Bhagavad Gita - Chapter 17 - Shloka (Verse) 12

व्याख्या -- अभिसन्धाय तु फलम् -- फल अर्थात् इष्टकी प्राप्ति और अनिष्टकी निवृत्तिकी कामना रखकर जो यज्ञ किया जाता है? वह राजस हो जाता है।इस लोकमें हमें धनवैभव मिले स्त्रीपुत्र? परिवार अच्छा मिले नौकरचाकर? गायभैंस आदि भी हमारे अनुकूल मिलें हमारा शरीर नीरोग रहे हमारा आदरसत्कार? मानबड़ाई? प्रसिद्धि हो जाय तथा मरनेके बाद भी हमें स्वर्गादि लोकोंके दिव्य भोग मिलें आदि इष्टकी प्राप्तिकी कामनाएँ हैं।हमारे वैरी नष्ट हो जायँ संसारमें हमारा अपमान? बेइज्जती? तिरस्कार आदि कभी न हो हमारे प्रतिकूल परिस्थिति कभी आये ही नहीं आदि अनिष्टकी निवृत्तिकी कामनाएँ हैं।दम्भार्थमपि चैव यत् -- लोग हमें भीतरसे सद्गुणी? सदाचारी? संयमी? तपस्वी? दानी? धर्मात्मा? याज्ञिक आदि समझें? जिससे संसारमें हमारी प्रसिद्धि हो जाय -- ऐसे दिखावटीपनेको लेकर जो यज्ञ किया जाता है? वह राजस कहलाता है। इस प्रकारके दिखावटी यज्ञ करनेवालोंमें यक्ष्ये दास्यामि (16। 15) और यजन्ते नामयज्ञैस्ते (16। 17) आदि सभी बातें विशेषतासे आ जाती हैं।इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् -- इस प्रकार फलकी कामना और दम्भ(दिखावटीपन) को लेकर जो यज्ञ किया जाता है? वह राजस हो जाता है।जो यज्ञ कामनापूर्तिके लिये किया जाता है? उसमें शास्त्रविधिकी मुख्यता रहती है। कारण कि यज्ञकी विधि और क्रियामें यदि किसी प्रकारकी कमी रहेगी? तो उससे प्राप्त होनेवाले फलमें भी कमी आ जायगी। इसी प्रकार यदि यज्ञकी विधि और क्रियामें विपरीत बात आ जायगी? तो उसका फल भी विपरीत हो जायगा अर्थात् वह यज्ञ सिद्धि न देकर उलटे यज्ञकर्ताके लिये घातक हो जायगा।परन्तु जो यज्ञ केवल दिखावटीपनके लिये किया जाता है? उसमें शास्त्रविधिकी परवाह नहीं होती।यहाँ विद्धि क्रिया देनेका तात्पर्य है कि हे अर्जुन सांसारिक राग (कामना) ही जन्ममरणका कारण है। अतः इस विषयमें तेरेको विशेष सावधान रहना है।

हे भरतकुलमें श्रेष्ठ अर्जुन जो यज्ञ फलके उद्देश्यसे और पाखण्ड करनेके लिये किया जाता है? उस यज्ञको तू राजसी समझ।

He shows the Rajasic sacrifice for the purpose of rejection—"Abhisandhaya," etc.

The sacrifice which is performed aiming at heaven etc. and for the purpose of advertising one's righteousness—understand that sacrifice, accomplished with Rajas, to be rejectable; this is the meaning.

He makes known the Rajasic sacrifice—"Abhisandhaya tu phalam"—Aiming at fruits like heaven etc.; "Dambhartham api chaiva"—and here, also for the purpose of advertising righteousness; the sacrifice which is "Ijyate"—performed; "Viddhi"—know that sacrifice to be "Rajasam"—accomplished by Rajas, for the purpose of avoiding it.

By addressing as "Bharatasreshta" (Best of Bharatas), He implies "You have no fitness for Rajasic sacrifice."

He states the Rajasic sacrifice—"Abhisandhaya" etc.

(Glossing terms from the next verse 13): "Vidhihinam"—devoid of the procedure prescribed by scripture.

"Asrishtannam"—in which food is not distributed, that is "Asrishtannam."

The sacrifice which is performed by those conjoined with the desire for fruit, which is 'Dambha-garbha' (containing hypocrisy within) and 'Yashah-phala' (having fame as its result)—

know that sacrifice to be Rajasic.

He describes the Rajasic sacrifice—'Abhisandhaya,' etc.

The sacrifice which is 'Ijyate'—performed—'Abhisandhaya phalam'—aiming at/intending the fruit; and 'Dambhartham'—for the sake of advertising one's own greatness; know that sacrifice to be Rajasic.

That 'having Dambha (hypocrisy) as the cause' is intended here by the word 'Dambhartham,' he (Ramanuja) explains as—'Dambha-garbha' (Hypocrisy-wombed). The meaning is: devoid of the intention to advertise one's state of being a hypocrite (i.e., keeping the hypocrisy hidden inside).

For that which is purely Dambha-garbha (without scriptural form) is Tamasic.

Therefore, here, only the mixture of worldly and other-worldly fruits is intended as the Rajasic quality; with this intention, he (Ramanuja) said—'And having fame as its result.' Or, in accordance with Dambha, this mentions only the visible result (fame).

'O Best of Bharatas'—the implication is that you are qualified for Sattvic sacrifices etc.

कामना तो रजोगुण का लक्षण ही है। अत? रजोगुणी लोग जो भी कर्म करते हैं? स्वभावत कामना से ही प्रेरित होते हैं। फलासक्त पुरुष को सदैव यह चिन्ता लगी रहती है कि उसे इच्छित फल मिलेगा अथवा नहीं। इस प्रकार वह विभिन्न कल्पनाएं करके भयभीत होता रहता है।अनेक रजोगुणी व्यक्ति केवल अपने ज्ञान या धन का प्रदर्शन करने के लिए यज्ञ कर्म करते हैं। उसके अनुष्ठान में उनका कोई अन्य विशेष प्रयोजन नहीं होता है। ऐसे दम्भपूर्वक किये गये कर्म सात्त्विक कर्म नहीं कहलाते? और न ही ऐसे कर्मों से मनशान्ति एवं प्रसन्नता का पुरस्कार प्राप्त हो सकता है। ये राजस यज्ञ हैं।

From 'Aphala' etc. up to 'Parichakshate.'

'Manah samadhaya'—Investigating/resolving with determination.

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

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

"Abhisandhaya," etc. "Phalam"—Aiming at desired objects like heaven etc.; and not aiming at the purification of the mind. The word "Tu" (But) is to indicate the distinction from obligatory (Nitya) performance.

"Dambha"—Advertising one's righteousness in the world; "Tadartham api chaiva" (And also for that sake)—these words are to indicate three varieties (of Rajasic sacrifice) through option (Vikalpa) and combination (Samuchchaya).

(1) Aiming at other-worldly fruit and also for Dambha; (2) Even without aiming at other-worldly fruit, solely for Dambha—these are two views by option.

(3) For other-worldly fruit and also for worldly Dambha—this is one view by combination.

Thus, the sacrifice which is "Ijyate"—performed according to scripture—with the desire for visible and invisible fruits, and without aiming at the purification of the mind—know that sacrifice to be Rajasic, for the purpose of abandoning it. "O Best of Bharatas"—this is to indicate fitness (for Sattvic actions).

He states the Rajasic sacrifice—"Abhisandhaya," etc. "Tu" (Again)—"Abhisandhaya" (aiming at) the fruit, heaven etc.; and "Dambhartham"—for the sake of advertising oneself in the world; that which is "Ijyate"—performed; know that sacrifice to be Rajasic.

Its performers should also be known as Rajasic.

But that sacrifice which is performed "Uddishya" (aiming at) the fruit, and also for the sake of "Dambha" (hypocrisy/ostentation), O Best of Bharatas, know that sacrifice to be Rajasic.

अभिसंधाय seeking for? तु indeed? फलम् fruit? दम्भार्थम् for ostentation? अपि also? च and? एव even? यत् which? इज्यते is offered? भरतश्रेष्ठ O best of the Bharatas? तम् that? यज्ञम् sacrifice? विद्धि know? राजसम् Rajasic.Commentary If anyone performs a sacrifice in order to obtain? heaven? son? wealth? or name and fame? then it is a sacrifice of a Rajasic nature. The performer of this kind of sacrifice has the motive of increasing his own importance? for popularising his own name in the world? for gaining some reward? for showing himself off as a great? pious and learned man? for making an exhibition of his riches for his own glorificaion. He has no aspiration for attaining the knowledge of the Self.

Tu, but; yat, that which; is ijyate, performed; abhisandhaya, having in view; a phalam, result; api ca, as also; dambhartham, for ostentation; viddhi, know; tam, that; yajnam, sacrifice; to be rajasam, done through rajas; bharatasrestha, O greatest among the descendants of Bharata.

That sacrifice, performed to gain fruits, full of ostentation and with fame as its aim, know that sacrifice to be characterised by Rajas.