-tat-trividhaṃ naraiḥ |
aphalākāṅkṣibhir-yuktaiḥ sāttvikaṃ paricakṣate ||17.17||
aphalākāṅkṣibhir-yuktaiḥ sāttvikaṃ paricakṣate ||17.17||
aphalākāṅkṣibhiḥ[44]
yuktaiḥ naraiḥ[45]
parayā śraddhayā[46]
taptaṃ tat-trividhaṃ tapaḥ sāttvikaṃ[47]
pari-cakṣate
|
That (tat) threefold (tri-vidham) tapas (tapaḥ) observed (taptam) with total (parayā)
faithful devotion (śraddhayā)
by people (naraiḥ) who have no expectation of results (aphalākāṅkṣibhiḥ)
and who are composed/together (yuktaiḥ), is called (pari-cakṣate)
sāttvika (sāttvikam). ||17.17||
(Rājasika
tapas)
सत्कारमानपूजार्थं तपो दम्भेन चैव यत् ।
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥१७.१८॥
satkāramānapūjārthaṃ
tapo[48]
dambhena caiva yat |
kriyate tad[49]-iha proktaṃ rājasaṃ calam-adhruvam ||17.18||
kriyate tad[49]-iha proktaṃ rājasaṃ calam-adhruvam ||17.18||
ca yat tapaḥ satkāra-māna-pūjārthaṃ (vā)
dambhena eva kriyate, tat adhruvaṃ calam iha rājasaṃ proktaṃ |
And (ca) that (tat) tapas
(tapaḥ), which (yat) is done (kriyate) for the sake of (receiving) honour,
respect, and worship (satkāra-māna-pūjārtam), with ostentation (dambhena)
indeed (eva), is unsteady (calam), not lasting (a-dhruvam) is
called here (iha) to be rājasika
(rājasam). ||17.18||
मूढग्राहेणात्मनो यत्पीडया क्रियते तपः।
परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥१७.१९॥
mūḍhagrāheṇātmano[50]-yat
pīḍayā kriyate tapaḥ |
parasyotsādanārthaṃ vā tat-tāmasam-udāhṛtam ||17.19||
parasyotsādanārthaṃ vā tat-tāmasam-udāhṛtam ||17.19||
yat tapaḥ mūḍhagrāheṇa ātmanaḥ pīḍayā,
vā parasya utsādanārthaṃ[51] kriyate,
tat[52] tāmasam
udāhṛtam[53]|
That (tat) austerity (tapaḥ),
which (yat) is done (kriyate) due to deluded understanding (mūḍha-grāheṇa)
by afflicting (pīḍayā) one’s body/speech/mind (ātmanaḥ), or for
the sake of destroying (utsādanārtham) another (parasya), is
called (udāhṛtam) tāmasika (tāmasam).
||17.19||
(Sāttvika dānam)
दातव्यमिति यद्दानं दीयतेऽनुपकारिणे ।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥१७.२०॥
dātavyam-iti
yad[54]
dānaṃ dīyate'[55]nupakāriṇe
|
deśe kāle ca pātre ca tad[56]-dānaṃ sāttvikaṃ smṛtam ||17.20||
deśe kāle ca pātre ca tad[56]-dānaṃ sāttvikaṃ smṛtam ||17.20||
dātavyam iti yat dānaṃ deśe kāle ca,
pātre ca, anupakāriṇe dīyate, tat[57] dānaṃ
sāttvikaṃ smṛtam[58]|
That (tat) charity (dānam),
which (yat) is given (dīyate) to one from whom one does not
expect a return (anupakāriṇe), in the proper place (deśe), and (ca)
at the proper time (kāle), also (ca) to a worthy recipient (pātre)
thinking, ‘It is to be given’ (dātavyam iti), is considered to be (smṛtam)
sāttvika (sāttvikam) charity (dānaṃ).
||17.20||
(Rājasic dānam)
यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः।
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥१७.२१॥
yat-tu
pratyupakārārthaṃ phalam-uddiśya vā punaḥ |
dīyate ca parikliṣṭaṃ tad[59]-dānaṃ rājasaṃ smṛtam ||17.21||
dīyate ca parikliṣṭaṃ tad[59]-dānaṃ rājasaṃ smṛtam ||17.21||
tu yat pratyupakārārthaṃ[60], vā
phalam[61] uddiśya[62] punaḥ
dīyate, ca pari-kliṣṭaṃ, tat[63] dānaṃ
rājasaṃ smṛtam[64]|
On the other hand (tu), that (tat)
charity (dānam), which (yat) is
given (dīyate) for the sake of being helped in return (pratyupakārārtham),
or (vā) keeping in view (uddiśya) a result (phalam) to be
gained later (punaḥ), and (ca) that which is fraught with pain (pari-kliṣṭam),
is considered (smṛtam) rājasika (rājasam). ||17.21||
(Tāmasika dānam)
अदेशकाले यद्दानमपात्रेभ्यश्च दीयते ।
असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥१७.२२॥
adeśakāle yad[65]-dānam-apātrebhyaś[66]-ca
dīyate |
asatkṛtam-avajñātaṃ tat-tāmasam-udāhṛtam ||17.22||
asatkṛtam-avajñātaṃ tat-tāmasam-udāhṛtam ||17.22||
yat dānam asatkṛtam, (vā) avajñātam, adeśakāle,
ca apātrebhyaḥ[67]
dīyate, tat tāmasam udāhṛtam[68]|
That (tat) charity (dānam),
which (yat) is given (dīyate) without respect/regard (asatkṛtam),
and with disdain/disparagement/mock/spurn (avajñātam) at the wrong/improper
place and wrong/improper time (adeśa-kāle), and (ca) to unworthy
recipients (apātrebhyaḥ), is called (udāhṛtam) tāmasika (tāmasam).
||17.22||
(Oṃ tat sat)
ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥१७.२३॥
oṃ tat-sad[69]-iti
nirdeśo[70]
brahmaṇas-trividhaḥ smṛtaḥ |
brāhmaṇās tena vedāś[71]ca yajñāś[72]ca vihitāḥ purā ||17.23||
brāhmaṇās tena vedāś[71]ca yajñāś[72]ca vihitāḥ purā ||17.23||
oṃ[73] tat[74] sat[75] iti
trividhaḥ brahmaṇaḥ nirdeśaḥ smṛtaḥ[76] | tena
purā brāhmaṇāḥ, vedāḥ ca, yajñāḥ ca vihitāḥ |
Oṃ tat sat (oṃ tat sat iti) has
been declared (smṛtaḥ) the threefold (trividhaḥ) expression (nirdeśḥ)
of Brahman (brahmaṇaḥ). By that (tena), the brāhmaṇas (brāhmaṇāḥ),
and (ca) the (four) Vedas (vedāḥ),
and (ca) rituals (yajñāḥ) were created (vihitāḥ) in the
beginning (purā). ||17.23||
(Application
of Om)
तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः।
प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥१७.२४॥
tasmād[77]-om-ityudāhṛtya
yajñadānatapaḥkriyāḥ |
pravartante vidhānoktāḥ satataṃ brahmavādinām ||17.24||
pravartante vidhānoktāḥ satataṃ brahmavādinām ||17.24||
tasmāt brahmavādināṃ vidhānoktāḥ
yajña-dāna-tapaḥ-kriyāḥ satatam om[78] iti
udāhṛtya[79]
pra-vartante
|
Therefore (tasmāt), for those
who know the Vedas (brahma-vādinām), the activities such as rituals,
charities, and religious disciplines (yajña-dāna-tapaḥ-kriyāḥ) mentioned
by injunctions (of the Veda) (vidhānoktāḥ), always (satatam) commence
(pra-vartante) after chanting (udāhṛtya) Om (om iti).
||17.24||
(Application
of tat)
तदित्यनभिसन्धाय
फलं यज्ञतपःक्रियाः।
दानक्रियाश्च
विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः॥१७.२५॥
tad[80]-ityanabhisandhāya
phalaṃ yajñatapaḥkriyāḥ |
dānakriyāś[81]-ca vividhāḥ kriyante mokṣakāṅkṣibhiḥ ||17.25||
dānakriyāś[81]-ca vividhāḥ kriyante mokṣakāṅkṣibhiḥ ||17.25||
tat iti phalam anabhisandhāya[82] vividhāḥ
yajña-tapaḥ-kriyāḥ[83], ca
dāna-kriyāḥ, mokṣa-kāṅkṣibhiḥ kriyante |
Chanting tat (tat iti) various
(vividhāḥ) activities - rituals,
religious disciplines (yajña-tapaḥ-kriyāḥ), and (ca) charitable
activities (dāna-kriyāḥ) are performed (kriyante) by seekers of liberation (mokṣa-kāṅkṣibhiḥ),
without expecting (anabhisandhāya) a result (phalam). ||17.25||
(All about sat)
सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते ।
प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥१७.२६॥
sadbhāve
sādhubhāve ca sad[84]-ityetat
prayujyate |
praśaste karmaṇi tathā sac[85]-chabdaḥ pārtha! yujyate ||17.26||
praśaste karmaṇi tathā sac[85]-chabdaḥ pārtha! yujyate ||17.26||
sat iti etat sadbhāve[86]
sādhubhāve[87]
ca, pra-yujyate | tathā pārtha! praśaste karmaṇi[88] sat
śabdaḥ yujyate
|
The word (etat) sat (sat
iti) is used (prayujyate) with reference to (bhāve) bringing
(something) into existence (sad-bhāve), and (ca) a righteous life
(sādhu-bhāve); so also (tathā) O, Son of Pṛthā (pārtha!), the
word (śabdaḥ) sat (sat) is used (yujyate) in the sense of a sanctifying /while performing meritorious) (praśaste)
actions (karmaṇi). ||17.26||
यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते ।
कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥१७.२७॥
yajñe tapasi dāne
ca sthitiḥ sad[89]-iti
cocyate |
karma caiva tadarthīyaṃ sad[90] ityevābhidhīyate ||17.27||
karma caiva tadarthīyaṃ sad[90] ityevābhidhīyate ||17.27||
yajñe, tapasi ca, dāne ca, (yā) sthitiḥ,
(sā) sat iti ucyate | ca tad-arthīyaṃ karma
eva sat eva iti abhi-dhīyate |
A commitment/steadiness (sthitiḥ)
with reference to[91]
a ritual (yajñe), a religious discipline (tapasi), and (ca)
giving (dāne) is also (ca) called (ucyate) sat (sat
iti). And (ca) a karma (karma) for their sake[92]
(tad-arthīyaṃ) is indeed (eva) called (abhidhīyate) sat
(sat iti). ||17.27||
अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् ।
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥१७.२८॥
aśraddhayā
hutaṃ dattaṃ tapas-taptaṃ kṛtaṃ ca yat |
asad[93]-ityucyate pārtha! na ca tat pretya no iha ||17.28||
asad[93]-ityucyate pārtha! na ca tat pretya no iha ||17.28||
pārtha! aśraddhayā[94]
hutaṃ[95],
dattaṃ[96], taptaṃ,
tapaḥ ca yat kṛtaṃ, (tat) asat iti ucyate | tat na u iha, ca na pretya[97] |
That (tat) which (yat) is
without faithful devotion (aśraddhayā) offered (hutam), given (dattam),
performed (taptam) as a religious discipline (tapas), and that (karma)
which is done (kṛtam) is called (ucyate) asat, (asat
iti) which does not serve its purpose, O Son of Pṛthā (pārtha!)! That is
not (na) (fruitful) here (iha), nor (na) after death (pretya)
even (ca). ||17.28||
***
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्यायः॥१७॥
oṃ tat sat
iti
śrīmad-bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna-saṃvāde
śraddhātraya-vibhāga-yogo nāma saptadaśo’dhyāyaḥ (17)
***
Om, That (tat) is the
only reality (sat).
Thus concludes the seventeenth chapter
titled Śraddhātraya-vibhāga-yogḥ (Topic of the description of three types
of Śraddhā) in the Bhagavadgītā, which is the essence of
the Upaniṣads, whose subject matter is both knowledge of Brahman and Yoga,
which is in the form of a dialogue between Śrī Kṛṣṇa and Arjuna.
***
+eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः।
- Ch.17.1 -
Arjuna's question
[4] sā (dp) svabhāvajā (adj) śraddhā
(noun)
[9] śraddhāmayaḥ - mayaṭ prācūrye
[10] ayam (dp) puruṣaḥ (noun) śraddhāmayaḥ (adj)
[11] yaḥ (dp) saḥ (noun)
+
naśchavyapraśān - Aṣ 8.3.7 (ampare, ru, padasya, saṃhitāyām)
[13] anye (dp) tāmasāḥ (adj) janāḥ (noun)
[15] ye (dp) janāḥ (noun)
[16] aśāstravihitam (adj) ghoram
(adj) tapaḥ (noun)
[17] karṣayantaḥ - refers to Jain practices, because of the Buddha’s
experience
[19] 3rd place where
the line cannot be broken.
[20] 4th place looks
like where the line cannot be broken.
[21] gata-rasaṃ - seven days old vegetables in the fridge
[22] brinjal, not raw salad,
and steamed vegetable???
[26] yaḥ (relative) saḥ
(co-relative)
[27] tam (dp) yajñam (noun) rājasam (adj)
[28] adakṣiṇam - and
people think their śraddhā alone is enough
[29] vidhihīnam (adj) asṛṣṭānnam
(adj) mantrahīnam (adj) adakṣiṇam (adj) śraddhā-
virahitaṃ (adj) yajñam
(noun)
[30] 5th place where cannot be
broken
[31] brahmacaryam -
abstinence etc.
[32] ahiṃsā - being vegetarian, plus not being hurtful in dealings with
others (including animals and plants)
[33] śārīram (adj) tapaḥ
(noun)
[34] dvijān -
technically those who have been initiated to study the Vedas & are studying
the
Vedas
प्रियं च न अनृतं ब्रुयाद्, एष धर्मः सनातनः ||
- मनुस्मृति 4.138
(One should speak what is true, what is
pleasing; (however) one may not say what is true but
unpleasant. One should not also speak
(although) pleasing (but) false/untrue; this is the eternal
law. -
Manusmṛti - 4.138)
[37] vāṅmayam - source
is here.
[38] vāṅmayam (adj) tapaḥ
(noun)
[40] ātma = here means
the mind
मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः।
- Ch 17.16
[42] bhāva-saṃśuddhiḥ (Ch 17.16) = sattva-saṃśuddhiḥ
(Ch.16.1)
[43] mānasam (adj) tapaḥ
(noun)
[44] aphalākāṅkṣibhiḥ -
other than cittaśuddhi, means any result with prasāda-buddhi.
[45] aphalākāṅkṣibhiḥ (adj) yuktaiḥ
(adj) naraiḥ (noun)
[46] parayā (adj) śraddhayā
(noun)
[47] tat (dp) trividham (adj) tapaḥ (noun) sāttvikam (adj) - is physical, oral and mental
[51] Bagulāmukhī
[52] tat (relative) tat
(co-relative)
[53] udāhṛtam
[57] yat (relative) tat
(co-relative)
[58] smṛtam
[60] prati-upakārārthaṃ = pratyupakārārthaṃ
= reciprocity
[61] phalam - puṇya
[63] yat (relative) tat
(co-relative)
[64] smṛtam
तत्-सादृश्यम्-अभावश्च, तदन्यत्वं
तदल्पता |
अप्राशस्त्यं विरोधश्च, नञर्थाः षट्प्रकीर्तिताः||
[68] udāhṛtam
[73] Om
is introduced in Chāndogyopaniṣad
ओमित्येतदक्षरमुद्गीथमुपासीत ।
ओमिति ह्युद्गायति तस्योपव्याख्यानम्॥ - छान्दोग्योपनिषत्
1.1.1
is taught by Uddālaka
to Śvetaketu nine times in Chā.Up.6.8.7., 6.9.4., 6.10.3., 6.11.3.,
6.12.3., 6.13.3., 6.14.3., 6.15.3., and 6.16.3.
[76] smṛtaḥ
[78] Om
is introduced in Chāndogyopaniṣad
ओमित्येतदक्षरमुद्गीथमुपासीत ।
ओमिति ह्युद्गायति तस्योपव्याख्यानम् ॥ - छान्दोग्योपनिषत् 1.1.1
[82] phalam - (other than cittaśuddhi or, mokṣa is the phalam here).
= तदित्यनभिसन्धाय
फलं यज्ञतपःक्रियाः। - Ch.17.25
[86] sadbhāve - reality/existence
[87] sādhubhāve - goodness
[88] praśaste (adj) karmaṇi
(noun)
[92] or for the sake of Īśvara
तत्-सादृश्यम्-अभावश्च, तदन्यत्वं तदल्पता |
अप्राशस्त्यं विरोधश्च, नञर्थाः षट्प्रकीर्तिताः||
[95] hutam - oblations in a
religious ritual)
[96] dattam - as charity/endowment
