Bhagavad Gita - Chapter 17 - Shloka (Verse) 13

व्याख्या -- विधिहीनम् -- अलगअलग यज्ञोंकी अलगअलग विधियाँ होती हैं और उसके अनुसार यज्ञकुण्ड? स्रुवा आदि पात्र? बैठनेकी दिशा? आसन आदिका विचार होता है। अलगअलग देवताओंकी अलगअलग सामग्री होती है जैसे -- देवीके यज्ञमें लाल वस्त्र और लाल सामग्री होती है। परन्तु तामस यज्ञमें इन विधियोंका पालन नहीं होता? प्रत्युत उपेक्षापूर्वक विधिका त्याग होता है।असृष्टान्नम् -- तामस मनुष्य जो द्रव्ययज्ञ करते हैं? उसमें ब्राह्मणादिको अन्नदान नहीं किया जाता। तामस मनुष्योंका यह भाव रहता है कि मुफ्तमें रोटी मिलनेसे वे आलसी हो जायेंगे? कामधंधा नहीं करेंगे।मन्त्रहीनम् -- वेदोंमें और वेदानुकूल शास्त्रोंमें कहे हुए मन्त्रोंसे ही द्रव्ययज्ञ किया जाता है। परन्तु तामस यज्ञमें वैदिक तथा शास्त्रीय मन्त्रोंसे यज्ञ नहीं किया जाता। कारण कि तामस पुरुषोंका यह भाव रहता है कि आहुति देनेमात्रसे यज्ञ हो जाता है? सुगन्ध हो जाती है? गंदे परमाणु नष्ट हो जाते हैं? फिर मन्त्रोंकी क्या जरूरत है आदि।अदक्षिणम् -- तामस यज्ञमें दान नहीं किया जाता। कारण कि तामस पुरुषोंका यह भाव रहता है कि हमने यज्ञमें आहुति दे दी और ब्राह्मणोंको अच्छी तरहसे भोजन करा दिया? अब उनको दक्षिणा देनेकी क्या जरूरत रही यदि हम उनको दक्षिणा देंगे तो वे आलसीप्रमादी हो जायँगे? पुरुषार्थहीन हो जायँगे? जिससे दुनियामें बेकारी फैलेगी दूसरी बात? जिन ब्राह्मणोंको दक्षिणा मिलती है? वे कुछ कमाते ही नहीं? इसलिये वे पृथ्वीपर भाररूप रहते हैं? इत्यादि। वे तामस मनुष्य यह नहीं सोचते कि ब्राह्मणादिको अन्नदान? दक्षिणा आदि न देनेसे वे तो प्रमादी बनें? चाहे न बनें पर शास्त्रविधिका? अपने कर्तव्यकर्मका त्याग करनेसे हम तो प्रमादी बन ही गयेश्रद्धाविरहितं यज्ञं तामसं परिचक्षते -- अग्निमें आहुति देनेके विषयमें तामस मनुष्योंका यह भाव रहता है कि अन्न? घी? जौ? चावल? नारियल? छुहारा आदि तो मनुष्यके निर्वाहके कामकी चीजें हैं। ऐसी चीजोंको अग्निमें फूँक देना कितनी मूर्खता है (टिप्पणी प0 849.1) अपनी प्रसिद्धि? मानबड़ाईके लिये वे यज्ञ करते भी हैं तो बिना शास्त्रविधिके? बिना अन्नदानके? बिना मन्त्रोंके और बिना दक्षिणाके करते हैं। उनकी शास्त्रोंपर? शास्त्रोक्त मन्त्रोंपर और उनमें बतायी हुई विधियोंपर तथा शास्त्रोक्त विधिपूर्वक की गयी यज्ञकी क्रियापर और उसके पारलौकिक फलपर भी श्रद्धाविश्वास नहीं होते। कारण कि उनमें मूढ़ता होती है। उनमें अपनी तो अक्ल होती नहीं और दूसरा कोई समझा दे तो उसे मानते नहीं।इस तामस यज्ञमें यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः (गीता 16। 23) और अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् (गीता 17। 28) -- ये दोनों भाव होते हैं। अतः वे इहलोक और परलोकका जो फल चाहते हैं? वह उनको नहीं मिलता -- न सिद्धिमवाप्नोति न सुखं न परां गतिम्? न च तत्प्रेत्य नो इह। तात्पर्य है कि उनको उपेक्षापूर्वक किये गये शुभकर्मोंका इच्छित फल तो नहीं मिलेगा? पर अशुभकर्मोंका फल (अधोगति) तो मिलेगा ही -- अधो गच्छन्ति तामसाः (14। 18)। कारण कि अशुभ फलमें अश्रद्धा ही हेतु है और वे अश्रद्धापूर्वक ही शास्त्रविरुद्ध आचरण करते हैं अतः इसका दण्ड तो उनको मिलेगा ही।इन यज्ञोंमें कर्ता? ज्ञान? क्रिया? धृति? बुद्धि? सङ्ग? शास्त्र? खानपान आदि यदि सात्त्विक होंगे? तो वह यज्ञ सात्त्विक हो जायगा यदि राजस होंगे? तो वह यज्ञ राजस हो जायगा और यदि तामस होंगे? तो वह यज्ञ,तामस हो जायगा। सम्बन्ध -- ग्यारहवें? बारहवें और तेरहवें श्लोकमें क्रमशः सात्त्विक? राजस और तामस यज्ञका वर्णन करके अब आगेके तीन श्लोकोंमें क्रमशः शारीरिक? वाचिक और मानसिक तपका वर्णन करते हैं (जिसका सात्त्विक? राजस और तामसभेद आगे करेंगे)।

