Bg 17.1-28

 17.1
Those who, setting aside the ordinances of the scriptures, perform sacrifice with faith, what is their position, O Kṛṣṇa? Is it sattva (goodness), rajas (passion) or tamas (ignorance)? ||1||

Śrīdhara:
Of the causes of eligibility mentioned before, sāttvika (pure) faith is primary.
Thus in the seventeenth, the threefold division of secondary faith is described.

At the end of the previous chapter it was said: "He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme goal" [Gītā 16.23]. By this it was stated that one who discards scriptural injunctions and acts according to his own desires has no eligibility for knowledge. In that context, Arjuna asks about those who act with faith but without scriptural injunctions or selfish desires - do they have eligibility or not? - with the desire to know this, Arjuna said "Those who..." Here, "Those who, setting aside the ordinances of the scriptures, perform sacrifice" does not refer to those who know the meaning of scripture and deliberately transgress it, because they could not perform sacrifice with faith. Faith means the conviction of the existence of God and scripture. And that cannot arise in those who know scripture regarding matters contrary to scripture. It is with reference to them that faith is said to be of three types: "The sāttvika worship the gods..." etc. later. Therefore transgressors of scripture are not meant here. Rather, it refers to those who, due to considering it troublesome or out of laziness, do not make an effort to know the meaning of scripture, but engage only in deity worship etc. based on faith following traditional practices. So the meaning is: Those who, setting aside scriptural injunctions by considering them troublesome or out of laziness, disregarding them, perform sacrifice endowed with faith based only on the authority of tradition - what is their position? What is their status? What is their foundation? He asks about this specifically - is it sattva? Or is it rajas? Or tamas? Meaning, is such engagement in deity worship etc. based in sattva, rajas, or tamas? If their faith is based in sattva, then they too would have eligibility for self-knowledge as described. If not, then not - this is the purport of the question. ||1||

Madhusūdana: There are three types of performers of actions. Some, even knowing the scriptural injunctions, abandon them out of lack of faith and perform whatever they like according to their desires - they are asuras, unfit for all human goals. Others, knowing the scriptural injunctions, perform the prescribed duties with faith and avoid the prohibited - they are devas, fit for all human goals, as established at the end of the previous chapter. But those who, out of laziness etc., disregard the scriptural injunctions and perform prescribed duties while avoiding the prohibited only based on the practices of elders, with faith - are they included among the asuras due to their disregard of scriptural injunctions, or among the devas due to their faithful performance? Seeing characteristics of both, and unable to determine which category they belong to, Arjuna asks "ye" etc.

Those who were determined in the previous chapter to be neither like devas following scripture, nor like asuras lacking faith, but who worship the gods etc. with faith according to the practices of elders while disregarding scriptural injunctions out of laziness etc. - what is their disposition? O Kṛṣṇa, devotee of the lowly! Is it sattva (sāttvikī)? If so, they would be devas due to being sāttvika. Or alternatively, is it rajas or tamas (rājasī or tāmasī)? If so, they would be asuras due to being rājasa or tāmasa. The word "āho" indicates the division into two alternatives - sattva being one category, and rajas-tamas being the other. ||17.1||

Viśvanātha:
Now in the seventeenth chapter, sāttvika, rājasa
And tāmasa things are distinguished, as per Arjuna's question and answer.

You previously said, after describing the asura nature:
"One who discards scriptural injunctions and acts according to his own desires,
Attains neither perfection, nor happiness, nor the supreme goal." [Gītā 16.24]

Regarding that, I wish to inquire about this, he says "ye" etc. Those who discard scriptural injunctions but act not for sense enjoyment, rather perform yajña with faith - what is their disposition, situation, basis? Is it sattva? Or is it rajas? Or tamas? Please tell me. ||1||

Baladeva:
Kṛṣṇa spoke in the seventeenth about sāttvika, rājasa
And tāmasa things with discrimination, in response to Pārtha's question.

You said in the previous chapter that those who study the Veda and follow its injunctions with scriptural faith are devas, while those who disregard the Veda and act as they please outside it are asuras. Now this is my inquiry, "ye śāstra" etc. Those people who, knowing the Veda to be difficult in text and meaning, discard its injunctions out of laziness etc., but worship the gods etc. with faith born of social custom - what is the disposition of these who are distinct from the previously determined deva and asura natures due to their disregard of scriptural injunctions and faith? Is their situation based on sattva, or on rajas and tamas? The word "āho" is inserted in the middle to indicate the two alternatives. ||1||

bhg 17.2

The faith of embodied beings is of three kinds, born of their own nature:
Sāttvika, rājasa and tāmasa - hear about it. ||2||

Śrīdhara: To this the Lord replies with "trividhā" etc. The meaning is: For those who act based on knowledge of scriptural principles, faith directed towards worship of the Supreme Lord is of only one kind - sāttvika. But for embodied beings who act merely based on social custom, faith is of three kinds - sāttvika, rājasa and tāmasa. The reason for this is that it is born of their own nature (svabhāvajā). Nature (svabhāva) means impressions from past karma. Born from that. Knowledge arising from scripture that can alter one's nature is capable of discrimination. But they do not have that. Therefore faith arising only from previous nature becomes threefold. Listen to this threefold faith, he says. As stated earlier: "The resolute intelligence is one-pointed in this world, O descendant of Kuru" etc. ||2||

Madhusūdana: Those who worship with faith, abandoning the scriptural injunctions, are differentiated according to the distinction of faith. Among them, those endowed with sāttvika faith are entitled to the means prescribed in scripture and united with its fruit. But those endowed with rājasa and tāmasa faith, being asuras, are not entitled to the scriptural means nor united with its fruit. Wishing to remove Arjuna's doubt through this discrimination, Śrī Bhagavān spoke about the distinction of faith, saying "tri-vidha" (threefold). As those endowed with faith worship abandoning the scriptural injunctions, that faith is born of their nature, which is the good and bad impressions of dharma, adharma, etc. from past lives that initiate the present birth. It is threefold: sāttvika, rājasa, and tāmasa. The faith generated by it is threefold: sāttvika, rājasa, and tāmasa, because the effect corresponds to the cause. But the faith of the wise, which in this birth arises solely from scriptural impressions, is of one type, only sāttvika, because its cause is of one form. This is the meaning of the first "ca". But faith independent of scripture, common to all beings, is born of nature. That alone is threefold due to the threefold nature - this is the meaning of "eva". The last "ca" indicates the combination of the three types mentioned. Since embodied beings who disregard scripture do not have the discriminative knowledge based on scripture that overpowers the nature called the impressions of previous births, hear about that faith which becomes threefold for them due to their nature. And having heard, determine for yourself the divine and demonic natures - this is the meaning. ||2||

Viśvanātha: O Arjuna, first hear about the faith of those who worship abandoning scriptural injunctions. Later I will tell you about the faith of those who abandon scriptural injunctions, saying "tri-vidha" (threefold). Nature is the particular impression from the past, and faith is born from that. And it is threefold. ||2||

Baladeva: Thus questioned, the Lord spoke, saying "tri-vidha" (threefold). The embodied beings who, out of laziness and difficulty, abandon scriptural injunctions and worship gods and others with faith - that faith of theirs should be understood as born of their nature. Nature means the good and bad impressions from the past, born from that - this is the meaning. Due to the threefold nature of sattva etc. of embodied beings mixed with the beginningless three guṇas of prakṛti, in the beginningless and uninterrupted saṃsāra, the faith born from that is also threefold, saying "sāttvikī" etc. The discriminative knowledge born of scripture taught by the good, which is indeed capable of altering nature, they do not have. Therefore, faith born of nature becomes threefold. But faith born of such scripture is different, just as the practice of its meaning is only according to its stated method. ||2||

BhG 17.3

O Bhārata, the faith of everyone conforms to their nature. This person is made of faith; whatever one's faith, that indeed is he. ||3||

Śrīdhara: But faith is only sāttvika, as you yourself have indicated to Uddhava in the Śrīmad Bhāgavata that it is an effect of sattva. As it is said:

