|| ŚRĪ HARI ||

vasudevasutaṁ devaṁ kaṁsacāṇūramardanam

devakī paramānandaṁ kṛṣṇaṁ vande jagadgurum

ŚRĪMADBHAGAVADGĪTĀ INTERPRETATION SUMMARY

Chapter 17: Śraddhā-Traya-Vibhāga-Yoga

2/2 (Ślōka 11-28), Saturday, 30 September 2023
Interpreter: GĪTĀ PRAVĪṆA KAVITA VERMA
YouTube Link: https://youtu.be/-MpbQbfC9co

Analysis through the Three Gunas Help to Know the Inner

Nature & Work On It.
The evening session began with the traditional lighting of the lamp and obeisance to the Guru.

The 17th Chapter of Bhagavad-Gītā is the Śraddhā-Traya-Vibhāga-Yoga~ The Yoga of

Classification of the Threefold faith

In the previous session, we had discussed the types of food that are dear to the Sattvik, Rajasik and
Tamasik persons. Now we will see the three types and modes in which Yajña, Dān and Tapa are
conducted in accordance to the three gunas predominant in each person. In Chapter 14 we have dealt
with the Guna Traya Vibhag yoga or the characteristics of Sattva, Rajas and Tamas.

This chapter deals extensively with the manner in which the gunas exert their influence in our daily
chores. In this chapter, we further realize the importance of incorporating the element of Śraddhā in
our lives.

17.11

aphalākāṅkṣibhiryajño, vidhidṛṣṭo ya ijyate,

yaṣṭavyameveti manaḥ(s), samādhāya sa sāttvikaḥ. 17.11

The sacrifice which is offered, as ordained by scriptural injunctions, by men who expect no return and
who believe that such sacrifices must be performed, is Sāttvika in character.

The Holy text Gita does not confine Yajña to merely offering 'samidha' to the sacred fire. That is
havan. Our scriptures talk of 5 types of Yajña, or panch maha Yajña like the Mahabhoot yajña,
Brahmayajña, Manushya yajña, Atithi yajña. The word Yajña literally means, an offering. Paramātmā
talks of how Yajña takes on a different connotation according to the intention of the person
performing the ritual. This shloka describes the Yajña as carried out by a Sāttvika person. Sacrifice
performed as per the way the Shastras have prescribed without any expectations of rewards with the
firm conviction that the Yajña is a matter of duty, typically demonstrate the nature of Sāttvika Yajña.

The word aphalā means, not seeking consequences and fruits of action. Arjuna was going to war. The
message to Arjuna from Parameśvara was that he should focus on the karma or duty without worrying
about the consequences as the end-result of the war had already been pre-ordained by HIM.

The same message is extended to all of us. We should do our work without seeking the results. A
student should concentrate only on his studies instead of looking at the pot of gold at the end of the
rainbow. When we work in the office, we should focus only on the work and not on the salary. In
Chapter 2,Īśvara has mentioned:

कमेवािधकारे मा फलेषु कदाचन |

मा कमफलहे तुभूमा ते सोऽकमिण || 47 ||
You have a right to perform your prescribed duties, but you are not entitled to the fruits of your
actions. Never consider yourself to be the cause of the results of your activities, nor be attached to
inaction

One can only do one's karma as one does not have the ability to know the result of the karma. Many
of us have the fear of the unknown, that creates anxiety in us right from morning till evening. This
feeling of apprehension stems from our attachment to the results of our actions, which only leads to
further pain and misery, as we start setting expectations for our work-so much so, that applying effort
to our endeavors becomes painful, devoid of any enjoyment.

Hence, Paramātmā exhorts us to become detached from the results as this is the only way to avoid
pain in life. HE stresses on renunciation of the fruits of action time and again as HE knows that we
humans have no choice but to work.

We should follow the ordinance of the Shastras in whatever yajña and work we are doing. In fact, the
importance of following the injunctions of the Shastras has been emphasized repeatedly in this
chapter. The word 'yaṣṭavyameveti' points towards the attitude of doing work as a matter of
duty and responsibility. A person is the bread winner of his family and hence it is his duty to
provide for the family. A mother cooks food daily as she knows that it is her responsibility to feed her
family.

In order to get detached from the results, we have to inculcate within us the sense of duty
and responsibility. In the same spirit in which a man works for the sake of his family or the mother
keeps the kitchen fire burning for the well-being of her children, we should perform yajña as a matter
of duty.

This point can be illustrated through a conversation between a mother and her child. The mother
asked her child if he loved her. Of course, the answer was a vehement 'yes!'. When the mother asked
for a reason, the child promptly said that he loves her because she gives him food. The next query put
forth by the mother was that if she were to resist giving him food, would he still love her? The child
answered in the affirmative, citing various reasons for his love.

However, when this question was repeatedly asked by the mother, the child turned on the same
question to her. The mother's answer was simple and crisp. Yes, she loved her child. She loved him
because he belonged to her. He was her child. This powerful anecdote illustrates the importance of
creating a feeling of belongingness in ourselves, as this reduces our expectations.
Even in mundane matters like washing our hair, we do not cast aspersions on our actions or think of
the advantages we will get out of washing our hair. We do this chore because our hair is a part of our
body and it has to be cleaned.

17.12

abhisandhāya tu phalaṃ(n), dambhārthamapi caiva yat,

ijyate bharataśreṣṭha, taṃ(m) yajñaṃ(m) viddhi rājasam. 17.12

That sacrifice however, which is offered for the sake of mere show or even with an eye to its fruit,
know it to be Rājasika, Arjuna.

As mentioned earlier, the Sāttvika mode of performing Yajña entails not getting attached to the
results. However, for people who are dominated by the Rajo guna, the attraction is not towards the
work per se, but towards the end-result.

This part of shloka 'abhisandhāya tu phalaṃ(n)' implies having an eye on the fruits of action.
Students are often seen aiming for a 90% in their examinations. However, their efforts do not match
their aspirations as the time they should have spent on studying their study material, is wasted in
thinking about the results. Of course, one should set goals for oneself. However, one should not get
attached to the goals or think too much about the consequences.

The next word mentioned in the shloka, dambhārtha points at yet another Rājasika quality-the
tendency to show off. Playing religious music in full volume and performing Yajña to establish
themselves as 'certified religious' in the eyes of the neighbors and society is the typical characteristic
of the Rājasika guna. Somewhere down the line, the main purpose of life, that is, to know the
Paramātmā, is completely bypassed.

We should be mindful of this Rājasika tendency for self glorification, and perform Yajña in the Sāttvika
state of mind in order to fathom and understand the true nature of Parameśvara. To get out of the
clutches of the three gunas and become triguṇātīt should be our main goal in life. In
chapter 14, Arjun had asked Śrī Kṛṣṇa:

कैिलैीगुणानेतानतीतो भवित भो |

िकमाचार: कथं चैतांीगुणानितवतते || 21||
Arjun's question in the above mentioned shloka was, " What are the characteristics of those who have
gone beyond the three gunas? What is the manner in which they conduct themselves and HOW do
they go beyond the bondage of the gunas?"

In response, Paramātmā mentioned avoiding the Rājasika vritti of getting attached to the results in
order to shut out the pain and go beyond the three gunas. Examples abound of sacrifices being done
with the desire to obtain something. The 'ishti Yajña' for example, is performed for the sake of having
children.

To sum up, sacrifice that is performed for material benefit or with the aim of feeding one's
vanity which only leads to 'dukha' or sorrow, is said to be in the Rajasic mode of passion.
17.13

vidhihīnamasṛṣṭānnaṃ(m), mantrahīnamadakṣiṇam,
śraddhāvirahitaṃ(m) yajñaṃ(n), tāmasaṃ(m) paricakṣate. 17.13

A sacrifice, which is not in conformity with scriptural injunctions, in which no food is offered, and no
sacrificial fees are paid, which is without sacred chant of hymns and devoid of faith, is said to be
Tāmasika.

This shloka deals with the Tāmasika manner of conducting Yajñas; provides an interesting insight into
the mentality of those who are in the grips of ignorance. The word 'vidhihīnam' means, not following
the injunctions prescribed by the shastras. The Tāmasika person would perform sacrifices just for the
sake of 'getting over and done with it', paying no heed to the rituals that are mandatory for the
successful completion of the Yajña.

That there would be no proper priest to conduct the sacred rituals or that there is no distributing of
food at the end of the

Yajña are matters of least concern to the Tāmasika person. The word 'mantrahīnam' implies that the
priest has not recited the mantras properly.

One of the reasons for the half-hearted effort put in by the pandit is because of the miserly behavior
of the yajmaan, that is, the host who shirks from giving ' dakṣiṇam' to the priest. Alternatively, initially
they promise a grand sum as dakṣiṇam

to the pandit and once having enticed him to come to their house, they bargain, quarrel and haggle
with the priest handing over a sum of money which is much less than what they had earlier promised.
It is no surprise therefore, that the pandit refuses to put his complete effort into the Yajña.

Sometimes, when such people do manage to give the money as dakṣiṇam, they do so very
grudgingly. Nor do such people have an śraddhā or faith. Their purpose of hosting a Yajña. is just to
impress some minister or society in general.

17.14

devadvijaguruprājña, pūjanaṃ(m) śaucamārjavam,

brahmacaryamahiṃsā ca, śārīraṃ(n) tapa ucyate. 17.14

Worship of gods, the Brāhamaṇs, one’s guru, elders and great soul, purity, straightforwardness,
continence and non-violence –these are called penance of the body.

This shloka and the subsequent ones deal with the three kinds of Tapa, that of the body, speech and
mind. These tapas are further subdivided into three types based on the features of each guna. Tapa is
usually taken as subjecting one's body to extreme harshness, such as exposing oneself to severe
austerities, like immersing oneself in water or exposing oneself to the harsh sun.

Gita looks at Tapa as 'denying the mind'. Our mind forces us to do a lot of things which may not
be beneficial to us. Resisting the temptations offered by the mind and learning to control it is Tapa.

This is easier said than done, as controlling the mind is certainly not an easy feat. Arjuna has said in
the sixth chapter, that controlling the mind is as seemingly impossible as controlling the
wind. Hence, controlling the mind is a tapa.

As students, our tapa would comprise doing our duty. Often at the time of studies, the mind gets
distracted by external events such as arrival of relatives and friends, the allure of a party being
hosted or the enticing media chat-sites like whatsapp and facebook. Willing oneself to veer away from
these temptations and instead, focus on the task at hand is an example of tapa for the students. The
mind will continue to lure, urging one to play. However, we have to learn to deny the mind.

Tapa of the body implies, worship of the Devatās like Bhagavān Vishnu and Bhagavān Shiva, the
Dwijas, the Gurus and the Prajnas. When we worship the Devatās, they give us their blessings.

In Chapter 18, Śrī Kṛṣṇa has said:

अिधानं तथा कता करणं च पृथधम्।

िविवधा पृथेा दै वं चैवा पमम् ||14||
The body, the doer, the various senses, the efforts on our part and Divine Providence-these are the
five factors needed to complete any action successfully. Similarly,Śrī Bhagavān stresses the
importance of worshipping Devatas.

In Chapter 3 when HE says,

दे वाभावयतानेन ते दे वा भावयु व: |
पररं भावय: ेय: परमवाथ || 11||
By your sacrifice, the Celestial Gods will be pleased and by mutual cooperation between humans and
the Devatās, prosperity will prevail upon all. For any task or any enterprise to be carried out as per
our expectations, we need the blessings of the Devatās.

'Dwija' or twice-born alludes to the Brāhmaņas. A Brāhmaņa is considered to have taken a second
birth after his Upanayana ceremony. Our teeth too can be called dwija as they fall only to resurface
again.

Then comes the Guru who has to be worshipped as he bestows knowledge upon us. There are two
kinds of Gurus- the Deeksha Guru and the Shiksha Guru. The former gives initiation while the latter
gives scholastic knowledge. Both have to be given reverence.

Prājña refers to the intellectuals equipped with the most advanced knowledge, who should be
worshipped irrespective of their caste. If a person has knowledge of Physics, we have to respect that
knowledge. Paramātmā also mentions 'śauca' or cleanliness, both of the mind and body. Some
people wonder why they should take a bath to clean the body when in fact they are worshipping the
divine with their minds.

Our own Swamiji, Govind Dev Giriji Maharaj, has said that till the time we are taking in food and are
involved in the daily chores, we need to pay heed to bodily cleanliness. Even if one becomes a
Brahmagyani, having the ability to abstain completely from food and water, one still needs to perform
the yajnas.

Brahmcharya refers to control of mind while Ahimsa points to practice of non-violence.

In the third chapter, Sri Krishna has again said:

न मे पाथा कतं िषु लोकेषु िकन।
नानवामवां वत एव च कमिण।।3.22।।
O son of Prtha ! For Me, in the three worlds there is nothing that must be done; nor is there any thing
unattained [so far] to be attained; and yet I exert in action.

17.15

anudvegakaraṃ(m) vākyaṃ(m), satyaṃ(m) priyahitaṃ(ñ) ca yat,

svādhyāyābhyasanaṃ(ñ) caiva, vāṅmayaṃ(n) tapa ucyate. 17.15

Words which cause no annoyance to others and are truthful, agreeable and beneficial, as well as the
study of Vedas and other Śāstras and the practice of the chanting of Divine Name— this is known as
penance of speech.

We should be careful in choosing our words. Our words should be truthful, yet devoid of
unpleasantness. We should not speak harsh words even when they resound the truth.

Telling a blind man that he has no eyes is not exactly a pleasant fact to hear. On the other hand, we
sometimes go overboard praising a person even when he does not deserve this kind of adulation. This
is mere flattery and far from the truth; nor is it beneficial for the person who is being flattered.

Truth is that which is dear to one and beneficial to all.

Study of the scriptures, chanting and practicing japa, are all pleasant to the ears and favorable to all.

17.16

manaḥ(ph) prasādaḥ(s) saumyatvaṃ(m), maunamātmavinigrahaḥ,

bhāvasaṃśuddhirityetat, tapo mānasamucyate. 17.16

Cheerfulness of mind, placidity, habit of contemplation on God, control of mind and perfect purity of
inner feelings–all this is called austerity of the mind.

In this shloka, Śrī Bhagavān dwells upon the the purity of the mind. What is manaḥprasādaḥ?

It is simply being in a constant state of happiness, irrespective of the obstacles and the
adversities that can afflict one in life. To be internally happy in the face of such challenges is
what manaḥprasādaḥ indicates.

We come across the word 'maunam' in this shloka. Maunam is silencing the incessant chattering
of the mind. Just like we observe a fast on Ekadashi, similarly we should observe silence, not just of
the speech but also of the mind. Many a time we do not speak much, yet the mind is in a perpetual
state of turmoil with endless thoughts creeping in. As humans we cannot control the mind completely;
however, we can control the speed and pace at which the thoughts come to our mind.

'Bhāvasaṃśuddhir' refers to purification of our intentions and emotions. We have so many distortions
in our feelings. Envy, hatred, jealousy and intolerance are all the 'vikaras' of the mind that we need to
control. When we view the whole world with love and compassion, it enhances our spiritual
journey and makes us internally purified.

17.17
 śraddhayā parayā taptaṃ(n), tapastattrividhaṃ(n) naraiḥ,
aphalākāṅkṣibhiryuktaiḥ(s), sāttvikaṃ(m) paricakṣate. 17.17

This threefold penance performed with supreme faith by Yogīs expecting no return is called Sāttvika.

Hereon in the next few shlokas, Paramātmā delineates the mode of practice of Tapa according to the
three gunas. When we are doing a tapa with Śraddhā, that is the Sāttvika tapa.

Sometimes people do a lot of 'Mala Japa' thinking that the more japas they do, the more they will
accrue more punya or virtues. They might be doing it for years. However, the only outcome of this
kind of japa is that the mala gets polished and sparkling even though the mind remains as impure as
ever. What matters at the end is how focused we were while doing the japa. It is Śraddhā that makes
our japa or our tapa successful and meaningful.

17.18

satkāramānapūjārthaṃ(n), tapo dambhena caiva yat,

kriyate tadiha proktaṃ(m), rājasaṃ(ñ) calamadhruvam. 17.18

The austerity which is performed for the sake of renown, honor or adoration, as well as for any other
selfish gain, either in all sincerity or by way of ostentation, and yields an uncertain and momentary
fruit, has been spoken of here as Rājasika.

Tapa done with the ulterior motive of getting social recognition and praises, or for material gains is in
the Rājasika mode. Such tapa reeks of hypocrisy and arrogance and is really not desirable nor
acceptable to Parameśvara.

17.19

mūḍhagrāheṇātmano yat, pīḍayā kriyate tapaḥ,

parasyotsādanārthaṃ(m) vā, tattāmasamudāhṛtam. 17.19

Penance which is resorted to out of foolish obstinacy and is accompanied with self-mortification or is
intended to harm others, such penance has been declared as Tāmasika.

Performing such severe austerities that they harm oneself as well as others is the typical hallmark of
the Tāmasika Tapa. No way does stubbornness and self-torture please Bhagavān and consequently,
the efforts to perform such a tapa go waste.

17.20

dātavyamiti yaddānaṃ(n), dīyate'nupakāriṇe,

deśe kāle ca pātre ca, taddānaṃ(m) sāttvikaṃ(m) smṛtam. 17.20

A gift which is bestowed with a sense of duty on one from whom no return is expected, at appropriate
time and place, and to a deserving person, that gift has been declared as Sāttvika.

The importance of dāna that is charity, has been explained in almost all the holy scriptures. However,
HOW the dāna is given and with what intentions, makes the dāna worthwhile or futile. This shloka
mentions the Sāttvika mode of charity.

'Dātavyamiti' involves a sense of duty. If a person is hungry, one must give food to the concerned
person. Moreover, the charity has to be done without any expectations of reward or appreciation from
the recipient of this compassionate action. That is the true spirit of the Sāttvika dāna. Furthermore,
'deśe', 'kāle' and 'pātre' are the three important factors that make a dāna meritable.

Dāna should be given at the appropriate place and time to the appropriate person. Forcing charity
upon a person who is not in need, is a futile attempt at being philanthropic. Why would a rich person
need any dāna? Why would a person whose physical needs are satiated need any food?

Ideally, charity should be bestowed upon Brahmins, upon the students of the Gurukul or upon those in
dire scarcity and hence in need of help. The timing of the dāna is equally important. Usually, the time
after the solar or lunar eclipse is considered apt for any act of charity. We should make an effort to
search for the person who is best suited to be given dāna.

Thus, charity given to a worthy person at the right time and right place, in the spirit of
carrying out one's duty and without any consideration of getting rewards or recognition
defines the Sāttvika dāna.

17.21

yattu pratyupakārārthaṃ(m), phalamuddiśya vā punaḥ,

dīyate ca parikliṣṭaṃ(n), taddānaṃ(m) rājasaṃ(m) smṛtam. 17.21

A gift which is bestowed in grudging spirit and with the object of getting a service in return or in the
hope of obtaining a reward, is called Rājasika.

Charity given with the hope of getting returns or in expectation of a reward is Rājasika in charcter. It
is given with reluctance, as if one is doing a favor upon the other person.

Given below are the conditions when a Dānam is considered Rājasika.

Prati-upakāra-artham: with hope of a return. Helping someone as if a favor and expect them
to owe a debt of gratitude towards us.
Phalamuddiśya: We have some motivation/expectation from the donation.
Parikliṣṭaṃ: The charity is given on account of compulsion and not whole heartedly.

When we get the feeling that we are doing some 'upakāra' or favour for others, and we do so in a
grudging manner, the very spirit of dānam is defeated.

Many a time, a person gives donation not because he is inclined towards it, but because he wants to
compete with others in getting social recognition and praise. He might be earning Rs 10,000, but
would give even Rs 1000 with hesitation and unwillingness. This kind of donation leaves one feeling
dissatisfied and unhappy.

17.22

adeśakāle yaddānam, apātrebhyaśca dīyate,

asatkṛtamavajñātaṃ(n), tattāmasamudāhṛtam. 17.22

A gift which is made without good grace and in disdainful spirit out of time and place and to
undeserving persons, is said to be Tāmasika.

The Tāmasika mode of charity is the very antithesis of Sāttvika.

Given below are the traits that qualify a Dānam to be considered as Tāmasika.

Adeśha: Giving the charity at a place where it is not required at all.

Akāle: Giving the charity at a time when it is not needed.
Apātrebhyaḥ: Giving charity to an inappropriate person.
Asat-kṛitam: Give the donation without any respect for the person or by insulting the person
Avajñātam: Giving Charity with contempt.

These guidelines should be taken as warning signs and such actions should be completely avoided.

It is marked by charity given to the wrong person at the wrong place and at an inappropriate time,
with utter contempt and disregard. Many a time we give charity to a person who is already equipped
with adequate resources to fend for himself. Similarly, we make a donation to a person who is likely to
misuse it. We give charity without any respect, our behavior interpersed with insulting comments to
the person who is receiving our so called 'benevolence'. This kind of charity degrades the very
ethos of the concept of Dānam.

17.23

oṃ tatsaditi nirdeśo, brahmaṇastrividhaḥ(s) smṛtaḥ,

brāhmaṇāstena vedāśca, yajñāśca vihitāḥ(ph) purā. 17.23

OM, TAT, and SAT– this has been declared as the triple appellation of Brahma, who is Truth,
Consciousness, and Bliss. By that were the Brāhmaṇas and the Vedas as well as sacrifices created at
the cosmic dawn.

How would one define 'Brahman'?

Bhagavān now unlocks the key that transcends all the 3 Guṇas; "OM TAT SAT": It is the Supreme
Reality, The Brahman; it is recognised as OM, the Primordial Sound, the Praṇava, that which
contains the manifest and unmanifest and is the root of Praṇa of all beings; TAT denoting complete
perfection and auspiciousness and the SAT that denotes the Truth, the source of all creation.

Thus, OM TAT SAT are the transcendental syllables, that indicate the Supreme Absolute Truth, the
Parameśvara, The Brahman. Where,

OM is the Noun; The Akshara Brahman, The Cosmic Sound.

TAT is the Pronoun; The indefinable, The Supreme Consciousness.
SAT is the Adjective; The Reality, Para Brahman

All these are to describe the Supreme Absolute Truth of our existence; We know IT as The Supreme,
The Purusha, The Supreme Being, Parameśvara, Paramātmā. They are the key for us to be free of the
material existence, as they trancend the 3 Guṇas; Thus, liberating us from the boundaries of material
actions that are also bound to these Guṇas.

The Mantra of OM TAT SAT has been declared to be the triple designation of Brahman. By that were
created formerly, the Brahmanas, the Vedas and the Yajñas (sacrifices).

Brahman stands for the eternal truth, the cosmic consciousness and unending bliss. If one were to
look for grammatical analogies, then 'Om' would be considered the noun, 'Tat' the pronoun and 'Sat'
the adjective. Thus, 'Om Tat Sat' are the three indicators of Paramātmā's, existence in different
forms. In our own culture, every Yajña, every sacrifice starts with the chanting of the holy syllable
'Om'. In fact, all the mantras in our scriptures start with 'Om' to pay obeisance to Parameśvara and to
address HIM.

The words 'Om Tat Sat' have stood as the symbolic representation of the Supreme,
Absolute Truth ever since the time of our creation.

17.24

tasmādomityudāhṛtya, yajñadānatapaḥ(kh) kriyāḥ,

pravartante vidhānoktāḥ(s), satataṃ(m) brahmavādinām. 17.24

Therefore, acts of sacrifice, charity and austerity as enjoined by sacred precepts are always
commenced by noble persons, used to the recitation of Vedic chants, with the invocation of the divine
name 'OM'.

The sacred syllable 'Om' is so significant in all the aspects of devotional acts, that in the course of
performing sacrifices, offering charity and observing austerities, the noble people and the followers of
the Vedas begin by uttering the sacred word 'Om' in accordance to the Vedic injunctions.

After all, by uttering 'Om' we are invoking the Supreme Parameśvara HIMSELF.

17.25

tadityanabhisandhāya, phalaṃ(m) yajñatapaḥ(kh) kriyāḥ,

dānakriyāśca vividhāḥ(kh), kriyante mokṣakāṅkṣibhiḥ. 17.25

With the idea that all this belongs to God, who is denoted by the appellation 'TAT', acts of sacrifice
and austerity as well as acts of charity of various kinds are performed by seekers of liberation,
expecting no return for them.

Persons who do not seek fruits of their actions but strive to be free from the wordly entaglements,
utter the single syllable 'Tat' , side by side performing acts of austerity, sacrifice and charity. For them
getting 'Moksha' is the ideal goal as they have understood that all these glories, all these wordly
wonders belong to Īśvara and no one else!

17.26

sadbhāve sādhubhāve ca, sadityetatprayujyate,

praśaste karmaṇi tathā, sacchabdaḥ(ph) pārtha yujyate. 17.26

The name of God, 'SAT' is used in the sense of reality and goodness. And the word 'SAT' is also used
in the sense of a praiseworthy and auspicious action, Arjuna.

To mark an auspicious event or any noble action done for the higher purpose of dedicating our efforts
to HIM, we use the syllable 'Sat' that stands for goodness.

17.27

yajñe tapasi dāne ca, sthitiḥ(s) saditi cocyate,

karma caiva tadarthīyaṃ(m), sadityevābhidhīyate. 17.27

And steadfastness in sacrifice, austerity and charity is likewise spoken of as ‘SAT’ and action for the
sake of God is verily termed as ‘SAT’.
Furthermore, performance of an act entirely for the sake of Parameshwar, and being established in
the act of sacrifice, penance and charity without any selfish or ulterior motive is denoted by the word
'Sat'.

17.28

aśraddhayā hutaṃ(n) dattaṃ(n), tapastaptaṃ(ṅ) kṛtaṃ(ñ) ca yat,

asadityucyate pārtha, na ca tatpretya no iha. 17.28

An oblation which is offered, a gift given, an austerity practiced, and whatever good deed is
performed, if it is without faith, it is termed as naught i.e., 'asat'; therefore, it is of no avail here or
hereafter.

Addressing Arjun, Bhagavān reiterates that acts of sacrifice or penance done without faith and
śraddha are termed as 'Asat'. Such actions are futile, both in this world and in the next, and would
lead to no desirable results. The key 'bhāv' stressed upon in this chapter is 'śraddha', which is
essential for any spiritual quest to know HIM in entirety.

The chapter had begun with Arjun asking Parameśvara about the nature of faith. Thereafter,
Bhagavān elucidated upon the various acts of tapa, Yajña and dāna; and in all these acts, HE placed
the greatest emphasis on 'śraddha' or faith.

Question and Answer Session:

Shraddha ji

Question: What is the meaning of

23rd sloka?
oṃ tatsaditi nirdeśo, brahmaṇastrividhaḥ(s) smṛtaḥ,
brāhmaṇāstena vedāśca, yajñāśca vihitāḥ(ph) purā.

Answer: In “Om Tatsaditi”, "OM Tat Sat" are the three indications of the Paramātmā, indicate
towards the Brahman, the Supreme power, “trividahas“ means in three types of Vedas / Shrutis, we
have uttered three names of the Supreme power. In yagyas, vedas, the Brahmānas have recited
these three names of the Supreme power,

Pramila Ji

Question: When a person has Shraddha, but the Guru is not giving Gyana or is not available when he
needs him, what should the person do?
Answer: Relatives of Guruji like son, etc. are not your Guruji, secondly, none of the Gurus are always
available. Whenever the Manah is not feeling stable, simply the remembrance of Guruji should bring
peace. A person does not have right for the availability of the Guru, a person can only request,
whether Guru offers blessings or not, it is the Guruji's will.

Sudha ji

Question: What is Sattvic Dana?

Answer: When I donate with the feeling of duty, I am not giving anything to anyone, I am simply a
caretaker, and it is my duty to deliver necessary things to the needy and the poor people. HE has
obliged us to distribute on his behalf. And I am simply offering without any wish of return or reward.
Then such a dana is Sattvic dana. It should be “deshe, kaale, patre cha”. Sattvic dana should be
given to the right person, at the right time of his need and at the right place.

Bhavani ji

Question: How can I recognise the right time to do Dana?

Answer: Like during Corona times, people were in great need of food, and they were roaming without
food here and there, so those who were standing on the road to distribute food to them, it was the
right time / situation, right place and right person to distribute and offer food to. We can identify right
situation of Dana with our intellect and wisdom and examine the person does not get fooled by him.
For dana of Anna i.e., food and Aushadi, i.e., medicine, no need to verify anyone. Nobody is kupatra,
all are Supatra for food and medicine.

om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu

brahmavidyāyāṃ(m) yogaśāstre śrīkṛṣṇārjunasaṃvāde
śraddhātrayavibhāgayogonāma saptadaśo'dhyāyaḥ.

Thus, in the Upaniṣad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue
between Śrī Kṛṣṇa and Arjuna, ends the seventeenth chapter entitled “The Yoga of the Division of the
Threefold Faith.”

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