SrI:
Dear BhakthAs of Lord PaarTasArathy :
Today , we will study the SEVENTEENTH Chapter of
SrImath Bhagvath GeethA .This chapter has
28 slOkams . This chapter is about " The Three
aspects of the Faith ".
Introduction to the SEVENTRENTH Chapter :
**********************************************
AchArya RaamAnujA's introduction to the 17th chapter
takes on this form :
In the 16th chapter , it was said that there are two kinds of
persons : one with dhaivAmsam and the other with
asurAmsam . It was also pointed out that the true
Jn~Anam and MokshOpAyam have their roots only in
the VedAs .
In this 17th chapter , the focus is on three items:
(1) Whatever is outside the SaasthrAs (VedAs) is
fruitless to pursue , (2) the karmAs prescribed in
the SaasthrAs are of three kinds according to
their links with each of the three guNAs and ,
(3) the definitions of what is prescribed in the SaasthrAs.
What is not prescribed by the SaasthrAs is demonaic
(aasuram) and will yield only adverse fruits. Saasthrams
classify the karmAs into Saathvika , Raajasa and Taamasa
Kind .The lakshaNam for the Saasthriya karmA is that
it would start with three words: (PraNavam) Tath Sath.
One has therefore to start SaasthrIya karmAs with these
three words.
Arjuna develops a doubt about the various kinds of
fruits in terms of the three guNAs arising from
the performance of Sacrifices " that are not enjoined in
the SaasthrAs , but done with faith". BhagavAn instructs
ArjunA on the three kinds of DhAnam , Yaj~nam , tapas
based on the divisions along the lines of the three guNams.
For instance , Those with dominance of Satthva guNam
will worship dEvathAs ; People with ascendancy of rajO
guNam will worship YakshAs and asurAs; those who
have dominat trait of TamO guNam will worship corpses
and bhUtha gaNams.
Swamy AlavanthAr's summary of the 17th chapter
*****************************************************
asAsthramAsuram kruthsnam sAsthreeyam guNatha: pruTak
lakshaNam Saasthrasiddhasya thridhA sapthadasOdhitham
(Meaning ) : " In the 17th chapter , the following are dealt with:
What are not ordained by the SaasthrAs and for that reason wholly
demoniac; what are ordained in the SaastrAs as varied in
accordance with the GuNAs ; and the characterestrics of
what are established in the SaasthrAs as three fold in tems of
" Aum " , "Tath " and "Sath ".
AchArya RaamAnujA comments this way on the above
summary of Swamy AlavanthAr:
" idhAneem asAsthra-- vihithasya aasurathvEna aphalathvam,
asAsthra-- vihithasya cha guNatha: thraividhyam , saasthra-
siddhasya lakshaNam cha uchyathE "
(meaning): In this 17th chapter, It is said that the karmAs
not enjoined by the SaasthrAs are aasura karmAs and hence
are fruitless to perform . They wont yield any Phalan. The three
kinds of karmAs (Yaj~nAs , Tapas , DhAanam) are classifiable
into categories belonging to one or other of the three GuNAs .
These SaasthrA-- Enjoined karmAs will be linked to Om Tath Sath.
That is their lakshaNam .
Swamy Desikan's summary of the 17th Chapter
***************************************************
MaRai porunthAthavai vallasurarkku vahutthamayum
maRai porunthum nilayin vann-guNappadi mUvahayum
maRai nilai tannai vahukkum kuRi mUnRin mEnmayum amm-
maRai umizhnthAn uraitthAn Vaasavan tann siRuvanukkE
(Meaning ): The Lord , who released the VedAs instructed
ArjunA , the son of Indhran that the karmAs antithetical to
the VedAs are practised by those with Aasura svabhAvam.
They are viparItha karmAs not sanctioned by the VedAs
and will not yield the desired phalans . The karmAs approved by
the VedAs divide in to three categories and these karmAs
are commenced with the utterance of OM Tath Sath .
There are Veda-viruddha(avaidhika ) and Veda-anukoola
(Vaidhika) karmAs. The Veda-viruddha aagama karmAs and
those karmAs done by unqualified ones according to their own
rules belong to those with strong aasura svabhAvam .
Veda-vihitha ( prohibited by the VedAs) also divide in to three
classes based on the three guNams .The dominance of one of
the three guNams over the other makes that karma Saathvic
or Raajasic or Taamasic. These differences arise from the variations
in different kinds of food consumed by the adhikAri.There is Saathvic
food , Raajasic and Taamasic food. Hence one has to be careful
to consume Saathvic food alone .
In this chapter , the Lord points out that Veda-anukoola karmAs
should be connected with "Om Tath Sath " . The thrai-varNikAs
( belonging to three of the four varNams) have the fitness
to recite VedAs . They should commence the Yaj~nams
sanctioned by the VedAs with the utterance of PraNavam (Om).
The VaidhikAs should say "Tath" , when they desire Moksham alone
through the performance of Yaj~nam , Tapas and DhAnam .
Those who desire Moksham alone should NOT say "Sath"during
the performance of the KarmAs. They should utter "Sath " ONLY
when they seek Phalan for their karmAs except Moksham .
Swamy Desikan in his commentary on GeethA , Taathparya
chandrikA , has linked "Tath" with " mOkshatara-purushArTa
saadhana lakshaNam " .
Some key slOkams of the Seventeenth chapter :
**************************************************
SlOkam 2 :
ThrividhA bhavathi sraddhA dEhinAm Saa svabhAvajaa
sAthvikee rAjasee chaiva thAmasee chEthi thAmm sruNu
(Meaning ): " Threefold is the faith of embodied beings ,
born of their own nature , constituted by SattvA , Rajas
and Tamas . Listen now about it " .
The predeliction for one of the threefold behaviors ( Saathvic ,
Raajasic or Taamasic) is caused by previous subtle impressions
(VaasanAs) associated with the Jeevans , which propells them
towards a partcular taste ( ruchi) and faith (SraddhA ) .
SlOkam 4 :
yajanthE SaathvikA dEvAnyaksha--rAkshAmsi rAjasA:
prEthAn-bhUthagaNAmscchaanyE yajanthE taamasA janA:
(meaning): The Saathvika types worship the gods . The RaajasA
types worship YakshAs and RaakshasAs. And the Taamasic group
worships the deceased ancestors and the assembly of BhUthAs .
SlOkam 23 :
Om tathsadhithi nirdEsO brahmaNsthrividha: smrutha:
BrAhmanastEna vEdAsccha yajn~Asccha vihithA: purA
(meaning ): " Om , Tath , Sath --- --- thus Brahman is denoted by
this threefold expression . Associated with these , BrahmaNAas ,
the VedAs and sacrifices were ordained in the past .
SlOkam 24 :
tasmAth OmithyudhAhruthya yajn~a dhAna tapa: kriyA:
pravarthanthE vidhAnOkthA: sathatham BrahmavAdhinAm
(Meaning ) : " Therefore , the Vedas-enjoined sacrificial acts ,
gifts and austerity by these expounders of VedAs , or those
belonging to the first three stations (VarNAs)are always and
at all times begun after pronouncing Om at the beginning .
SlOkam 25 :
tadhithyanabhisamshAya phalam yaJn~atapa: kriyA:
dhAnakriyAsccha vividhA: kriyanthE mOksha-kaankshibhi:
(Meaning): " Acts of sacrifice , of austerity and of various gifts
(giving) are performed without aiming at reward by those ,
who seek release (Moksham) , after pronouncing " Tath " .
SlOkam 26
SadhbhAvE saadhubhAvE cha sadhithyEtatath prayujyathE
prasasthE karmaNi taTA Sacchabdha: PaarTa yujyathE
(Meaning ): " The term "Sath " is used in the sense of existence
and goodness. And so also , Oh ArjunA , the word " Sath "
is applied to an auspicious action .
SlOkma 28 :
asraddhayA hutham dhattham tapastaptham krutham cha yath
asadhithyujyathE PaarTa na cha tathprEthya nO iha
(meaning ): " Whatever offering or gift is made , whatever austerity
is practised and whatever action is performed WITHOUT FAITH ,
that is called "ASATH " , Oh ArjunA ! It is naught here or hereafter " .
Sarvam KrishNArpaNam asthu ,
Daasan , Oppiliappan KOil VaradachAri SadagOpan
Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama:
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