Gita Bhashya (Sri Ramanujacharya)
गीताभाष्यम् (श्रीरामानुजाचार्य)
Sri Ramanujacharya’s Bhagavad Gita commentary, with Sanskrit text and available source translations.
Chapter 17 · 28 shlokas
+ Add ShlokaGita Bhashya (Sri Ramanujacharya) 17.1
Gita Bhashya (Sri Ramanujacharya) 17.1 · Chapter 17 · Verse 1
।।17.1।।अर्जुन उवाच -- शास्त्रविधिम् उत्सृज्य श्रद्धयान्विता ये यजन्ते तेषां निष्ठा का किं सत्वम् आहो स्वित् रजः अथ तमःनिष्ठा स्थितिः? स्थीयते अस्मिन् इति स्थितिः? सत्त्वादिः एव निष्ठा इति उच्यते? तेषां किं सत्त्वे स्थितिः किं वा रजसि किं वा तमसि इत्यर्थः।एवं पृष्टः भगवान् अशास्त्रविहितश्रद्धायाः तत्पूर्वकस्य च यागादेः निष्फलत्वं हृदि निधाय शास्त्रीयस्य एव यागादेः गुणतः त्रैविध्यं प्रतिपादयितुं शास्त्रीयश्रद्धायाः त्रैविध्यं तावद् आह --
17.1 Arjuna said Those who, 'filled with faith but laying aside the injunctions of the Sastras,' engage themselves in sacrifices etc., what is their 'position or basis'? It is Sattva, Rajas or Tamas? Nistha means Sthiti. What is called Sthiti is that state in which one abides, has one's position or basis. Do they abide in Sattva, in Rajas or in Tamas? Such is the meaning of the estion. Thus estioned, the Lord, for affirming the futility of faith and of sacrifices not enjoined in the Sastras, and in order to show that the triple division in accordance with the Gunas refers only to sacrifices etc., enjoined in the Sastras - expounds here the threefold nature of faith enjoined in the Sastras:
Gita Bhashya (Sri Ramanujacharya) 17.2
Gita Bhashya (Sri Ramanujacharya) 17.2 · Chapter 17 · Verse 2
।।17.2।।श्रीभगवानुवाच -- सर्वेषां देहिनां श्रद्धा त्रिविधा भवति सा च स्वभावजा -- स्वभावः स्वासाधारणो भावः? प्राचीनवासनानिमित्तः तत्तद्रुचिविशेषः? यत्र रुचिः तत्र श्रद्धा जायते। श्रद्धा हिस्वाभिमतं साधयति एतत् इतिविश्वासपूर्विका साधने त्वरा। वासना रुचिः च श्रद्धा च आत्मधर्माः गुणसंसर्गजाः।तेषाम् आत्मधर्माणां वासनादीना जनकाः देहेन्द्रियान्तः करणविषयगता धर्माः कार्यैकनिरूपणीयाः सत्त्वादयो गुणाः? सत्त्वादिगुणयुक्तदेहाद्यनुभवजा इत्यर्थः।ततः च इयं श्रद्धा सात्त्विकी राजसी तामसी च इति त्रिविधा। ताम् इमां श्रद्धां श्रृणु। सा श्रद्धा यत्स्वभावा तं स्वभावं श्रृणु इति अर्थः।
17.2 The Lord said 'Threefold is the faith among all' embodied beings. And it arises from their 'inborn nature.' What is called Svabhava is the state unie to one's own nature. It is the special taste or predilection caused by previous subtle impressions, 'Vasanas.' To whatever one's predilection is directed, there faith is born in respect of it. For 'faith' is zeal or eagerness about any means in the belief that it is the way of action to achieve one's own desired object. Vasana (subtle impression), Ruci (taste) and Sraddha (faith) are the alities of the self born from its association with the Gunas. The Sattva and the other Gunas are the alities of the body, the senses, the internal organs and sense-objects. They bring about their alities in the self associated with them. These are the Vasanas. These Gunas can be described only by their effects. These (i.e., Vasanas etc.) originate from experiences with the body etc., having origination in Sattva and other Gunas. Thus faith is threefold as marked by Sattva, Rajas and Tamas. Listen about this faith.
Gita Bhashya (Sri Ramanujacharya) 17.3
Gita Bhashya (Sri Ramanujacharya) 17.3 · Chapter 17 · Verse 3
।।17.3।।सत्त्वम् अन्तःकरणम्? सर्वस्य पुरुषस्य अन्तःकरणानुरूपा श्रद्धा भवति अन्तःकरणं यादृशगुणयुक्तम्? तद्विषया श्रद्धा जायते इत्यर्थः। सत्त्वशब्दः पूर्वोक्तानां देहेन्द्रियादीनां प्रदर्शनार्थः।श्रद्धामयः अयं पुरुषः? श्रद्धामयः श्रद्धापरिणामः यो यच्छ्रद्धः? यः पुरुषो यादृश्या श्रद्धया युक्तः? स एव सः स तादृशश्रद्धापरिणामः। पुण्यकर्मविषये श्रद्धायुक्तः चेत् पुण्यकर्मफलसंयुक्तः भवति इति श्रद्धाप्रधानः फलसंयोग इति उक्तं भवति इति।तद् एव विवृणोति --
17.3 'Sattva' means internal organ (i.e., mind). The faith of everyone is according to his internal organ. The meaning is that with whatever Guna his internal organ is conjoined, one's faith corresponds to that Guna (i.e., Guna as object). The term Sattva covers here body, senses etc., already mentioned. Man consists of faith, viz., is the product of his faith. Of whatever faith he is, viz., with whatever faith a man is possessed, that verily he is; he is a transformation of faith of that nature. The purport is this: If the person is associated with faith in auspicious acts he becomes associated with fruit of these auspicious acts. Conseently, attainment chiefly follows one's faith. Sri Krsna further explains the same subject:
Gita Bhashya (Sri Ramanujacharya) 17.4
Gita Bhashya (Sri Ramanujacharya) 17.4 · Chapter 17 · Verse 4
।।17.4।।सत्त्वगुणप्रचुराः सात्त्विक्या श्रद्धया युक्ता देवान् यजन्ते। दुःखासंभिन्नोत्कृष्टसुखहेतुभूतदेवयागविषया श्रद्धा सात्त्विकी इति उक्तं भवति। राजसा जना यक्षरक्षांसि यजन्ते। अन्ये तामसाः जनाः प्रेतान् भूतगणान् यजन्ते।दुःखसंभिन्नाल्पसुखजननी राजसी श्रद्धाः? दुःखप्राया अत्यल्पसुखजननी तासमी इत्यर्थः।एवं शास्त्रीयेषु एव यागादिषु श्रद्धायुक्तेषु गुणतः फलविशेषः। अशास्त्रीयेषु दानतपोयागप्रभृतिषु मदनुशासनविपरीतत्वेन न कश्चिद् अपि सुखलवः। अपि तु अनर्थ एव इति हृदि निहितं व्यञ्जयन् आह --
17.4 'Those who have abundance of Sattva ality and are conjoined with Sattvika faith worship the gods. The meaning is this: The faith in the worship (sacrifice) of the gods which causes supreme joy unmixed with pain is of Sattvika nature. The Rajasika types worship Yaksas and Raksasas. And the others, i.e., the Tamasika types, worship the departed ancestors and hosts of Bhutas. The faith born of Rajas brings about limited joy mixed with pain, while the faith born of Tamas gives rise to extremely limited joy which verges almost on pain. Therefore, there is difference in fruits according to the Gunas regarding sacrifices etc., which are enjoined in the Sastras and associated with faith. However, no happiness whatsoever will result from penances, sacrifices etc., not enjoined in the Sastras and therefore antagonistic to My ?ndment. On the contrary, calamity results from them. Sri Krsna proceeds to explain this more fully.
Gita Bhashya (Sri Ramanujacharya) 17.5
Gita Bhashya (Sri Ramanujacharya) 17.5 · Chapter 17 · Verse 5
।।17.5।।अशास्त्रविहितम् अति घोरम् अपि तपो ये जनाः तप्यन्ते? प्रदर्शनार्थम् इदम्? अशास्त्रविहितं बह्वायासं यागादिकं ये कुर्वते? ते दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः शरीरस्थं पृथिव्यादिभूतसमूहं कर्शयन्तो मदंशभूतं जीवं च अन्तःशरीरस्थं कर्शयन्तो ये तप्यन्ते यागादिकं च कुर्वते? तान् आसुरनिश्चयान् विद्धि।
17.5 - 17.6 'Those men who perform terrible pernances not enjoined by the Sastras' - this is illustrative of sacrifices etc., of a similar nature. Those who perform sacrifices, etc., sacrifices which are not enjoined by the Sastras and demand much exertion, those who are possessed of 'ostentation and conceit and are goaded by sensual desire, attachment and passion' - they torture the group of elements such as earth etc., in their bodies. They also torture the individual self which is a part of Myself and is within their bodies. Those who perform such sacrifices etc., know them to be demoniacal in their resolves. The resolve of demons is demoniac resolve. The demons are those who act contrary to My ?ndments. Since they act contrary to My ?ndments, they do not have even a iota of joy, but as stated earlier, they fall a prey to a multitude of calamities. 'They fall into a foul Naraka' (16.16). Now, Sri Krsna, resuming the subject, details the differences according to the Gunas with reference to sacrifice, etc., enjoined by the Sastras. To begin with, he describes three kinds of food, since the growth of Sattva etc., has its source in food, as Srutis declare thus: 'For my dear, the mind consists of food' (Cha. U., 6.5.4) and 'when the food is pure, the man becomes pure' (Cha. U., 7.26.2).
Gita Bhashya (Sri Ramanujacharya) 17.6
Gita Bhashya (Sri Ramanujacharya) 17.6 · Chapter 17 · Verse 6
।।17.6।।अशास्त्रविहितम् अति घोरम् अपि तपो ये जनाः तप्यन्ते? प्रदर्शनार्थम् इदम्? अशास्त्रविहितं बह्वायासं यागादिकं ये कुर्वते? ते दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः शरीरस्थं पृथिव्यादिभूतसमूहं कर्शयन्तो मदंशभूतं जीवं च अन्तःशरीरस्थं कर्शयन्तो ये तप्यन्ते यागादिकं च कुर्वते? तान् आसुरनिश्चयान् विद्धि। असुराणां निश्चयः आसुरो निश्चयः? असुरा हि मदाज्ञाविपरीतकारिणः मदाज्ञाविपरीतकारित्वात् तेषां सुखलवसम्बन्धो न विद्यते। अपि तु अनर्थव्राते पतन्ति इति पूर्वम् एव उक्तम्।पतन्ति नरकेऽशुचौ (गीता 16।16) इति। अथ प्रकृतम् एव शास्त्रीयेषु यज्ञादिषु गुणतो विशेषं प्रपञ्चयति तत्र अपि आहारमूलत्वात् सत्त्वादिवृद्धेः? आहारत्रैविध्यं प्रथमम् उच्यते।अन्नमयं हि सोम्य मनः (छा0 उ0 6।5।4) आहारशुद्धौ सत्त्वशुद्धिः (छा0 उ0 7।26।2) इति हि श्रूयते।
17.5 - 17.6 'Those men who perform terrible pernances not enjoined by the Sastras' - this is illustrative of sacrifices etc., of a similar nature. Those who perform sacrifices, etc., sacrifices which are not enjoined by the Sastras and demand much exertion, those who are possessed of 'ostentation and conceit and are goaded by sensual desire, attachment and passion' - they torture the group of elements such as earth etc., in their bodies. They also torture the individual self which is a part of Myself and is within their bodies. Those who perform such sacrifices etc., know them to be demoniacal in their resolves. The resolve of demons is demoniac resolve. The demons are those who act contrary to My ?ndments. Since they act contrary to My ?ndments, they do not have even a iota of joy, but as stated earlier, they fall a prey to a multitude of calamities. 'They fall into a foul Naraka' (16.16). Now, Sri Krsna, resuming the subject, details the differences according to the Gunas with reference to sacrifice, etc., enjoined by the Sastras. To begin with, he describes three kinds of food, since the growth of Sattva etc., has its source in food, as Srutis declare thus: 'For my dear, the mind consists of food' (Cha. U., 6.5.4) and 'when the food is pure, the man becomes pure' (Cha. U., 7.26.2).
Gita Bhashya (Sri Ramanujacharya) 17.7
Gita Bhashya (Sri Ramanujacharya) 17.7 · Chapter 17 · Verse 7
।।17.7।।आहारः अपि सर्वस्य प्राणिजातस्य सत्त्वादिगुणत्रयान्वयेन त्रिविधः प्रियो भवति। तथा एव यज्ञः अपि त्रिविधः? तथा तपो दानं च। तेषां भेदम् इमं श्रृणु -- तेषाम् आहारयज्ञतपोदानानां सत्त्वादिगुणभेदेन इमम् उच्यमानं भेदं श्रृणु।
17.7 Even the food which is dear to the host of all beings is of three kinds because of the association of the three Gunas consisting of Sattva etc. Similarly, sacrifices also are of three kinds. So too austerity and charity. Listen about this distinction, which is being described, about foods, sacrifices, austerities and gifts according to differences of Sattva etc.
Gita Bhashya (Sri Ramanujacharya) 17.8
Gita Bhashya (Sri Ramanujacharya) 17.8 · Chapter 17 · Verse 8
।।17.8।।सत्त्वगुणोपेतस्य सत्त्वमया आहाराः प्रिया भवन्ति। सत्त्वमयाः च आहारा आयुर्विवर्धनाः पुनः अपि सत्त्वस्य विवर्धनाः। सत्त्वम् अन्तःकरणम्? अन्तःकरणकार्यं ज्ञानम् इह सत्त्वशब्देन उच्यते।सत्त्वात्सञ्जायते ज्ञानम् (गीता 14।17) इति सत्त्वस्य ज्ञानविवृद्धिहेतुवचनात्। आहारः अपि सत्त्वमयो ज्ञानविवृद्धिहेतुः।तथा बलारोग्ययोः अपि विवर्धनाः? सुखप्रीत्योः अपि विवर्धनाः। परिणामकाले स्वयम् एव सुखस्य विवर्धनाः? तथा प्रीतिहेतुभूतकर्मारम्भद्वारेण प्रीतिवर्धनाःरस्याः मधुररसोपेताः? स्निग्धाः स्नेहयुक्ताः? स्थिराः स्थिरपरिणामाः? हृद्याः रमणीयवेषाः? एवंविधाः सत्त्वमया आहाराः? सात्त्विकस्य पुरुषस्य प्रियाः।
17.8 To a man endowed with Sattva, foods preponderating in Sattva become dear. The foods preponderating in Sattva promote longevity. Again they promote intellectual alertness. 'Sattva', means internal organ, viz., knowledge which is the effect of the internal organ is here meant by the term Sattva. For the Sattva is the cause of growth of knowledge, as declared in: 'From Sattva arises knowledge' (14.17). Even as the food preponderant in Sattva is the cause of the growth of knowledge, likewise, they promote strength and health; they also promote pleasure and happiness. As the time of assimilation they, by themselves, promote happiness, viz, by the performance of actions which cause happiness. They are sweet, viz., abundant in sweet juices. They are mixed with oil, viz., wholly oily. They are substantial, viz., they originate substantial effects. They are agreeable viz., they appear to the eye in beautiful forms. Food of this kind, full of Sattva-guna, is dear to the person characterised by Sattva.
Gita Bhashya (Sri Ramanujacharya) 17.9
Gita Bhashya (Sri Ramanujacharya) 17.9 · Chapter 17 · Verse 9
।।17.9।।कटुरसाः अम्लरसाः लवणोत्कटाः अत्युष्णाः अतितीक्ष्णाः रूक्षाः विदाहिनः च इति कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः अतिशैत्यातितैक्ष्ण्यादिना दुरुपयोगाः तीक्ष्णाः? शोषकराः रूक्षाः? तापकरा विदाहिनः? एवंविधाः आहारा राजसस्य इष्टाः। ते च रजोमयत्वाद् दुःखशोकामयत्वाद् दुःखशोकामयवर्धनाः रजोवर्धनाः च।
17.9 The foods that are bitter, sour, very salty, over-hot, very pungent, dry and burning, are those that they the taste (Rasa) of bitterness and sourness, that are inordinately salty, hot, pungent, and that are dry and burning. Pungent foods are those which are unsuitable and difficult to be taken by others because of their being ver cold, ver hot etc. Dry things are those which cause the feeling of dryness in the eater. Burning foods are those which cause burning sensation. Foods of this kind are relished by men of Rajasik nature. They promote pain, sorrow and disease.
Gita Bhashya (Sri Ramanujacharya) 17.10
Gita Bhashya (Sri Ramanujacharya) 17.10 · Chapter 17 · Verse 10
।।17.10।।यातयामं चिरकालावस्थितम्? गतरसं त्यक्तस्वाभाविकरसम्? पूतिदुर्गन्धोपेतम्? पर्युषितं कालातिपत्त्या रसान्तरापन्नम्? उच्छिष्टं गुर्वादिभ्यः अन्येषां भुक्तशिष्टम्? अमेध्यम् अयज्ञार्हम्? अयज्ञशिष्टम् इत्यर्थः एवविधं तमोमयं भोजनं तामसप्रियं भवति। भुज्यते इत्याहार एव भोजनम्? पुनश्च तमसो वर्धनम्। अतो हितैषिभिः सत्त्ववृद्धये सात्त्विकाहार एव सेव्यः।
17.10 Stale (Yatayamam) means that food which has lost its original state, being kept for a long time. Tasteless (Gatarasam) means that which has lost its natural taste. Putrid (Puti) means emitting a bad smell. Decayed (Paryusitam) means aciring a rancidity by lapse of time. Refuse (Ucchistam) means the food that has remained over after being partaken by persons other than Gurus, etc. Unclean (Amedhyam) is that which is not fit for offering in sacrifice or worship. The meaning is that, being unfit for offering in worship, they cannot become the sacrificial remainder. Foods of this kind which promote the growth of Tamas are dear to those who are characterised by Tamas. Food (Bhojana) means that which is eaten. Tamasik food promotes further increase of Tamas. Hence, those persons who care for their own welfare by the growth of Sattva, should eat food charaterised by Sattva.
Gita Bhashya (Sri Ramanujacharya) 17.11
Gita Bhashya (Sri Ramanujacharya) 17.11 · Chapter 17 · Verse 11
।।17.11।।फलाकाङ्क्षारहितैः पुरुषैः विधिदृष्टः शास्त्रदृष्टः मन्त्रद्रव्यक्रियादिभिः युक्तः। यष्टव्यम् एव इति भगवदाराधनत्वेन स्वयंप्रयोजनतया यष्टव्यम् इति मनः समाधाय यो यज्ञ इज्यते स सात्त्विकः।
17.11 That sacrifice is marked by Sattva which is offered by those desiring no fruits, with the 'conviction', i.e., with the idea that it ought to be performed or that it should be offered for its own sake as worship of the Lord as enjoined in the injunctions of the Sastras, i.e., with hymns, right materials and proper rituals.
Gita Bhashya (Sri Ramanujacharya) 17.12
Gita Bhashya (Sri Ramanujacharya) 17.12 · Chapter 17 · Verse 12
।।17.12।।फलाभिसन्धियुक्तैः दम्भगर्भो यशःफलः च यः यज्ञ इज्यते? तं यज्ञं राजसं विद्धि।
17.12 That sacrifice, performed to gain fruits, full of ostentation and with fame as its aim, know that sacrifice to be characterised by Rajas.
Gita Bhashya (Sri Ramanujacharya) 17.13
Gita Bhashya (Sri Ramanujacharya) 17.13 · Chapter 17 · Verse 13
।।17.13।।विधिहीनं ब्राह्मणोक्तविधिहीनं सदाचारयुक्तैः विधिविद्भिः ब्राह्मणैः यजस्य इति उक्तिहीनम् इत्यर्थः। असृष्टान्नम् अचोदितद्रव्यम्। मन्त्रहीनम् अदक्षिणं श्रद्धाविरहितं च यज्ञं तामसं परिचक्षते।अथ तपसो गुणतः त्रैविध्यं वक्तुं तस्य शरीरवाङ्मनोभिः निष्पाद्यतया तत्स्वरूपभेदं तावद् आह --
17.13 They say that sacrifice is Tamasa, which is bereft of the authority of injunction of Brahmanas of learning and good conduct as 'Do this sacrifice,' which is 'Asrstanna' viz., which uses offerings (materials) not sanctioned by the Sastras; which is performed without recitation of hymns; and which is bereft of gifts and faith. Now, to explain the threefold division of austerities according to their source in the Gunas, Sri Krsna describes their differences in respect of the body, speech and mind:
Gita Bhashya (Sri Ramanujacharya) 17.14
Gita Bhashya (Sri Ramanujacharya) 17.14 · Chapter 17 · Verse 14
।।17.14।।देवद्विजगुरुप्राज्ञानां पूजनम्? शौचं तीर्थस्नानादिकम्? आर्जवं यथावाङ्मनःशारीरवृत्तम् ब्रह्मचर्यं योषित्सु भोग्यताबुद्धियुक्तेक्षणादिरहितत्वम्? अहिंसा अप्राणिपीडा? एतत् शारीरं तप उच्यते।
17.14 The worship of the gods, the twice-born, preceptors and enlightened ones; purity, viz., by ablutions in sacred water; uprightness, viz., bodily action in accordance with the mind; continence, viz., absence of looking at women etc., considering them as objcts of pleasure; non-injury, viz., not hurting any being - these constitute the austerity of the body.
Gita Bhashya (Sri Ramanujacharya) 17.15
Gita Bhashya (Sri Ramanujacharya) 17.15 · Chapter 17 · Verse 15
।।17.15।।परेषाम् अनुद्वेगकरं सत्यं प्रियहितं च यद् वाक्यं स्वाध्यायभ्यसनं च इति एतद् वाङ्मयं तप उच्यते।
17.15 Verbal austerity consists in using words that do not hurt others, are true, are pleasing and are beneficial. It also involves studying scriptural texts.
Gita Bhashya (Sri Ramanujacharya) 17.16
Gita Bhashya (Sri Ramanujacharya) 17.16 · Chapter 17 · Verse 16
।।17.16।।मनःप्रसादः -- मनसः क्रोधादिरहितत्वम्? सौम्यत्वं मनसः परेषाम् अभ्युदयप्रावण्यम्? मौनं मनसा वाक्प्रवृत्तिनियमनम्? आत्मविनिग्रहः -- मनोवृत्तेः ध्येयविषये अवस्थापनम्? भावसंशुद्धिः आत्मव्यतिरिक्तविषयचिन्तारहितत्वम्? एतत् मानसं तपः।
17.16 Serenity of mind, viz., absence of wrath etc., practice of benevolence, viz., the direction of the mind for the good of others, silence, viz., contorl of speech by the mind; self-control, viz., focusing the activity of the mind on the object of contemplation; purity of mind, viz., absence of thought about subjects other than the self - these constitute the austerity of the mind.
Gita Bhashya (Sri Ramanujacharya) 17.17
Gita Bhashya (Sri Ramanujacharya) 17.17 · Chapter 17 · Verse 17
।।17.17।।अफलाकाङ्क्षिभिः फलाकाङ्क्षारहितैः। युक्तैः परमपुरुषाराधनरूपम् इदम् इति चिन्तायुक्तैः नरैः परया श्रद्धया यत् त्रिविधं तपः कायवाङ्मनोभिः तप्तं तत् सात्त्विकं परिचक्षते।
17.17 The threefold austerity practised with supreme faith through the body, speech and mind by men who have no thoughts of any reward and who are devoted, viz., are imbued with the thought that it is the worship of the Supreme Person, they call such austerity as Sattvika.
Gita Bhashya (Sri Ramanujacharya) 17.18
Gita Bhashya (Sri Ramanujacharya) 17.18 · Chapter 17 · Verse 18
।।17.18।।मनसा आदरः सत्कारः? वाचा प्रशंसा मानम्? शारीरो नमस्कारादिः पूजा। फलाभिसन्धिपूर्वकं सत्काराद्यर्थं च दम्भेन हेतुना यत् तपः क्रियते तद् इह राजसं प्रोक्तम् स्वर्गादिफलसाधनत्वेनास्थिरत्वात् चलम् अध्रुवम् चलत्वं पातभयेन चलनहेतुत्वम् अध्रुवत्वं क्षयिष्णुत्वम्।
17.18 'Respect' means recognition by others. 'Praise' means verbal adulation. 'Reverence' means corporeal actions such as prostration etc. That austerity, practised with expectation of rewards like respect, etc., mentioned above - it is here said to be Rajasa. It is unsteady and impermanent, because of the temporary nature of its rewards like heaven etc.; 'unsteadiness' is the result of the fear of falling. 'Impermanent' means the tendency to perish.
Gita Bhashya (Sri Ramanujacharya) 17.19
Gita Bhashya (Sri Ramanujacharya) 17.19 · Chapter 17 · Verse 19
।।17.19।।मूढाः -- अविवेकिनः मूढग्राहेण मूढैः कृतेन अभिनिविशेन आत्मनः शक्त्यादिकम् अपरीक्ष्य आत्मपीडया यत् तपः क्रियते परस्य उत्सादनार्थं च यत् तपः क्रियते? तत् तामसम् उदाहृतम्।
17.19 Deluded persons are those who lack correct understanding. That austerity which is practised from deluded notion, viz., from the obstinate determination by deluded persons, by self-torture regardless of one's own capacity or which is performed for causing sufferings to others - that is said to be Tamasika.
Gita Bhashya (Sri Ramanujacharya) 17.20
Gita Bhashya (Sri Ramanujacharya) 17.20 · Chapter 17 · Verse 20
।।17.20।।फलाभिसन्धिरहितं दातव्यम् इति देशे काले पात्रे च अनुपकारिणे यद् दानं दीयते तद् दानं सात्त्विकं स्मृतम्।
17.20 Gifts given without thought of return of favours and with the feelings, 'These gifts must be given,' at the proper places and time to a worthy person who makes no return - such gifts are said to be Sattvika.
Gita Bhashya (Sri Ramanujacharya) 17.21
Gita Bhashya (Sri Ramanujacharya) 17.21 · Chapter 17 · Verse 21
।।17.21।।प्रत्युपकारकटाक्षगर्भं फलम् उद्दिश्य च परिक्लिष्टम् अकल्याणद्रव्यकं यद् दानं दीयते तद् राजसम् उदाहृतम्।
17.21 That gift which is given grudgingly, viz., gift of useless things with a sly expectation of something in return that is said to be gift of Rajasa nature.
Gita Bhashya (Sri Ramanujacharya) 17.22
Gita Bhashya (Sri Ramanujacharya) 17.22 · Chapter 17 · Verse 22
।।17.22।।अदेशकाले अपात्रेभ्यः च यद् दानं दीयते? असत्कृतं पादप्रक्षालनादिगौरवरहितम्? अवज्ञातं सावज्ञम्? अनुपचारयुक्तं यद् दीयते तत् तामसं उदाहृतम्।एवं वैदिकानां यज्ञतपोदानानां सत्त्वादिगुणभेदेन भेद उक्तः। इदानीं तस्य एव वैदिकस्य यज्ञादेः प्रणवसंयोगेन तत्सच्छब्दव्यपदेश्यतया च लक्षणम् उच्यते --
17.22 That gift which is given to unworthy recipients at wrong place and time, without due respect, viz., without showing such signs of respect as cleansing the feet; with contempt, viz., with disdain and without courtesy - that is said to be of Tamasa nature. So far, the divisions due to differences of Gunas in respect of sacrifices, austerities and gifts as enjoined by the Vedas have been portrayed. Now is given the definition of Vedic sacrifices etc., according to their association with Pranava (i.e., the syllable Om), and as signified by the terms Tat and Sat.
Gita Bhashya (Sri Ramanujacharya) 17.23
Gita Bhashya (Sri Ramanujacharya) 17.23 · Chapter 17 · Verse 23
।।17.23।। तत् सत् इति त्रिविधः अयं निर्देशः शब्दः ब्रह्मणः स्मृतः? ब्रह्मणः अन्वयी भवति।ब्रह्म च वेदः वेदशब्देन वैदिकं कर्म उच्यते वैदिकं यज्ञादिकम् यज्ञादिकं कर्म तत् सद् इति शब्दान्वितं भवति।ओम् इति शब्दस्य अन्वयो वैदिककर्माङ्गत्वेन प्रयोगादौ प्रयुज्यमानतयातत् सत् इति शब्दयोः अन्वयः पूज्यत्वाय वाचकतया।तेन त्रिविधेन शब्देन अन्विता ब्राह्मणा वेदान्वयिनः त्रैवर्णिकाः वेदाः च यज्ञाः च पुरा विहिताः पुरा मया एव निर्मिता इत्यर्थः।त्रयाणाम् तत् सत् इति शब्दानाम् अन्वयप्रकारो वर्ण्यते। प्रथमम्ओम् इति शब्दस्य अन्वयप्रकारम् आह --
17.23 Here Brahman means the Veda. It is the secondary meaning of the expression, especially of the ritualistic portion of the Veda. The three-fold expression Om Tat Sat is connected with the Brahman or the Veda. Sacrifices and similar rituals are prescribed in the Vedas. These expressions Om Tat Sat are used in these Vedic rites. The connection of Om is that it should be invariably used at the commencement of the recitation of Vedic hymns. The syllable Tat and Sat indicate that these rituals are worthy of honour. The Brahmanas are those who are to preserve Vedic study as also the Vedas and the sacrificial rites ordained in them. All these were created by Me in the past. Sri Krsna elaborates in the next verses the nature of the connection of these syllables with the Vedic rituals, beginning first with Om.
Gita Bhashya (Sri Ramanujacharya) 17.24
Gita Bhashya (Sri Ramanujacharya) 17.24 · Chapter 17 · Verse 24
।।17.24।।तस्माद् ब्रह्मवादिनां वेदवादिनां त्रैवर्णिकानां यज्ञदानतपःक्रियाः विधानोक्ताः वेदविधानोक्ताः आदौ ओम् इति उदाहृत्य सततं सर्वदा प्रवर्तन्ते। वेदाः चओम् इति उदाहृत्य आरभ्यन्ते।एवं वेदानां वैदिकानां च यज्ञादीनां कर्मणाम् इति शब्दान्वयो वर्णितः। ओम् इतिशब्दान्वितवेदधारणात् तदन्वितयज्ञादिकर्मकरणात् च ब्राह्मणशब्दनिर्दिष्टानां त्रैवर्णिकानाम् अपिओम् इति शब्दान्वयो वर्णितः।अथ एतेषांतत् इतिशब्दान्वयप्रकारम् आह --
17.24 After pronouncing Om, the Vedas are recited. Thus the connection of the syllable Om with the Vedas and the rituals enjoined in the Vedas such as sacrifices has been described. As the Vedas are connected with the word Om, all belonging to the three stations of life who memorise the Vedas and perform the rituals inculcated in them, are included in the expression, 'expounders of the Vedas.' Now, He describes the manner by which the word Tat is connected with them:
Gita Bhashya (Sri Ramanujacharya) 17.25
Gita Bhashya (Sri Ramanujacharya) 17.25 · Chapter 17 · Verse 25
।।17.25।।फलम् अनभिसंधाय वेदाध्ययनयज्ञतपोदानक्रियाः मोक्षकाङ्क्षिभिः त्रैवर्णिकैः याः क्रियन्ते? ताः ब्रह्मप्राप्तिसाधनतया ब्रह्मवाचिना तत् इतिशब्दनिर्देश्याः। सवः कः किं यत्तत्पदमनुत्तमम् (वि0 सह0 ना0 91) इति तच्छब्दो हि ब्रह्मवाची प्रसिद्धः।एवं वेदाध्ययनयज्ञादीनां मोक्षसाधनभूतानां तच्छब्दनिर्देश्यतया तत् इति शब्दान्वय उक्तः। त्रैवर्णिकानाम् अपि तथाविधवेदाध्ययनाद्यनुष्ठानाद् एव तच्छब्दान्वय उपपन्नः।अथ एषांसत् शब्दान्वयप्रकारं वक्तुं लोके सच्छब्दस्य व्युत्पत्तिप्रकारम् आह --
17.25 Whatever acts such as the study of the Vedas, sacrifices, austerities and gifts are done without aiming at results by those of the first three stations, seeking only final release - these are designated by the term Tat referring to the brahman, since they constitute the means for attainment of brahman. For it is well known that the term Tat signifies brahman, as in the following passage: He is Sah,Vah, Kah, Kim, Yat, Tat, Padam, Anuttamam.' (M.B., 13.254.91). Thus, the study of the Vedas, sacrifices etc., which are the means of attaining release, have been stated; the connection of Tat has been spoken of since the word Tat signifies them (i.e., the study of Vedas etc.). The connection of the term Tat with the three stations is shown because of their practising the study of the Vedas etc., in the way stated. In order to show how the term Sat is connected with these, Sri Krsna shows the etymology of the term Sat, as it is prevalent in the world:
Gita Bhashya (Sri Ramanujacharya) 17.26
Gita Bhashya (Sri Ramanujacharya) 17.26 · Chapter 17 · Verse 26
।।17.26।।सद्भावे विद्यमानतायां साधुभावे कल्याणभावे च सर्ववस्तुषु सद् इति एतत् पदं प्रयुज्यते लोकवेदयोः। तथा केनचित् पुरुषेण अनुष्ठिते लौकिके प्रशस्ते कल्याणे कर्मणि सत्कर्म इदम् इति सच्छब्दो युज्यते प्रयुज्यते इत्यर्थः।
17.26 The word Sat is applied in Vedic and common usage, in respect of all contexts to express existence (Sadbhava) and auspiciousness (Sadhubhava). Similarly, in relation to any praiseworthy worldly act, viz., auspicious undertaking by someone, the word Sat is applied to express, 'This is a good act.'
Gita Bhashya (Sri Ramanujacharya) 17.27
Gita Bhashya (Sri Ramanujacharya) 17.27 · Chapter 17 · Verse 27
।।17.27।।अतो वैदिकानां त्रैवर्णिकानां यज्ञे तपसि दाने च स्थितिः कल्याणतया सद् इति उच्यते। कर्म च तदर्थीयं त्रैवर्णिकार्थीयं यज्ञदानादिकं सद् इति एव अभिधीयते।तस्माद् वेदा वैदिकानि कर्माणि ब्राह्मणशब्दनिर्दिष्टाः त्रैवर्णिकाः चओं तत् सत् इति शब्दान्वयरूपलक्षणेन अवेदेभ्यः च अवैदिकेभ्यः च व्यावृत्ता वेदितव्याः।
17.27 Therefore, devotion of persons of the first three stations who follow the Vedas in respect of sacrifices, austerities and gifts is called Sat, since it is auspicious. So the Vedas, Vedic acts and the three stations, expressed by the term 'brahmana,' since they are characterised by their connection with the words 'Om Tat Sat,' are to be distinguished from what are not the Vedas and Vedic.
Gita Bhashya (Sri Ramanujacharya) 17.28
Gita Bhashya (Sri Ramanujacharya) 17.28 · Chapter 17 · Verse 28
।।17.28।।अश्रद्धया कृतं शास्त्रीयम् अपि होमादिकम् असद् इति उच्यते। कुतः न च तत् प्रेत्य नो इह? न मोक्षाय न सांसारिकाय च फलाय इति।
17.28 Offerings etc., when performed without faith, are Asat (i.e., unreal, bereft of efficiency), although they might be what has been enjoined by the Sastras. Why so? Because it is naught here or hereafter; it will not lead to release nor to any desirable result in Samsara.