जो यज्ञ शास्त्रविधिसे रहित -- शास्त्रोक्त प्रकारसे विपरीत और असृष्टान्न होता है अर्थात् जिस यज्ञमें ब्राह्मणोंको अन्न नहीं दिया जाता तथा जो मन्त्रहीन -- मन्त्र? स्वर और वर्णसे रहित? एवं बतलायी हुई दक्षिणा और श्रद्धासे भी रहित होता है? उस यज्ञको ( श्रेष्ठ पुरुष ) तामसी -- तमोगुणसे किया हुआ बतलाते हैं।

He illustrates the Tamasic sacrifice solely for the purpose of its abandonment—"Vidhi," etc.

Thus, having described the "Rajasic sacrifice"—which, being performed with desire for fruit, does not generate purification of the mind, but because it is performed "according to scripture" (technically), produces fruits like heaven etc. and creates the reputation of righteousness in the world; He now describes the "Tamasic sacrifice" which is devoid of visible and invisible fruits, performed "contrary to scripture," and is to be rejected in every way—"Vidhihinam," etc.

"Vidhihinam"—Contrary to injunction; performed inversely to the procedure prescribed by scripture. "Asrishtannam"—In which food is not created (distributed) for Brahmins. "Mantrahinam"—Devoid of mantras regarding (proper) accent and syllable. "Adakshinam"—Devoid of the prescribed fee (Dakshina). "Virahitam"—Devoid of Faith (Shraddha), which is characterized by belief (Astikya) and devotion. Such a sacrifice, the wise declare to be Tamasic.

'Vidhihinam'—Devoid of the procedure prescribed by scripture.

'Asrishtam'—In which food is not given, that is 'Asrishtannam.'

"Vidhihinam"—Devoid of the instruction spoken by Brahmins; meaning, devoid of the utterance "Perform the sacrifice" (Yajasva) by Brahmins who are endowed with good conduct and know the injunctions.

"Asrishtannam"—Using substances not enjoined (i.e., prohibited or improper wealth). Devoid of mantras, devoid of Dakshina (fees), and devoid of faith—such a sacrifice they declare to be Tamasic.

Now, to state the threefold nature of Austerity based on the Gunas, He first describes its inherent distinctions based on its execution by body, speech, and mind—

He describes the Tamasic sacrifice—"Vidhihinam," etc.

"Vidhihinam"—Devoid of the procedure prescribed by scripture. "Asrishtannam"—In which food is not given or distributed to Brahmins etc.

That sacrifice which is devoid of mantras, devoid of the prescribed fees (Dakshina), and devoid of faith, the wise declare to be Tamasic.

Since the absence of the prescribed method is established by the logic of adjectives like "Asrishtanna" (without food distribution), "Mantrahina" (without mantras), etc., the term "Vidhihinam" here does not intend merely "not being according to scripture" (as that is redundant). Rather, it is appropriate to indicate the loss of some other "indispensably required" element; with this intention, (Ramanuja) explains it as "Devoid of the utterance/direction of Brahmins."

The purport is that the meaning stated in scripture becomes fit for practice only when instructed by good people—he elaborates this with "Sadachara," etc.

Since the absence of food distribution is established a fortiori (kaimutya) by the absence of even Dakshina due to excessive greed, and "Adakshinam" implies the absence of food gifts etc., and considering the natural force of the word "Asrishta" and its utility in proclaiming the excessiveness of the fault,

the term "Asrishtannam" intends things like "acceptance of gifts from Shudras" etc.; thus (Ramanuja) says—"Achodita-dravyam" (substance not enjoined/prohibited). Here, "Srishta" intends wealth created (acquired) for the sake of sacrifice, meaning acquired justly. That which is other than that is "Asrishta." As stated: "A Brahmin knowing Dharma should not beg wealth for sacrifice from a Shudra; for a sacrificer, having begged (from a Shudra), attains the state of a Chandala after death."

इस श्लोक में कथित प्रकार से किया हुआ यज्ञ न यज्ञकर्ता के लिए सुखवर्धक सिद्ध होता है और न समाज के अन्य लोगों के लिए लाभदायक।अन्नदान रहित धर्मशास्त्र की भाषा में? हमारे जीवन की मूलभूत आवश्यकताओं को अन्न शब्द के द्वारा सूचित किया जाता है। आधुनिक काल की भाषा में भोजनवस्त्रऔर गृह के द्वारा उन्हें इंगित किया जाता है। मनुष्य का कर्तव्य है कि वह अपने पास उपलब्ध वस्तुओं का दान उन लोगों को दें? जिन्हें उनकी आवश्यकता होती है। ऐसा दान प्रेम के बिना कभी संभव ही नहीं हो सकता। तमोगुणी पुरुष यज्ञ कर्म के अनुष्ठान में भी शास्त्रोक्त दान नहीं करता है।कर्मकाण्ड के अनुष्ठान में मन्त्रों का उच्चारण तथा शिक्षित पुरोहितों को दक्षिणा देना आवश्यक होता है? परन्तु तमोगुणी पुरुष इन सब नियमों की ओर ध्यान ही नहीं देता है। अत उसके द्वारा अनुष्ठित यज्ञ तामस कहलाता है।अगले तीन श्लोकों में तप के वास्तविक स्वरूप को दर्शाकर? तत्पश्चात् गुण भेद से त्रिविध तपों का वर्णन किया गया है

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.

"Vidhihinam"—Contrary to what is taught in scripture; devoid of food distribution; devoid of mantras regarding accent and syllable; devoid of the prescribed fees; and devoid of faith due to hatred towards the priests etc.; such a sacrifice the wise declare to be Tamasic.

It is of five kinds based on each single attribute like being devoid of procedure etc.; and of one kind by the combination of all attributes. Similarly, by the combination of two, three, or four attributes, many varieties of Tamasic sacrifice should be understood.

In a Rajasic sacrifice, although there is absence of mind-purification, there exists an "Apurva" (merit) generating the fruit because it is performed according to scripture. But in a Tamasic one, since it is not performed according to scripture, there is no Apurva whatsoever—this is the distinction.

He describes the Tamasic sacrifice—"Vidhihinam," etc. Devoid of the procedure prescribed in the Vedas; "Asrishtannam"—devoid of food for the worthy recipient; devoid of mantras—in the form of invocation of deities etc.;

"Adakshinam"—devoid of lawful fees;

"Virahitam"—devoid of Faith (respect); such a sacrifice they declare to be Tamasic—"great souls declare" is supplied.

"Vidhihinam"—Contrary to scriptural injunction. "Asrishtannam"—The sacrifice in which food is not given to Brahmins is "Asrishtannam"; that "Asrishtannam." "Mantrahinam"—Separated from (defective in) mantra, accent, or syllable; that is Mantrahinam. "Adakshinam"—Devoid of the stated fees. The sacrifice devoid of faith, they declare to be "Tamasic"—accomplished by Tamas.

Now, Austerity is described as threefold—

विधिहीनम् without keeping to ordinance? असृष्टान्नम् in which no food is distributed? मन्त्रहीनम् which is devoid of Mantras? अदक्षिणम् which is devoid of gifts? श्रद्धाविरहितम् which is devoid of faith? यज्ञम् sacrifice? तामसम् Tamasic? परिचक्षते (they) declare.Commentary A sacrifice performed by a Tamasic man is never guided by any consideration for the prescribed rites or incantation. You will find every irregularity in this sacrifice. No food is distributed. No fees which are prescribed in the scriptures are given to the priests. The Mantras are not changed properly. The hymns recited are defective in utterance and accent. Sometimes there is no recitation at all. There is no faith. A man who performs such a sacrifice does not get any merit.

Paricaksate, they delclare; that yajnam, sacrifice; as tamasam, done through tamas; which is vidhi-hinam, contrary to injunction, opposed to what is enjoined; asrstannam, in which food is not distributed-a sacrifice in which food (annam) is not distributed (asrstam) to Brahmanas; mantra-hinam, in which mantras are not used, which is bereft of mantras, intonation and distinct pronunciation; adaksinam, in which offerings are not made to priests as prescribed; and which is sraddha-virahitam, devoid of faith.
After that, now is being stated the three kinds of austerity:

They say that sacrifice is Tamasa, which is bereft of the authority of injunction of Brahmanas of learning and good conduct as 'Do this sacrifice,' which is 'Asrstanna' viz., which uses offerings (materials) not sanctioned by the Sastras; which is performed without recitation of hymns; and which is bereft of gifts and faith.
Now, to explain the threefold division of austerities according to their source in the Gunas, Sri Krsna describes their differences in respect of the body, speech and mind: