Bhagavad Gita - Chapter 17 - Shloka (Verse) 24

व्याख्या -- तस्मादोमित्युदाहृत्य ৷৷. ब्रह्मवादिनाम् -- वेदवादीके लिये अर्थात् वेदोंको मुख्य माननेवाला जो वैदिक सम्प्रदाय है? उसके लिये का उच्चारण करना खास बताया है। वे का उच्चारण करके ही वेदपाठ? यज्ञ? दान? तप आदि शास्त्रविहित क्रियाओंमें प्रवृत्त होते हैं क्योंकि जैसे गायें साँड़के बिना फलवती नहीं होतीं? ऐसे ही वेदकी जितनी ऋचाएँ हैं? श्रुतियाँ हैं? वे सब का उच्चारण किये बिना फलवती नहीं होतीं अर्थात् फल नहीं देतीं। का सबसे पहले उच्चारण क्यों किया जाता है कारण कि सबसे पहले -- प्रणव प्रकट हुआ है। उस प्रणवकी तीन मात्राएँ हैं। उन मात्राओंसे त्रिपदा गायत्री प्रकट हुई है और त्रिपदा गायत्रीसे ऋक? साम और यजुः -- यह वेदत्रयी प्रकट हुई है। इस दृष्टिसे सबका मूल है और इसीके अन्तर्गत गायत्री भी है तथा सबकेसब वेद भी हैं। अतः जितनी वैदिक क्रियाएँ की जाती हैं? वे सब का उच्चारण करके ही की जाती हैं।

इसलिये वेदका प्रवचन -- पाठ करनेवाले ब्राह्मणोंकी शास्त्रविधिसे कही हुई यज्ञ? दान और तपरूप क्रियाएँ ब्रह्मके ओम् इस नामका उच्चारण करके ही सर्वदा आरम्भ की जाती हैं।

Since He is the cause of Brahmins etc., and since this is the designation of Brahman, "Tasmat" (Therefore)—thus He concludes.

In "Brahmavadinam," "Brahma" means Veda (of the expounders of the Veda).

Since "Om Tat Sat" is the designation of Brahman, and since it is the cause of Brahmins etc.; "Tasmat"—Therefore;

uttering "Om," the acts of sacrifice, charity, and austerity of the "Brahmavadins"—expounders of the Veda—which are "Vidhanoktah"—enjoined by scripture—"Satatam"—always—proceed/operate.

Since the ordaining of these (Brahmins etc.) was seen in the beginning of creation preceded by this triad of names, "Tasmat"—Therefore; uttering just the one name "Om" out of these three, the acts of sacrifice etc. of the "Brahmavadins"—Vedics—which are "Vidhanoktah"—stated in the Vedas—always proceed.

And there is the Shruti—"With Om, the Brahma (priest) gives permission; with Om, they recite the Shastras; with Om, the Adhvaryu responds; with Om, they sing the Saman verses"—this shows that the action of all priests in the sacrifice is preceded by Omkara.

"Tasmat"—Therefore; the acts of sacrifice, charity, and austerity of the "Brahmavadins"—Veda-expounders, the three castes—which are "Vidhanoktah"—stated in Vedic injunctions; always proceed after uttering "Om" in the beginning. And the Vedas are also begun by uttering "Om." Thus, the connection of the Vedas, the Vedics, and the actions like sacrifice etc. with the word "Om" has been described.

By holding the Veda connected with the word "Om," and by performing actions like sacrifice connected with it, the connection of the three castes designated by the word "Brahmana" with the word "Om" has also been described.

Now, He states the mode of their connection with the word "Tat"—

Now, intending to show the praiseworthiness of each—Omkara etc.—He states that of Omkara with that very (verse)—"Tasmat," etc.

Since the designation of Brahman is thus praiseworthy, "Tasmat"—Therefore; uttering "Om," the scriptural actions of sacrifice etc. of the Veda-expounders "Satatam"—always—proceed with excellence even if there is a defect in parts. Meaning, they become "Saguna" (perfect/effective).

"Brahmanas tena..." [17.23] was stated immediately before; by that very statement, the mode of connection with Pranava is also indicated; with this intention (Ramanuja) said—"The three castes connected with the Veda." Regarding the agent of "Vihitah" (were ordained/created), referring to "The four castes were created by Me" [4.13] etc., he said—"Created indeed by Me in ancient times." The "Ordaining" (Vihitatva) of the Vedas means projecting them as before; for their eternality is established by Shruti and Smriti like "He who sends forth the Vedas to him" [Shvetashvatara 6.18], "The eternal Word without beginning or end was emitted" [MBh 12.232.24], etc. ...

He states that the four verses beginning "Tasmat" [17.24] are an elaboration of the subject matter—with "Of the three," etc. Meaning of Brahmins, Vedas, and Sacrifices. The word "Sacrifice" here implies Austerity, Charity etc., for "Yajna-tapah-kriya" is mentioned immediately [in 17.24]. Since it enters into the nature of performance, and since it is first even there (among the three names), Omkara is mentioned first here too; with this intention, he says "First." "Tasmat" (Therefore)—meaning because they were ordained by Me, the Creator of all, as being connected with It (Om) at that very time (of creation). By derivation of "instrument" (Karana), the word "Vidhana" here refers to the Vedic injunctive sentence; so he says "Stated in Vedic injunctions."

That sacrifice, charity, etc. are preceded by Omkara is established by their respective injunctions; with this intention, he says "In the beginning." The utterance of "Om" here implies, for those who have heard the Vedantas, the contemplation of the Supreme Brahman, the Inner Ruler of all, with the attitude of worshipping Him. And Lord Shaunaka remembers: "One should always remember Hari at the beginning and end of actions" [Vishnu Dharma]; from this, even for those who haven't heard Vedantas, the attainment of auspiciousness etc. through the utterance of His name is established by implication. Thus, the connection of Pranava with all Vedic actions is established. Although actions restricted to specific times are enjoined by "Sacrifice with Jyoti in every spring," "Sacrifice with Vajapeya in autumn," etc., there is no restriction of specific time regarding all actions being preceded by Pranava—this is the purport of the word "Satatam" (Always); so he says "Sarvada." The connection of Pranava is common whether performed as a means to heaven or as a means to liberation; this is the idea.

Although Vedas are not (explicitly) mentioned in this verse, they were mentioned in the previous verse "Brahmanas tena Vedashcha" [17.23]; and following texts like "That accent (Svara/Om) proclaimed at the beginning of Veda and established at the end of Veda... He who is beyond that dissolved-in-nature (Prakriti-lina) is Maheshvara" [Taittiriya Narayana 6.10.24], "One should pronounce the Pranava of the Veda at the beginning and end always; that which is without Om at the beginning flows away/is lost" [Manu 2.74]—he says "And the Vedas." By "Vidhanoktah" and the word expressing Veda ("Brahmavadinam"), the connection of Pranava with Vedas is indicated in this verse too; so he says "Evam" (Thus). By designating them as agents of uttering Om, and as "Brahmavadins" (expounders of Veda connected with Om), the connection of Brahmins with the word "Om" is indeed demonstrated; thus he says "By holding the Veda connected with the word Om."

ब्रह्मवादियों से तात्पर्य सात्त्विक? जिज्ञासु साधकों से है। अपने सभी कर्मों में परमात्मा का स्मरण रखने से उन्हें श्रेष्ठता? शुद्धता और दिव्यता प्राप्त होती है। परमात्मा के स्मरण में ही अहंकार और उसके बन्धनों का विस्मरण है। अहंकार के अभाव में? साधक अपने तपाचरण में अधिक कुशल? यज्ञ कर्मों में निस्वार्थ और दान में अधिक उदार बन जाता है।

Now, how those whose intellect has transcended the crisis of the three Gunas perform action—that manner is described from "Om" etc. up to "Abhidhiyate" [end of verse 26]. "Om Tat Sat"—By these three words, the "Nirdesha"—designation/facing—of Brahman is done.

Among them, by "Om," it is suggested that "This purport of the scripture is to be accepted as duty as long as the bodily connection lasts." By "Tat"—a pronoun denoting mere generality and incapable of referring to specifics—"absence of desire for fruit" regarding Brahman is expressed. Because, without grasping a specific (fruit), there is absence of desire (Abhisandhana); even though He favors all specifics and holds all fruits, and has all-doership, still specific fruit does not attach (to the Absolute). By the shruti "Sat," "praise" is expressed.

Even if this sacrifice etc. is being performed, if done with the thought "This is defective/bad," it becomes Tamasic. And if performed with desire for specific fruit, it is not "Sat" (good), but only causes bondage. Therefore, thinking "This is to be done" [and not desiring specific fruit], even while performing sacrifice etc., they are not bound. With this very intention it is said in the Adi Parva: "Austerity is not Kalka (sin/dirt), study is not Kalka, the natural Vedic injunction is not Kalka, and earning wealth by force (effort) is not Kalka; those very things, when struck by 'Bhava' (intention/feeling), are Kalka." [MBh Adi 1.210].

"Kalka" means binding. "Svabhavika"—meaning a Brahmin should study the Veda etc. without motive (nishkaranam). "Prasahya"—by effort appropriate and famous in scripture and the world. "Bhavena"—by the mind conjoined with the three Gunas, Sattva etc.; only when struck by that are these binding, not otherwise—this is the purport.

Therefore, sacrifice etc. are indeed duties as long as the body exists. For that purpose, actions like earning are "Vihitam" (enjoined).

OR—If by "Om," the "complete subsidence of the entire manifestation" is propounded; by "Tat," the "nature of Freedom of Will (Iccha-svatantrya) consisting merely of the awareness of the rising waves of the universe"; and by "Sat," the "Becoming (Bhavana) of the differentiator expanding through the weight of Freedom of Will, appearing as diverse nature even though Full." As it is said, "Sadbhave sadhubhave cha."

Thus, placing the Supreme Tranquil form (Om) in front, and centering the one associated with the waves of desire to give, sacrifice, and burn (Tat), and finally this form (Sat) which is full of the apparatus of action like charity, sacrifice, and austerity and is blossoming forth—this triad is truly the equal, natural form of the Unfettered (Absolute). Then whose, what, how, where, and by whom could there be any fruit? (Meaning, no bondage exists).

Now, just as the Omkara is explained by explaining the letters 'A', 'U', and 'M', similarly, by explaining 'Omkara', the word 'Tat', and the word 'Sat', He begins to explain the designation of Brahman formed by their combination, for the sake of excessive praise, with four verses. Among them, He first explains Omkara—"Tasmat," etc.

Since "Om" is famous as the name of Brahman in Shrutis like "Om is Brahman," "Tasmat"—therefore; "Udahritya"—uttering "Om," meaning after the pronunciation of Omkara; the acts of sacrifice, charity, and austerity of the "Brahmavadins"—expounders of the Veda; which are "Vidhanoktah"—taught by the scriptural injunctions; "Satatam"—always; "Pravartante"—proceed excellently (Prakrishtataya), meaning they operate being devoid of defects.

If even by the utterance of one part (Om) there is freedom from defect, what then to speak of the utterance of the whole (Om Tat Sat)? This is the excess of praise.

Since everything is accomplished by the utterance of this, "Tasmat" (Therefore)—He states that this triad of names is the accomplisher for devotees associated with the three Gunas, for seekers of liberation, and for the good in worldly matters—"Tasmat," etc.

"Tasmat"—For that reason; the acts of sacrifice, charity, and austerity of the "Brahmavadins"—devotees of the Lord; which are meant for the Lord; having uttered "Om"; those acts "Satatam"—constantly; "Vidhanoktah"—proceed (Pravartante) for the sake of the Lord's pleasure; meaning they exist excellently.

"Tasmat"—Therefore; "Om"—having thus uttered—pronounced; "Yajna-dana-tapah-kriyah"—actions of the nature of sacrifice etc.; "Pravartante"—proceed/operate

"Vidhanoktah"—enjoined by scripture; "Satatam"—always; "Brahmavadinam"—of those who are in the habit of expounding the Veda (Brahma).

Stating the mode of connection of the three, He first states the mode of connection of "Om"—"Tasmat," etc.

The meaning is clear.

तस्मात् therefore? Om? इति thus? उदाहृत्य uttering? यज्ञदानतपःक्रियाः the acts of sacrifice? gift and austerity? प्रवर्तन्ते begin? विधानोक्ताः as enjoined in the scriptures? सततम् always? ब्रह्मवादिनाम् of the students of Brahman. Commentary Those who are knowers of the scriptures have a vivid impression of Om in their minds by means of meditation and then they will utter the Pranava with the proper attitude and feeling. Then meditating on Om and uttering it? they perform the sacrifices. Just as a hillstick is very useful in climbing a hill? just as a boat is very useful in crossing a river? so also Om is very useful and important at the commencement of an action or sacrifice.It is not desirable to renounce actions or sacrifices to attain union with the Lord. What is wanted is total and perfect surrender of all actions to God. Sacrifice? charity and austerity are not hindrances to the attainment of Selfrealisation on the contrary the attainment of liberation is rendered easy by their performance without any selfish desires or egoism.

Tasmat, therefore; yajna-dana-tapah, kriyah, acts of sacrifice, charity and austerity-acts in the form of sacrifice etc.; vidhana-uktah, as prescribed through injunctions, as ordained by the scriptures; brahma-vadinam, of those who study and expound the Vedas; satatam, always; pravartante, commence; udahrtya, after uttering; om iti, the syllable Om.

After pronouncing Om, the Vedas are recited. Thus the connection of the syllable Om with the Vedas and the rituals enjoined in the Vedas such as sacrifices has been described. As the Vedas are connected with the word Om, all belonging to the three stations of life who memorise the Vedas and perform the rituals inculcated in them, are included in the expression, 'expounders of the Vedas.'
Now, He describes the manner by which the word Tat is connected with them: