Bhagavad Gita - Chapter 17 - Shloka (Verse) 11

व्याख्या -- यष्टव्यमेवेति -- जब मनुष्यशरीर मिल गया और अपना कर्तव्य करनेका अधिकार भी प्राप्त हो गया? तो अपने वर्णआश्रममें शास्त्रकी आज्ञाके अनुसार यज्ञ करनामात्र मेरा कर्तव्य है। एव इति -- ये दो अव्यय लगानेका तात्पर्य है कि इसके सिवाय दूसरा कोई भाव न रखे अर्थात् इस यज्ञसे लोकमें और परलोकमें मेरेको क्या मिलेगा इससे मेरेको क्या लाभ होगा -- ऐसा भाव भी न रहे? केवल कर्तव्यमात्र रहे।जब उससे कुछ मिलनेकी आशा ही नहीं रखनी है? तो फिर (फलेच्छाका त्याग करके) यज्ञ करनेकी जरूरत ही क्या है -- इसके उत्तरमें भगवान् कहते हैं -- मनः समाधाय अर्थात् यज्ञ करना हमारा कर्तव्य है ऐसे मनको समाधान करके यज्ञ करना चाहिये।अफलाकाङ्क्षिभिः -- मनुष्य फलकी इच्छा रखनेवाला न हो अर्थात् लोकपरलोकमें मेरेको इस यज्ञका अमुक फल मिले -- ऐसा भाव रखनेवाला न हो।यज्ञो विधिदृष्टो य इज्यते -- शास्त्रोंमें विधिके विषयमें जैसी आज्ञा दी गयी है? उसके अनुसार ही यज्ञ किया जाय। इस प्रकारसे जो यज्ञ किया जाता है? वह सात्त्विक होता है -- स सात्त्विकः।सात्त्विकताका तात्पर्यसात्त्विकताका क्या तात्पर्य होता है अब इसपर थोड़ा विचार करें। यष्टव्यम् (टिप्पणी प0 846) -- यज्ञ करनामात्र कर्तव्य है -- ऐसा जब उद्देश्य रहता है? तब उस यज्ञके साथ अपना सम्बन्ध नहीं जुड़ता। परन्तु जब कर्तामें वर्तमानमें मान? आदर? सत्कार आदि मिलें? मरनेके बाद स्वर्गादि लोक मिलें तथा आगेके जन्ममें धनादि पदार्थ मिलें -- इस प्रकारकी इच्छाएँ होंगी? तब उसका उस यज्ञके साथ सम्बन्ध जुड़ जायगा। तात्पर्य है कि फलकी इच्छा रखनेसे ही यज्ञके साथ सम्बन्ध जुड़ता है। केवल कर्तव्यमात्रका पालन करनेसे उससे सम्बन्ध नहीं जुड़ता? प्रत्युत उससे सम्बन्धविच्छेद हो जाता है और (स्वार्थ तथा अभिमान न रहनेसे) कर्ताकी अहंता शुद्ध हो जाती है।इसमें एक बड़ी मार्मिक बात है कि कुछ भी कर्म करनेमें कर्ताका कर्मके साथ सम्बन्ध रहता है। कर्म कर्तासे अलग नहीं होता। कर्म कर्ताका ही चित्र होता है अर्थात् जैसा कर्ता होगा? वैसे ही कर्म होंगे। इसी अध्यायके तीसरे श्लोकमें भगवान्ने कहा है -- यो यच्छ्रद्धः स एव सः अर्थात् जो जैसी श्रद्धावाला है? वैसा ही उसका स्वरूप होता है और वैसा ही (श्रद्धाके अनुसार) उससे कर्म होता है। तात्पर्य यह है कि कर्ताका कर्मके साथ सम्बन्ध होता है और कर्मके साथ सम्बन्ध होनेसे ही कर्ताका बन्धन होता है। केवल कर्तव्यमात्र समझकर कर्म,करनेसे कर्ताका कर्मके साथ सम्बन्ध नहीं रहता अर्थात् कर्ता मुक्त हो जाता है।केवल कर्तव्यमात्र समझकर कर्म करना क्या है अपने लिये कुछ नहीं करना है? सामग्रीके साथ मेरा कोई सम्बन्ध नहीं है मेरा देश? काल? आदिसे भी कोई सम्बन्ध नहीं है केवल मनुष्य होनेके नाते जो कर्तव्य प्राप्त हुआ है? उसको कर देना है -- ऐसा भाव होनेसे कर्ता फलाकाङ्क्षी नहीं होगा और कर्मोंका फल कर्ताको बाँधेगा नहीं अर्थात् यज्ञकी क्रिया और यज्ञके फलके साथ कर्ताका सम्बन्ध नहीं होगा। गीता कहती है -- कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि। (5। 11) अर्थात् करण (शरीर? इन्द्रियाँ आदि) उपकरण,(यज्ञ करनेमें उपयोगी सामग्री) और अधिकरण (स्थान) आदि किसीके भी साथ हमारा सम्बन्ध न हो।यज्ञकी क्रियाका आरम्भ होता है और समाप्ति होती है। ऐसे ही उसके फलका भी आरम्भ होता है और समाप्ति होती है। क्रिया और फल दोनों उत्पन्न होकर नष्ट होनेवाले हैं और स्वयं (आत्मा) नित्यनिरन्तर रहनेवाला है परन्तु यह (स्वयं) क्रिया और फलके साथ अपना सम्बन्ध मान लेता है। इस माने हुए सम्बन्धको यह जबतक नहीं छोड़ता? तबतक यह जन्ममरणरूप बन्धनमें पड़ा रहता है -- फले सक्तो निबध्यते (गीता 5। 12)।एक विलक्षण बात है कि गीतामें जो सत्त्वगुण कहा है? वह संसारसे सम्बन्धविच्छेद करके परमात्माकी तरफ ले जानेवाला होनेसे सत् अर्थात् निर्गुण हो जाता है (टिप्पणी प0 847)। दैवीसम्पत्तिमें भी जितने गुण हैं? वे सब सात्त्विक ही हैं। परन्तु दैवीसम्पत्तिवाला तभी परमात्माको प्राप्त होगा? जब वह सत्त्वगुणसे ऊँचा उठ जायगा अर्थात् जब गुणोंके सङ्गसे सर्वथा रहित हो जायगा।

अब तीन प्रकारके यज्ञ बतलाये जाते हैं --, फलकी इच्छा न करनेवाले पुरुषोंद्वारा? शास्त्रविधिसे नियत किये हुए जिस यज्ञका अनुष्ठान किया जाता है?,तथा यज्ञ करना ही यानी यज्ञके स्वरूपका सम्पादन करना ही कर्तव्य है इस प्रकार मनका समाधान करके अर्थात् इससे मुझे कोई पुरुषार्थ सिद्ध नहीं करना है ऐसा निश्चय करके जो यज्ञ किया जाता है? वह सात्त्विक कहलाता है।

Having thus classified the threefold nature of food for the purpose of rejection and adoption, He now narrates the threefold nature of sacrifice which follows in the sequence—'Atha' (Now), etc.

Among them, He makes known the Sattvic sacrifice—'Aphala,' etc.

A sacrifice performed according to scripture, without desire for fruit, with the understanding that the sacrifice itself is to be contemplated/performed as a duty, is Sattvic; this is the meaning.

Having thus classified the threefold nature of food, and classifying the threefold nature of sacrifice which follows in sequence, He first speaks of the adoptable Sattvic sacrifice.

'Aphalakankshibhih'—By those devoid of desire for fruit; (sacrifices like) Agnishtoma etc. 'Vidhidrishtah'—Seen in the injunctions of scripture (scripturally ordained). That sacrifice which is performed—with the understanding 'Yashtavyam eva' (One must indeed sacrifice), meaning the performance of the sacrifice itself is the duty, 'Manah samadhaya' (having resolved the mind)—determining 'I do not have to accomplish any (personal) human goal through this'—is called a Sattvic sacrifice.

That alone is to be adopted by those desiring welfare, this is the meaning.

He states the threefold nature of sacrifice—'Aphala,' etc.

'Vidhidrishtah'—Enjoined as obligatory. 'Yashtavyam eva'—That one must indeed sacrifice (as a duty), and not that one must obtain visible or invisible fruit from the sacrifice—having thus 'Manah samadhaya' (concentrated/resolved the mind), the sacrifice which is performed is Sattvic.

By persons devoid of desire for fruit; 'Vidhidrishtah'—seen in scripture (scripturally ordained), endowed with (proper) mantras, substances, and rites.

'Yashtavyam eva' (One must indeed sacrifice)—meaning, having resolved the mind that 'It must be performed because, being the worship of the Lord, it is an end in itself (svayam-prayojana),' the sacrifice that is performed is Sattvic.

Sacrifice is also threefold. Among them, He states the Sattvic sacrifice with three verses beginning "Aphalakankshibhih."

"Phalakanksharahitaih"—By men devoid of desire for fruit; "Vidhina drishtah"—seen as enjoined indispensably by the injunction (scripture); the sacrifice which is "Ijyate"—performed—is Sattvic sacrifice.

How is it performed? "Yashtavyam eva"—Thinking "To perform the sacrifice is indeed the duty, no other fruit is to be accomplished"—thus "Manah samadhaya"—resolving the mind, meaning making it one-pointed.

To remove the misunderstanding that one desires something "Aphala" (fruitless), (Ramanuja) explains "Aphalakankshibhih" as "by those devoid of desire for fruit." Meaning, by those indifferent to anything other than the pleasure of the Supreme Self.

Regarding "Vidhidrishtah": it might imply "seen by Prajapati" (as Vidhi refers to Brahma), for he is celebrated as the seer of all sacrifices; but stating it as "seen by Prajapati" serves no utility in performance here. Therefore, the injunctive scripture alone is intended by the word "Vidhi," so he explains it as "Shastradrishtah" (seen in scripture).

(Objection:) Since it is well-known that scripture is the sole authority (for Yajna), stating "seen in scripture" is unrequired? (Answer:) Here, flawlessness arising from acting exactly according to scripture is intended; he explains that as "Mantra..." (endowed with mantra, substance, etc.).

Following the meaning of the root "Yaj in the sense of worship of Devas," he says "As worship of the Lord."

He explains the intent of the emphasis ("Yashtavyam eva") as "Svayamprayojanataya" (as an end in itself).

The intention is this: Although there is no engagement without aiming at a purpose, still, based on the previously mentioned logic of "pleasing a friend," the engagement in sacrifice etc. can itself be considered the purpose.

"Manah samadhaya"—Restraining the mind from other modes, meaning making it one-pointed on the procedure at hand.

"Yajna ijyate" means sacrifice is performed.

प्रस्तुत खण्ड में यह दर्शाया गया है कि किस प्रकार मनुष्यों के कर्मों में भी उसके स्वभाव की सुरूपता और कुरूपता स्पष्ट होती है।अफलाकांक्षिभि सात्त्विक पुरुषों के यज्ञ कर्म सदैव फलासक्ति से रहित और निस्वार्थ भाव से किये जाते हैं। फल की प्राप्ति भविष्य में ही होती है? और इसलिए वर्तमान समय में उनकी चिन्ता करने में अपनी क्षमताओं को क्षीण करना अविवेक का ही लक्षण है।शास्त्रविधि से नियत किया हुआ वेदों में कर्मों का वर्गीकरण चार भागों में किया गया है। (1) काम्य कर्म अर्थात् व्यक्तिगत लाभ को लिए कामना से प्रेरित होकर किया गया कर्म? (2) निषिद्ध कर्म? (3) नित्य कर्म और (4) नैमित्तिक अर्थात् किसी निमित्त वशात् करने योग्य कर्म। इनमें से प्रथम दो प्रकार के कर्मों को त्यागना चाहिए तथा शेष कर्मों का पालन करना चाहिए। नित्य और नैमित्तिक कर्मों को ही सम्मिलित रूप में कर्तव्य कर्म कहते हैं। यह शास्त्रविधान है। तमोगुणी लोग शास्त्रविधि का सर्वथा उल्लंघन करते हैं? परन्तु सत्त्वगुणी लोग उसका सम्मान करते हैं।यह मेरा कर्तव्य है सदाचारी पुरुष सदा अपने कर्मों को केवल कर्तव्य की भावना से ही करते हैं। अत उन्हें फल की चिन्ता कभी नहीं होती है। इस प्रकार व्यर्थ में वे अपनी शक्तियों का अपव्यय नहीं होने देते। वे अपनी स्वरूपभूत शान्ति में स्थित रहते हैं। सात्त्विक पुरुष को इसी बात की प्रसन्नता होती है कि वह समाज कल्याण के उपयोगी कर्म कर सकता है। ऐसे कर्म ही सात्त्विक कहलाते हैं।

From "Aphala" etc. up to "Parichakshate" (verse 13).

"Manah samadhaya"—Investigating/resolving with determination.

"Dambhartham api" (verse 12)—Dambha means (the desire) "Let the world know me as such (righteous)."

"Vidhihinam" (verse 13)—Devoid of the action prescribed by scripture; that very (Tamasic sacrifice) is expanded by adjectives like "Asrishtanna" (without distribution of food) etc.

Now He states the threefold sacrifice arrived at in sequence—with "Aphala" etc. Sacrifices like Agnihotra, Darshapurnamasa, Chaturmasya, Pashubandha, Jyotishtoma, etc., are of two kinds: Kamya (desire-born) and Nitya (obligatory).

That which is enjoined with certainty of fruit is Kamya. It is to be performed by the primary mode (Mukhya-kalpa) only with the collection of all auxiliaries. That which is enjoined without connection to a specific fruit, but due to causes like life (being alive) etc., and which is to be performed even by the secondary mode (Amukhya-kalpa) by adopting substitutes etc. when the collection of all auxiliaries is impossible, is Nitya.

There (in the Nitya sacrifice), "Manah samadhaya"—resolving that "Even if the collection of all auxiliaries is impossible, it must necessarily be sacrificed by adopting substitutes to avoid sin (Pratyavaya), because it is enjoined by necessary causes like life etc."; "Aphalakankshibhih"—by those desiring purification of the mind and averse to Kamya performances; "Vidhidrishtah"—determined according to scripture; the sacrifice which is "Ijyate"—performed—that Nitya performance done according to scripture for the purpose of mind-purification should be known as Sattvic.

Since sacrifice was promised after food [17.7], He states the nature of the threefold sacrifice—"Aphala" etc.

"Aphala"—That from which there is no other fruit; meaning that which is itself the fruit, namely the Grace of the Lord (Bhagavat-prasada); by men desiring that. "Vidhina"—Seen/taught as obligatory duty. The sacrifice which is "Ijyate"—performed—"Manah samadhaya"—making the mind steady with the thought "Because it is commanded by the Lord, 'Yashtavyam eva' (it must be sacrificed), and not with the aim of fruit." That sacrifice is Sattvic, this is the meaning.

The performer of such a sacrifice is to be known as Sattvic.

"Aphalakankshibhih"—By those seeking no fruit; "Yajna vidhidrishtah"—the sacrifice seen in scriptural injunction which is "Ijyate"—performed;

"Yashtavyam eva"—thinking "The performance of the sacrifice itself is the duty"—thus "Manah samadhaya"—resolving "I do not have to accomplish a personal human goal with this"; having determined so;

that is called a Sattvic sacrifice.

The threefold nature of scriptural sacrifice is clear in three verses—beginning with "Aphala" etc.

अफलाकाङ्क्षिभिः by men desiring no fruit? यज्ञः sacrifice? विधिदृष्टः as enjoined by the ordinance? यः which? इज्यते is offered? यष्टव्यम् ought to be offered? एव only? इति thus? मनः the mind? समाधाय having fixed? सः that? सात्त्विकः Sattvic or pure.Commentary When a sacrifice is done with all due Sattvic rites? faith and devotion? without the least taint of desire for reward? with the mind fixed on the sacrifice only? for its own sake (for the,sake of discharging the duty only)? then it is said to be pure in its nature. Here the sacrifice is done in a disinterested spirit or with an attitude of desirelessness (Nishkamya Bhava) as an auxiliary to the attainment of the knowledge of the Self. Such selfless and desireless actions purify the mind and prepare the aspirant for the reception of divine light or knowledge of the Self. The Sattvic nature of a man forces him to do such selfless and desireless sacrifices. He does not care even for his own emancipation. He performs them with the firm belief that they ought to be done. He does them with the firm resolve that sacrifice is a duty.Yajna here is not limited to the ceremonial sacrifice. It is used in a broad sense. Any unselfish action done without attachment? without agency or egoism and without expectation of reward? as an offering unto the Lord? is a Yajna or sacrifice.

Sah, that; yajnah, sacrifice; vidhi-drstah, which is in accordance with the injunctions, which is known through scriptural unjunctions; (and) yah, which; is ijyate, performed; a-phala-akanksibhih, by persons who do not hanker after results; manah samadhaya, with the mental conviction; iti, that; yastavyam, eva, it is surely obligatory, their duty is to accomplish the sacrifice just as it should be-with the firm idea, 'I have no human goal to achieve through this'-; is said to be a sacrifice which is sattvikah, done through sattva.

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.