"Control of mind, control of senses, tolerance, worship, austerity, truthfulness, compassion, memory, contentment, renunciation, detachment, faith, modesty, charity, satisfaction, steadfastness - these are the functions of sattva." [BhP 11.25.2]

Then how is its threefold nature spoken of? True. Yet, due to its residence in persons mixed with rajas and tamas, and due to the threefold nature of sattva mixed with rajas and tamas, the threefold nature of faith is possible. This is stated in "sattvānurūpā" (conforming to nature). Faith varies according to the gradations of sattva for all people, discriminating and non-discriminating - this is the meaning. This is stated in "yo yac chraddhaḥ" (whatever one's faith) - the faith that one has. "sa eva saḥ" - he is indeed endowed with such faith. The person who was previously endowed with sāttvika faith due to the excellence of sattva again becomes endowed with sāttvika faith due to such self-impression. But one who was endowed with rājasa faith due to the excellence of rajas again becomes such. And one who was endowed with tāmasa faith due to the excellence of tamas again becomes such. For those engaged in mere worldly conduct, there is this classification of sāttvika, rājasa, and tāmasa faith. But for those endowed with discriminative knowledge born of scripture, by conquering nature, there is only sāttvika faith - this is the meaning of the context. ||3||

Madhusūdana: Having stated the variety of faith due to the variety of its efficient cause in the form of impressions in the inner organ from previous births, he now states its variety due to the variety of its material cause, the inner organ, in "sattva" etc. Sattva, due to its nature of illumination, is the inner organ composed of the five great elements not yet divided into five, predominated by sattva of the three guṇas. And that is sometimes only with excellent sattva, as in the gods. Sometimes it is sattva overpowered by rajas, as in the yakṣas etc. Sometimes it is sattva overpowered by tamas, as in ghosts, spirits, etc. But for humans it is generally mixed. And that, through discriminative knowledge based on scripture, has its sattva manifested, overpowering rajas and tamas. But for all beings devoid of discriminative knowledge based on scripture, faith conforms to their sattva, becoming varied due to the variety of sattva - sāttvika in an inner organ predominated by sattva, rājasa in one predominated by rajas, and tāmasa in one predominated by tamas. O Bhārata, born in a great family or devoted to knowledge - this indicates pure sāttvikatva. What you asked - "What is their faith?" - hear the answer to that. This person entitled to action, devoid of scriptural knowledge, compounded of the inner organ of three guṇas, is made of faith - faith is predominant in him, as in the statement on the subject "mayaṭ" meaning abundance, like "a sacrifice made only of this". Therefore, whatever faith one has - sāttvika, rājasa, or tāmasa - he is indeed conforming to that faith - sāttvika, rājasa, or tāmasa. Faith itself explains their state - this is the intention. ||3||

viśvanāthaḥ: Sattva (inner organ) is of three types: sāttvika, rājasa, and tāmasa. Accordingly, those with sāttvika inner organs have sāttvikī śraddhā (faith). Those with rājasa inner organs have rājasī śraddhā. Those with tāmasa inner organs have tāmasī śraddhā. This means that whatever deity, asura, or rākṣasa one has faith in for worship, one becomes that very thing and is designated by that very term. ||3||

baladevaḥ: Although śraddhā is a function of the sattva quality, due to the threefold nature of the inner organ's qualities and the inner organ itself as the possessor of qualities, the threefold nature of śraddhā arising from it is established. He says this with the intention of "in accordance with sattva." Sattva, the inner organ, consists of three guṇas (qualities), and in accordance with it, every living being has śraddhā. For those with sattva-dominant inner organs, the śraddhā is sāttvikī. For those with rajas-dominant inner organs, it is rājasī. For those with tamas-dominant inner organs, the śraddhā is tāmasī. Therefore, this worldly person in the form of worshipper and worshipped, full of śraddhā, abundant in the three types of śraddhā, whatever deity or yakṣa or preta one has faith in for worship, that worshipper also becomes the same, designated by that very term, possessing the qualities of the worshipped object. ||3||

Bg 17.4

yajante sāttvikā devān yakṣarakṣāṃsi rājasāḥ |
pretān bhūtagaṇāṃś cānye yajante tāmasā janāḥ ||4||

śrīdharaḥ: He elaborates on the sāttvika and other distinctions through the differences in actions in "yajante." Sāttvika people worship only the sattva-natured gods. Rājasa people worship the rajas-natured yakṣas and rakṣasas. Others different from these, tāmasa people, worship only the tamas-natured pretas and bhūta-gaṇas. The sāttvika nature of the worshippers should be understood through their inclination to worship the respective deities of sattva and other natures. ||4||

madhusūdanaḥ: When śraddhā is known, it will reveal one's commitment. When it is expected to know by what means it can be known, it is said that it can be inferred through the signs of actions like worship of deities in "yajante." People lacking scriptural discernment, who worship sāttvika gods like Vasu and Rudra with their natural faith, should be known as sāttvika. Those who worship rājasa yakṣas like Kubera and rakṣasas like Nirṛti should be known as rājasa. Those who worship tāmasa pretas (as mentioned by Manu, brahmins who have fallen from their dharma and after death attain an airy body, known as Ulkāmukha, Kaṭapūtana, etc.) or specific piśācas, and bhūta-gaṇas like the seven mothers, should be known as tāmasa. The word "other" is connected in all three cases to indicate distinction. ||4||

viśvanāthaḥ: He clarifies the stated meaning: Those with sāttvika inner organs worship only sāttvika gods with sāttvikī śraddhā according to sāttvika scriptural rules. Because they have faith only in gods, they are called gods. Similarly, rājasa people with rājasa inner organs should be explained. ||4||

baladevaḥ: He elaborates on the sāttvika and other distinctions through the differences in actions in "yajante." People lacking scriptural discernment, who worship sāttvika gods like Vasu and Rudra with their natural faith, are known as sāttvika. Those who worship rājasa yakṣas and rakṣasas are known as rājasa. Those who worship tāmasa pretas and bhūta-gaṇas are known as tāmasa. Pretas are explained by commentators as twice-born who have fallen from their dharma and after death attain an airy body, known as Ulkāmukha, Kaṭapūtana, etc., as mentioned by Manu, or as specific piśācas, and bhūta-gaṇas like the seven mothers. Thus, the sāttvika and other natures of those who have abandoned Vedic injunctions out of laziness are described. It should be understood that these people, by strong association with Vedic good company, can sometimes overcome their natures and become eligible for Vedic practices. ||4||

bhg 17.5-6

Those people who perform severe austerities not prescribed by the scriptures,
Who are full of hypocrisy and egotism, possessed by lust, attachment and force, ||5||

Who torment the elements in the body and Me also dwelling within the body,
Know them to be of demonic resolve. ||6||

śrīdharaḥ: He further distinguishes among the rajasic and tamasic with "aśāstra-vihitam" in two verses. Some, though ignorant of scriptural injunctions, become uttama (sāttvika) due to previous meritorious impressions. Some become madhyama (rājasa). The adhama become tāmasa. Those who are extremely unfortunate, following others and associating with heretics, perform terrible austerities not prescribed by scriptures, frightening to beings. The reasons are: they are full of hypocrisy and egotism. Also kāma is desire, rāga is attachment, bala is obstinacy - they are possessed by these. "Know them to be of demonic resolve" connects with the next verse. ||5||

Furthermore, "karśayantaḥ" - tormenting the aggregate of elements like earth etc. residing in the body as its constituents, emaciated by useless fasting etc., they are unwise. Also tormenting Me dwelling within the body as the inner controller, by transgressing My commands. Those who practice austerities in this way, know them to be of demonic resolve - those whose resolve is extremely cruel. ||6||

madhusūdanaḥ: Thus the adherence to sattva etc. of those disregarding scriptures has been determined by their actions. Among them, some rajasic and tamasic also become sattvic due to maturation of past merits and become eligible for scriptural practices. But those who do not give up their rajasic and tamasic nature due to obstinacy and faults like association with evil people obtained from maturation of bad fortune, falling from the scriptural path and following wrong paths, experience sorrow in this world and the next - this is stated in two verses.

"aśāstra-vihitam" means not prescribed by scripture - Veda, perception or inference, or taught by non-scriptural sources like Buddhist texts; "ghoram" means causing pain to others and oneself; "tapas" like climbing hot rocks, which people perform. "dambha" is displaying righteousness, "ahaṃkāra" is the false pride of 'I am the best' - they are fully endowed with these. The perfection of yoga is the ability to easily cause separation. "kāma" is desire for objects, "rāga" is attachment caused by that, "bala" is ability to endure extreme pain - they are possessed by these. Or kāma is desire for objects, rāga is deep absorption in them, bala is determination to accomplish it. Hence they do not desist even on seeing intense pain. "karśayantaḥ" means emaciated by useless fasting etc. the "bhūta-grāma" dwelling in the body - the aggregate of elements like earth etc. transformed into the body-sense complex. Being unwise, they emaciate Me dwelling within the body as the experiencer, by emaciation of the body which is to be experienced. Or they torment Me dwelling within the body as the inner controller, the Lord who is the witness of the intellect and its modifications, by transgressing My commands. Know them to be averse to all worldly enjoyments, destined for a low state hereafter, fallen from all human goals, of demonic resolve - those whose conviction is demonic, i.e. opposed to the meaning of the Vedas. Though appearing human, know them to be demons as they perform demonic actions, for the purpose of avoiding them. Due to the demonic nature of the conviction, all inner faculties preceding it are demonic. And since humans devoid of demonic species become demonic by action alone, they are not directly called demons - this should be understood. ||5-6||

viśvanāthaḥ: You asked "What is the status of those who abandon scriptural injunctions and worship with faith, free from desire for enjoyment?" Now hear the answer to that in two verses beginning with "aśāstra". "ghoram" means frightening to beings. "tapyante" (perform austerities) indicates they also perform unscriptural japa, sacrifices etc. Absence of desire for enjoyment and presence of faith are understood by themselves. "dambhāhaṅkāra-saṃyuktāḥ" - because transgression of scriptural injunctions is not possible without hypocrisy and egotism. "kāma" is desire for immortality, kingdom etc. for oneself, "rāga" is attachment to austerities, "bala" is ability to perform austerities like Hiraṇyakaśipu etc. Possessed by these, tormenting the aggregate of elements like earth etc. dwelling in the body as its constituents, emaciated. And tormenting Me, i.e. the jīva who is My part. "āsura-niścayān" means established in the conviction of demons. ||5-6||

Baladeva: Confirming what was said in the previous chapter that those outside the Vedas never escape misfortune, he says in two verses beginning with aśāstra. Those who perform terrible austerities prescribed by their own scriptures that contradict the Vedas, torturing others, driven by desire and attachment, arrogantly thinking "I can accomplish this through my power" - they torture the body and the elements within it through unnecessary fasting, and disrespect Me, the inner controller dwelling within. These foolish people lacking scriptural discrimination should be known as demonic non-Vedic people, as stated before. Their misfortune is unavoidable. For those who worship yakṣas (spirits), rākṣasas (demons) and pretas (ghosts) with natural faith, their demonic nature can be destroyed by scriptural faith if blessed by powerful Vedic saints. But for those who worship the devas (gods), being naturally sāttvika (in goodness), scriptural faith comes easily with their blessings. ||5-6||

bhg 17.7

āhāras tv api sarvasya trividho bhavati priyaḥ |
yajñas tapas tathā dānaṃ teṣāṃ bhedam imaṃ śṛṇu ||7||

Śrīdhara: To show the distinction of sāttvika etc. based on the distinction of food etc., he speaks in thirteen verses beginning with āhāras tu. The food that is dear to all people is of three types. Similarly, sacrifice, austerity and charity are of three types. Listen to this distinction that will be described. This is said to encourage effort in cultivating sattva by abandoning rājasika (passionate) and tāmasika (ignorant) food, sacrifice etc. and engaging in sāttvika food, sacrifice etc. ||7||

Madhusūdana: Having established that the sāttvika are gods and the rājasika and tāmasika are demons due to their perversion, to encourage acceptance of the sāttvika and rejection of the rājasika and tāmasika, he states the threefold nature of food, sacrifice, austerity and charity in āhāra. Not only faith, but also food dear to everyone is threefold, as a fourth type is impossible due to everything having the three guṇas. Just as food which has visible effects is threefold, so are sacrifice, austerity and charity which have invisible effects. There, we will explain sacrifice as "offering of substances to deities". The ritualists define sacrifice as offering substances to deities. It is twofold - yajati and juhoti. Yajati involves standing, using vaṣaṭ, and reciting yājyā and anuvākyā. Juhoti involves sitting, using svāhā, and omitting anuvākyā, as explained by the ritualists. Austerity means mortification of body and senses like kṛcchra and cāndrāyaṇa. Charity means giving up one's ownership resulting in another's ownership. Listen to this distinction of sāttvika, rājasika and tāmasika types of food, sacrifice, austerity and charity that I will explain. ||7||

Viśvanātha: Thus, those who abandon scriptural injunctions and act whimsically as stated in the previous chapter, those who worship yakṣas, rākṣasas and pretas by demonic scriptures as stated in this chapter, and those who perform unscriptural austerities etc. - they all belong to the demonic creation. This is the meaning of the context. Still, from the threefold nature of food etc. that will be described, one should discern for oneself the divine and demonic natures accordingly. He states this in thirteen verses beginning with āhāras tu. ||7||

Baladeva: This being established, he states the threefold nature of their food etc. in āhāras tu. Like faith, the food that is dear to everyone is also of three types. Similarly, sacrifice etc. are threefold. Of these four - food etc. ||7||

bhg 17.8

āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ |
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ ||8||

Śrīdhara: He states the threefold nature of food in three verses beginning with āyuḥ. āyuḥ means lifespan. sattva means enthusiasm. bala means strength. ārogya means freedom from disease. sukha means mental contentment. prīti means delight. vivardhanāḥ means especially increasing these. rasyāḥ means tasty. snigdhāḥ means oily. sthirāḥ means remaining in the body as essence for a long time. hṛdyāḥ means pleasing to the heart just by seeing. Foods with such qualities, including eatables and drinkables, are dear to the sāttvika. ||8||

Madhusūdana: The distinctions of food, sacrifice, austerity and charity are explained in fifteen verses. Among them, the distinction of food is explained in three verses beginning with āyuḥ. Āyuḥ means long life, sattva (with English translation: goodness) means steadiness of mind that produces unwavering nature even in sorrow, bala means physical strength that prevents fatigue in appropriate work. Ārogya means absence of disease. Sukha means joy after eating, satisfaction. Prīti means lack of aversion and intensity of desire at the time of eating. They are particularly causes of growth. Rasyāḥ means tasty, predominantly sweet-flavored. Snigdhāḥ means endowed with natural or added unctuousness. Sthirāḥ means long-lasting in the body due to essence of flavor, etc. Hṛdyāḥ means agreeable, free from visible and invisible faults like bad smell or impurity. Foods that are chewed, sucked, licked and drunk are dear to those in the mode of goodness. By these characteristics the sāttvika foods should be known, and these should be accepted by those desiring sattva - this is the meaning. ||8||

Viśvanātha: It is well-known that the lifespan increases for those who eat sāttvika food. Sattva means enthusiasm. Although things like raw sugar are tasty, they are dry, so he says snigdhāḥ. Although milk cream etc. are tasty and unctuous, they are not stable, so he says sthirāḥ. Although jackfruit etc. are tasty, unctuous and stable, they are harmful to the heart and stomach, so he says hṛdyāḥ, agreeable to heart and stomach. Therefore, only things like milk products, sugar, rice, wheat etc. should be known as dear to sāttvika people due to having the four qualities of being tasty etc. Only when they are dear, their sāttvikatva should be known. Moreover, even with the four qualities, if impure they are not seen as dear to sāttvika people, so "pure" should also be added as a qualifier here. Because the word "unclean" is seen for foods dear to tāmasika people. ||8||

Baladeva: There he describes sāttvika food with āyuḥ etc. Āyuḥ means long life. Sattva means steadiness of mind. Bala means physical strength. Sukha means satisfaction. Prīti means taste. Things that increase these, possessing qualities like being pleasant etc. - milk products, sugar, rice, wheat etc. are dear to sāttvika people and should be accepted by them - this is the meaning. Rasyāḥ excludes tasteless things like chickpeas. Snigdhāḥ excludes dry things like raw sugar. Sthirāḥ excludes unstable things like milk foam. Hṛdyāḥ excludes disagreeable things like jackfruit. Being harmful to hunger, stomach etc. is disagreeableness. Here "pure" should be understood, because the word "unclean" is seen for foods dear to tāmasika people. ||8||

bhg 17.9

kaṭv-amla-lavaṇātyuṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ |
āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ ||9||

Śrīdhara: Similarly, kaṭu etc. The word ati applies to all seven words from kaṭu onwards. Thus, excessively bitter like neem etc. Excessively sour, excessively salty and excessively hot are well-known. Excessively pungent like pepper etc. Excessively dry like millet etc. Excessively burning like mustard etc. Excessively bitter etc. foods are dear to the rājasika. Duḥkha means immediate distress like heartburn etc. Śoka means subsequent depression. Āmaya means disease. They give these - that is the meaning. ||9||

Madhusūdana: The word ati should be applied to all seven words from kaṭu onwards. Kaṭu means bitter. Since the pungent taste is mentioned by the word tīkṣṇa. Among them, excessively bitter like neem etc. Excessively sour, excessively salty and excessively hot are well-known. Excessively pungent like pepper etc. Excessively dry means devoid of unctuousness, like millet etc. Excessively burning means heating, like mustard etc. Duḥkha means immediate pain. Śoka means subsequent depression. Āmaya means disease through imbalance of bodily humors. Foods that give these are dear to the rājasika. By these characteristics the rājasika foods should be known, and these should be avoided by sāttvika people - this is the meaning. ||9||

Viśvanātha: The word ati applies to all seven words from kaṭu onwards. Excessively bitter like neem etc. Excessively sour, salty and hot are indeed well-known. Excessively pungent like radish, poison etc. or pepper etc. Excessively dry like asafoetida, millet etc. Vidāhī means burning, like roasted chickpeas etc. These give duḥkha etc. There, duḥkha means immediate burning sensation in tongue, throat etc. Śoka means subsequent depression. Āmaya means disease. ||9||

Baladeva: He describes rājasika food with kaṭu etc. Ati should be applied to all seven. Excessively bitter means bitter like neem etc., not pepper etc. as that is mentioned by the word tīkṣṇa. Excessively sour, excessively salty and excessively hot are well-known. Excessively pungent like pepper etc. Excessively dry like millet etc. Excessively burning like mustard etc. These are dear to the rājasika, but should be avoided by sāttvika people. Duḥkha means immediate dryness of tongue, throat etc. Śoka means subsequent depression. Āmaya means vitiation of blood.

bhg 17.10

The food that is stale (yāta-yāma), tasteless, putrid, rotten, leftover, and impure is dear to those in the mode of darkness (tāmasa). ||10||

Śrīdhara: Likewise, yāta-yāma means that which has passed its prime (yāma), referring to cooked rice etc. that has become cold. Gata-rasa means devoid of essence or flavor. Pūti means foul-smelling. Paryuṣita means cooked on a previous day. Ucchiṣṭa means leftover after being eaten by others. Amedhya means inedible things like garlic etc. Such food is dear to those in the mode of darkness. ||10||

Madhusūdana: Yāta-yāma means half-cooked, as the term gata-rasa indicates loss of potency, according to the commentary. Gata-rasa means tasteless or dry. Yāta-yāma refers to cooked food that has become cold after some time. Others say gata-rasa means having the essence extracted, like churned milk etc. Pūti means foul-smelling. Paryuṣita means cooked food kept overnight. The word ca includes intoxicants like dhattūra. Ucchiṣṭa means leftover food, which is clearly impure. Amedhya means unfit for sacrifice, impure things like meat. The word api ca includes unwholesome foods mentioned in medical texts. Such food is dear to those in the mode of darkness and should be completely avoided by those in goodness. Its ability to cause sorrow, grief and disease is well-known and not explicitly stated.

Here, the three types of food are mentioned in order: sāttvika foods are juicy etc., rājasa foods are bitter etc., and tāmasa foods are stale etc. The latter two types are opposed to sāttvika foods. Excessive bitterness etc. opposes juiciness and stability. Excessive heat etc. opposes palatability. Disease-causing nature opposes longevity, strength and health. Causing sorrow and grief opposes happiness and satisfaction. Thus the opposition to sāttvika qualities is clear in rājasa foods. For tāmasa foods, being tasteless, stale and rotten opposes juiciness, unctuousness and stability. Being putrid, leftover and impure opposes palatability. The opposition to longevity etc. is obvious. Rājasa foods have visible opposition, while tāmasa foods have both visible and invisible opposition, hence their inferiority. ||10||

Viśvanātha: Yāta-yāma means cooked rice etc. that has passed its prime (yāma) and become cold. Gata-rasa means having lost its natural flavor, or having the juice extracted, or referring to unripe mango etc. Pūti means foul-smelling. Paryuṣita means cooked on a previous day. Ucchiṣṭa means leftover after being eaten by others besides one's superiors. Amedhya means inedible things like garlic. Therefore, those seeking their own welfare should serve sāttvika food after careful consideration. But Vaiṣṇavas should reject even that if not offered to God. Food offered to God is dear to pure devotees, as known from the Śrīmad Bhāgavatam. ||10||

Baladeva: Tāmasa food is described in this verse. Yāta-yāma means cooked food that has passed its prime (yāma). Gata-rasa means tasteless. Pūti means foul-smelling. Paryuṣita means cooked on the previous day. Ucchiṣṭa means leftover after being eaten by others besides one's guru. Amedhya means impure things like garlic. Such food is dear to those in darkness, but should be completely avoided by those in goodness. ||10||

BG 17.11
The sacrifice performed according to scriptural injunctions, by those who do not desire fruits, with the conviction that it must be done as a duty, is of the nature of goodness (sāttvika). ||11||

Śrīdhara: Sacrifice is also of three types. The sāttvika sacrifice is described here. The sacrifice performed according to scriptural injunctions by people free from desire for fruits, with the firm conviction that "sacrifice must be performed" without seeking any other result, focusing the mind in this way, is a sāttvika sacrifice. ||11||

Madhusūdana: Now the three types of sacrifice are described in three verses. Sacrifices like agnihotra, darśapūrṇamāsa, cāturmāsya, paśu-bandha, jyotiṣṭoma etc. are of two types - optional and obligatory. Optional sacrifices are prescribed with mention of specific fruits and should be performed in full according to the main procedure. Obligatory sacrifices are prescribed without mention of fruits but for reasons like sustaining life, and can be performed with substitutes if the full procedure is not possible. Even when the full procedure is not possible, obligatory sacrifices must still be performed with substitutes to avoid transgression, as they are prescribed as essential for sustaining life etc. With this conviction, when performed without desire for fruits by those averse to optional sacrifices, for purification of the mind as per scriptural injunctions, such obligatory sacrifices are known as sāttvika. ||11||

viśvanāthaḥ: Now he speaks of the threefold nature of yajña with "aphalākāṅkṣibhiḥ". How can one engage in yajña without desire for results? To this he says - "yaṣṭavyam eva". With the mind settled on the fact that this must necessarily be done as prescribed in the scriptures as one's duty. ||11||

baladevaḥ: Now he speaks of the threefold nature of yajña with "aphala" in three verses. The yajña performed by those without desire for results, free from desire for fruits, which arises from scriptural injunctions, is sāttvika. But how can one engage without desire for fruits? To this he says "yaṣṭavyam eva". The meaning is: Having settled the mind on the fact that sacrifice alone should be done as prescribed for me in the Veda, not for attaining any fruit by it. ||11||

bhg 17.12
abhisaṃdhāya tu phalaṃ dambhārtham api caiva yat |
ijyate bharata-śreṣṭha taṃ yajñaṃ viddhi rājasam ||12||

śrīdharaḥ: He speaks of the rājasa yajña with "abhisandhāya". The yajña that is performed with a view to results, and for the sake of ostentation, i.e. for displaying one's greatness - know that yajña to be rājasa. ||12||

madhusūdanaḥ: "Phalam" means desired results like heaven etc., "abhisandhāya" means aiming at, not for inner purification. "Tu" indicates difference from nitya rituals. "Dambha" means displaying religiosity to people, that is the purpose. "Api caiva" indicates through option and combination the threefold nature. There are two options: either aiming at otherworldly results without ostentation, or only for ostentation without aiming at otherworldly results. And one combination: for both otherworldly results and worldly ostentation. Thus the yajña performed aiming at seen and unseen results, without aiming at inner purification, according to scriptural rules - know that yajña to be rājasa, for abandoning. The address "O best of the Bharatas" indicates suitability. ||12||

viśvanāthaḥ: nothing ||12||

baladevaḥ: The yajña performed aiming at results like heaven etc., or for ostentation to display one's greatness - know that to be rājasa. ||12||

bhg 17.13
vidhi-hīnam asṛṣṭānnaṃ mantra-hīnam adakṣiṇam |
śraddhā-virahitaṃ yajñaṃ tāmasaṃ paricakṣate ||13||

śrīdharaḥ: He speaks of the tāmasa yajña with "vidhi-hīnam". Devoid of scriptural rules, where food is not prepared and distributed to brahmins etc., devoid of mantras, without prescribed dakṣiṇā, and without faith - the wise call such a yajña tāmasa. ||13||

madhusūdanaḥ: Contrary to scriptural injunctions, without food distribution, with mantras defective in sound and letters, without prescribed dakṣiṇā, without faith due to hatred for priests etc. - the wise call such a yajña tāmasa. There are five types with each attribute individually, and one type with all attributes combined, thus six. Many varieties should be known with combinations of two, three or four attributes. In rājasa yajña, though there is no inner purification, there is unseen merit produced as it is performed according to scriptural rules. But in tāmasa, as it is not performed according to scriptural rules, there is no unseen merit whatsoever - this is the distinction. ||13||

viśvanāthaḥ: "Asṛṣṭānnam" means without food distribution. ||13||

baladevaḥ: "Vidhi" etc. - Without food distribution, with mantras defective in sound and letters, without faith due to hatred for priests. ||13||

deva-dvija-guru-prājña-pūjanaṃ śaucam ārjavam |
brahmacaryam ahiṃsā ca śārīraṃ tapa ucyate ||14||

śrīdharaḥ: To show the sāttvika etc. divisions of tapas, he first states its threefold nature as physical etc. in three verses. He speaks of physical austerity with "deva" etc. "Prājña" means knowers of truth other than gurus. Worship of gods, brahmins etc. and purity etc. are called physical austerities, to be performed by the body. ||14||

madhusūdanaḥ: To state the sāttvika etc. divisions of tapas which comes next in sequence, he speaks of its threefold nature as physical, verbal and mental in three verses starting with "deva". Gods are Brahmā, Viṣṇu, Śiva, Sūrya, Agni, Durgā etc. "Dvija" means brahmins, the best of the twice-born. Gurus are father, mother, teacher etc. "Prājña" means scholars who know the Vedas and their supplementary texts. Their worship means offering respects, service etc. according to scriptural rules. Purity means cleansing the body with clay and water. Straightforwardness as purity of inner disposition will be mentioned under mental austerity. But physical straightforwardness means uniform engagement in prescribed acts and abstention from prohibited acts. Celibacy means abstaining from prohibited sexual activity. Non-violence means not harming living beings as per scriptural rules. The "ca" includes non-stealing and non-possessiveness. "Physical" means accomplished primarily through the body and other instruments, not by the body alone. "These five are its causes" will be stated later. Thus physical austerity is described. ||14||

viśvanāthaḥ: He explains the threefold nature of austerity, first describing the threefold nature of sāttvika austerity with "deva" etc. in three verses. ||14||

baladevaḥ: To explain the sāttvika etc. divisions of austerity, which comes next in order, he first describes its threefold nature as physical etc. in three verses beginning with "deva". Devas are Vasus, Rudras, etc.; dvijas are the best of brahmins; gurus are mothers, fathers, and teachers; prājñās are those who know the Vedas and Vedāṅgas; worship of these is mentioned here. Śauca (purity) is said to be of two types. Ārjava (straightforwardness) is engaging in prescribed actions and refraining from prohibited ones in the same manner. Brahmacarya is prescribed sexual conduct. This is physical austerity, performed by the body. ||14||

bhg 17.15
anudvega-karaṃ vākyaṃ satyaṃ priya-hitaṃ ca yat |
svādhyāyābhyasanaṃ caiva vāṅ-mayaṃ tapa ucyate ||15||

śrīdharaḥ: He describes verbal austerity with "anudvegakaram". Speech that does not cause udvega (fear) is anudvegakara. Satya (truth) is what is pleasant to the listener. Hita (beneficial) is what brings happiness in the long run. Svādhyāyābhyasana is the study of the Vedas. This is verbal austerity, performed by speech. ||15||

madhusūdanaḥ: Anudvega-kara means not causing distress to anyone. Satya is based on valid means of knowledge and refers to uncontradicted meaning. Priya is pleasing to the listener at the time of hearing. Hita brings happiness in the long run. The word "ca" indicates the combination of these qualities. Speech possessing all four qualities - not causing distress, truthfulness, pleasantness, and beneficialness - not lacking even one, such as "Be calm, my child, practice study and yoga, thus you will attain well-being" etc., is verbal austerity, like physical austerity. Svādhyāyābhyasana, the proper study of the Vedas, is also called verbal austerity. The word "eva" should be interpreted as emphasizing the combination of the previous qualities. ||15||

viśvanāthaḥ: Anudvega-kara means not causing distress even to those being addressed. ||15||

baladevaḥ: Anudvegakara means not causing fear or distress to anyone. Satya is authoritative. Priya is pleasing to the listener. Hita is beneficial in the long run. Speech possessing these four qualities, as well as svādhyāya (study of the Vedas), is verbal austerity performed by speech. ||15||

bhg 17.16
manaḥ-prasādaḥ saumyatvaṃ maunam ātma-vinigrahaḥ |
bhāva-saṃśuddhir ity etat tapo mānasam ucyate ||16||

śrīdharaḥ: He describes mental austerity with "manaḥ-prasāda". Manaḥ-prasāda is clarity of mind. Saumyatva is gentleness. Mauna is the state of a muni, meaning contemplation. Ātma-vinigraha is withdrawal of the mind from sense objects. Bhāva-saṃśuddhi is absence of deceit in dealings. This is mental austerity. ||16||

madhusūdanaḥ: Manaḥ-prasāda is clarity of mind, freedom from agitation caused by thoughts of sense objects. Saumyatva is wishing for the welfare of all beings and not thinking about prohibited things. Mauna is the state of a muni, contemplation of the self with one-pointedness, called nididhyāsana, which leads to control of speech; control of mind is mauna, according to the commentary. Ātma-vinigraha is complete restraint of all mental modifications, the state of nirodha samādhi. Bhāva-saṃśuddhi is purification of the heart, removal of impurities like desire, anger, greed, etc., and maintaining that purity without allowing impurity to arise again; it is absence of deceit in dealings with others, according to the commentary. This is called mental austerity. ||16||

viśvanāthaḥ: nothing.

baladevaḥ: Manaḥ-prasāda is purity of mind, absence of distraction by thoughts of sense objects. Saumyatva is non-cruelty, wishing happiness for all. Mauna is contemplation of the self. Ātma-vinigraha is withdrawal of the mind from sense objects. Bhāva-saṃśuddhi is sincerity in dealings. This is mental austerity performed by the mind. ||16||

bhg 17.17
śraddhayā parayā taptaṃ tapas tat trividhaṃ naraiḥ |
aphalākāṅkṣibhir yuktaiḥ sāttvikaṃ paricakṣate ||17||

śrīdharaḥ: Thus, the threefold austerity performed by body, speech, and mind has been shown. Now he describes the threefold nature of this threefold austerity according to sāttvika etc. divisions in three verses beginning with "śraddhayā". That threefold austerity, when practiced with supreme faith by men who are free from desire for fruits and who are concentrated, is called sāttvika. ||17||

madhusūdanaḥ: Now he shows the threefold nature of the previously mentioned threefold austerity (tapas) divided into sāttvika etc. by means of the three verses beginning with śraddhayā. That previously mentioned threefold austerity - physical, verbal and mental - performed with supreme faith, i.e. with a firm belief free from doubts about its validity and free from the desire for fruits, by qualified persons who are composed and unaffected by success or failure, is called sāttvika by the wise. ||17||

viśvanāthaḥ: The threefold austerity with the mentioned characteristics - physical, verbal and mental. ||17||

baladevaḥ: He speaks of the threefold nature of the mentioned austerity as sāttvika etc. in three verses beginning with śraddhayā. That mentioned threefold austerity performed with supreme faith by focused people free from desire for fruits is called sāttvika. ||17||

bhg 17.18
satkāra-māna-pūjārthaṃ tapo dambhena caiva yat |
kriyate tad iha proktaṃ rājasaṃ calam adhruvam ||18||

śrīdharaḥ: He speaks of rājasa austerity in satkāra etc. Satkāra is verbal praise such as "This is a good man, this is an ascetic" etc. Māna is physical honor such as standing up, bowing etc. Pūjā is gain etc. Austerity performed for these purposes and out of hypocrisy is therefore fickle, i.e. unsteady, and adhruvam, i.e. momentary. Austerity of this nature is called rājasa here. ||18||

madhusūdanaḥ: Satkāra is praise given by the unwise, such as "This is a good ascetic, a brahmin". Māna is standing up, bowing etc. Pūjā is washing feet, worship, giving wealth etc. Austerity performed for these purposes and only out of hypocrisy, merely for show of piety and not out of genuine faith, is called rājasa by the wise. It gives fruits only in this world, not in the next; it is fickle, giving very short-lived results; and unstable, with no certainty of producing results. ||18||

viśvanāthaḥ: Satkāra is verbal praise to be given by others, such as "This is a good man". Māna is physical honor to be given by others, such as standing up, bowing etc. Pūjā is mental honor, either present or future, through wealth etc. given by others. Austerity performed for these purposes and out of hypocrisy is rājasa. It is fickle, i.e. temporary, and unstable, i.e. with uncertain results of honor etc. ||18||

baladevaḥ: Satkāra is praise like "This is a good ascetic". Māna is respect like standing up etc. Pūjā is washing feet, giving wealth etc. Austerity performed for these purposes and out of hypocrisy is called rājasa. It is fickle, i.e. temporary, and unstable, i.e. with uncertain results of honor etc. ||18||

bhg 17.19
mūḍha-grāheṇātmano yat pīḍayā kriyate tapaḥ |
parasyotsādanārthaṃ vā tat tāmasam udāhṛtam ||19||

śrīdharaḥ: He speaks of tāmasa austerity in mūḍha etc. Austerity performed with foolish obstinacy born of lack of discrimination, through self-torture, or for the destruction of others in the form of black magic, is called tāmasa. ||19||

madhusūdanaḥ: Austerity performed with foolish obstinacy born of extreme lack of discrimination, through torturing the aggregate of body and senses, or for the destruction of others in the form of black magic, is called tāmasa by the wise. ||19||

viśvanāthaḥ: Mūḍha-grāheṇa means by foolish obstinacy. Parasyotsādanārthaṃ means for destruction. ||19||

baladevaḥ: Austerity performed with foolish obstinacy born of lack of discrimination, through torturing the body, senses etc., or for the destruction of others is tāmasa. ||19||

bhg 17.20
dātavyam iti yad dānaṃ dīyate 'nupakāriṇe |
deśe kāle ca pātre ca tad dānaṃ sāttvikaṃ smṛtam ||20||

śrīdharaḥ: He now speaks of the previously promised threefold nature of charity in dātavyam etc. Charity given with the firm conviction that it must be given, to one who cannot reciprocate, in a proper place like Kurukshetra, at a proper time like during an eclipse, and to a worthy recipient - a brahmin endowed with austerity, learning etc. Or pātre may mean "to a protector", as he protects the giver from all calamities. Charity of this nature is called sāttvika. ||20||

madhusūdana: Now he shows the threefold nature of giving, which comes next in order, with three verses beginning with "dātavyam". The gift that is given with the conviction that it should be given, as enjoined by scripture, not with expectation of reward, to one who cannot reciprocate, who will not return the favor, in a holy place like Kurukṣetra, at an auspicious time like a solar eclipse, and to a worthy recipient - the seventh case is used in the sense of the fourth - what kind of gift is given to one who cannot reciprocate and to a worthy recipient endowed with knowledge and austerity? Or to one who protects the worthy. According to scripture, only one capable of protecting oneself and the giver through knowledge and austerity should accept. Such a gift is considered sāttvika (in goodness). ||20||

viśvanātha: With the conviction that it should be given, not with expectation of reward - that gift. ||20||

baladeva: Now he describes the threefold nature of giving in "dātavyam". The gift that is given with conviction to one who cannot reciprocate, to a worthy recipient who protects the giver through knowledge and austerity, to a brāhmaṇa - that gift is sāttvika. The meaning is: to one who cannot reciprocate, without expecting a return favor. In a holy place, and at an auspicious time like a solstice. ||20||

bhg 17.21

yat tu pratyupakārārthaṃ phalam uddiśya vā punaḥ |
dīyate ca parikliṣṭaṃ tad dānaṃ rājasaṃ smṛtam ||21||

śrīdhara: He describes rājasa (passionate) giving in "yat". The gift that is given again for the sake of a return favor, thinking "This person will reciprocate to me in the future", or aiming at a reward like heaven, and which is given reluctantly, with mental distress - such a gift is called rājasa. ||21||

madhusūdana: For the sake of a return favor, thinking "This person will help me in the future" - thus for a visible purpose, or aiming at an invisible reward like heaven, the gift that is given again, different from sāttvika, and reluctantly, in a way that later causes regret thinking "How much was spent!" - the gift that is given in this way is called rājasa. ||21||

viśvanātha: Reluctantly, causing regret afterwards thinking "How much was spent!" Or given only due to pressure from elders' orders, even without desire to give. Reluctantly means with impure substances or actions. ||21||

baladeva: But the gift that is given for the sake of a return favor, for a visible purpose, or aiming at an invisible reward like heaven - that gift is rājasa. Reluctantly means in a way that later causes regret thinking "How much should be spent!" Or what is given only due to pressure from a guru's words - that is rājasa. ||21||

bhg 17.22

adeśakāle yad dānam apātrebhyaś ca dīyate |
asatkṛtam avajñātaṃ tat tāmasam udāhṛtam ||22||

śrīdhara: He describes tāmasa (ignorant) giving in "adeśa". The gift that is given in the wrong place, in an impure location; at the wrong time, during impurity etc.; to unworthy recipients like actors, dancers etc.; even when place, time and recipient are suitable, without proper honoring, lacking in respectful acts like washing the feet; with disrespect, accompanied by insulting the recipient - such a gift is called tāmasa. ||22||

madhusūdana: In the wrong place, which is sinful due to its own nature or association with evil people, in an impure location; at the wrong time, not well-known as meritorious, at any time; or during impurity; and to unworthy recipients lacking knowledge and austerity like actors, gamblers etc. The gift that is given even when place, time and recipient are suitable, without proper honoring, lacking in respectful acts like kind words, washing feet, worship etc.; with disrespect, accompanied by insulting the recipient - that gift is called tāmasa. ||22||

viśvanātha: Lack of honoring is the result of disrespect. ||22||

baladeva: In the wrong place, an impure location; at the wrong time, during impurity; what is given to unworthy recipients like actors etc.; even when place etc. are suitable, what is given without proper honoring, lacking in respectful acts like washing feet etc.; with disrespect, accompanied by contemptuous speech like grunting etc. - that gift is tāmasa. ||22||

bhg 17.23-24

Om tat sat - this is remembered as the threefold designation of Brahman. By that, in ancient times, the brahmanas, Vedas and sacrifices were ordained. (23)

Therefore, uttering "Om", the acts of sacrifice, charity and austerity as prescribed in the scriptures are always begun by the expounders of Brahman. (24)

Sridhara: Om tat sat - this threefold designation or name of Brahman, the Supreme Self, is remembered by the learned. Of these, "Om" is well-known as the name of Brahman from scriptures like "Om is Brahman". "Tat" (that) is also a name of Brahman, being extremely well-known as the cause of the universe and being imperceptible to the ignorant. "Sat" is also a name of Brahman, denoting supreme reality, goodness, excellence, etc., as per scriptures like "In the beginning, my dear, this was Sat (existence) alone". By this threefold designation, the brahmanas, Vedas and sacrifices were ordained or created by the Creator in ancient times, at the beginning of creation. Or they were endowed with qualities. Just as He who has this threefold designation created the most sacred brahmanas and others, therefore this threefold designation of His is most excellent - this is the meaning. (23)

Now, to show the excellence of Om and the others individually, he speaks of Om in "Therefore" etc. Since the designation of Brahman is thus excellent, therefore uttering "Om", the prescribed acts of sacrifice etc. of the expounders of the Vedas always proceed excellently even if there is deficiency in the limbs. The meaning is they become endowed with qualities. (24)

Madhusudana: Thus, by describing the threefold nature of food, sacrifice, austerity and charity, it has been stated that the sattvic ones should be accepted and the rajasic and tamasic ones should be rejected. Among these, since food has visible results, there is no fear of lack of results due to deficiency in the limbs. But for sacrifice, austerity and charity which have invisible results, there could be lack of results due to non-production of unseen merit because of deficiency in the limbs. Thus even their sattvic forms would become futile due to the prevalence of negligence among the practitioners. Therefore, to remove that deficiency, the Lord compassionately teaches the general expiation in the form of uttering the divine names "Om tat sat" in "Om" etc.

Om tat sat - this kind of designation or indicative word, i.e. name, of Brahman, the Supreme Self, is remembered as threefold, having three parts, by the knowers of Vedanta. From the singular, it is one name with three parts like the pranava. Since this designation of Brahman was remembered by ancient great sages, it should be remembered by those of the present time also - this injunction is to be understood here, as per the maxim "Statements are for new matters" etc. And from its connection with acts of sacrifice, charity and austerity, its power to remove their deficiency is inferred, like the burnt chariot for the blind horse. As per the scriptural statement:

"Whatever falls short in sacrifices due to negligence of the performers,
becomes complete by mere remembrance of Vishnu."

And as per the practice of the learned. The designation of Brahman is praised to state its power to remove deficiency in actions. "Brahmanas" indicates the three upper classes. The brahmanas etc. are the agents, the Vedas are the instruments, and the sacrifices are the actions - these were ordained in ancient times by Prajapati with that designation of Brahman as the instrument. Therefore, this designation is of great power, being able to remove deficiency in those, as it is the cause of the creation of sacrifice etc. - this is the meaning. (23)

Now, to praise even more the designation of Brahman in the form of the combination of Om, tat and sat by explaining them individually, just as the pranava is explained by explaining a, u and m, he begins with four verses. Among those, he first explains Om in "Therefore" etc. Since Om is well-known as the name of Brahman in scriptures like "Om is Brahman" etc., therefore uttering "Om", immediately after pronouncing Om, the acts of sacrifice, charity and austerity prescribed in the scriptures always proceed, i.e. function excellently without deficiency, for the expounders of Brahman, the expounders of the Vedas. The excess praise is: when even uttering one part removes deficiency, what to speak of uttering the whole! (24)

Visvanatha: Thus the threefold nature of austerity, sacrifice etc. has been stated in general with reference to all human beings. Among those, for those who are expounders of Brahman even among the sattvic ones, their sacrifices etc. are preceded by the designation of Brahman - this he states in "Om tat sat" etc. Om tat sat - this designation or reference by name of Brahman is remembered, i.e. taught by the learned. Among those, "Om" is indeed well-known in all scriptures as the name of Brahman. "Tat" (that) also, being extremely well-known as the cause of the universe and being well-known by the negation of non-Brahman. And "sat" as per the scripture "In the beginning, my dear, this was sat (existence) alone". Since the brahmanas, Vedas and sacrifices were ordained or created by Brahman denoted by the words Om tat sat, therefore uttering "Om", the name of Brahman, the sacrifices etc. of the expounders of Brahman proceed. (23-24)

Baladeva: Thus, by describing the three types of austerity, sacrifice, and charity, the desirability of the sāttvika ones among them, and the undesirability of the rājasa and others have been shown. Now it is said that for those qualified in sattva, sacrifices and other acts are preceded by the name of Viṣṇu: Om. Om and the other two are the threefold designation of Brahman or Viṣṇu, remembered as names by the learned. "Om is the nearest name of Brahman" according to śruti. Om is one name. "Tat tvam asi" according to śruti, tat is the second name. "Sad eva saumya" according to śruti, sat is the third name. This is indicative. The Vedas, sacrifices, etc. were previously created and revealed by the four-faced one with that threefold designation of the names Viṣṇu, etc. Therefore, this designation is of great power. There is no deficiency in the limbs or fruits of sacrifices, etc. preceded by it. ||23||

Since it is so, therefore the acts of sacrifice, etc. of the brahma-vādins, sāttvikas, and members of the three varṇas are performed after uttering the designation "Om". Even with deficiency in the limbs, they attain completeness. ||24||

BG 17.25
Sacrificial acts, austerities, and various acts of charity are performed by those desiring liberation, uttering "tat" without attachment to the fruit. ||25||

Śrīdhara: He introduces the second name with "tat". "Uttering tat" is construed with the previous. Pure-hearted men desiring liberation perform acts of sacrifice, etc. uttering "tat" without attachment to fruit. Thus, through purification of mind and abandoning resolve for fruit, it produces the state of desiring liberation, so the designation "tat" is praiseworthy. ||25||

Madhusūdana: He explains the second word "tat": Uttering "tat", the name of Brahman well-known in śrutis like "Tat tvam asi", without attachment to fruit, for the sake of inner purification, various acts of sacrifice, austerity, and charity are performed by those desiring liberation. Therefore this is most praiseworthy. ||25||

Viśvanātha: "Uttering tat" is construed with the previous. Without attachment means without attachment to fruit. ||25||

Baladeva: Uttering the designation "tat", acts of sacrifice, etc. are performed by those desiring liberation without attachment to fruit. Being without desire, it produces the state of desiring liberation, so the word "tat" is of great power. ||26||

BG 17.26-27
The word "sat" is used to indicate reality and goodness. The word "sat" is also used for praiseworthy action, O Pārtha. ||26||

Steadfastness in sacrifice, austerity and charity is also called "sat". And action for the sake of that is also termed "sat". ||27||

Śrīdhara: He states the praiseworthiness of the word "sat" in two verses. In reality means in existence. In the sense "Devadatta has a son, etc." In goodness means in excellence. In the sense "Devadatta's son, etc. is superior." The word "sat" is used. And in auspicious, praiseworthy acts like marriage, etc. the word "sat" is used saying "this act is sat". Or it means "it is suitable". ||26||

Moreover, in sacrifice, etc. That steadfastness which is absorption with dedication is also called "sat". And He whose is this triad of names is indeed the Supreme Self. Action which has that as its object - worship, offering, cleaning and decorating the house and courtyard, auspicious acts, etc. for His satisfaction, and other action done for that purpose like cultivating gardens, rice fields, acquiring wealth, etc. - that action for His sake, even if very indirect, is also termed "sat". Since this triad of names is thus highly praiseworthy, one should utter it for the excellence of all actions - this is the purport. Here, due to the impossibility of mere praise, an injunction is understood. As per the maxim "The object to be enjoined is praised." Others say the present instruction "are performed by those desiring liberation" etc. should be taken as an injunction like "He sacrifices with the fuel-stick", but that does not fit with "in reality, in goodness" etc. as those are already established meanings. So understanding an injunction in the manner stated before is better. ||27||

Madhusūdana: He explains the third word "sat" in two verses. "Sat", this name of Brahman well-known in śrutis like "Sad eva saumya", is used by the learned in reality when there is doubt about non-existence, and in goodness when there is doubt about non-excellence. Therefore it is able to remove deficiency and establish the excellence of sacrifice, etc. and the reality of its fruit. Just as in reality and goodness, the word "sat" is used, O Pārtha, in praiseworthy, auspicious action like marriage, etc. that quickly and easily produces results without obstacles. Therefore this name is most praiseworthy as it is able to make sacrifice, etc. quickly fruitful without obstacles by removing deficiency. ||26||

The state that exists in sacrifice, austerity and charity, that steadfast state is also called sat (good) by the wise. And karma (action) that is for their sake, that is favorable to those purposes of sacrifice, charity and austerity, or karma performed with the understanding of offering to the Lord, is also called sat. Therefore, the name sat is most praiseworthy, capable of removing the defects of karma. What can be said about the greatness of the designation "oṃ tat sat" (om that is good), each part of which is like this - this is the summarized meaning. ||27||

Viśvanātha: The word sat, which denotes Brahman, is also used for praiseworthy things. Therefore, with the intention that the word sat should be used for all praiseworthy karma, whether worldly or transcendental, he says "sad-bhāva" in two verses. Sat is used in relation to sad-bhāva (existence of the good), which means the state of Brahman, and sādhu-bhāva (state of goodness), which means the state of being a knower of Brahman. Sthiti (steadfastness) in sacrifice etc. means abiding with focus on sacrifice etc. Tad-arthīyaṃ karma (action for that purpose) also includes actions useful for brahmacarya (celibate student life) such as cleaning the Lord's temple. ||26-27||

Baladeva: The designation sat is used for other praiseworthy meanings, therefore it should be used for all praiseworthy karma - with this intention he says "sad-bhāva" in two verses. The word sat is used to denote sad-bhāva, which means the state of Brahman, and sādhu-bhāva, which means the state of knowing Brahman, as in "sad eva saumya" etc. and in "satāṃ prasaṅgāt" etc. Similarly, the word sat is used and fits in auspicious actions like the sacred thread ceremony, marriage etc. The steadfastness that exists in sacrifice etc., the focused abiding, is also called sat. The karma that is for the purpose of this triad of names, such as constructing and cleaning His temple, is also called sat. Here a threefold injunction to remember this designation is implied. As in "the first morsel is for the one who utters vaṣaṭ", these words produce an unseen result due to their novelty, according to the maxim. And due to the connection with sacrifice and charity etc., its imperfection alone is the result.

"Whatever falls short in sacrifices performed carelessly, becomes complete by merely remembering Viṣṇu" - thus says the śruti. ||26-27||

bhg 17.28

Whatever oblation is offered, whatever is given, whatever austerity is performed, and whatever is done without faith, O Pārtha, is called asat (not good). It yields no result hereafter or here. ||28||

Śrīdhara: Now, in order to promote engagement in all actions only with faith, he condemns everything done without faith in "aśraddhayā". Oblation offered without faith, charity given, austerity performed, and whatever other action is done - all that is called asat (not good), because it does not yield results in the next world due to being defective, nor does it yield results in this world due to being infamous.

Abandoning faith of the nature of rajas and tamas,
Taking refuge in faith of the nature of sattva,
One becomes qualified for knowledge of truth -
This is established in the seventeenth chapter.

Thus ends the seventeenth chapter named "The Yoga of the Division of the Three Types of Faith" in the Subodhini commentary on the Bhagavad Gita composed by Sri Sridhara Swami. ||17||

Madhusūdana: If those who perform sacrifice, austerity, charity etc. merely following the practices of elders with faith, abandoning the scriptural injunctions due to laziness etc., can overcome the defects arising from carelessness by the Brahman-designation "oṃ tat sat", then even the demons who perform some kind of sacrifice etc. according to their whims, abandoning scriptural injunctions without faith, could also overcome defects by the same means. Therefore, to establish that faith of sāttvika nature is the cause, he says "aśraddhayā". Whatever oblation is offered in the fire, whatever is given to brahmins, whatever austerity is performed, and whatever other action like praise or obeisance is done - all that done without faith is called asat (not good). Therefore, its goodness cannot be established by the designation "oṃ tat sat" due to its complete unfitness, like a sprout from a stone.

Listen, O Pārtha, why it is called asat (and in parentheses the English translation of that word: unreal). Because that which is done without śraddhā (faith) does not bear fruit in the next world due to its imperfection and inability to generate apūrva. Nor does it bring fame in this world, as it is condemned by the righteous. Therefore, due to the lack of both worldly and otherworldly fruits, one should perform sāttvika sacrifices and other rituals with sāttvika faith alone for the purification of the inner organs. This is the supreme truth - that in case of doubt about the imperfection of such faithful sāttvika sacrifices, their perfection should be accomplished by invoking the name of Brahman. The commentary states that even non-sāttvika sacrifices performed with faith, though imperfect, become sāttvika and perfect when accomplished by invoking the name of Brahman.

Thus, in this chapter, the Lord has made a determination through the threefold classification of faith and the threefold classification of food, etc., that those who perform rajasic and tamasic sacrifices with rajasic and tamasic faith, disregarding the scriptures and following mere elderly customs, are asuras (demons) eligible for the means of scriptural knowledge, while those who perform sāttvika sacrifices with sāttvika faith are devas (gods) eligible for the means of scriptural knowledge. This resolves Arjuna's doubt about whether these people are asuras or devas. ||28||

Thus ends the seventeenth chapter named "The Yoga of the Threefold Division of Faith" in the Śrīmad-bhagavad-gītā-gūḍhārtha-dīpikā composed by Śrī Madhusūdana Sarasvatī, the disciple of Śrī Viśveśvara Sarasvatī, the wandering monk and great sage. ||17||

Viśvanātha: Sat karma has been heard. Now, in expectation of what asat karma is, he says aśraddhayā. Huta means oblation. Datta means charity. Tapas tapta means performed austerity. Whatever other action is performed, all that is called asat, meaning oblations are as good as not offered, charity as good as not given, austerity as good as not performed, and actions as good as not done. Because that does not bear fruit in the next world, nor does it bear fruit in this world. ||28||

Among the various things mentioned, only that which is done with sāttvika faith is worthy of liberation - this is declared as the meaning of the chapter.

Thus in the Sārārtha-varṣiṇī, delightful to the hearts of devotees, this seventeenth chapter is concluded, properly connected for the saintly. ||17||

Baladeva: Now one should engage in all actions with sāttvika faith. Without it, everything is futile - thus he condemns in aśraddhayā. Huta means oblation. Datta means charity. Tapta means performed. Whatever other action like praise, obeisance, etc., is done, all that is called asat, meaning blameworthy. Why? To this he says na ca. The word ca is used in the sense of cause - because what is done without faith does not bear fruit in the next world due to its imperfection, nor does it bring fame in this world as it is condemned by the good. ||28||

Abandoning faith born of one's nature and taking refuge in that born of scripture, one becomes eligible for the highest good - this is the essence of the seventeenth chapter.

Thus ends the seventeenth chapter of the commentary on the Bhagavad-gītā Upaniṣad. ||17||