gita-chapter-17-en

{ "title": "Chapter 17: Śhraddhā Traya Vibhāg Yog", "chapterIntro": "Earlier in chapter fourteen, Shree Krishna had explained the three gunas or modes of material nature and how they govern human behavior. In this chapter, He goes deeper into the subject. In the beginning, He discusses faith as an inseparable aspect of human nature and says that everyone holds faith. However, depending upon the nature of their mind, their faith adapts a corresponding color: sāttvic, rājasic, or tamasic. The quality of life they lead is determined by the nature of their faith, including the food they prefer to eat. He also classifies food into three categories and discusses the impact of each category upon humans.\nShree Krishna then moves to the subject of yajña (sacrifice) and explains that based on the modes of nature, sacrifice can manifest into varied forms. He also discusses tapah (austerity) and describes the austerities of the speech, body, and mind. Again, based on the modes in which these austerities are performed—goodness, passion, or ignorance, they take different forms. Similarly, dān (charity) and its three-fold division based on the modes of nature are explained.\nTowards the end of this chapter, Shree Krishna explains the relevance and importance of the words “Om Tat Sat” and how these words can usher the concept of transcendence. The syllable “Om” is the symbolic representation of the impersonal form of God; “tat” is uttered for dedicating ceremonies and actions to the Supreme Lord and the syllable “sat” signifies eternal virtue and goodness. Together these words symbolize different aspects of the Absolute Truth. Shree Krishna concludes this chapter by emphasizing that the acts of sacrifice, austerity, and charity performed without faith and regard to the guidelines given in the scriptures are futile.", "verseList": [ { "verseTitle": "Bhagavad Gita 17.1", "verse": "1", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अर्जुन उवाच |\nये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विता: |\nतेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तम: || 1||", "text": "अर्जुन उवाच |\nये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विता: |\nतेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तम: || 1||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_001.mp3" }, "wordMeanings": "", "translation": { "text": "Arjun said: O Krishna, where do they stand who disregard the injunctions of the scriptures, but still worship with faith? Is their faith in the mode of goodness, passion, or ignorance?", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-01.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.1.mp3" ] }, "commentary": "In the preceding chapter, Shree Krishna spoke of the differences between the divine and demoniac natures, to help Arjun understand the virtues that should be cultivated and personality traits that should be eradicated. At the end of the chapter, he stated that one who disregards the injunctions of the scriptures, and instead foolishly follows the impulses of the body and the whims of the mind, will not achieve perfection, happiness, or freedom from the cycle of life and death. He thus recommended that people follow the guidance of the scriptures and act accordingly. This instruction led to the present question. Arjun desires to know the nature of the faith of those who worship without reference to the Vedic scriptures. In particular, he wishes to understand the answer in terms of the three modes of material nature." }, { "verseTitle": "Bhagavad Gita 17.2", "verse": "2", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "श्रीभगवानुवाच |\nत्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा |\nसात्त्विकी राजसी चैव तामसी चेति तां शृणु || 2||", "text": "श्रीभगवानुवाच |\nत्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा |\nसात्त्विकी राजसी चैव तामसी चेति तां शृणु || 2||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_002.mp3" }, "wordMeanings": "", "translation": { "text": "The Supreme Divine Personality said: Every human being is born with innate faith, which can be of three kinds—sāttvic, rājasic, or tāmasic. Now hear about this from Me.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-02.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.2.mp3" ] }, "commentary": "Nobody can be without faith, for it is an inseparable aspect of the human personality. Those who do not believe in the scriptures are also not bereft of faith. Their faith is reposed elsewhere. It could be on the logical ability of their intellect, or the perceptions of their senses, or the theories they have decided to believe in. For example, when people say, “I do not believe in God because I cannot see him,” they do not have faith in God but they have faith in their eyes. Hence, they assume that if their eyes cannot see something, it probably does not exist. This is also a kind of faith. Others say, “I do not believe in the authenticity of the ancient scriptures. Instead I accept the theories of modern science.” This is also a kind of faith, for we have seen in the last few centuries how theories of science keep getting amended and overthrown. It is possible that the present scientific theories we believe to be true may also be proved incorrect in the future. Accepting them as truths is also a leap of faith. Prof. Charles H. Townes, Nobel Prize winner in Physics, expressed this very nicely: “Science itself requires faith. We don’t know if our logic is correct. I don’t know if you are there. You don’t know if I am here. We may just be imagining all this. I have a faith that the world is what it seems like, and thus I believe you are there. I can’t prove it from any fundamental point of view… Yet I have to accept a certain framework in which to operate. The idea that ‘religion is faith’ and ‘science is knowledge,’ I think, is quite wrong. We scientists believe in the existence of the external world and the validity of our own logic. We feel quite comfortable about it. Nevertheless these are acts of faith. We can’t prove them.” Whether one is a material scientist, a social scientist, or a spiritual scientist, one cannot avoid the leap of faith required in the acceptance of knowledge. Shree Krishna now explains the reason why different people choose to place their faith in different places." }, { "verseTitle": "Bhagavad Gita 17.3", "verse": "3", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत |\nश्रद्धामयोऽयं पुरुषो यो यच्छ्रद्ध: स एव स: || 3||", "text": "सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत |\nश्रद्धामयोऽयं पुरुषो यो यच्छ्रद्ध: स एव स: || 3||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_003.mp3" }, "wordMeanings": "", "translation": { "text": "The faith of all humans conforms to the nature of their mind. All people possess faith, and whatever the nature of their faith, that is verily what they are.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-03.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.3.mp3" ] }, "commentary": "In the previous verse, it was explained that we all repose our faith somewhere or the other. Where we decide to place our faith and what we choose to believe in practically shapes the direction of our life. Those who develop the conviction that money is of paramount importance in the world spend their entire life accumulating it. Those who believe that fame counts more than anything else dedicate their time and energy in chasing political posts and social designations. Those who believe in noble values sacrifice everything to uphold them. Mahatma Gandhi had faith in the incomparable importance of satya (truth) and ahinsā (non-violence), and by the strength of his convictions he launched a non-violent movement that succeeded in evicting from India the most powerful empire in the world. Those who develop deep faith in the overriding importance of God-realization renounce their material life in search of him. Thus, Shree Krishna states that the quality of our faith decides the direction of our life. In turn, the quality of our faith is decided by the nature of our mind. And so, in response to Arjun’s question, Shree Krishna begins expounding on the kinds of faith that exist." }, { "verseTitle": "Bhagavad Gita 17.4", "verse": "4", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसा: |\nप्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जना: || 4||", "text": "यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसा: |\nप्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जना: || 4||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_004.mp3" }, "wordMeanings": "", "translation": { "text": "Those in the mode of goodness worship the celestial gods; those in the mode of passion worship the yakṣhas and rākṣhasas; those in the mode of ignorance worship ghosts and spirits.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-04.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.4.mp3" ] }, "commentary": "It is said that the good are drawn to the good and the bad to the bad. Those in tamo guṇa are drawn toward ghosts and spirits, despite the evil and cruel nature of such beings. Those who are rājasic get drawn to the yakṣhas (semi-celestial beings who exude power and wealth) and rākṣhasas (powerful beings who embody sensual enjoyment, revenge, and wrath). They even offer the blood of animals to appease these lower beings, with faith in the propriety of such lowly worship. Those who are imbued with sattva guṇa become attracted to the worship of celestial gods in whom they perceive the qualities of goodness. However, worship is perfectly directed when it is offered to God." }, { "verseTitle": "Bhagavad Gita 17.5 – 17.6", "verse": "5-6", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अशास्त्रविहितं घोरं तप्यन्ते ये तपो जना: |\nदम्भाहङ्कारसंयुक्ता: कामरागबलान्विता: || 5||\nकर्षयन्त: शरीरस्थं भूतग्राममचेतस: |\nमां चैवान्त:शरीरस्थं तान्विद्ध्यासुरनिश्चयान् || 6||", "text": "अशास्त्रविहितं घोरं तप्यन्ते ये तपो जना: |\nदम्भाहङ्कारसंयुक्ता: कामरागबलान्विता: || 5||\nकर्षयन्त: शरीरस्थं भूतग्राममचेतस: |\nमां चैवान्त:शरीरस्थं तान्विद्ध्यासुरनिश्चयान् || 6||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_005-006.mp3" }, "wordMeanings": "", "translation": { "text": "Some people perform stern austerities that are not enjoined by the scriptures, but rather motivated by hypocrisy and egotism. Impelled by desire and attachment, they torment not only the elements of their body, but also I who dwell within them as the Supreme Soul. Know these senseless people to be of demoniacal resolves.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-05.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-06.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.5.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.6.mp3" ] }, "commentary": "In the name of spirituality, people perform senseless austerities. Some lie on beds of thorns or drive spikes through their bodies as a part of macabre rituals for dominion over material existence. Others keep one hand raised for years, as a procedure they believe will help them gain mystic abilities. Some gaze constantly at the sun, unmindful of the harm it does to their eyes. Others undertake long fasts, withering their body away for imagined material gains. Shree Krishna says: “O Arjun, you asked me about the status of those who disregard the injunctions of the scriptures and yet worship with faith. I am telling you that faith is visible even in people who perform severe austerities, but it is bereft of a proper basis of knowledge. Such people do possess deep conviction in the efficacy of their practices, but their faith is in the mode of ignorance. Those who abuse and torture their own physical body disrespect the Supreme Soul who resides within. All these are contrary to the recommended path of the scriptures.”\nHaving described the three categories of faith, Shree Krishna now explains, corresponding to each of these, the categories of food, activities, sacrifice, charity, and so forth." }, { "verseTitle": "Bhagavad Gita 17.7", "verse": "7", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रिय: |\nयज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु || 7||", "text": "आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रिय: |\nयज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु || 7||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_007.mp3" }, "wordMeanings": "", "translation": { "text": "The food that people prefer is according to their dispositions. The same is true for the sacrifice, austerity, and charity they are inclined (or predisposed) toward. Now hear of the distinctions from Me.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-07.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.7.mp3" ] }, "commentary": "The mind and body impact each other. Thus, the food people eat influences their nature and vice versa. The Chhāndogya Upaniṣhad explains that the coarsest part of the food we eat passes out as feces; the subtler part becomes flesh; and the subtlest part becomes the mind (6.5.1). Again, it states: āhāra śhuddhau sattva śhuddhiḥ (7.26.2)[v1] “By eating pure food, the mind becomes pure.” The reverse is also true—people with pure minds prefer pure foods." }, { "verseTitle": "Bhagavad Gita 17.8", "verse": "8", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "आयु:सत्त्वबलारोग्यसुखप्रीतिविवर्धना: |\nरस्या: स्निग्धा: स्थिरा हृद्या आहारा: सात्त्विकप्रिया: || 8||", "text": "आयु:सत्त्वबलारोग्यसुखप्रीतिविवर्धना: |\nरस्या: स्निग्धा: स्थिरा हृद्या आहारा: सात्त्विकप्रिया: || 8||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_008.mp3" }, "wordMeanings": "", "translation": { "text": "Persons in the mode of goodness prefer foods that promote life span, and increase virtue, strength, health, happiness, and satisfaction. Such foods are juicy, succulent, nourishing, and naturally tasteful.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-08.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.8.mp3" ] }, "commentary": "In Chapter 14, verse 6, Shree Krishna had explained that the mode of goodness is pure, illuminating, and serene, and creates a sense of happiness and satisfaction. Foods in the mode of goodness have the same effect. In the above verse, these foods are described with the words āyuḥ sattva, meaning “which promote longevity.” They bestow good health, virtue, happiness, and satisfaction. Such foods are juicy, naturally tasteful, mild, and beneficial. These include grains, pulses, beans, fruits, vegetables, milk, and other vegetarian foods.\nHence, a vegetarian diet is beneficial for cultivating the qualities of the mode of goodness that are conducive for spiritual life. Numerous sāttvic (influenced by the mode of goodness) thinkers and philosophers in history have echoed this sentiment:\n“Vegetarianism is a greater progress. From the greater clearness of head and quicker apprehension motivated him to become a vegetarian. Flesh-eating is an unprovoked murder.” Benjamin Franklin\n“Is it not a reproach that man is a carnivorous animal? True, he can and does live, in a great measure, by preying on other animals; but this is a miserable way. I have no doubt that it is a part of the destiny of the human race, in its gradual improvement, to leave off eating animals, as surely as the savage tribes have left off eating each other when they came in contact with the more civilized.” Henry David Thoreau in “Walden”\n“It is necessary to correct the error that vegetarianism has made us weak in mind, or passive or inert in action. I do not regard flesh-food as necessary at any stage.” Mahatma Gandhi.\n“O my fellow men, do not defile your bodies with sinful foods. We have corn and we have apples bending down the branches with their weight. There are vegetables that can be cooked and softened over the fire. The earth affords a lavish supply of riches, of innocent foods, and offers you banquets that involve no bloodshed or slaughter; only beasts satisfy their hunger with flesh, and not even all of those, because horses, cattle, and sheep live on grass.” Pythagoras\n“I do not want to make my stomach a graveyard of dead animals.” George Bernard Shaw\nEven amongst violence against animals, killing of the cow is particularly heinous. The cow provides milk for human consumption, and so it is like a mother to human beings. To kill the mother cow when it is no longer capable of giving milk is an insensitive, uncultured, and ungrateful act." }, { "verseTitle": "Bhagavad Gita 17.9", "verse": "9", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिन: |\nआहारा राजसस्येष्टा दु:खशोकामयप्रदा: || 9||", "text": "कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिन: |\nआहारा राजसस्येष्टा दु:खशोकामयप्रदा: || 9||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_009.mp3" }, "wordMeanings": "", "translation": { "text": "Foods that are too bitter, too sour, salty, very hot, pungent, dry, and full of chillies, are dear to persons in the mode of passion. Such foods produce pain, grief, and disease.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-09.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.9.mp3" ] }, "commentary": "When vegetarian foods are cooked with excessive chilies, sugar, salt, etc. they become rājasic. While describing them, the word “very” can be added to all the adjectives used. Thus, rājasic foods are very bitter, very sour, very salty, very hot, very pungent, very dry, full of chillies, etc. They produce ill-health, agitation, and despair. Persons in the mode of passion find such foods attractive, but those in the mode of goodness find them disgusting. The purpose of eating is not to relish bliss through the palate, but to keep the body healthy and strong. As the old adage states: “Eat to live; do not live to eat.” Thus, the wise partake of foods that are conducive to good health, and have a peaceable impact upon the mind i.e., sāttvic foods." }, { "verseTitle": "Bhagavad Gita 17.10", "verse": "10", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "यातयामं गतरसं पूति पर्युषितं च यत् |\nउच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् || 10||", "text": "यातयामं गतरसं पूति पर्युषितं च यत् |\nउच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् || 10||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_010.mp3" }, "wordMeanings": "", "translation": { "text": "Foods that are overcooked, stale, putrid, polluted, and impure are dear to persons in the mode of ignorance.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-10.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.10.mp3" ] }, "commentary": "Cooked foods that have remained for more than one yām (three hours) are classified in the mode of ignorance. Foods that are impure, have bad taste, or possess foul smells come in the same category. Impure foods also include all kinds of meat products. Nature has designed the human body to be vegetarian. Human beings do not have long canine teeth as carnivorous animals do, or a wide jaw suitable for tearing flesh. Carnivores have short bowels to allow minimal transit time for the unstable and dead animal food, which putrefies and decays faster. On the contrary, humans have a longer digestive tract for the slow and better absorption of plant food. The stomach of carnivores is more acidic than human beings, which enables them to digest raw meat. Interestingly, the carnivorous animals do not sweat through their pores. Rather, they regulate body temperature through their tongue. On the other hand, herbivorous animals and humans control bodily temperature by sweating through their skin. While drinking, carnivores lap up water rather than suck it. In contrast, herbivores do not lap up water; they suck it. Humans too suck water while drinking; they do not lap it up. All these physical characteristics of the human body reveal that God has not created us as carnivorous creatures, and consequently, meat is considered impure food for humans.\nMeat-eating also creates bad karma. The Manu Smṛiti states:\nmāṁ sa bhakṣhayitā 'mutra yasya māṁsam ihādmy ahametan māṁsasya māṁsatvaṁ pravadanti manīṣhiṇaḥ (5.55)[v2]\n“The word mānsa (meat) means “that whom I am eating here will eat me in my next life.” For this reason, the learned say that meat is called mānsa (a repeated act: I eat him, he eats me).”" }, { "verseTitle": "Bhagavad Gita 17.11", "verse": "11", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते |\nयष्टव्यमेवेति मन: समाधाय स सात्त्विक: || 11||", "text": "अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते |\nयष्टव्यमेवेति मन: समाधाय स सात्त्विक: || 11||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_011.mp3" }, "wordMeanings": "", "translation": { "text": "Sacrifice that is performed according to scriptural injunctions without expectation of rewards, with the firm conviction of the mind that it is a matter of duty, is of the nature of goodness.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-11.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.11.mp3" ] }, "commentary": "The nature of yajña also corresponds to the three guṇas. Shree Krishna begins by explaining the type of sacrifice in the mode of goodness. Aphala-ākāṅkṣhibhiḥ means that the sacrifice should be performed without expectation of any reward. Vidhi driṣhṭaḥ means that it must be done according to the injunctions of the Vedic scriptures. Yaṣhṭavyam evaiti means that it must be performed only for the sake of worship of the Lord, as required by the scriptures. When yajña is performed in this manner, it is classified in the mode of goodness." }, { "verseTitle": "Bhagavad Gita 17.12", "verse": "12", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् |\nइज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् || 12||", "text": "अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् |\nइज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् || 12||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_012.mp3" }, "wordMeanings": "", "translation": { "text": "O best of the Bharatas, know that sacrifice performed for material benefit, or with a hypocritical aim, is in the mode of passion.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-12.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.12.mp3" ] }, "commentary": "Sacrifice becomes a form of business with God if it is performed with great pomp and show, but the spirit behind it is one of selfishness i.e., “What will I get in return?” Pure devotion is that where one seeks nothing in return. Shree Krishna says that sacrifice may be done with great ceremony, but if it is for the sake of rewards in the form of prestige, aggrandizement, etc. it is rājasic in nature." }, { "verseTitle": "Bhagavad Gita 17.13", "verse": "13", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् |\nश्रद्धाविरहितं यज्ञं तामसं परिचक्षते || 13||", "text": "विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् |\nश्रद्धाविरहितं यज्ञं तामसं परिचक्षते || 13||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_013.mp3" }, "wordMeanings": "", "translation": { "text": "Sacrifice devoid of faith and contrary to the injunctions of the scriptures, in which no food is offered, no mantras chanted, and no donation made, is to be considered in the mode of ignorance.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-13.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.13.mp3" ] }, "commentary": "At every moment in life, individuals have choices regarding which actions to perform. There are proper actions that are beneficial for society and for us. At the same time, there are inappropriate actions that are harmful for others and us. However, who is to decide what is beneficial and what is harmful? And in case a dispute arises, what is the basis for resolving it? If everyone makes their own decisions then pandemonium will prevail. So the injunctions of the scriptures serve as guide maps and wherever a doubt arises, we consult these scriptures for ascertaining the propriety of any action. However, those in the mode of ignorance do not have faith in the scriptures. They carry out religious ceremonies but disregard the ordinances of the scriptures.\nIn India, specific gods and goddess associated with each festival are worshipped with great pomp and splendor. Often the motive behind the external grandeur of the ceremony—gaudy decorations, dazzling illumination, and blaring music—is to collect contributions from the neighborhood. Further, the Vedic injunction of offering a donation to the priests performing religious ceremony, as a mark of gratitude and respect, is not followed. Sacrifice in which such injunctions of the scriptures are ignored and a self-determined process is followed, due to laziness, indifference, or belligerence, is in the mode of ignorance. Such faith is actually a form of faithlessness in God and the scriptures." }, { "verseTitle": "Bhagavad Gita 17.14", "verse": "14", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् |\nब्रह्मचर्यमहिंसा च शारीरं तप उच्यते || 14||", "text": "देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् |\nब्रह्मचर्यमहिंसा च शारीरं तप उच्यते || 14||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_014.mp3" }, "wordMeanings": "", "translation": { "text": "When worship of the Supreme Lord, the Brahmins, the spiritual master, the wise, and the elders is done with the observance of cleanliness, simplicity, celibacy, and non-violence then this worship is declared as the austerity of the body.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-14.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.14.mp3" ] }, "commentary": "The word tapaḥ means “to heat up,” e.g. by placing on fire. In the process of purification, metals are heated and melted, so that the impurities may rise to the top and be removed. When gold is placed in the fire, its impurities get burnt and its luster increases. Similarly, the Vedas state: atapta tanurnatadā mośhnute (Rig Veda 9.83.1)[v3] “Without purifying the body through austerity, one cannot reach the final state of yog.” By sincerely practicing austerity, human beings can uplift and transform their lives from the mundane to the divine. Such austerity should be performed without show, with pure intent, in a peaceable manner, in conformance with the guidance of the spiritual master and the scriptures.\nShree Krishna now classifies such austerity into three categories—of the body, speech, and mind. In this verse, he talks of the austerity of the body. When the body is dedicated to the service of the pure and saintly, and all sense indulgence in general, and sexual indulgence in particular, is eschewed, it is acclaimed as austerity of the body. Such austerity should be done with cleanliness, simplicity, and care for not hurting others. Here, “Brahmins” does not refer to those who consider themselves Brahmins by birth, but to those endowed with sāttvic qualities, as described in verse 18.42." }, { "verseTitle": "Bhagavad Gita 17.15", "verse": "15", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् |\nस्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 15||", "text": "अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् |\nस्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 15||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_015.mp3" }, "wordMeanings": "", "translation": { "text": "Words that do not cause distress, are truthful, inoffensive, and beneficial, as well as regular recitation of the Vedic scriptures—these are declared as austerity of speech.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-15.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.15.mp3" ] }, "commentary": "Austerity of speech is speaking words that are truthful, unoffending, pleasing, and beneficial for the listener. The practice of the recitation of Vedic mantras is also included in the austerities of speech. The progenitor, Manu, wrote:\nsatyaṁ brūyāt priyaṁ brūyān na brūyāt satyam apriyampriyaṁ cha nānṛitaṁ brūyād eṣha dharmaḥ sanātanaḥ(Manu Smṛiti 4.138)[v4]\n“Speak the truth in such a way that it is pleasing to others. Do not speak the truth in a manner injurious to others. Never speak untruth, though it may be pleasant. This is the eternal path of morality and dharma.”" }, { "verseTitle": "Bhagavad Gita 17.16", "verse": "16", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "मन: प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: |\nभावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 16||", "text": "मन: प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: |\nभावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 16||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_016.mp3" }, "wordMeanings": "", "translation": { "text": "Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are declared as austerity of the mind.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-16.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.16.mp3" ] }, "commentary": "Austerity of the mind is higher than the austerity of body and speech, for if we learn to master the mind, the body and speech automatically get mastered, while the reverse is not necessarily true. Factually, the state of the mind determines the state of an individual’s consciousness. Shree Krishna had stated in verse 6.5, “Elevate yourself through the power of your mind and not degrade yourself, for the mind can be the friend and also the enemy of the self.”\nThe mind may be likened to a garden, which can either be intelligently cultivated or allowed to run wild. Gardeners cultivate their plot, growing fruits, flowers, and vegetables in it. At the same time, they also ensure that it remains free from weeds. Similarly, we must cultivate our own mind with rich and noble thoughts, while weeding out the negative and debilitating thoughts. If we allow resentful, hateful, blaming, unforgiving, critical, and condemning thoughts to reside in our mind, they will have a debilitating effect on our personality. We can never get a fair amount of constructive action out of the mind until we have learned to control it and keep it from becoming stimulated by anger, hatred, dislike, etc. These are the weeds that choke out the manifestation of divine grace within our hearts.\nPeople imagine that their thoughts are secret and have no external consequences because they dwell within the mind, away from the sight of others. They do not realize that thoughts not only forge their inner character but also their external personality. That is why we look upon someone and say, “He seems like a very simple and trustworthy person.” For another person, we say, “She seems to be very cunning and deceitful. Stay away from her.” In each case, it was the thoughts people harbored that sculpted their appearance. Ralph Waldo Emerson said: “There is full confession in the glances of our eyes, in our smiles, in salutations, in the grasp of the hands. Our sin bedaubs us, mars all the good impressions. Men do not know why they do not trust us. The vice glasses the eyes, demeans the cheek, pinches the nose, and writes, ‘O fool, fool!’ on the forehead of a king.” Another powerful saying linking thoughts to character states:\n“Watch your thoughts, for they become words.\nWatch your words, for they become actions.\nWatch your actions, for they become habits.\nWatch your habits, for they become character.\nWatch your character, for it becomes your destiny.”\nIt is important to realize that we harm ourselves with every negative thought that we harbor in our mind. At the same time, we uplift ourselves with every positive thought that we dwell upon. Henry Van Dyke expressed this very vividly, in his poem “Thoughts are things.”\nI hold it true that thoughts are things;\nThey’re endowed with bodies and breath and wings\nThat which we call our secret thought\nSpeeds forth to earth’s remotest spot,\nLeaving its blessings or its woes,\nLike tracks behind as it goes.\nWe build our future, thought by thought.\nFor good or ill, yet know it not,\nChoose, then, thy destiny and wait,\nFor love brings love, and hate brings hate.\nEach thought we dwell upon has consequences, and thought-by-thought, we forge our destiny. For this reason, to veer the mind from negative emotions and make it dwell upon the positive sentiments is considered austerity of the mind." }, { "verseTitle": "Bhagavad Gita 17.17", "verse": "17", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरै: |\nअफलाकाङ्क्षिभिर्युक्तै: सात्त्विकं परिचक्षते || 17||", "text": "श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरै: |\nअफलाकाङ्क्षिभिर्युक्तै: सात्त्विकं परिचक्षते || 17||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_017.mp3" }, "wordMeanings": "", "translation": { "text": "When devout persons with ardent faith practice these three-fold austerities without yearning for material rewards, they are designated as austerities in the mode of goodness.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-17.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.17.mp3" ] }, "commentary": "Having delineated the austerities of the body, speech, and mind, Shree Krishna now mentions their characteristics when they are performed in the mode of goodness. He says that an austerity loses its sanctity when material benefits are sought from its performance. It must be performed in a selfless manner, without attachment to rewards. Also, our faith in the value of the austerity should remain steadfast in both success and failure, and its practice should not be suspended because of laziness or inconvenience." }, { "verseTitle": "Bhagavad Gita 17.18", "verse": "18", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "सत्कारमानपूजार्थं तपो दम्भेन चैव यत् |\nक्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् || 18||", "text": "सत्कारमानपूजार्थं तपो दम्भेन चैव यत् |\nक्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् || 18||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_018.mp3" }, "wordMeanings": "", "translation": { "text": "Austerity that is performed with ostentation for the sake of gaining honor, respect, and adoration is in the mode of passion. Its benefits are unstable and transitory.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-18.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.18.mp3" ] }, "commentary": "Although austerity is a powerful tool for the purification of the self, not everyone utilizes it with pure intention. A politician labors rigorously to give many lectures a day, which is also a form of austerity, but the purpose is to gain a post and prestige. Similarly, if one engages in spiritual activities to achieve honor and adulation, then the motive is equally material though the means is different. An austerity is classified in the mode of passion if it is performed for the sake of gaining respect, power, or other material rewards." }, { "verseTitle": "Bhagavad Gita 17.19", "verse": "19", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "मूढग्राहेणात्मनो यत्पीडया क्रियते तप: |\nपरस्योत्सादनार्थं वा तत्तामसमुदाहृतम् || 19||", "text": "मूढग्राहेणात्मनो यत्पीडया क्रियते तप: |\nपरस्योत्सादनार्थं वा तत्तामसमुदाहृतम् || 19||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_019.mp3" }, "wordMeanings": "", "translation": { "text": "Austerity that is performed by those with confused notions, and which involves torturing the self or harming others, is described to be in the mode of ignorance.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-19.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.19.mp3" ] }, "commentary": "Mūḍha grāheṇāt refers to people with confused notions or ideas, who in the name of austerity, heedlessly torture themselves or even injure others without any respect for the teachings of the scriptures or the limits of the body. Such austerities accomplish nothing positive. They are performed in bodily consciousness and only serve to propagate the grossness of the personality." }, { "verseTitle": "Bhagavad Gita 17.20", "verse": "20", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "दातव्यमिति यद्दानं दीयतेऽनुपकारिणे |\nदेशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् || 20||", "text": "दातव्यमिति यद्दानं दीयतेऽनुपकारिणे |\nदेशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् || 20||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_020.mp3" }, "wordMeanings": "", "translation": { "text": "Charity given to a worthy person simply because it is right to give, without consideration of anything in return, at the proper time and in the proper place, is stated to be in the mode of goodness.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-20.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.20.mp3" ] }, "commentary": "The three-fold divisions of dānam, or charity, are now being described. It is an act of duty to give according to one’s capacity. The Bhaviṣhya Purāṇ states: dānamekaṁ kalau yuge [v5] “In the age of Kali, giving in charity is the means for purification.” The Ramayan states this too:\npragaṭa chāri pada dharma ke kali mahuñ ek pradhānajena kena bidhi dīnheṅ dāna karai kalyāna [v6]\n“Dharma has four basic tenets, one amongst which is the most important in the age of Kali—give in charity by whatever means possible.” The act of charity bestows many benefits. It reduces the attachment of the giver toward material objects; it develops the attitude of service; it expands the heart, and fosters the sentiment of compassion for others. Hence, most religious traditions follow the injunction of giving away one-tenth of one’s earnings in charity. The Skandh Purāṇ states:\nnyāyopārjita vittasya daśhamānśhena dhīmataḥkartavyo viniyogaśhcha īśhvaraprityarthameva cha [v7]\n“From the wealth you have earned by rightful means, take out one-tenth, and as a matter of duty, give it away in charity. Dedicate your charity for the pleasure of God.” Charity is classified as proper or improper, superior or inferior, according to the factors mentioned by Shree Krishna in this verse. When it is offered freely from the heart to worthy recipients, at the proper time, and at the appropriate place, it is bequeathed to be in the mode of goodness." }, { "verseTitle": "Bhagavad Gita 17.21", "verse": "21", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुन: |\nदीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् || 21||", "text": "यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुन: |\nदीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् || 21||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_021.mp3" }, "wordMeanings": "", "translation": { "text": "But charity given with reluctance, with the hope of a return or in expectation of a reward, is said to be in the mode of passion.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-21.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.21.mp3" ] }, "commentary": "The best attitude of charity is to give without even being asked to do so. The second-best attitude is to give happily upon being requested for it. The third-best sentiment of charity is to give begrudgingly, having being asked for a donation, or to regret later, “Why did I give so much? I could have gotten away with a smaller amount.” Shree Krishna classifies this kind of charity in the mode of passion." }, { "verseTitle": "Bhagavad Gita 17.22", "verse": "22", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अदेशकाले यद्दानमपात्रेभ्यश्च दीयते |\nअसत्कृतमवज्ञातं तत्तामसमुदाहृतम् || 22||", "text": "अदेशकाले यद्दानमपात्रेभ्यश्च दीयते |\nअसत्कृतमवज्ञातं तत्तामसमुदाहृतम् || 22||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_022.mp3" }, "wordMeanings": "", "translation": { "text": "And that charity, which is given at the wrong place and wrong time to unworthy persons, without showing respect, or with contempt, is held to be of the nature of nescience.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-22.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.22.mp3" ] }, "commentary": "Charity in the mode of ignorance is done without consideration of proper place, person, attitude, or time. No beneficial purpose is served by it. For example, if money is offered to an alcoholic, who uses it to get inebriated, and then ends up committing a murder, the murderer will definitely be punished according to the law of karma, but the person who gave the charity will also be culpable for the offence. This is an example of charity in the mode of ignorance that is given to an undeserving person." }, { "verseTitle": "Bhagavad Gita 17.23", "verse": "23", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविध: स्मृत: |\nब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिता: पुरा || 23||", "text": "ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविध: स्मृत: |\nब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिता: पुरा || 23||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_023.mp3" }, "wordMeanings": "", "translation": { "text": "The words “Om Tat Sat” have been declared as symbolic representations of the Supreme Absolute Truth, from the beginning of creation. From them came the priests, scriptures, and sacrifice.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-23.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.23.mp3" ] }, "commentary": "In this chapter, Shree Krishna explained the categories of yajña (sacrifice), tapaḥ (austerity), and dān (charity), according to the three modes of material nature. Amongst these three modes, the mode of ignorance degrades the soul into nescience, languor, and sloth. The mode of passion excites the living being and binds it in innumerable desires. The mode of goodness is serene and illuminating, and engenders the development of virtues. Yet, the mode of goodness is also within the realm of Maya. We must not get attached to it; instead, we must use the mode of goodness as a stepping-stone to reach the transcendental platform. In this verse, Shree Krishna goes beyond the three guṇas, and discusses the words Om Tat Sat, which symbolize different aspects of the Absolute Truth. In the following verses, he explains the significance of these three words." }, { "verseTitle": "Bhagavad Gita 17.24", "verse": "24", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "तस्माद् ॐ इत्युदाहृत्य यज्ञदानतप:क्रिया: |\nप्रवर्तन्ते विधानोक्ता: सततं ब्रह्मवादिनाम् || 24||", "text": "तस्माद् ॐ इत्युदाहृत्य यज्ञदानतप:क्रिया: |\nप्रवर्तन्ते विधानोक्ता: सततं ब्रह्मवादिनाम् || 24||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_024.mp3" }, "wordMeanings": "", "translation": { "text": "Therefore, when performing acts of sacrifice, offering charity, or undertaking penance, expounders of the Vedas always begin by uttering “Om” according to the prescriptions of Vedic injunctions.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-24.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.24.mp3" ] }, "commentary": "The syllable Om is a symbolic representation of the impersonal aspect of God. It is also considered as the name for the formless Brahman. It is also the primordial sound that pervades creation. Its proper pronunciation is: “Aaa” with the mouth open, “Ooh” with the lips puckered, and “Mmm” with the lips pursed. It is placed in the beginning of many Vedic mantras as a bīja (seed) mantra to invoke auspiciousness." }, { "verseTitle": "Bhagavad Gita 17.25", "verse": "25", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "तदित्यनभिसन्धाय फलं यज्ञतप:क्रिया: |\nदानक्रियाश्च विविधा: क्रियन्ते मोक्षकाङ्क्षिभि: || 25||", "text": "तदित्यनभिसन्धाय फलं यज्ञतप:क्रिया: |\nदानक्रियाश्च विविधा: क्रियन्ते मोक्षकाङ्क्षिभि: || 25||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_025.mp3" }, "wordMeanings": "", "translation": { "text": "Persons who do not desire fruitive rewards, but seek to be free from material entanglements, utter the word “Tat” along with acts of austerity, sacrifice, and charity.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-25.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.25.mp3" ] }, "commentary": "The fruits of all actions belong to God, and hence, any yajña (sacrifice), tapaḥ (austerity), and dānam (charity), must be consecrated by offering it for the pleasure of the Supreme Lord. Now, Shree Krishna glorifies the sound vibration “Tat,” which refers to Brahman. Chanting Tat along with austerity, sacrifice, and charity symbolizes that they are not to be performed for material rewards, but for the eternal welfare of the soul through God-realization." }, { "verseTitle": "Bhagavad Gita 17.26 – 17.27", "verse": "26-27", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते |\nप्रशस्ते कर्मणि तथा सच्छब्द: पार्थ युज्यते || 26||\nयज्ञे तपसि दाने च स्थिति: सदिति चोच्यते |\nकर्म चैव तदर्थीयं सदित्येवाभिधीयते || 27||", "text": "सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते |\nप्रशस्ते कर्मणि तथा सच्छब्द: पार्थ युज्यते || 26||\nयज्ञे तपसि दाने च स्थिति: सदिति चोच्यते |\nकर्म चैव तदर्थीयं सदित्येवाभिधीयते || 27||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_026-027.mp3" }, "wordMeanings": "", "translation": { "text": "The word “Sat” means eternal existence and goodness. O Arjun, it is also used to describe an auspicious action. Being established in the performance of sacrifice, penance, and charity, is also described by the word “Sat.” And so any act for such purposes is named “Sat.”", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-26.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-27.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.26.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.27.mp3" ] }, "commentary": "Now the auspiciousness of the word “Sat” is being glorified by Shree Krishna. This word Sat has many connotations, and the above two verses describe some of these. Sat is used to mean perpetual goodness and virtue. In addition, auspicious performance of sacrifice, austerity, and charity is also described as Sat. Sat also means that which always exists i.e., it is an eternal truth. The Śhrīmad Bhāgavatam states:\nsatya-vrataṁ satya-paraṁ tri-satyaṁ satyasya yoniṁ nihitaṁ cha satye satyasya satyam ṛita-satya-netraṁ satyātmakaṁ tvāṁ śharaṇaṁ prapannāḥ (10.2.26)[v8]\n“O Lord, your vow is true, for not only are you the Supreme Truth, but you are also the truth in the three phases of the cosmic manifestation—creation, maintenance, and dissolution. You are the origin of all that is true, and you are also its end. You are the essence of all truth, and you are also the eyes by which the truth is seen. Therefore, we surrender unto you, the Sat i.e., Supreme Absolute Truth. Kindly give us protection.”" }, { "verseTitle": "Bhagavad Gita 17.28", "verse": "28", "chapter": 17, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् |\nअसदित्युच्यते पार्थ न च तत्प्रेत्य नो इह || 28||", "text": "अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् |\nअसदित्युच्यते पार्थ न च तत्प्रेत्य नो इह || 28||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/017_028.mp3" }, "wordMeanings": "", "translation": { "text": "O son of Pritha, whatever acts of sacrifice, charity, or penance are done without faith, are termed as “Asat.” They are useless both in this world and the next.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C17-H-28.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/17.28.mp3" ] }, "commentary": "In order to firmly establish that all Vedic activities should be performed with faith, Shree Krishna now emphasizes the futility of Vedic activities done without it. He says that those who act without faith in the scriptures do not get good fruits in this life because their actions are not perfectly executed. And since they do not fulfill the conditions of the Vedic scriptures, they do not receive good fruits in the next life either. Thus, one’s faith should not be based upon one’s own impressions of the mind and intellect. Instead, it should be based upon the infallible authority of the Vedic scriptures and the Guru. This is the essence of the seventeenth chapter." } ] }