Chapter 17

The Threefold Division of FaithThe Threefold Division of Faith

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17.1

अर्जुन उवाच

ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥१७.१॥

Arjuna asked: Krishna, when people worship with faith but set aside scriptural prescriptions, what is the character of their commitment—sattvic, rajasic, or tamasic?

Roman reading

ye shaastravidhimutsrijya yajante shraddhayaanvitaah | teshaam nishthaa tu kaa Krishna sattvamaaho rajastamah ||17.1||ye śāstravidhimutsṛjya yajante śraddhayānvitāḥ | teṣāṃ niṣṭhā tu kā kṛṣṇa sattvamāho rajastamaḥ ||17.1||

Explanation

The question grows from the previous chapter’s emphasis on scriptural guidance. Arjuna is asking whether sincere religious feeling is sufficient when established forms are disregarded. Krishna’s response will test faith by its underlying character and the conduct it inspires—not simply by the intensity of someone’s belief.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह प्रश्न पिछले अध्याय के अंतिम निर्देश से जुड़ा है, जहाँ कृष्ण ने शास्त्र को कर्म के निर्णय का आधार बताया था। अर्जुन जानना चाहते हैं कि सच्ची लगने वाली श्रद्धा अपने आप में पर्याप्त है या उसके स्वभाव और दिशा को भी जाँचना चाहिए। अध्याय का उत्तर श्रद्धा की गुणवत्ता, आचरण और उद्देश्य को साथ रखकर समझने का निमंत्रण है।

17.2

श्रीभगवानुवाच

त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥१७.२॥

The Blessed Lord said: The faith arising from the nature of embodied beings is threefold—sattvic, rajasic, and tamasic. Listen to this distinction.

Roman reading

trividhaa bhavati shraddhaa dehinaam saa svabhaavajaa | saattvikee raajasee chaiva taamasee cheti taam shrinu ||17.2||trividhā bhavati śraddhā dehināṃ sā svabhāvajā | sāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu ||17.2||

Explanation

Three guṇas provide the framework for this teaching: clarity and balance (sattva), restless striving (rajas), and inertia or obscuration (tamas). The verse classifies the quality of faith as shaped by disposition. These categories are best read as patterns to examine in ourselves, not permanent labels attached to people.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण यहाँ श्रद्धा का एक मनोवैज्ञानिक और दार्शनिक वर्गीकरण प्रस्तुत करते हैं। सात्त्विक, राजसिक और तामसिक शब्द तीन गुणों से जुड़े हैं—स्पष्टता और संतुलन, बेचैन इच्छाशक्ति, तथा जड़ता और भ्रम। ये किसी मनुष्य पर हमेशा के लिए चिपकने वाले ठप्पे नहीं हैं; अपनी प्रेरणाओं और आदतों को पहचानने की एक परंपरागत भाषा हैं।

17.3

श्रीभगवानुवाच

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥१७.३॥

O Bharata, everyone’s faith accords with their disposition. A person is shaped by faith; whatever they deeply place their faith in, that is what they become.

Roman reading

sattvaanuroopaa sarvasya shraddhaa bhavati bhaarata | shraddhaamayo’yam purusho yo yachchhraddhah sa eva sah ||17.3||sattvānurūpā sarvasya śraddhā bhavati bhārata | śraddhāmayo’yaṃ puruṣo yo yacchraddhaḥ sa eva saḥ ||17.3||

Explanation

Faith here is a formative commitment, not merely assent to an idea. What we deeply trust shapes our attention, choices, and repeated actions. The claim is philosophical, not a guarantee that belief magically creates reality. It invites us to ask what our daily loyalties are helping us become.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह कथन श्रद्धा को केवल किसी देवता या सिद्धांत को मान लेने तक सीमित नहीं रखता। हमारी गहरी मान्यताएँ ध्यान, निर्णय और आदतों को प्रभावित करती हैं। जिन मूल्यों को हम बार-बार महत्व देते हैं, व्यक्तित्व धीरे-धीरे उसी दिशा में ढलता है। इसलिए श्रद्धा को विवेक और व्यवहार से परखना महत्वपूर्ण है।

17.4

श्रीभगवानुवाच

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥१७.४॥

The sattvic worship the devas; the rajasic worship yakṣas and rākṣasas; others, of tamasic disposition, worship departed spirits and hosts of beings.

Roman reading

yajante saattvikaa devaanyaksharakshaamsi raajasaah | pretaanbhootaganaamshchaanye yajante taamasaa janaah ||17.4||yajante sāttvikā devānyakṣarakṣāṃsi rājasāḥ | pretānbhūtagaṇāṃścānye yajante tāmasā janāḥ ||17.4||

Explanation

This is a description framed in the cosmology of the text, with categories such as deva, yakṣa, rākṣasa, and preta. Translating these into modern social stereotypes would distort the passage. The intended distinction concerns the qualities and aims associated with worship, and it should not be used to demean living communities or their practices.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक प्राचीन धार्मिक संसार में प्रचलित उपासना-वर्गों का वर्णन करता है। यहाँ देव, यक्ष, राक्षस और प्रेत केवल साधारण अंग्रेज़ी शब्दों से पूरी तरह नहीं समझे जा सकते; इनके पौराणिक संदर्भ अलग हैं। व्याख्या का मुख्य विषय उपासक की प्रवृत्ति है, न कि आज की किसी जीवित समुदाय या परंपरा को एक ही गुण में बाँध देना।

17.5

श्रीभगवानुवाच

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः । दम्भाहंकारसंयुक्ताः कामरागबलान्विताः ॥१७.५॥

Those who undertake harsh austerities not sanctioned by scripture, driven by pretence, ego, desire, attachment, and forceful obstinacy—

Roman reading

ashaastravihitam ghoram tapyante ye tapo janaah | dambhaahamkaarasamyuktaah kaamaraagabalaanvitaah ||17.5||aśāstravihitaṃ ghoraṃ tapyante ye tapo janāḥ | dambhāhaṃkārasaṃyuktāḥ kāmarāgabalānvitāḥ ||17.5||

Explanation

The sentence continues in 17.6. Krishna challenges the assumption that the harsher a practice looks, the holier it must be. Spiritual discipline is evaluated by intention and effect. Austerity driven by vanity, craving, or sheer force can be a way of strengthening the ego rather than loosening its hold.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक अगले श्लोक के साथ एक ही वाक्य बनाता है। कृष्ण किसी भी कठोर साधना को अपने आप में श्रेष्ठ नहीं मानते; तप के पीछे का उद्देश्य और उसका प्रभाव महत्वपूर्ण है। जब साधना दिखावा, आत्मप्रदर्शन या जिद का साधन बनती है, तब उसकी आध्यात्मिक उपयोगिता पर प्रश्न उठता है।

17.6

श्रीभगवानुवाच

कर्शयन्तः शरीरस्थं भूतग्राममचेतसः । मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥१७.६॥

Thoughtlessly tormenting the elements within the body—and, as Krishna says, the divine presence dwelling there—know them to have a destructive resolve.

Roman reading

karshayantah shareerastham bhootagraamamachetasah | maam chaivaantahshareerastham taanviddhyaasuranishchayaan ||17.6||karśayantaḥ śarīrasthaṃ bhūtagrāmamacetasaḥ | māṃ caivāntaḥśarīrasthaṃ tānviddhyāsuraniścayān ||17.6||

Explanation

This completes the warning begun in 17.5. The body is not an enemy to punish for spiritual prestige. By referring to the divine presence within, Krishna casts reckless self-torment as a failure of discernment. The passage is an ethical warning, not an instruction to undertake extreme fasting or bodily deprivation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोक में वर्णित कठोर तप का परिणाम यहाँ स्पष्ट होता है। शरीर को नष्ट करने वाला अत्याचार साधना की सफलता नहीं माना गया है। कृष्ण शरीर में स्थित दिव्यता की बात कहकर आत्मपीड़न की आलोचना करते हैं। इसे स्वास्थ्य-संबंधी उपचार या तपस्या करने की तकनीकी सलाह की तरह नहीं, बल्कि धार्मिक-नैतिक चेतावनी की तरह पढ़ना चाहिए।

17.7

श्रीभगवानुवाच

आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः । यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥१७.७॥

People’s preferred foods are likewise threefold, as are sacrifice, austerity, and giving. Listen to how these differ.

Roman reading

aahaarastvapi sarvasya trividho bhavati priyah | yajnastapastathaa daanam teshaam bhedamimam shrinu ||17.7||āhārastvapi sarvasya trividho bhavati priyaḥ | yajñastapastathā dānaṃ teṣāṃ bhedamimaṃ śṛṇu ||17.7||

Explanation

The analysis moves from belief to everyday practice. What we eat, offer, endure, and give can reflect our priorities. These are traditional guṇa categories, not modern clinical nutritional rules. The larger question is how habits and intentions express clarity, compulsion, or neglect.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अब चर्चा केवल श्रद्धा या आराधना तक सीमित नहीं रहती। खाने की रुचि, धार्मिक कर्म, आत्मअनुशासन और दूसरों की सहायता—इन सभी में व्यक्ति की प्रवृत्ति प्रकट होती है। इस वर्गीकरण का उद्देश्य भोजन या दान को नैतिक हथियार बनाना नहीं, बल्कि यह पूछना है कि हमारी आदतों का फल क्या है और हम उन्हें किस भावना से अपनाते हैं।

17.8

श्रीभगवानुवाच

आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः । रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥१७.८॥

Foods that promote life, clarity, strength, health, happiness, and satisfaction—juicy, nourishing, sustaining, and pleasing—are dear to the sattvic.

