Bhagavad Gita - Chapter 17 - Shloka (Verse) 25

व्याख्या -- तदित्यनभिसंधाय ৷৷. मोक्षकाङ्क्षिभिः -- केवल उस परमात्माकी प्रसन्नताके उद्देश्यसे? किञ्चिन्मात्र भी फलकी इच्छा न रखकर शास्त्रीय यज्ञ? तप? दान आदि शुभकर्म किये जायँ।,कारण कि विहितनिषिद्ध? शुभअशुभ आदि क्रियामात्रका आरम्भ होता है और समाप्ति होती है। ऐसे ही उस क्रियाका जो फल होता है? उसका भी संयोग होता है और वियोग होता है अर्थात् कर्मफलके भोगका भी आरम्भ होता है और समाप्ति होती है। परन्तु परमात्मा तो उस क्रिया और फलभोगके आरम्भ होनेसे पहले भी हैं तथा क्रिया और फलभोगकी समाप्तिके बाद भी हैं एवं क्रिया और फलभोगके समय भी वैसेकेवैसे हैं। परमात्माकी सत्ता नित्यनिरन्तर है। नित्यनिरन्तर रहनेवाली इस सत्ताकी तरफ ध्यान दिलानेमें ही तत् इति पदोंका तात्पर्य है और उत्पत्तिविनाशशील फलकी तरफ ध्यान न देनेमें ही अनभिसंधाय फलम् पदोंका तात्पर्य है अर्थात् नित्यनिरन्तर रहनेवाले तत्त्वकी स्मृति रहनी चाहिये और नाशवान् फलकी अभिसंधि (इच्छा) बिलकुल नहीं रहनी चाहिये।नित्यनिरन्तर वियुक्त होनेवाले? प्रतिक्षण अभावमें जानेवाले इस संसारमें जो कुछ देखने? सुनने और जाननेमें आता है? उसीको हम प्रत्यक्ष? सत्य मान लेते हैं और उसीकी प्राप्तिमें हम अपनी बुद्धिमानी और बलको सफल मानते हैं। इस परिवर्तनशील संसारको प्रत्यक्ष माननेके कारण ही सदासर्वदा सर्वत्र परिपूर्ण रहता हुआ भी वह परमात्मा हमें प्रत्यक्ष नहीं दीखता। इसलिये एक परमात्मप्राप्तिका ही उद्देश्य रखकर उस संसारका अर्थात् अहंताममता (मैंमेरेपन) का त्याग करके? उन्हींकी दी हुई शक्तिसे? यज्ञ आदिको उन्हींका मानकर निष्कामभावपूर्वक उन्हींके लिये यज्ञ आदि शुभकर्म करने चाहिये। इसीमें ही मनुष्यकी वास्तविक बुद्धिमानी और बल(पुरुषार्थ) की सफलता है। तात्पर्य यह है कि जो संसार प्रत्यक्ष प्रतीत हो रहा है? उसका तो निराकरण करना है और जिसको अप्रत्यक्ष मानते हैं? उस तत् नामसे कहे जानेवाले परमात्माका अनुभव करना है? जो नित्यनिरन्तर प्राप्त है।भगवान्के भक्त (भगवान्का उद्देश्य रखकर) तत् पदके बोधक राम? कृष्ण? गोविन्द? नारायण? वासुदेव? शिव आदि नामोंका उच्चारण करके सब क्रियाएँ आरम्भ करते हैं।अपना कल्याण चाहनेवाले मनुष्य यज्ञ? दान? तप? तीर्थ? व्रत? जप? स्वाध्याय? ध्यान? समाधि आदि जो भी क्रियाएँ करते हैं? वे सब भगवान्के लिये भगवान्की प्रसन्नताके लिये? भगवान्की आज्ञापालनके लिये ही करते हैं? अपने लिये नहीं। कारण कि जिनसे क्रियाएँ की जाती हैं? वे शरीर? इन्द्रियाँ? अन्तःकरण आदि सभी परमात्माके ही हैं? हमारे नहीं हैं। जब शरीर आदि हमारे नहीं हैं? तो घर? जमीनजायदाद? रुपयेपैसे? कुटुम्ब आदि भी हमारे नहीं हैं। ये सभी प्रभुके हैं और इनमें जो सामर्थ्य? समझ आदि है? वह भी सब प्रभुकी है और हम खुद भी प्रभुके ही हैं। हम प्रभुके हैं और प्रभु हमारे हैं -- इस भावसे वे सब क्रियाएँ प्रभुकी प्रसन्नताके लिये ही करते हैं। सम्बन्ध -- चौबीसवें श्लोकमें की और पचीसवें श्लोकमें तत् शब्दकी व्याख्या करके अब भगवान् आगेके दो श्लोकोंमें पाँच प्रकारसे सत् शब्दकी व्याख्या करते हैं।

तत् ऐसे इस ब्रह्मके नामका उच्चारण करके और कर्मोंके फलको न चाहकर नाना प्रकारकी यज्ञ और तपरूप तथा दान अर्थात् भूमि? सोना आदिका दान करनारूप क्रियाएँ मोक्षको चाहनेवाले मुमुक्षु पुरुषोंद्वारा की जाती हैं।

Having stated the application of the word "Om," He states the application of the word "Tat"—with "Tat," etc.

Having stated the application of the name "Om," He states the application of "Tat"—"Tat," etc.

"Phalam anabhisandhaya"—Not aiming at fruit; "Mokshakankshibhih"—by seekers of liberation; acts of sacrifice and austerity, and "Vividhah"—various charity-actions characterized by the giving of land, gold, etc.; are "Kriyante"—performed/accomplished; having uttered the name of Brahman "Tat."

Without having the intention/desire that "That (Tat) fruit should be mine."

Having stated the application of the name "Om" in sacrifices etc. as common to both desire-prompted and desireless actions, He now shows the application of the name "Tat" specifically in the desireless actions of seekers of liberation—"Tat," etc. The construction is: Various acts of sacrifice, austerity, and charity are performed by "Mokshakankshibhih"—seekers of liberation—without aiming at the fruit.

(Objection:) If the fruit is not aimed at, then aiming at what are they performed? To this expectation, He says—"Tat" (That...) "Kriyante" (Are performed).

All actions are performed as "Tat," i.e., "Brahman." Just as by Knowers of Brahman, in the manner stated in "Brahman is the offering, Brahman is the oblation..." [Gita 4.24], all actions with their means and fruits are performed with the understanding "All this is indeed Brahman," so too by seekers of liberation; this is the meaning. For it is well known that what is the natural conduct of the liberated is enjoined by scripture as a rule for seekers of liberation.

Due to the proximity of "Phalam anabhisandhaya" (not aiming at fruit), the verb "Abhisandhaya" (aiming at) is obtained by force of context for "Tat" as well. Thus, the connection "Not aiming at fruit, but aiming at 'Tat' (Brahman), actions proceed" is also easily available.

Even in the (Shankara) Bhashya which interprets it as "Uttering the name of Brahman 'Tat'" by carrying over the verb "Udahritya" from the previous verse, the construction should be explained only with our stated intention; because the purpose of "utterance" is also indeed the contemplation of Brahman; this is the guideline.

The actions of Veda study, sacrifice, austerity, and charity performed by the three castes seeking liberation without aiming at the fruit; those (actions), being the means to the attainment of Brahman, are to be designated by the word "Tat" which denotes Brahman. "Who is He (Sah)? What (Kah)? Who (Kim)? That (Yat)? The state/abode which is 'Tat' (That) is unsurpassed" [Vishnu Sahasranama 91]—thus the word "Tat" is indeed famous as denoting Brahman.

Thus, the connection with the word "Tat" has been stated for Veda study, sacrifice, etc., which are means to liberation, because they are designatable by the word "Tat." The connection of the three castes with the word "Tat" is also established solely by their performance of such Veda study etc.

Now, to state the mode of their connection with the word "Sat," He explains the etymology/usage of the word "Sat" in the world—

He introduces the second name—"Tat," etc. "Tat—having uttered"—here the word "Udahritya" is supplied from the previous verse.

Uttering "Tat," actions of sacrifice etc. are performed by pure-minded men desiring liberation, without making any desire for fruit.

Therefore, by causing the abandonment of resolve for fruit through purification of the mind, and thereby bringing about the state of a seeker of liberation (Mumukshutva), the designation by the word "Tat" is praiseworthy; this is the meaning.

Thus, the characteristic in the form of connection with Pranava (Om), which is common to all Vedic actions leading to heaven and liberation, has been stated. Now, the words "Tat" and "Sat" are stated as specific characteristics of the means to liberation and the means to the three goals (Trivarga - Dharma, Artha, Kama) respectively. He will say this at the beginning of the Eighteenth Chapter [Ramanuja Bhashya, Verse 1]: "The general characteristic of Vedic action is connection with Pranava; therein, the distinction between means to liberation and means to prosperity lies in being designatable by the words Tat and Sat."

"Etesham" (Of these)—refers to the three (sacrifice, etc.). To indicate the application of the word "Tat" even in the Vedas (study) as an implication of the stated sacrifices etc., "Veda-study" is included. By "Mokshakankshibhih" (seekers of liberation), it is indicated that they are means "leading up to the attainment of Brahman."

"Tat iti"—Without aiming at fruit—this is the construction. Understanding them as figuratively designatable by the word "Tat" because they are means to the attainment of Brahman who is denoted by the word "Tat," and not aiming at any other fruit—this is the meaning. Due to the force of the word "Iti," the word "Udahritya" (having uttered) should be supplied from the previous verse—with this intention, (Ramanuja) says "Designatable by the word Tat."

Only if "Tat" is established as a name of Brahman can there be the implication "as a means to attain That"; and regarding "How is that so?", intending that it is clarified by supporting the Shruti "Tat," he cites "Sa vah..." [Vishnu Sahasranama]. In the Thousand Names of the Lord, from the introduction "Whatever names are secondary and famous of the Great Soul" [MBh 13.149.13] and the conclusion "The thousand names" [MBh 13.149.121], the fact that words like Yat, Tat etc., though pervasive as pronouns, are specifically direct names of the Supreme Brahman is established; this is the idea.

That even Veda-study, though not mentioned in the verse, is included by the cause, he explains with "Evam," etc.

(Objection:) Still, the connection of the three (castes) is not established, because the three castes designated by the word "Brahmana" are not directly designatable by the word "Tat" based on being means to liberation? To this he says—"Of the three castes also." By "Performed by seekers of liberation," their connection is indicated traditionally/indirectly; this is the idea.

जो पुरुष स्वयं को अपनी आसक्तियों? स्वार्थी इच्छाओं? अहंकार और उससे उत्पन्न होने वाले विक्षेपों के बन्धनों से मुक्त रहना चाहता है? उसे मुमुक्षु कहते हैं। ऐसे मुमुक्षुओं को यह श्लोक एक उपाय बताता है? जिसके द्वारा समस्त साधक स्वयं को अपनी वासनाओं के बन्धन से मुक्त कर सकते हैं।मुमुक्षुओं को चाहिए कि वे फलासक्ति को त्यागकर और तत् शब्द के द्वारा परमात्मा का स्मरण करके अपने कर्तव्यों का पालन करें। तत् शब्द जगत्कारण ब्रह्म का वाचक है? जहाँ से सम्पूर्ण सृष्टि व्यक्त होती है। इस प्रकार? यह शब्द भूतमात्र के आत्मैकत्व का भी सूचक है। अपने कुटुम्ब के कल्याण के स्मरण रहने पर व्यक्तिगत लाभ विस्मरण हो जाता है समाज के लिए कार्य करने में परिवार के लाभ का विस्मरण हो जाता है और राष्ट्र कल्याण की भावना का उदय होने पर अपने समाजमात्र के लाभ की कामना नहीं रह जाती तथा विश्व और मानवता के लिए कर्म करने में राष्ट्रीयता की सीमायें टूट जाती हैं। इसी प्रकार? आत्मैकत्व के भाव में चित्त को समाहित करके यज्ञदानादि कर्मों के आचरण से? अहंकार के अभाव में? अन्तकरण की पूर्वार्जित वासनाएं नष्ट हो जाती हैं और नई वासनाएं उत्पन्न नहीं होती। यही मुक्ति है।अब? सत् शब्द का विनियोग बताते हैं

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].

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).

Interpreting the sentence "Tat iti anabhisandhaya" (Uttering 'Tat', without aiming) as propounding the application of the word "Tat" to sacrifice etc. just as to Brahman, he explains—"Tat iti," etc.

Meaning, (not desiring) the heaven etc. spoken of in the Vedas.

He explains the second word "Tat"—with "Tat," etc. Having uttered the name of Brahman "Tat," famous in Shrutis like "Tat tvam asi"; not aiming at fruit; for the sake of purification of the internal organ; acts of sacrifice and austerity and various acts of charity are performed by seekers of liberation.

Therefore, this (name) is extremely praiseworthy.

Having spoken of devotees, He now states the fruit related to the second name (Tat) for the Knowers (Jnanis)—"Tat," etc.

"Tat"—Having uttered this; having uttered "May He be pleased" by following the command that "That (action) is of the nature of Brahman." "Phalam"—Fruit in the form of happiness of heaven etc.; "Anabhisandhaya"—not entertaining desire for fruit in the mind; "Mokshakankshibhih"—by the faultless (seekers of liberation); "Yajna-tapah-kriyah"—actions of sacrifice (Agnihotra etc.), austerity (Krichhra etc.), and others (charity etc.); "Kriyante"—are performed.

By the utterance of the word "Tat," those (actions) also become perfect and lead to liberation; this is the meaning.

"Tam" (That fruit)—"Anabhisandhaya"—Not aiming at; having uttered the name of Brahman "Tat"; and not aiming at the fruit of actions like sacrifice; "Yajna-tapah-kriyah"—acts of sacrifice and acts of austerity; "Danakriyashcha"—and various acts of charity characterized by giving land, gold, etc.; "Kriyante"—are performed/accomplished; "Mokshakankshibhih"—by seekers of liberation.

The application of the words "Om" and "Tat" has been stated. Now, the application of the word "Sat" is described—

"Tat," etc. Brahman indeed is the denotation of the word "Tat." From "Tat savituh" etc., and "Who is all (Sarva)? Who (Kah)? Who (Kim)? That (Yat)? The state which is 'Tat' (That) is unsurpassed" [MBh 13.149.93]—from this statement in the Mahabharata Sahasranama, Brahman alone is the Fruit. Therefore, not aiming at the worldly fruit, here actions like sacrifice etc., which are designatable by the word "Tat" denoting Brahman, are performed only by seekers of liberation.

By others, they are performed otherwise (with desire); this is the conclusion.

तत् That? इति thus? अनभिसन्धाय without aiming at? फलम् fruit? यज्ञतपःक्रियाः acts of sacrifice and austerity? दानक्रियाः acts of gits? च and? विविधाः various? क्रियन्ते are performed? मोक्षकाङ्क्षिभिः by the seekers of liberation.Commentary With Tat With the utterance of the word Tat (That).Phalam Fruit of sacrifice? austerity and charity.Danakriyah Acts of charity such as gifts of land? gold? rice? clothes? etc.The immortal Soul which transcends the whole world? the three Gunas? the three bodies? the three,states of waking? dreaming and deep sleep? which illumines everything? which is the basis of all? and the source of everything is connoted by the word Tat. The sages and the aspirants meditate on Tat. They utter the word Tat and say? May all our actions and the fruits of them be in the name of Tat (That or Brahman).Thus they offer all actions and their fruits to Brahman and practise renunciation. They are freed from egoism and the bondage of Karma. They attain Selfrealisation through purity of heart caused by selfless? motiveless and desireless actions.The actions that is ennobled and sanctified by uttering Om at the beginning and which is offered to That is transformed into the nature of Brahman. All actions in their entirety? O Arjuna? culminate in wisdom (IV.33). He who does the actions with the spirit of sacrifice becomes Brahman eventually.Tat is symbolic of the presentation of all the fruits of all such activities to Brahman. If you utter Tat? it is tantamount to saying? They are nt mine. What has been begun with Om is given away to Brahman with the utterance of Tat.The use of Sat is described in the following verse.

After uttering the word tat, which is a name of Brahman, yajna-tapah-kriyah, acts of sacrifice and austerity; ca, as also; vividhah, the various; dana-kriyah, acts of charity, such as gift of land, gold, etc.; kriyante, are performed; anabhisandhaya, without regard for; phalam, results of actions; moksa-kanksibhih, by persons aspiring for Liberation.
The use of the words Om and tat has been stated. Thereafter, the use of the word sat is bieng presently stated:

Whatever acts such as the study of the Vedas, sacrifices, austerities and gifts are done without aiming at results by those of the first three stations, seeking only final release - these are designated by the term Tat referring to the brahman, since they constitute the means for attainment of brahman. For it is well known that the term Tat signifies brahman, as in the following passage: He is Sah,Vah, Kah, Kim, Yat, Tat, Padam, Anuttamam.' (M.B., 13.254.91). Thus, the study of the Vedas, sacrifices etc., which are the means of attaining release, have been stated; the connection of Tat has been spoken of since the word Tat signifies them (i.e., the study of Vedas etc.). The connection of the term Tat with the three stations is shown because of their practising the study of the Vedas etc., in the way stated.
In order to show how the term Sat is connected with these, Sri Krsna shows the etymology of the term Sat, as it is prevalent in the world: