Gita: Chap 17

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Verse 1

arjuna uvācha
ye śhāstra-vidhim utsṛijya yajante śhraddhayānvitāḥ
teṣhāṁ niṣhṭhā tu kā kṛiṣhṇa sattvam āho rajas tamaḥ

arjunaḥ uvācha
Arjun said
ye     śhāstra-vidhim            utsṛijya     yajante    śhraddhayā-anvitāḥ
who    scriptural injunctions    disregard    worship    with faith
teṣhām    niṣhṭhā    tu        kā      kṛiṣhṇa    sattvam             āho    rajaḥ              tamaḥ
their     faith      indeed    what    Krishna    mode of goodness    or     mode of passion    mode of ignorance
---

Arjuna said, "Now, O Krsna, what is the position or basis of those who, despite leaving aside the injunction of the Sastra, still worship with faith? Is it Sattva, Rajas, or Tamas?"

Verse 2

śhrī-bhagavān uvācha
tri-vidhā bhavati śhraddhā dehināṁ sā svabhāva-jā
sāttvikī rājasī chaiva tāmasī cheti tāṁ śhṛiṇu

śhrī-bhagavān uvācha
the Supreme Personality said
tri-vidhā         bhavati    śhraddhā    dehinām            sā       sva-bhāva-jā
of three kinds    is         faith       embodied beings    which    born of one’s innate nature
sāttvikī                   rājasī                    cha    eva          tāmasī                      cha    iti     tām           śhṛiṇu
of the mode of goodness    of the mode of passion    and    certainly    of the mode of ignorance    and    thus    about this    hear
---

The Lord said, "The faith of embodied beings is threefold, born of their own nature and constituted of Sattva, Rajas, and Tamas. Now, listen to me about it."

Verse 3

sattvānurūpā sarvasya śhraddhā bhavati bhārata
śhraddhā-mayo ‘yaṁ puruṣho yo yach-chhraddhaḥ sa eva saḥ

sattva-anurūpā                            sarvasya    śhraddhā    bhavati    bhārata
conforming to the nature of one’s mind    all         faith       is         Arjun, the scion of Bharat
śhraddhāmayaḥ       ayam    puruṣhaḥ       yaḥ    yat-śhraddhaḥ                         saḥ      eva       saḥ
possessing faith    that    human being    who    whatever the nature of their faith    their    verily    they
---

O Arjuna, the faith of everyone is in accordance with their inner organ (Antahkarana). Each person consists of faith; whatever their faith is, that is who they are.

Verse 4

yajante sāttvikā devān yakṣha-rakṣhānsi rājasāḥ
pretān bhūta-gaṇānśh chānye yajante tāmasā janāḥ

yajante    sāttvikāḥ                        devān             yakṣha                                              rakṣhānsi                                                           rājasāḥ
worship    those in the mode of goodness    celestial gods    semi-celestial beings who exude power and wealth    powerful beings who embody sensual enjoyment, revenge, and wrath    those in the mode of passion
pretān-bhūta-gaṇān    cha    anye      yajante    tāmasāḥ                           janāḥ
ghosts and spirits    and    others    worship    those in the mode of ignorance    persons
---

The sattvic types worship the gods; the rajasic types worship yaksas and rakshasas; and the others, the tamasic types, worship the departed ancestors and hosts of bhutas.

Verse 5

aśhāstra-vihitaṁ ghoraṁ tapyante ye tapo janāḥ
dambhāhankāra-sanyuktāḥ kāma-rāga-balānvitāḥ

aśhāstra-vihitam                  ghoram    tapyante    ye     tapaḥ          janāḥ
not enjoined by the scriptures    stern     perform     who    austerities    people
dambha       ahankāra    sanyuktāḥ       kāma      rāga          bala     anvitāḥ
hypocrisy    egotism     possessed of    desire    attachment    force    impelled by
---

