Bhagavad Gita - Chapter 17 - Shloka (Verse) 23

व्याख्या -- तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः -- ? तत् और सत् -- यह तीन प्रकारका परमात्माका निर्देश है अर्थात् परमात्माके तीन नाम हैं (इन तीनों नामोंकी व्याख्या भगवान्ने आगे के चार श्लोकोंमें की है)। ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा -- उस परमात्माने पहले (सृष्टिके आरम्भमें) वेदों? ब्राह्मणों और यज्ञोंको बनाया। इन तीनोंमें विधि बतानेवाले वेद हैं? अनुष्ठान करनेवाले ब्राह्मण हैं और क्रिया करनेके लिये यज्ञ हैं। अब इनमें यज्ञ? तप? दान आदिकी क्रियाओंमें कोई कमी रह जाय? तो क्या करें परमात्माका नाम लें तो उस कमीकी पूर्ति हो जायगी। जैसे रसोई बनानेवाला जलसे आटा सानता (गूँधता) है? तो कभी उसमें जल अधिक पड़ जाय? तो वह क्या करता है आटा और मिला लेता है। ऐसे ही कोई निष्कामभावसे यज्ञ? दान आदि शुभकर्म करे और उनमें कोई कमी -- अङ्गवैगुण्य रह जाय? तो जिस भगवान्से यज्ञ आदि रचे गये हैं? उस भगवान्का नाम लेनेसे वह अङ्गवैगुण्य ठीक हो जाता है? उसकी पूर्ति हो जाती है।

यज्ञ? दान और तप आदिको सद्गुणसम्पन्न बनानेके लिये यह उपदेश दिया जाता है --, ओम् तत् सत् -- यह तीन प्रकारका ब्रह्मका निर्देश है। जिससे कोई वस्तु बतलायी जाय उसका नाम निर्देश है? अतः यह ब्रह्मका तीन प्रकारका नाम है? ऐसा वेदान्तमें ब्रह्मज्ञानियोंद्वारा माना गया है। पूर्वकालमें इस तीन प्रकारके नामसे ही ब्राह्मण? वेद और यज्ञये सब रचे गये हैं। यह ब्रह्मके नामकी स्तुति करनेके लिये कहा जाता है।

Anticipating the doubt "How can the defect arising from negligence in prescribed actions be remedied?", He speaks with "Yajna," etc....

Thus, anticipating the inquiry "How can the defect in food etc. be remedied?" the compassionate Lord prescribes a penance (prāyaścitta) to rectify them. Om Tat Sat —this is the directive (nirdeśa).

A directive (nirdeśa) is that by which something is directed. This threefold designation of Brahman—Om, Tat tvam asi (That thou art), Sat eva Saumya (Existence alone, O gentle one)—is remembered and contemplated by those who know Brahman in the Vedantas.

In order to make known that this penance must necessarily be performed to ensure the perfect completion of yajñas etc., He extols the directive.

Brāhmaṇas (knowers of Brahman) are the performers, the Vedas are the means, and Yajñas (sacrifices) are the actions. These three were created long ago by Prajāpati through that very directive.

Thus, because it is the cause of all three—the performer, the means, and the action—it is certainly appropriate that this (directive) should remove defects. This is the meaning.

And again, to ordain the "Itikartavyata" (modus operandi) of actions etc., He states an "Arthavada" (eulogy)—with "Tat Sat," etc....

Indeed, these are the names of the Supreme Brahman. In whom the world is interwoven, and who is Himself full, whose form is declared by the Vedas, and who is truly so. Endowed with all auspicious qualities and not with others, therefore they call Him 'Tat Sat'—so indeed it is stated in the supplements of the Rig Veda.

The second word denotes the meaning of 'Tat'. And also, 'Existence alone, my dear one, was this in the beginning' [Chh. Up. 6.2.1]. And also, 'Brahman is the known/measurer' [Taittiriya 1.8.1 etc.].

By means of that Brahman, the Vedic injunction is a manifestation for self-veneration. But the Mā is declared previously.

When there is a doubt of defect in sacrifice, charity, austerity etc. which have invisible fruits, an expiation is taught for the attainment of perfection—"Tat Sat," etc....

"Om Tat Sat"—This threefold designation (word) is declared to be of Brahman; it becomes connected with Brahman. Brahman is the Veda. By the word 'Veda', Vedic action is meant, viz., Vedic rituals like sacrifices. That ritual action becomes connected with the words 'Tat' and 'Sat'. The word 'Om' is connected (with the ritual) because it is used as an auxiliary part of Vedic ritual at the commencement of an action. The connection of the words 'Tat' and 'Sat' is based on their signifying venerability.

The Brahmins, the twice-born classes, who are connected with the Vedas, and the Vedas and the sacrifices were ordained of old by that threefold designation. The meaning is that they were created by Me alone of old.

The method of connection of the three words 'Om, Tat, Sat' is being described. First, the method of connection of the word 'Om' is explained—

(Objection:) If analyzed this way, all sacrifices, austerities, and charities are mostly Rajasic and Tamasic, so the effort involved in sacrifice, etc., is futile. Fearing this, he (Krishna) states the method by which even such actions can attain Sattvic nature, saying: Om.

Om Tat Sat—this triple indication, or designation, of Brahman, the Supreme Self, is remembered (declared) by the wise.

Therein, first, ‘Om’ is the name of Brahman because of its fame in the Śrutis (scriptures) like, ‘Om is the threefold Brahman,’ because of its supreme renown as the cause of the world, and because it is imperceptible to the ignorant. The word ‘Tat’ is also a name of Brahman. The word ‘Sat’ is a name of Brahman due to the meanings of ultimate reality, goodness, and praiseworthiness, as stated in the Śruti: ‘Sat alone, O beloved, this was in the beginning.’

He (Krishna) praises this triple designation with the intention that it is capable of converting even defective (Viguṇa) actions into qualified (Saguṇa) ones.

By that threefold designation of Brahman, Brāhmaṇas, Vedas, and sacrifices were formerly ordained (instituted) at the beginning of creation by the Creator (Brahmā), or they were made Saguṇa (qualified). Alternatively, Brāhmaṇas, etc., were created as supremely purifying by that Supreme Self whose designation is threefold. Therefore, this triple designation is highly commendable.

To dispel the doubt that another threefold classification is being stated like the previous ones, He introduces the subsequent text as defining the characteristics of all the aforementioned (actions)—with "Evam," etc.... The classification into three kinds is not needed; but the definition of characteristics in the objectives that are sought is desired. This is the intention implied by the connection shown with "Brahmanaḥ Smṛtaḥ" (is remembered/ordained by Brahman). Since there is no possibility of grammatical connection as an object (Karma) in the three directives (Oṁ Tat Sat) in the manner described later, the general meaning of the relation is stated: "It becomes connected with Brahman."

Objection: It is inappropriate to say that the definition of Vedic sacrifices, etc., is being stated as "Oṁ Tat Sat," because the word Brahman does not denote that (sacrifice, etc.), and also because there is no contradiction to the primary meaning (of Brahman as the Absolute). And the fact that these three (Oṁ Tat Sat) are directly the names of the Supreme Brahman is established by the Śruti (scriptures), such as: "That syllable I shall tell thee briefly, which all the Vedas proclaim, which all austerities declare, which desiring men live the life of Brahmacarya – it is Oṁ" (KaṭhO. 1.2.15); or "This is the name of that great Being (Brahman)"; "He who knows this very name becomes Brahman"; and "These beings, my dear, have their root in Sat (Existence), they have Sat as their home, they have Sat as their support" (Chāṁ.U. 6.8.6), etc. Therefore, it is proper (to assume) that this mode of directing toward the Supreme Brahman, the principal subject matter of the scriptures, is being taught here for the conduct of the worshipper.

Even an action which is defective (Dvi-guṇam—literally 'two-fold,' suggesting defectiveness) becomes endowed with quality (Saguṇa) through the application of the three names of Brahman. If there is a break in the action caused by another action, by worldly speech, by sleep, or by inadvertence, the good people (Santah) should utter "Oṁ Tat Sat" everywhere. Upon the doubt: "Is this threefold directive recited in the beginning and end of all chapters?"—

To bring the word Brahman into action, He states (the verse) with the intention that the use of that word to denote it (Brahman) is well established: "Brahma ca Veda" (and the Veda is Brahman). Regarding the name Veda, assuming that it refers to its meaning due to the context, He says: "by the word Veda." That is, by the word whose usage is fixed in relation to the Veda. Some read the text as "Brahma-śabdena" (by the word Brahman). The intention is this: Although the direct status of the words Oṁ, Tat, Sat as names of the Supreme Brahman is well known, that intention is not appropriate here because there is no related question in this chapter, and also because of the lack of proper connection with the subsequent phrase, "Brāhmaṇas tena" (by that, Brāhmaṇas), etc. Therefore, this threefold directive refers only to the Vedic (sacrifices/actions), by implication through the Veda.

He elaborates on this very point with "Vaidikam" (Vedic). He introduces the minor distinction in the way the three are connected, which will be stated later, with "Oṁ iti" (Oṁ). Since meanings such as 'instrument' (Karaṇa) are impossible, He states the meaning of the instrumental case (Tṛtīyā) as denoting implication: "Anvita (accompanied) by that threefold word." The word Brāhmaṇa here refers to the three upper classes (traivarṇika), due to the connection with Veda intended by the word Brahman. Of the knowers of Brahman.

? तत् सत् जिस शब्द के द्वारा किसी वस्तु को इंगित किया जाता है उसे निर्देश कहते हैं। इस प्रकार? तत्सत् ब्रह्म का त्रिविध निर्देश माना गया है अर्थात् इनमें से प्रत्येक शब्द ब्रह्म का ही संकेतक है। प्राय कर्मकाण्ड के विधान में कर्म करते समय इस प्रकार के निर्देश के स्मरण और उच्चारण का उपदेश दिया जाता है? जिसके फलस्वरूप कर्मानुष्ठान में रह गयी अपूर्णता या दोष की निवृत्ति हो जाती है। प्रत्येक कर्म अपना फल देता है? परन्तु वह फल केवल कर्म पर ही निर्भर न होकर कर्त्ता के उद्देश्य की शुद्धता की भी अपेक्षा रखता है। कोई व्यक्ति कितने ही परिश्रमपूर्वक किसी प्रकार का धार्मिक अनुष्ठान क्यों न करे? यदि उसका उद्देश्य हीनस्तर का है तो वह अनुष्ठान उस कर्ता को श्रेष्ठ फल प्रदान करने में असमर्थ होता है। हम सबके कर्म एक समान प्रतीत हो सकते हैं? तथापि एक व्यक्ति को प्राप्त फल दूसरे से भिन्न होता है। इसका कारण कर्ता के उद्देश्य का गुणधर्म ही हो सकता है।ईश्वर के स्मरण के द्वारा हम अपने उद्देश्यों की आभा को और अधिक तेजस्वी बना सकते हैं। अनात्म उपाधियों से तादात्म्य को त्यागने से ही हम अपने परमात्म स्वरूप में स्थित हो सकते हैं। जिस मात्रा में हमारे कर्म निस्वार्थ होंगे उसी मात्रा में प्राप्त पुरस्कार भी शुद्ध होगा। अहंकार के नाश के लिए साधक को अपनी आध्यात्मिक प्रतिष्ठा का बोध होना आवश्यक है। उस आत्मतत्त्व का प्रतीक है जो अजन्मा? अविनाशी? सर्व उपाधियों के अतीत और शरीरादि उपाधियों का अधिष्ठान है। तत् शब्द परब्रह्म का सूचक है। उपनिषदों के प्रसिद्ध महावाक्य तत्त्वमसि में? तत् उस परम सत्य को इंगित करता है? जो सम्पूर्ण विश्व की उत्पत्ति? स्थिति और लय का स्थान है। अर्थात् जगत्कारण ब्रह्म तत् शब्द के द्वारा इंगित किया गया है। सत् का अर्थ त्रिकाल अबाधित सत्ता। यह सत्स्वरूप सर्वत्र व्याप्त है। इस प्रकार? तत्सत् इन तीन शब्दों के द्वारा विश्वातीत? विश्वकारण और विश्व व्यापक परमात्मा का स्मरण करना ही उसके साथ तादात्म्य करना है।ईश्वर स्मरण से हमारे कर्म शुद्ध हो जाते हैं। तत्सत् द्वारा निर्दिष्ट ब्रह्म से ही समस्त वर्ण? धर्म? वेद और यज्ञ उत्पन्न हुए हैं। अध्यस्त सृष्टि का कारण उसका अधिष्ठान ही होता है। अब? आगामी श्लोकों में इन तीन शब्दों के प्रयोग के विधान को बताते हैं

Now, how those whose intellect has transcended the crisis of the three Gunas perform action—that manner is described from "Om" etc....

(Objection:) "Om" etc. is irrelevant to the context; how is it being cited? (The reply is) because (he) says 'punaś ca' (and again). 'Karma' (action) here means 'Yajña' (sacrifice); 'Ādipadena' (by the word beginning with) means 'Tapas' (austerity) and 'Dāna' (charity). 'Itikartavyatā' means 'itthambhāva' (the mode of procedure). 'Vidhānārtham' means 'pratipādanārtham' (for the purpose of declaration/exposition). Since it was stated by "afalākāṅkṣibhiḥ" (by those who do not desire the fruit) etc., 'punaś ca' (and again) is stated. The unique characteristics (asādhāraṇā dharmāḥ) of Yajña, Tapas, and Dāna—which are causes of their being Sāttvika, etc.—were stated earlier. (The commentator/Bhagavān) states the Arthavāda (eulogistic statement), in the form of a Pura-kalpa (ancient legend) etc., in order to state the common characteristics (sādhāraṇāḥ) (of Yajña, Tapas, and Dāna).

(The commentator) explains (the following verses) to prevent the understanding of the word ‘Brahman’ as meaning Hiranyagarbha etc., and the word ‘nirdeśa’ as having a bhāvārthatā (abstract verbal meaning): (The reply is) 'parasya' (of the supreme). 'Nirdeśaḥ' is that by which something is designated, i.e., a Name. Why is this so? Because 'hi' (for) is stated. If (the words) had a bhāvārthatā, they could not be in apposition with 'Om Tat Sat'. Therefore, only the meaning as a name (nāmārthatvam) should be accepted. And 'Om' etc. is famous as the name of the Supreme Brahman.

(The commentator) shows this fame (of 'Om') only: 'otam' (interwoven/permeated). 'Ota' means 'pravishtam' (entered/permeated). That (Supreme Lord) in whom (yatra) the world is आश्रितं (resides/supported), and who Himself is Ota (permeated), pravishta (entered), purna (full) in the world—anupacarataḥ (not metaphorically), but by the chief meaning (mukhyayā vrttyā). Here, by [the phrase] 'otaṃ jagad yatra' (in whom the world is permeated) etc., the operation (vrttiḥ) of the word 'Om' in Bhagavān (the Lord) is shown based on two reasons (nimitta-dvayena). And because of the statement, "avates tilopaś ca" [Vārtika on Pāṇini 3.3.96] (and the elision of the 'ti' portion of 'ava').

By "sarvaiḥ" (by all) [is explained] the word 'Sat'. Because (it will be said) 'sādhubhāve ca' [17.26] (and in the sense of goodness). But the word 'Tat' is not connected with any (such explanation). Therefore, (the objection is that the statement) "etaiḥ [Om Tat Sat]" is improper. (The commentator) replies: 'dvitīya' (the second). The second pāda (line) 'vedoktā' (declared by the Veda) is for the purpose of explaining the meaning of the word 'Tat'. 'Tat' (that) indicates eternal remoteness (nitya-parokṣatvam). And the nature of Īśvara (the Lord) cannot be known through inference (anumātum śakyam). Therefore, since He is known only through the Veda (vedaika-vedyatvāt), He is called 'Tat' (That)—this is the sense.

(The commentator) cites another Śruti (scriptural passage) regarding 'Sat' and 'Om' being names of the Supreme Brahman: 'sadeva' (Existence only).

Some (say) that 'tena' (by that) refers back to 'nirdeśa' (designation). (The commentator) says (this explanation) is wrong (tat asat) and explains: 'tena' (by that). Why is this so? Because 'nirdeśa' (designation) cannot be established as having Brāhmaṇas etc. (as its source or object). If (it is argued) that this is stated for the purpose of eulogizing the 'nirdeśa'? No, because there is the possibility of describing an actual fact (bhūtōkti-sambhavena), that (eulogy) is inappropriate. Even for Brahman, the establishment (vidhānānupapattiḥ) of Brāhmaṇas etc., is inappropriate (due to lack of purpose). (The commentator) replies to this: 'ātman' (Self). The connection is: Brāhmaṇas etc., were ordained (vihitāḥ) for the happiness of living beings (prāṇināṃ sukhārthaṃ) by the worship of the Self (ātma-pūjayā).

(The commentator) explains 'veda' (Veda) to refute the notion that the 'vidhāna' (ordinance) of the Vedas, like that of the Brāhmaṇas etc., means creation (nirmāṇam eva): 'vyañjanam eva vidhānaṃ' (Declaration alone is ordinance), not creation—this is the meaning. If (you ask): Why is the single word 'vihita' (ordained/declared), heard once, interpreted in two ways? Because the non-eternality (apauruṣeyatvam) of the Veda is proven. What is the proof for that? (The commentator) replies: 'Mā tva' (but not). The declaration (vyañjanam) of the Veda by the Supreme Lord is not like that of a teacher. Rather, the word 'vidhi' (ordinance/command) is used to show that He also possesses independence (svātantryam). The Veda is essentially 'vidhyātmā' (the nature of command); 'vidhiḥ' (command) and 'preraṇam' (impulsion) and 'niyoga' (injunction) are not different meanings. And an injunction (niyogaḥ) is not possible without an injunctor (niyoktāram). Nor is the capacity to be an injunctor possible for words etc., because it contradicts common usage (loka-virōdhāt). Nor is the mere utterer the injunctor, because that leads to inconsistency (anavasthāpātāt), as in (the statement) "Worship Me." Therefore, there must be an independent speaker (svatantreṇa vaktrā). And (you cannot object) that this leads to the Veda being non-eternal (pauruṣeyatvāpattiḥ), because He is accepted as the injunctor through the relationship between the word and its meaning, which has been eternally established (anādi-siddhenaiva śabdārtha-sambandhena).

Thus, by the statement of the threefold nature of food, sacrifice, austerity, and charity, it has been stated that the Sattvic ones are to be adopted and the Rajasic and Tamasic ones are to be avoided. In this context, since food has a visible purpose, there is no fear of the loss of the fruit due to a defect in the components of the meritorious act. However, regarding sacrifice, austerity, and charity, which have an unseen purpose, if there is a defect in the components, there might be non-production of the unseen result (apūrva), and thus a loss of fruit. This would render even the Sattvic forms of these acts meaningless because the performers are prone to error. Therefore, in order to counteract these defects, the Lord, out of immense compassion, instructs the general expiatory rite in the form of uttering the names of the Lord, 'Om Tat Sat'.

The designation of Brahman, the Supreme Self, which takes the form 'Om Tat Sat', is a means of designation (nirdeśa), meaning the word or name that proclaims Him. It is remembered by those learned in Vedanta as threefold, meaning having three parts or components. The single letter (Om) is considered one name, like the Praṇava (Om).

Since this designation of Brahman was remembered by the ancient great sages, it is understood here that a rule is implied that it must be remembered even by those of the present day, just as in the injunctions like 'The one who pronounces Vaṣaṭ shall eat first,' and so on. Based on the maxim that injunctions concern things not previously known (vacanānyatvapūrvatvāt), and because of its connection with the actions of sacrifice, charity, and austerity, its fruit is construed to be the removal of defects (avaiguṇyam), based on mutual expectation, like the case of a lost horse and a burnt chariot.

The designation of Brahman is praised here to state its capacity to remove defects in ritual actions, based on the Smriti text: "Whatever ritual action is left incomplete in sacrifices due to the carelessness of the performers, that becomes complete merely by the remembrance of Viṣṇu," and also based on the practice of the virtuous (śiṣṭācāra).

'Brāhmaṇas' is indicative of the three higher classes (traivarṇika). The sacrificers (doers) are the Brāhmaṇas and others, the Vedas are the instruments (karaṇa), and sacrifices are the actions (karma). Those were ordained formerly by Prajāpati (the Lord of Creation) through this designation of Brahman, which served as the instrument. Therefore, the meaning is that this designation has great power and is capable of removing defects because it is the cause of the creation of sacrifices and other activities.

(Objection:) If sacrifices performed in the absence of proper place, time, etc., are Tamasic, then even in "Nirguna" (transcendental/pure) acts, the concentration might be the same (i.e., they might also be defective)? Anticipating this doubt, with the intention that even in the absence of the wealth of place, time, etc., their perfection is achieved, He says—"Om Tat Sat," etc.

"Om Tat Sat"—Such is the threefold "Nirdesha"—name-designation—of Brahman, the Supreme Person, remembered by devotees. Among them, by texts like "Om, the one-syllabled Brahman" [8.13], 'Om' is the name of Brahman. From sentences starting with "Yat" (From where words return...) [Taittiriya 2.4/9] and "Anandamatra" etc., up to "Then That (Tat) is not known," 'Tat' is also indeed a name of Brahman. Being expressive of the Primal Existence, the word 'Sat' also denotes Brahman. This threefold name of Brahman.

when applied at the beginning of all actions like sacrifice etc. with knowledge of its nature, accomplishes the perfection of all place etc.—to indicate this, He states its pre-existence—"Brahmanah," etc. By which threefold designation Brahmins—knowers of Brahman or those who lead to Brahman; Vedas—of the nature of Brahman or knowers of Him (by 'Cha', including words and meanings); Sacrifices—of the nature of worship (by 'Cha', including the Adhidaivika aspect); were "Vihita"—ordained/created—by the Creator "Pura"—in the beginning of creation. Therefore, since ancient times, everything is accomplished by its utterance; this is the idea.

Or—This is the threefold designation of that Brahman; by that Brahman, these were created in the past for His own sake. Therefore, by the proper indication of the utterance of the three names with knowledge of their nature, everything regarding Nirguna actions will be accomplished; this is the idea.

"Om Tat Sat"—Thus is this designation; "that by which it is designated" is "Nirdesha"; the threefold name-designation of Brahman is "Smritah"—remembered/contemplated by knowers of Brahman in the Vedantas.

Brahmins, Vedas, and Sacrifices were "Vihitah"—created—by that threefold designation "Pura"—in ancient times. This is said for the purpose of praising the designation.

Thus, the distinction of Shruti-established sacrifice, austerity, and charity based on Gunas like Sattva has been stated. Now, regarding that very scriptural sacrifice etc., He states the mode of its perfection even in the absence of the wealth of place, time, etc.—with "Tat Sat," etc.

The threefold name-designation of Brahman, Veda, and the Supreme Person is remembered by expounders of Brahman and devotees. By "Om, the one-syllabled Brahman" [8.13] etc., 'Om' is the name of Brahman. The name 'Tat' is from sentences starting with "Yat" in "From where words return" [Taittiriya 2.4], "Anandamatra," etc., up to "Then That (Tat) is not known." And 'Sat' is the name of Brahman by "Sat Brahma," "Asti Brahma" etc. among Vedavadins. To indicate that this triad applied everywhere in sacrifices etc. accomplishes the perfection of all place, time, etc., He states the ancient account—"Brahmanas tena" etc. is clear.

Others (Ramanuja) say this defines sacrifice etc. by connection with Pranava and designation by 'Tat' and 'Sat'.

This threefold designation "Om Tat Sat" is remembered as connected with the Supreme Brahman and the Shabda-Brahman (Veda). By the word "Brahman" here, everything constituting Brahman—syllables etc., letters-words-sentences etc.—is meant. That becomes connected with the words "Om Tat Sat." Among them, the connection of the first (Om) at the beginning of usage is based on the agreement "Like the Pranava of the Vedas"; Pranava is used by injunction in scriptural names too. And the connection of the words "Tat" and "Sat" there is by the power of causing "Purna-bhava" (completeness/perfection), this is the meaning.

"Tena"—By that designation "Om Tat Sat"; or by Brahman; Brahmins, the Vedas of three sections, and Sacrifices were "Vihitah"—made specifically beneficial (Visheshena hitah)—by Me alone in the beginning of creation; this is the meaning. Here some say it should be analyzed as: Brahmins as utterers, Vedas as referring to "Tat" (Brahman), and Sacrifices as acts of "Sat" (Good). But we say: Brahmins as utterers, Vedas as utterances, and Sacrifices as duties were ordained/created in ancient times for those qualified for the Veda.

तत्सत् Om Tat Sat? इति thus? निर्देशः designation? ब्रह्मणः of Brahman? त्रिविधः threefold? स्मृतः has been declared? ब्राह्मणाः Brahmanas? तेन by that? वेदाः Vedas? च and? यज्ञाः sacrifices? च and? विहिताः created? पुरा formerly.Commentary Om Tat Sat is the root of the entire universe. Om is the Akshara Brahman. Tat means Thath? the indefinable. Sat means Reality.Para Brahman? that Supreme Being? the abiding place of all that lives and moves? is beyond name and class. The Vedas have ventured to give a name to Him. A new born child has no name but no,receiving one he will answer to it. Men who are troubled by the afflictions of this world run to the Deity for refuge and call Him by the name. When Brahman is invoked through the name that which is hidden is revealed to the aspirant.These three words have a divine power of their own. The vibrations that they produce in one are such as to arouse the latent divinity and also to secure the necessary response from the Cosmic Being Whom they connote.When a sacrificial rite or the like is found defective? it will be rendered perfect by the utterance of the powerful Mantra Om Tat Sat or one of the three designations in the end. With Om or Om Tat Sat all acts of sacrifice? study of sacred scriptures? spiritual discipline and meditation are commenced. If the doer of sacrifices remembers either of these Mantras all obstacles that stand in the way of success of the sacrifices are removed.Om Tat Sat has been declared to be the triple designation of Brahman in the Vedanta by the knowers of Brahman. The power of creation that lies in the Creator emanates from this Mantra. When He meditated inwardly on the meaning of this Mantra and repeated the threefold word? He acired the power to create. Then He created the Brahmanas? gave them the Vedas to be their guide and directed them to perform sacrifices and other rites.Puraa Of old At the beginning of creation by the Prajapati.Brahman here means the Veda.

Om, tat, sat-iti, this; is smrtah, considered, regarded, in the Vedanta, by the knowers of Brahman; to be the trividhah, threefold; nirdesah, designation, mention by name-nirdesa is that by which a thing is specified; brahmanah, of Brahman. The Brahmanas and the Vedas and the sacrifices were vihitah, ordainded, [When some defect arises in sacrifice etc., then this is corrected by uttering one of these words-Om, tat, sat.] created; tena, by that threefold designation; pura, in the days of yore [In the beginning of creation by Prajapati.]-this is said by way of eulogizing the designation.

Here Brahman means the Veda. It is the secondary meaning of the expression, especially of the ritualistic portion of the Veda. The three-fold expression Om Tat Sat is connected with the Brahman or the Veda. Sacrifices and similar rituals are prescribed in the Vedas. These expressions Om Tat Sat are used in these Vedic rites. The connection of Om is that it should be invariably used at the commencement of the recitation of Vedic hymns. The syllable Tat and Sat indicate that these rituals are worthy of honour. The Brahmanas are those who are to preserve Vedic study as also the Vedas and the sacrificial rites ordained in them. All these were created by Me in the past.
Sri Krsna elaborates in the next verses the nature of the connection of these syllables with the Vedic rituals, beginning first with Om.