Roman reading

aayuhsattvabalaarogyasukhapreetivivardhanaah | rasyaah snigdhaah sthiraa hridyaa aahaaraah saattvikapriyaah ||17.8||āyuḥsattvabalārogyasukhaprītivivardhanāḥ | rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ ||17.8||

Explanation

The ideal described is nourishment that supports steadiness and well-being. Terms such as snigdha and sthira belong to a historical vocabulary of food qualities; they are not a substitute for current dietary evidence or individualized medical needs. The broader teaching favours sustenance over excess.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

सात्त्विक भोजन का चित्र पोषण, संतुलन और सहज संतुष्टि पर केंद्रित है। यहाँ ‘स्निग्ध’ का अर्थ हर परिस्थिति में अधिक तेल खाना नहीं, और ‘स्थिर’ का अर्थ भारीपन नहीं; ये परंपरागत गुणात्मक वर्णन हैं। आज किसी व्यक्ति के आहार का निर्णय चिकित्सकीय आवश्यकताओं और वास्तविक पोषण-साक्ष्य के अनुसार भी होना चाहिए।

17.9

श्रीभगवानुवाच

कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः । आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥१७.९॥

Foods excessively bitter, sour, salty, hot, pungent, dry, or burning are favoured by the rajasic and are said here to bring pain, distress, and illness.

Roman reading

katvamlalavanaatyushnateekshnarookshavidaahinah | aahaaraa raajasasyeshtaa duhkhashokaamayapradaah ||17.9||kaṭvamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ | āhārā rājasasyeṣṭā duḥkhaśokāmayapradāḥ ||17.9||

Explanation

The emphasis falls on intensity and excess rather than condemning every spicy or sour dish. The verse reflects an ancient account of foods thought to agitate body and mind. Modern health claims require contemporary evidence; the philosophical point is to notice when appetite for stimulation overrides balance.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

इस श्लोक का जोर ‘अति’ और तीव्र उत्तेजना पर है। इसे इस रूप में नहीं पढ़ना चाहिए कि हर मसाला या खट्टा भोजन अपने आप हानिकारक है। कृष्ण उस रुचि की चर्चा करते हैं जो स्वाद की तीव्रता के पीछे शरीर की सहज सीमाओं की अनदेखी करती है। प्राचीन आहार-वर्गीकरण और आधुनिक स्वास्थ्य-विज्ञान अलग संदर्भों में काम करते हैं।

17.10

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श्रीभगवानुवाच

यातयामं गतरसं पूति पर्युषितं च यत् । उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥१७.१०॥

Food that is long-kept, tasteless, foul, stale, left over, or considered impure is described as dear to the tamasic.

Roman reading

yaatayaamam gatarasam pooti paryushitam cha yat | uchchhishtamapi chaamedhyam bhojanam taamasapriyam ||17.10||yātayāmaṃ gatarasaṃ pūti paryuṣitaṃ ca yat | ucchiṣṭamapi cāmedhyaṃ bhojanaṃ tāmasapriyam ||17.10||

Explanation

This ancient classification values freshness and care while using ritual categories such as ucchiṣṭa and amedhya. It should not be equated mechanically with modern food-storage safety: properly handled leftovers can be safe, and avoiding waste matters. The underlying concern is inattentive or degraded habits.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक भोजन की ताजगी, स्वच्छता और सम्मानपूर्ण सेवन का विचार सामने लाता है। ‘उच्छिष्ट’ और ‘अमेध्य’ जैसे शब्दों के धार्मिक-सांस्कृतिक अर्थ भी हैं; इन्हें हर प्रकार के सुरक्षित बचाए गए भोजन पर यांत्रिक रूप से लागू करना उचित नहीं। भोजन को व्यर्थ न करना और सुरक्षित ढंग से संचित करना अलग आधुनिक प्रश्न हैं।

17.11

श्रीभगवानुवाच

अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥१७.११॥

A sacrifice performed according to prescribed form, by people seeking no personal reward and resolved simply that it ought to be done, is called sattvic.

Roman reading

aphalaakaankshibhiryajno vidhidrishto ya ijyate | yashtavyameveti manah samaadhaaya sa saattvikah ||17.11||aphalākāṅkṣibhiryajño vidhidṛṣṭo ya ijyate | yaṣṭavyameveti manaḥ samādhāya sa sāttvikaḥ ||17.11||

Explanation

The ritual form matters within the text, but so does motive. A duty performed responsibly without bargaining for applause or reward illustrates the sattvic ideal. This extends the Gita’s earlier teaching on action without attachment: the significance of a good act need not depend on the benefit it brings the performer.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ यज्ञ केवल बाहरी कर्मकांड की चर्चा नहीं है; उसके साथ नीयत और फलासक्ति भी जुड़ी हैं। व्यक्ति अपने दायित्व को गंभीरता से करे, लेकिन पुरस्कार की लालसा को कर्म का एकमात्र कारण न बनाए—यह कर्मयोग से जुड़ता है। विधि और श्रद्धा मिलकर कर्म को उत्तरदायी बनाते हैं, जबकि प्रदर्शन की अनुपस्थिति उसे विनम्र बनाती है।

17.12

श्रीभगवानुवाच

अभिसंधाय तु फलं दम्भार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥१७.१२॥

O best of the Bharatas, understand as rajasic the sacrifice undertaken for a desired reward or for outward display.

Roman reading

abhisamdhaaya tu phalam dambhaarthamapi chaiva yat | ijyate bharatashreshtha tam yajnam viddhi raajasam ||17.12||abhisaṃdhāya tu phalaṃ dambhārthamapi caiva yat | ijyate bharataśreṣṭha taṃ yajñaṃ viddhi rājasam ||17.12||

Explanation

The same outward ritual can carry a different ethical tone when it becomes a transaction or performance. Krishna asks readers to inspect motivation, especially the wish to be admired. The criticism is not of all public worship but of making spiritual practice serve self-promotion.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ बाहरी आयोजन की भव्यता को आध्यात्मिक मूल्य का पर्याप्त प्रमाण नहीं माना गया। कोई व्यक्ति धार्मिक कार्य करके प्रतिष्ठा या प्रतिफल चाहता है, तो उसका ध्यान सेवा से हटकर अपनी छवि पर जा सकता है। कृष्ण यज्ञ के दृश्य आकार से अधिक उस मनोवृत्ति की समीक्षा करते हैं जो उसे संचालित करती है।

17.13

श्रीभगवानुवाच

विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१७.१३॥

A sacrifice lacking prescribed procedure, the sharing of food, sacred recitation, appropriate gifts, and faith is described as tamasic.

Roman reading

vidhiheenamasrishtaannam mantraheenamadakshinam | shraddhaavirahitam yajnam taamasam parichakshate ||17.13||vidhihīnamasṛṣṭānnaṃ mantrahīnamadakṣiṇam | śraddhāvirahitaṃ yajñaṃ tāmasaṃ paricakṣate ||17.13||

Explanation

This passage places care, reciprocity, and intention alongside ritual correctness. References to food offerings and dakṣiṇā reflect the historical economy of Vedic sacrifice. The broader concern is a ceremony emptied of faith and consideration for others—not an invitation to judge unfamiliar traditions casually.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक धार्मिक कर्म की उत्तरदायित्वपूर्ण तैयारी पर बल देता है। यज्ञ केवल मंत्र उच्चारण का नाम नहीं; उसमें सहभागी लोगों के प्रति आदर, भोजन और दक्षिणा जैसे सामाजिक दायित्व भी प्रकट होते हैं। ‘दक्षिणा’ का अर्थ हर परिस्थिति में मूल्य लेकर सेवा करना नहीं, बल्कि इस ऐतिहासिक यज्ञ-संस्कृति में उचित सम्मान और अर्पण से है।

17.14

श्रीभगवानुवाच

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् । ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥१७.१४॥

Honouring deities, the twice-born, teachers, and the wise; maintaining cleanliness, straightforwardness, brahmacarya, and nonviolence—these are called austerity of the body.

Roman reading

devadvijagurupraajnapoojanam shauchamaarjavam | brahmacharyamahimsaa cha shaareeram tapa uchyate ||17.14||devadvijaguruprājñapūjanaṃ śaucamārjavam | brahmacaryamahiṃsā ca śārīraṃ tapa ucyate ||17.14||

Explanation

Bodily discipline appears here as respectful and non-harming conduct, not spectacular physical hardship. The word dvija belongs to the text’s historical social order and should not be converted into a modern endorsement of inherited superiority. Brahmacarya, too, needs careful contextual explanation as regulated conduct and restraint.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण शारीरिक तप को केवल उपवास या कठिन आसन तक सीमित नहीं रखते। सम्मान, संयम, शुचिता और किसी को हिंसा न पहुँचाना इसके मूल तत्व हैं। ‘द्विज’ यहाँ ऐतिहासिक सामाजिक-धार्मिक पद है; इसका उल्लेख किसी व्यक्ति के जन्म के आधार पर आज अधिक या कम सम्मान पाने का नैतिक आदेश नहीं है। ब्रह्मचर्य का संदर्भ भी अनुशासित आचरण में समझना चाहिए।

17.15

श्रीभगवानुवाच

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् । स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥१७.१५॥

Speech that needlessly disturbs no one, is truthful, pleasant, and beneficial, together with regular scriptural study, is called austerity of speech.

Roman reading

anudvegakaram vaakyam satyam priyahitam cha yat | svaadhyaayaabhyasanam chaiva vaanmayam tapa uchyate ||17.15||anudvegakaraṃ vākyaṃ satyaṃ priyahitaṃ ca yat | svādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyate ||17.15||

Explanation

This is a demanding ethic of speech: truth alone is not enough if used as a weapon, and pleasantness alone can be dishonest. The aim is communication that is truthful, constructive, and considerate. It does not demand silence in the face of injustice; difficult truths can be spoken without gratuitous cruelty.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

सत्य बोलना और करुणा से बोलना यहाँ परस्पर विरोधी नहीं माने गए। बोलने से पहले यह विचार उपयोगी है कि बात सच भी है, उचित ढंग से कही जा रही है और किसी का भला करती है या नहीं। इसका अर्थ अन्याय पर चुप रहना नहीं; कठिन सत्य भी बिना अनावश्यक अपमान के व्यक्त किया जा सकता है। स्वाध्याय वाणी को विवेक देता है।

17.16

श्रीभगवानुवाच

मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः । भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥१७.१६॥

Serenity of mind, gentleness, silence, self-control, and purity of intention are called austerity of the mind.

Roman reading

manahprasaadah saumyatvam maunamaatmavinigrahah | bhaavasamshuddhirityetattapo maanasamuchyate ||17.16||manaḥprasādaḥ saumyatvaṃ maunamātmavinigrahaḥ | bhāvasaṃśuddhirityetattapo mānasamucyate ||17.16||

Explanation

The third discipline concerns inward disposition. Silence need not be mere absence of words; it can involve restraint from compulsive reactions. Serenity is not compulsory cheerfulness or denial of grief. The practice is to bring intention, attention, and emotional response into greater clarity and care.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

तप का तीसरा रूप भीतर की साधना है। मौन केवल बोलना बंद करना नहीं, बल्कि हर बात पर तत्काल प्रतिक्रिया देने की आवश्यकता से मुक्त होना भी हो सकता है। मनःप्रसाद किसी कृत्रिम निरंतर खुशी का नाम नहीं; कठिन परिस्थितियों में भी मन को संयत रखने का अभ्यास है। शुद्ध भाव से आशय अपने उद्देश्य में ईमानदारी रखना है।

17.17

श्रीभगवानुवाच

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥१७.१७॥

When people practise these three kinds of austerity with deep faith and without seeking personal rewards, the practice is called sattvic.

Roman reading

shraddhayaa parayaa taptam tapastattrividham naraih | aphalaakaankshibhiryuktaih saattvikam parichakshate ||17.17||śraddhayā parayā taptaṃ tapastattrividhaṃ naraiḥ | aphalākāṅkṣibhiryuktaiḥ sāttvikaṃ paricakṣate ||17.17||

Explanation

The bodily, verbal, and mental disciplines of 17.14–16 now become one coherent practice. Their quality depends less on how difficult they look than on the faith and freedom from bargaining that support them. The ideal joins conduct, speech, and intention rather than improving one while neglecting the others.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले तीन श्लोकों में तप के शारीरिक, वाचिक और मानसिक रूप बताए गए। यहाँ कृष्ण उन्हें एक साथ जोड़ते हैं: आचरण, शब्द और विचार का संतुलित अनुशासन। उनकी दृष्टि में तप का मूल्य केवल कठिनाई की मात्रा से नहीं, बल्कि श्रद्धा, संयम और निष्काम भावना से निर्धारित होता है।

17.18

श्रीभगवानुवाच

सत्कारमानपूजार्थं तपो दम्भेन चैव यत् । क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥१७.१८॥

Austerity performed with ostentation in order to gain recognition, honour, and reverence is here called rajasic, unstable, and fleeting.

Roman reading

satkaaramaanapoojaartham tapo dambhena chaiva yat | kriyate tadiha proktam raajasam chalamadhruvam ||17.18||satkāramānapūjārthaṃ tapo dambhena caiva yat | kriyate tadiha proktaṃ rājasaṃ calamadhruvam ||17.18||

Explanation

Discipline built on the need to be admired depends on an audience. Its apparent strength can disappear as soon as recognition fades. Krishna calls such austerity unsteady because its motive lies outside the deeper aim of self-cultivation. The verse encourages examining whether our effort serves transformation or reputation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

जब साधना का मुख्य लक्ष्य दूसरों की प्रशंसा बन जाता है, तब उसका आधार बाहरी प्रतिक्रिया पर टिक जाता है। प्रशंसा बदलते ही ऐसी तपस्या की प्रेरणा भी डगमगा सकती है। कृष्ण अनुशासन छोड़ने को नहीं कहते; वे याद दिलाते हैं कि आत्मसंस्कार और सार्वजनिक छवि अलग चीजें हैं।

17.19

श्रीभगवानुवाच

मूढग्राहेणात्मनो यत्पीडया क्रियते तपः । परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥१७.१९॥

Austerity practised with misguided obstinacy, by tormenting oneself or aiming to injure another, is called tamasic.

Roman reading

moodhagraahenaatmano yatpeedayaa kriyate tapah | parasyotsaadanaartham vaa tattaamasamudaahritam ||17.19||mūḍhagrāheṇātmano yatpīḍayā kriyate tapaḥ | parasyotsādanārthaṃ vā tattāmasamudāhṛtam ||17.19||

Explanation

This returns to the warning against violent austerity in 17.5–6. Neither self-inflicted injury nor hostility toward others becomes holy because it is packaged as discipline. The passage places clear ethical limits on zeal, warning that stubbornness and harm can corrupt apparently religious acts.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह चेतावनी अध्याय के पाँचवें और छठे श्लोक से जुड़ती है। तप का उद्देश्य स्वयं को चोट पहुँचाना या दूसरे पर शक्ति जमाना नहीं है। परंपरा के नाम पर की गई हिंसा और आत्मपीड़न को यहाँ धार्मिक श्रेष्ठता का प्रमाण नहीं माना गया। साधना के परिणामों को करुणा और विवेक की कसौटी पर रखना आवश्यक है।

17.20

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श्रीभगवानुवाच

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥१७.२०॥

Giving undertaken because it is right to give, without expectation of repayment, at an appropriate time and place and to a fitting recipient, is regarded as sattvic.

Roman reading

daatavyamiti yaddaanam deeyate’nupakaarine | deshe kaale cha paatre cha taddaanam saattvikam smritam ||17.20||dātavyamiti yaddānaṃ dīyate’nupakāriṇe | deśe kāle ca pātre ca taddānaṃ sāttvikaṃ smṛtam ||17.20||

Explanation

Good giving here combines generosity with judgment. It is not a purchase of future favours, but neither is it careless distribution. The recipient, situation, and timing matter. Pātra is a context-sensitive term for an appropriate recipient; it need not be interpreted as endorsing rank or inherited privilege.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

इस श्लोक का केंद्र उदारता और विवेक का मेल है। देने वाला लाभ की गणना से प्रेरित नहीं होता, पर यह भी देखता है कि सहायता वास्तव में उपयोगी और सम्मानजनक हो। ‘पात्र’ का अर्थ केवल जन्मगत प्रतिष्ठा नहीं; इस संदर्भ में सहायता के उद्देश्य और उपयुक्तता को सोच-समझकर पहचानना अधिक उपयोगी है।

17.21

श्रीभगवानुवाच

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥१७.२१॥

Giving done to obtain a favour in return, in pursuit of a reward, or with reluctance and resentment is called rajasic.

Roman reading

yattu pratyupakaaraartham phalamuddishya vaa punah | deeyate cha pariklishtam taddaanam raajasam smritam ||17.21||yattu pratyupakārārthaṃ phalamuddiśya vā punaḥ | dīyate ca parikliṣṭaṃ taddānaṃ rājasaṃ smṛtam ||17.21||

Explanation

When giving becomes a calculation of return, or is offered grudgingly, it starts to resemble a transaction. Reciprocity has a legitimate place in ordinary relationships; the verse specifically questions the claim of selfless generosity when the underlying motive is reward, leverage, or resentment.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ दान के साथ जुड़ी अपेक्षा की जाँच की गई है। यदि सहायता करते समय मन लगातार हिसाब रखे कि सामने वाला कब लौटाएगा, तो दान का स्वरूप सौदे जैसा बन सकता है। यह श्लोक सहयोग में पारस्परिकता को निरर्थक नहीं कहता; वह विशेष रूप से उस दान की चर्चा करता है जो ऊपर से उदार दिखे, पर भीतर स्वार्थ और खिन्नता से भरा हो।

17.22

श्रीभगवानुवाच

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते । असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥१७.२२॥

Giving offered at an inappropriate time or place, to an unsuitable recipient, without respect and with contempt, is described as tamasic.

Roman reading

adeshakaale yaddaanamapaatrebhyashcha deeyate | asatkritamavajnaatam tattaamasamudaahritam ||17.22||adeśakāle yaddānamapātrebhyaśca dīyate | asatkṛtamavajñātaṃ tattāmasamudāhṛtam ||17.22||

Explanation

The manner of giving matters as much as the material gift. Help that humiliates a recipient can injure dignity even while supplying resources. The historical phrase “unsuitable recipient” requires careful contextual reading; it is not a licence to stigmatize poverty, disagreement, or social identity.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अच्छा दान केवल वस्तु या धन पहुँचाने से पूरा नहीं होता; सहायता पाने वाले की गरिमा भी महत्वपूर्ण है। यदि दाता सामने वाले को नीचा दिखाए, तो उसकी सहायता अपमान का साधन बन सकती है। ‘अयोग्य पात्र’ का विचार संदर्भ और उद्देश्य से जुड़ा है; इसका प्रयोग गरीब, वंचित या असहमत लोगों को सामान्यतः अयोग्य कहने के लिए नहीं होना चाहिए।

17.23

श्रीभगवानुवाच

ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥१७.२३॥

“Om Tat Sat” is remembered as a threefold designation of Brahman. The verse connects these sacred expressions with the ancient establishment of Brahmins, the Vedas, and sacrifice.

Roman reading

omtatsaditi nirdesho brahmanastrividhah smritah | braahmanaastena vedaashcha yajnaashcha vihitaah puraa ||17.23||oṃtatsaditi nirdeśo brahmaṇastrividhaḥ smṛtaḥ | brāhmaṇāstena vedāśca yajñāśca vihitāḥ purā ||17.23||

Explanation

The final movement of the chapter turns to three sacred utterances. Om, Tat, and Sat point toward the ultimate and the sanctification of action in different ways. The statement about the ancient establishment of Brahmins, Vedas, and sacrifices belongs to the text’s sacred cosmology, not a modern historical reconstruction.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अध्याय के अंतिम भाग में कृष्ण तीन पवित्र उच्चारणों का अर्थ समझाते हैं। ‘ओं’ आध्यात्मिक आवाहन, ‘तत्’ परम सत्ता की ओर संकेत और ‘सत्’ सत्य तथा कल्याण की भावना से जुड़ता है। ब्राह्मण, वेद और यज्ञ की यहाँ दी गई उत्पत्ति धार्मिक परंपरा का कथन है, आधुनिक ऐतिहासिक शोध का प्रत्यक्ष निष्कर्ष नहीं।

17.24

श्रीभगवानुवाच

तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः । प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥१७.२४॥

Therefore, those devoted to Brahman traditionally begin prescribed acts of sacrifice, giving, and austerity with the utterance “Om.”

Roman reading

tasmaadomityudaahritya yajnadaanatapahkriyaah | pravartante vidhaanoktaah satatam brahmavaadinaam ||17.24||tasmādomityudāhṛtya yajñadānatapaḥkriyāḥ | pravartante vidhānoktāḥ satataṃ brahmavādinām ||17.24||

Explanation

The invocation Om places a ritual act within an orientation toward Brahman. Its function is not a magical guarantee that any action becomes good merely by pronouncing a syllable. The chapter has already insisted on intention, respect, and conduct; the invocation is meaningful when aligned with those qualities.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक धार्मिक कर्म के आरंभ में ‘ओं’ की भूमिका बताता है। उच्चारण साधक को स्मरण कराता है कि काम केवल निजी प्रतिष्ठा के लिए नहीं, किसी उच्च उद्देश्य की ओर समर्पित है। पर केवल शब्द बोल देना ही कर्म की गुणवत्ता की गारंटी नहीं; अध्याय का पूर्व भाग नीयत, विवेक और आचरण की भी माँग करता है।

17.25

श्रीभगवानुवाच

तदित्यनभिसंधाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥१७.२५॥

Seekers of liberation perform various sacrifices, austerities, and acts of giving with “Tat” in mind, without fastening their hopes on personal rewards.

Roman reading

tadityanabhisamdhaaya phalam yajnatapahkriyaah | daanakriyaashcha vividhaah kriyante mokshakaankshibhih ||17.25||tadityanabhisaṃdhāya phalaṃ yajñatapaḥkriyāḥ | dānakriyāśca vividhāḥ kriyante mokṣakāṅkṣibhiḥ ||17.25||

Explanation

Tat, literally “that,” directs the practitioner beyond the narrow claim of “mine.” The verse associates it with sacrifice, restraint, and giving undertaken without possessive expectation. Renouncing attachment to reward does not excuse negligence; it changes the purpose for which the work is done.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘तत्’ का सामान्य अर्थ ‘वह’ है, जो साधक को अपने सीमित स्वार्थ से परे किसी परम लक्ष्य की ओर संकेत करता है। निष्काम भाव यहाँ काम को लापरवाही से करने की छूट नहीं देता; बल्कि कर्म को समर्पित करने और उसके प्रतिफल पर अधिकार-भाव कम करने का अभ्यास है।

17.26

श्रीभगवानुवाच

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥१७.२६॥

O Pārtha, the word “Sat” is used for being and goodness; it is also applied to worthy and commendable action.

Roman reading

sadbhaave saadhubhaave cha sadityetatprayujyate | prashaste karmani tathaa sachchhabdah paartha yujyate ||17.26||sadbhāve sādhubhāve ca sadityetatprayujyate | praśaste karmaṇi tathā sacchabdaḥ pārtha yujyate ||17.26||

Explanation

Sat expands from a sacred word into a moral and philosophical idea: being, integrity, and goodness. A successful outcome alone does not settle whether an action is worthy. Krishna invites attention to the truthfulness of purpose and the constructive quality of the deed.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ ‘सत्’ किसी मंत्र की ध्वनि से आगे बढ़कर सत्यता और शुभता की ओर संकेत करता है। किसी कर्म की बाहरी सफलता ही उसके ‘सत्’ होने का प्रमाण नहीं; उसकी नैतिक दिशा और सच्ची भावना भी आवश्यक हैं। यह भाषा पाठक को पूछने का अवसर देती है कि उसके काम में विश्वसनीयता और कल्याण कितना है।

17.27

श्रीभगवानुवाच

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥१७.२७॥

Steadfastness in sacrifice, austerity, and giving is likewise called “Sat”; work performed for these worthy purposes is also designated “Sat.”

Roman reading

yajne tapasi daane cha sthitih saditi chochyate | karma chaiva tadartheeyam sadityevaabhidheeyate ||17.27||yajñe tapasi dāne ca sthitiḥ saditi cocyate | karma caiva tadarthīyaṃ sadityevābhidhīyate ||17.27||

Explanation

The teaching now adds perseverance. Worthy purposes need continuity rather than occasional enthusiasm. Sat describes not only a label spoken over an activity but the steadiness with which ethical and spiritual commitments are actually lived.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोक में सत् के अर्थ का परिचय मिला; यहाँ उसे निरंतरता से जोड़ा गया है। एक दिन का उत्साह उपयोगी हो सकता है, लेकिन मूल्य टिकते हैं जब आचरण नियमित हो। सत् का अर्थ केवल किसी कार्यक्रम का नामकरण नहीं; उचित उद्देश्य के प्रति ईमानदार और स्थिर कर्म भी उसका हिस्सा है।

17.28

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श्रीभगवानुवाच

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥१७.२८॥

O Pārtha, whatever offering, gift, austerity, or action is done without faith is called “Asat”; the text says it has no true benefit either here or after death.

Roman reading

ashraddhayaa hutam dattam tapastaptam kritam cha yat | asadityuchyate paartha na cha tatpretya no iha ||17.28||aśraddhayā hutaṃ dattaṃ tapastaptaṃ kṛtaṃ ca yat | asadityucyate pārtha na ca tatpretya no iha ||17.28||

Explanation

The chapter closes where it began—with the quality of faith. Krishna argues that outward performance without sincere orientation is spiritually hollow. The claim about benefit after death is part of the text’s religious worldview, not an empirically established outcome. The ethical point is that a ritual’s form cannot replace genuine commitment.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अध्याय की शुरुआत श्रद्धा के स्वरूप के प्रश्न से हुई थी और समापन उसी विषय पर होता है। कृष्ण के अनुसार बाहरी क्रिया को अर्थ देने में मन की सच्ची निष्ठा आवश्यक है। ‘परलोक में फल न मिलना’ धार्मिक प्रतिपादन है, अनुभवजन्य जाँच का निष्कर्ष नहीं। मुख्य शिक्षा यह है कि यांत्रिक या दिखावटी कर्म, भीतर की ईमानदारी से रहित हो तो आध्यात्मिक रूप से रिक्त रह जाता है।

About this edition · Sources & references

Bhagavad Gita · ASS45 (1901) · Initial editorial V1

This is an educational edition; independent textual and specialist review remains incomplete.

Original text, translations and explanations remain separate readings. Shared passages appear once with their complete references.

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