Those men who practice terrible austerities not enjoined by the scriptures, given to ostentation and conceit, and prompted by the force of sensual desires and passions;

Verse 6

karṣhayantaḥ śharīra-sthaṁ bhūta-grāmam achetasaḥ
māṁ chaivāntaḥ śharīra-sthaṁ tān viddhy āsura-niśhchayān

karṣhayantaḥ    śharīra-stham      bhūta-grāmam            achetasaḥ
torment         within the body    elements of the body    senseless
mām    cha    eva     antaḥ     śharīra-stham           tān     viddhi    āsura-niśhchayān
me     and    even    within    dwelling in the body    them    know      of demoniacal resolves
---

These foolish men, who torture the group of elements in their bodies and Me, who dwell within the body—know them to be demoniacal in their resolves.

Verse 7

āhāras tv api sarvasya tri-vidho bhavati priyaḥ
yajñas tapas tathā dānaṁ teṣhāṁ bhedam imaṁ śhṛiṇu

āhāraḥ    tu        api     sarvasya    tri-vidhaḥ        bhavati    priyaḥ
food      indeed    even    of all      of three kinds    is         dear
yajñaḥ       tapaḥ        tathā    dānam      teṣhām     bhedam          imam    śhṛiṇu
sacrifice    austerity    and      charity    of them    distinctions    this    hear
---

Even the food that is dear to all is threefold; so too are sacrifices, austerities, and gifts. Listen to this distinction among them.

Verse 8

āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ
rasyāḥ snigdhāḥ sthirā hṛidyā āhārāḥ sāttvika-priyāḥ

āyuḥ sattva                bala        ārogya    sukha        prīti           vivardhanāḥ
which promote longevity    strength    health    happiness    satisfaction    increase
rasyāḥ    snigdhāḥ     sthirāḥ       hṛidyāḥ                  āhārāḥ    sāttvika-priyāḥ
juicy     succulent    nourishing    pleasing to the heart    food      dear to those in the mode of goodness
---

Foods that promote longevity, intellectual alertness, strength, health, pleasure, and happiness, and those that are sweet, oily, substantial, and agreeable, are dear to sattvic men.

Verse 9

kaṭv-amla-lavaṇāty-uṣhṇa- tīkṣhṇa-rūkṣha-vidāhinaḥ
āhārā rājasasyeṣhṭā duḥkha-śhokāmaya-pradāḥ

kaṭu      amla    lavaṇa    ati-uṣhṇa    tīkṣhṇa    rūkṣha    vidāhinaḥ
bitter    sour    salty     very hot     pungent    dry       chiliful
āhārāḥ    rājasasya                            iṣhṭāḥ    duḥkha    śhoka    āmaya      pradāḥ
food      to persons in the mode of passion    dear      pain      grief    disease    produce
---

Foods that are bitter, sour, very salty, excessively heating, highly pungent, dry, and burning are all dear to Rajasika men; they cause pain, sorrow, and disease.

Verse 10

yāta-yāmaṁ gata-rasaṁ pūti paryuṣhitaṁ cha yat
uchchhiṣhṭam api chāmedhyaṁ bhojanaṁ tāmasa-priyam

yāta-yāmam     gata-rasam    pūti      paryuṣhitam    cha    yat
stale foods    tasteless     putrid    polluted       and    which
uchchhiṣhṭam    api     cha    amedhyam    bhojanam    tāmasa                                 priyam
left over       also    and    impure      foods       to persons in the mode of ignorance    dear
---

That food which is stale, tasteless, putrid, decayed, rejected, unclean, is dear to those of a Tamasic nature.

