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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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.