Verse 11

aphalākāṅkṣhibhir yajño vidhi-driṣhṭo ya ijyate
yaṣhṭavyam eveti manaḥ samādhāya sa sāttvikaḥ

aphala-ākāṅkṣhibhiḥ                  yajñaḥ       vidhi-driṣhṭaḥ                                           yaḥ      ijyate
without expectation of any reward    sacrifice    that is in accordance with the scriptural injunctions    which    is performed
yaṣhṭavyam-eva-iti     manaḥ    samādhāya          saḥ     sāttvikaḥ
ought to be offered    mind     with conviction    that    of the nature of goodness
---

The sacrifice (worship) marked by Sattva is what is offered by those who desire no fruit and have the conviction that it should be performed as prescribed in the scriptures.

Verse 12

abhisandhāya tu phalaṁ dambhārtham api chaiva yat
ijyate bharata-śhreṣhṭha taṁ yajñaṁ viddhi rājasam

abhisandhāya    tu     phalam        dambha    artham             api     cha    eva          yat
motivated by    but    the result    pride     for the sake of    also    and    certainly    that which
ijyate          bharata-śhreṣhṭha                  tam     yajñam       viddhi    rājasam
is performed    Arjun, the best of the Bharatas    that    sacrifice    know      in the mode of passion
---

But that sacrifice which is offered with the intention of gaining a reward and for the sake of show, know it, O Arjuna, to be Rajasic.

Verse 13

vidhi-hīnam asṛiṣhṭānnaṁ mantra-hīnam adakṣhiṇam
śhraddhā-virahitaṁ yajñaṁ tāmasaṁ parichakṣhate

vidhi-hīnam                     asṛiṣhṭa-annam                      mantra-hīnam                           adakṣhiṇam
without scriptural direction    without distribution of prasādam    with no chanting of the Vedic hymns    with no remunerations to the priests
śhraddhā    virahitam    yajñam       tāmasam                     parichakṣhate
faith       without      sacrifice    in the mode of ignorance    is to be considered
---

That sacrifice which is devoid of authority, which uses offerings not sanctioned by the Sastras, which is performed without recitation of hymns and devoid of gifts and faith - that, they say, is marked by Tamas.

Verse 14

deva-dwija-guru-prājña- pūjanaṁ śhaucham ārjavam
brahmacharyam ahinsā cha śhārīraṁ tapa uchyate

deva                dwija           guru                    prājña        pūjanam    śhaucham       ārjavam
the Supreme Lord    the Brahmins    the spiritual master    the elders    worship    cleanliness    simplicity
brahmacharyam    ahinsā          cha    śhārīram       tapaḥ        uchyate
celibacy         non-violence    and    of the body    austerity    is declared as
---

Worshiping the gods, the twice-born, the preceptors, the enlightened ones, practicing purity, uprightness, continence, and non-injury—these are called austerity of the body.

Verse 15

anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ cha yat
svādhyāyābhyasanaṁ chaiva vāṅ-mayaṁ tapa uchyate

anudvega-karam          vākyam    satyam      priya- hitam    cha    yat
not causing distress    words     truthful    beneficial      and    which
svādhyāya-abhyasanam                  cha eva       vāṅ-mayam    tapaḥ        uchyate
recitation of the Vedic scriptures    as well as    of speech    austerity    are declared as
---

Speech that causes no shock, is true, pleasant, and beneficial, and also the practice of reciting scriptures, is called the austerity of speech.

Verse 16

manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ
bhāva-sanśhuddhir ity etat tapo mānasam uchyate

manaḥ-prasādaḥ         saumyatvam    maunam     ātma-vinigrahaḥ
serenity of thought    gentleness    silence    self-control
bhāva-sanśhuddhiḥ    iti     etat     tapaḥ        mānasam        uchyate
purity of purpose    thus    these    austerity    of the mind    are declared as
---

Serenity of mind, benevolence, silence, self-control, and purity of mind—these are known as austerity of the mind.

Verse 17

śhraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥ
aphalākāṅkṣhibhir yuktaiḥ sāttvikaṁ parichakṣhate

śhraddhayā    parayā            taptam       tapaḥ        tat     tri-vidham    naraiḥ
with faith    transcendental    practiced    austerity    that    three-fold    by persons
aphala-ākāṅkṣhibhiḥ                      yuktaiḥ      sāttvikam                  parichakṣhate
without yearning for material rewards    steadfast    in the mode of goodness    are designated
---

The threefold austerity, practiced with supreme faith by men who desire no fruit and are devoted—they call it austerity of Sattva.

Verse 18

satkāra-māna-pūjārthaṁ tapo dambhena chaiva yat
kriyate tad iha proktaṁ rājasaṁ chalam adhruvam

sat-kāra    māna     pūjā         artham             tapaḥ        dambhena            cha     eva          yat
respect     honor    adoration    for the sake of    austerity    with ostentation    also    certainly    which
kriyate         tat     iha              proktam    rājasam                   chalam        adhruvam
is performed    that    in this world    is said    in the mode of passion    flickering    temporary
---

That austerity, practiced with ostentation for the sake of gaining respect, praise, and reverence, is here said to be Rajasa. It is unsteady and impermanent.

Verse 19

mūḍha-grāheṇātmano yat pīḍayā kriyate tapaḥ
parasyotsādanārthaṁ vā tat tāmasam udāhṛitam

mūḍha                          grāheṇa          ātmanaḥ           yat      pīḍayā       kriyate         tapaḥ
those with confused notions    with endeavor    one’s own self    which    torturing    is performed    austerity
parasya      utsādana-artham    vā    tat     tāmasam                     udāhṛitam
of others    for harming        or    that    in the mode of ignorance    is described to be
---

That austerity which is practised from deluded notions by means of self-torture or to injure another is said to be Tamasika.

Verse 20

dātavyam iti yad dānaṁ dīyate ‘nupakāriṇe
deśhe kāle cha pātre cha tad dānaṁ sāttvikaṁ smṛitam

dātavyam             iti     yat      dānam      dīyate      anupakāriṇe
worthy of charity    thus    which    charity    is given    to one who cannot give in return
deśhe                  kāle                  cha    pātre                 cha    tat     dānam      sāttvikam                  smṛitam
in the proper place    at the proper time    and    to a worthy person    and    that    charity    in the mode of goodness    is stated to be
---

Gifts given with the feeling that it is one's own duty to give, to one who makes no return, at the proper place and time to the deserving person—that is said to be sattvika.

Verse 21

yat tu pratyupakārārthaṁ phalam uddiśhya vā punaḥ
dīyate cha parikliṣhṭaṁ tad dānaṁ rājasaṁ smṛitam

yat      tu     prati-upakāra-artham         phalam    uddiśhya       vā    punaḥ
which    but    with the hope of a return    reward    expectation    or    again
dīyate      cha    parikliṣhṭam    tat     dānam      rājasam                   smṛitam
is given    and    reluctantly     that    charity    in the mode of passion    is said to be
---

But that which is given as a consideration for something received or in expectation of a future reward, or grudgingly, is called a Rajasika gift.

Verse 22

adeśha-kāle yad dānam apātrebhyaśh cha dīyate
asat-kṛitam avajñātaṁ tat tāmasam udāhṛitam

adeśha                kāle                 yat      dānam      apātrebhyaḥ            cha    dīyate
at the wrong place    at the wrong time    which    charity    to unworthy persons    and    is given
asat-kṛitam        avajñātam        tat     tāmasam                       udāhṛitam
without respect    with contempt    that    of the nature of nescience    is held to be
---

That gift which is given at the wrong place, wrong time, to an unworthy recipient, without due respect and with contempt, is called the gift of a Tamasa nature.

Verse 23

oṁ tat sad iti nirdeśho brahmaṇas tri-vidhaḥ smṛitaḥ
brāhmaṇās tena vedāśh cha yajñāśh cha vihitāḥ purā

om tat sat                                         iti     nirdeśhaḥ                   brahmaṇaḥ                     tri-vidhaḥ        smṛitaḥ
syllables representing aspects of transcendence    thus    symbolic representatives    the Supreme Absolute Truth    of three kinds    have been declared
brāhmaṇāḥ      tena         vedāḥ         cha    yajñāḥ       cha    vihitāḥ       purā
the priests    from them    scriptures    and    sacrifice    and    came about    from the beginning of creation
---

Om, Tat, Sat—thus, Brahman is denoted by this threefold expression. In the past, Brahmanas, the Vedas, and sacrifices were ordained in association with these.

Verse 24

tasmād oṁ ity udāhṛitya yajña-dāna-tapaḥ-kriyāḥ
pravartante vidhānoktāḥ satataṁ brahma-vādinām

tasmāt       om                    iti     udāhṛitya      yajña        dāna       tapaḥ      kriyāḥ
therefore    sacred syllable om    thus    by uttering    sacrifice    charity    penance    performing
pravartante    vidhāna-uktāḥ                                          satatam    brahma-vādinām
begin          according to the prescriptions of Vedic injunctions    always     expounders of the Vedas
---

Therefore, the Veda-enjoined sacrificial acts, gifts, and austerities, expounded by the Vedas, or those belonging to the first three stations, are always begun after pronouncing Om at the beginning.

Verse 25

tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥ
dāna-kriyāśh cha vividhāḥ kriyante mokṣha-kāṅkṣhibhiḥ

tat                 iti     anabhisandhāya      phalam              yajña        tapaḥ        kriyāḥ
the syllable Tat    thus    without desiring    fruitive rewards    sacrifice    austerity    acts
dāna       kriyāḥ    cha    vividhāḥ    kriyante    mokṣha-kāṅkṣhibhiḥ
charity    acts      and    various     are done    by seekers of freedom from material entanglements
---

Acts of sacrifice, austerity, and various gifts are performed without aiming at a reward by those who seek release, after pronouncing Tat.

Verse 26

sad-bhāve sādhu-bhāve cha sad ity etat prayujyate
praśhaste karmaṇi tathā sach-chhabdaḥ pārtha yujyate

sat-bhāve                                               sādhu-bhāve                  cha     sat                 iti     etat    prayujyate
with the intention of eternal existence and goodness    with auspicious intention    also    the syllable Sat    thus    this    is used
praśhaste     karmaṇi    tathā    sat-śhabdaḥ       pārtha                      yujyate
auspicious    action     also     the word “Sat”    Arjun, the son of Pritha    is used
---

This term "Sat" is used in the sense of existence and goodness. And so also, O Arjuna, the word "Sat" is applied to an auspicious action.

Verse 27

yajñe tapasi dāne cha sthitiḥ sad iti chochyate
karma chaiva tad-arthīyaṁ sad ity evābhidhīyate

yajñe           tapasi        dāne          cha    sthitiḥ                      sat                 iti     cha    uchyate
in sacrifice    in penance    in charity    and    established in steadiness    the syllable Sat    thus    and    is pronounced
karma     cha    eva       tat-arthīyam         sat                 iti     eva       abhidhīyate
action    and    indeed    for such purposes    the syllable Sat    thus    indeed    is described
---

Devotion to sacrifice, austerity, and gifts is also referred to as Sat; and thus, any action for such purposes is known as Sat.

Verse 28

aśhraddhayā hutaṁ dattaṁ tapas taptaṁ kṛitaṁ cha yat
asad ity uchyate pārtha na cha tat pretya no iha

aśhraddhayā      hutam        dattam     tapaḥ      taptam       kṛitam    cha    yat
without faith    sacrifice    charity    penance    practiced    done      and    which
asat          iti     uchyate          pārtha                      na     cha    tat     pretya               na u    iha
perishable    thus    are termed as    Arjun, the son of Pritha    not    and    that    in the next world    not     in this world
---

Whatever offering or gift is made, whatever austerity is practiced, and whatever action is performed without faith, that is called Asat, O Arjuna. It is of no value here or hereafter.


Gita: Chap 17

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