Bhagavad Gita - Chapter 17 - Shloka (Verse) 26

व्याख्या -- सद्भावे -- परमत्मा हैं इस प्रकार परमात्माकी सत्ता(होनेपन) का नाम सद्भाव है। उस परमात्माके सगुणनिर्गुण? साकारनिराकार आदि जितने रूप हैं और सगुणसाकारमें भी उसके विष्णु? राम? कृष्ण? शिव? शक्ति? गणेश? सूर्य आदि जितने अवतार हैं? वे सबकेसब सद्भाव के अन्तर्गत हैं। इस प्रकार जिसका किसी देश? काल? वस्तु आदिमें कभी अभाव नहीं होता? ऐसे परमात्माके जो अनेक रूप हैं? अनेक नाम हैं? अनेक तरहकी लीलाएँ हैं? वे सबकेसब सद्भाव के अन्तर्गत हैं।साधुभावे -- परमात्मप्राप्तिके लिये अलगअलग सम्प्रदायोंमें अलगअलग जितने साधन बताये गये हैं? उनमें हृदयके जो दया? क्षमा आदि श्रेष्ठ? उत्तम भाव हैं? वे सबकेसब साधुभाव के अन्तर्गत हैं।सदित्येतत्प्रयुज्यते -- सत्तामें और श्रेष्ठतामें सत् शब्दका प्रयोग किया जाता है अर्थात् जो सदा है? जिसमें,कभी किञ्चिन्मात्र भी कमी और अभाव नहीं होता -- ऐसे परमात्माके लिये और उस परमात्माकी प्राप्तिके लिये दैवीसम्पत्तिके जो सत्य? क्षमा? उदारता? त्याग आदि श्रेष्ठ गुण हैं? उनके लिये सत् शब्दका प्रयोग किया जाता है जैसे -- सत्तत्त्व? सद्गुण? सद्भाव आदि।प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते -- परमात्मप्राप्तिके लिये अलगअलग सम्प्रदायोंमें अलगअलग जितने साधन बताये गये हैं? उनमें क्रियारूपसे जितने श्रेष्ठ आचरण हैं? वे सबकेसब प्रशस्ते कर्मणि के अन्तर्गत हैं। इसी प्रकार शास्त्रविधिके अनुसार यज्ञोपवीत? विवाह आदि संस्कार अन्नदान? भूमिदान? गोदान आदि दान और कुआँबावड़ी खुदवाना? धर्मशाला बनवाना? मन्दिर बनवाना? बगीचा लगवाना आदि श्रेष्ठ कर्म भी प्रशस्ते कर्मणि के अन्तर्गत आते हैं। इन सब श्रेष्ठ आचरणोंमें? श्रेष्ठ कर्मोंमें सत् शब्दका प्रयोग किया जाता है जैसे -- सदाचार? सत्कर्म? सत्सेवा? सद्व्यवहार आदि।

ओम् और तत्शब्दका प्रयोग तो कहा गया अब सत्शब्दका प्रयोग कहा जाता है --, अविद्यमान वस्तुके सद्भावमें यानी जैसे अविद्यमान पुत्रादिके उत्पन्न होनेमें? तथा साधुभावमें अर्थात् बुरे आचरणोंवाले असाधु पुरुषका जो सदाचारयुक्त हो जाना है? उसमें? सत् ऐसे इस ब्रह्मके नामका प्रयोग किया जाता है अर्थात् वहाँ सत् शब्द कहा जाता है तथा हे पार्थ विवाह आदि माङ्गलिक कर्मोंमें भी सत् शब्द प्रयुक्त होता अर्थात् ( उनमें भी ) सत् शब्दका प्रयोग किया जाता है।

Reiterating what has passed, he states the purport of the subsequent verse—"Of the words Om and Tat" (application being done, now of Sat...).

He states the application of the third name with two verses—"Sat," etc.

"Satah"—Of the existing; "Sadbhave"—like the birth of a non-existent son (coming into being); and "Sadhubhave"—the becoming good of a bad-conduct person is "Sadhubhava"; in that Sadhubhava also, the name of Brahman "Sat" is used/uttered.

And "Prashaste karmani"—in auspicious actions like marriage etc., that word "Sat" is used.

Indicating "Like the word Partha for the son of Pritha," He says—"Partha" (O Partha!).

By the word "Sadbhava," "Procreation" (coming into being) is indicated.

Having said "Om," and not aiming at fruit, for those performing sacrifice, charity, austerity etc., due to extreme love and the similarity of name, "Brahman" itself is accomplished (the act becomes Brahman); this is the intention.

Having stated the application of the words "Tat" and "Sat" (actually just Om and Tat previously, now Sat), He states the application of the word "Sat" with two verses—"Sadbhave," etc.

"Sadbhave"—In existence; "Sadhubhave"—in goodness/propriety; the word "Sat" (is used). "This action is Sat (good)"—thus in a "Prashaste" (praiseworthy/auspicious) action also. "Sat" means Reality/Existence (Sattva); since it is stated in the Vedas, it certainly "Is"—therefore the word "Sat" is used by the believers (Astikas).

"Sadbhave"—In the sense of existence/being present; and "Sadhubhave"—in the sense of auspiciousness/goodness; regarding all objects, this word "Sat" is used in the world and in the Vedas.

Similarly, regarding a worldly, praiseworthy, and auspicious action performed by someone, the word "Sat" is applied—used—as "This action is Sat"; this is the meaning.

He states the praiseworthiness of the word "Sat"—with two verses beginning "Sadbhave," etc.

"Sadbhave"—In existence; in the sense "Devadatta has a son etc. (exists)." And "Sadhubhave"—In goodness; in the sense "Devadatta's son etc. is excellent/good." The word "Sat" is used.

In a "Prashaste"—auspicious—action like marriage etc. also, as "This action is Sat," the word "Sat" is applied—used, or fits.

When the intention was to propound the connection of the three (words) through three (verses), what is the purpose of the seemingly irrelevant statement "In existence and in goodness"? To this, he introduces (Ramanuja's commentary)—"Now of these..." Just as the application of the word "Sat" in meanings like existence is accepted based on usage, so too in the present context; with this intention, examples of its multiple meanings are given. "Vidyamantayam"—Meaning the "Sattva" (Reality/Existence) distinct from Asat (non-existence), or that which has the "present time" as its object; this is the meaning of the word "Sadbhava"; this is the idea.

Just as in "The doer of good becomes Sadhu (good)" [Brihadaranyaka 4.4.5], here too the word "Sadhu" refers to the nature of merit (Punya) etc.; thus he says "In the state of auspiciousness/goodness" (Kalyanabhave). Regarding the connection of the word "Tat" (previously), the qualification was "By seekers of liberation." But here, by saying "In a praiseworthy action" and mentioning mere "praiseworthiness" as the cause, the word "Sat" is being derived as a characteristic of means to human goals other than liberation; this is the idea.

Even in extremely dissimilar objects, the word "Sat" follows if these two conditions (existence and goodness) are present; with this intention, he says "In all objects." By the general statement "Is used" (Prayujyate), the firmness of the usage due to its universality is indicated; thus he says "In the world and in the Vedas." "Tatha" (Similarly)—this is for a worldly example close to the context, otherwise there would be repetition (if taken as Vedic again); with this intention, he says "In worldly (action)."

The cause indicated by "Sadhubhave" is the same one being brought down in the proximate example by the word "Prashasta"; with this intention, he says "In auspicious (Kalyane)." The prefix (Pra) merely manifests the meaning latent in the root. Therefore, in this verse, the two words "Yujyate" and "Prayujyate" have the same meaning; thus he says "Means is used (Prayujyate)."

सत्यता और साधुता तथा कर्म की प्रशस्तता को सत् शब्द के द्वारा लक्षित किया जाता है। हम सब आपेक्षिक सत्यत्व वाले जगत् में रहते हैं। हमारे लिए यह स्वाभाविक है कि अपने शरीर? मन और बुद्धि के द्वारा अनुभूयमान इस जगत् को ही हम पारमार्थिक सत्य समझ लें। अत सत् शब्द के द्वारा हमें यह स्मरण कराया जाता है कि पारमार्थिक सत्य इस आपेक्षिक सत्य रूप जगत् का भी अधिष्ठान 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].

...

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).

To remove the impression that "Sadbhava" means mere "existence," (Madhvacharya) said—"By the word Sadbhava, procreation is indicated." "Procreation" (Prajananam) means bringing into existence what was previously non-existent. Although the word "Sadbhava" denotes mere existence, here, since the creatorship of the world by Brahman is intended, it is known to refer to a "specific existence," i.e., "procreation"; to establish this, he said "indicated" (Suchitam).

(Objection:) "What modus operandi (Itikartavyata) of sacrifices etc. have you propounded by this?" To this he says—"Om," etc. Having knowledge of the stated meaning of Omkara; not aiming at fruit; aiming at Brahman; with knowledge and devotion to Brahman; with the commitment "That is the object"; in the manner stated in the Vedas; "along with Brahmins"—this also should be grasped (from verse 24). By the word "Adi" (etc.), Japa (chanting) etc. are included.

(In Madhva Bhashya) The genitive in "Kritam" (of those who performed) is in the sense of instrumental (by those). "Nama-samyat"—Due to the similarity of name, it is understood as being "His image" (Pratima). (Objection:) Since pots etc. also share the similarity of being images of Brahman (as effects), what is special about sacrifice etc.? To this he said—"Atipriteh" (Due to extreme love). "Of Brahman is accomplished/established in sacrifices etc."—this is the sentence completion.

When done in this manner, sacrifice etc. are "Sattvic," and others are "Rajasic" or "Tamasic"—thus the modus operandi is propounded.

Here, by "Om Tat Sat" [17.23], it is propounded that the triad of names of Brahman also denotes sacrifice etc. By that, the nature of sacrifice etc. as an "Image of Brahman" is indicated. By "Brahmanah" etc., deriving Omkara in Brahman and in sacrifice etc., the conduct of its utterance was stated. By that, it is indicated that one should perform sacrifice etc. along with Brahmins in the Vedic manner after uttering Omkara with remembrance of its meaning. By "Tat," the word Tat was derived in sacrifice etc. and in Brahman. From that, "Not aiming at fruit and aiming at Brahman" was obtained. By "Sadbhavah," the word Sat was explained in Brahman. From that, "With knowledge of Brahman" is obtained.

He explains the third word "Sat" with two verses—"Sadbhava," etc. "Sat"—This name of Brahman, famous in Shrutis like "Sat alone was this in the beginning, O Somya" [Chandogya 6.2.1]; is used by the wise in "Sadbhave"—in existence, when there is a doubt of non-existence; and in "Sadhubhave"—in goodness, when there is a doubt of badness. Therefore, this (name) is capable of establishing the "goodness" of sacrifice etc. and the "existence" of its fruit by removing defects; this is the meaning.

Similarly—like in existence and goodness—in "Prashaste"—in an auspicious action that generates immediate happiness without obstruction, like marriage etc.; "O Partha, the word Sat is used (Yujyate/Prayujyate)." Therefore, since this name is capable of causing "immediate fruit generation without obstruction" in sacrifice etc. by removing defects, it is "more praiseworthy" (Prashastatara); this is the meaning.

Regarding worldly "Sat" (existing/good) things, the name "Sat" (of Brahman) is the accomplisher of that (existence etc.); this He says—"Sadbhava," etc.

"Sadbhave"—In the attitude of theism/belief; "Sadhubhave"—in the state of excellence; the name "Sat" is used. And in "Prashaste karmani"—in action performed for the sake of the Lord; O Partha, the word "Sat" is "Yujyate"—joined/applied; this is the idea.

"Sadbhave"—In the coming into existence of the non-existent, like in the birth of a non-existent son; and "Sadhubhave cha"—the becoming good-conducted of a bad-conducted person is "Sadhubhava," in that Sadhubhava; the name of Brahman "Sat" is "Prayujyate"—uttered.

"Prashaste karmani"—In auspicious actions like marriage etc. also; similarly, "Sat shabdah Partha yujyate"—the word Sat is used.

He shows the mode of connection of the word "Sat" through the establishment of etymology in the world—"Sadbhava," etc. "Asti" (It is)—therefore it is "Sat"; in that state/nature (Bhava). Here "Bhava" means "Object/Thing" (Vastu), otherwise there would be infinite regress (Anavastha). Therefore, in the term "Sadbhavah," the "Bhava"—object—manifested by the word "Sat" is expressed.

"Sadhubhave"—In goodness also "Sat" is used.

"Prashaste karmani"—In praiseworthy action also. (Because) regarding the all-pervading Brahman who is "Sat," His "being all" (Sarvatva) is heard in Shruti; therefore, usage in "such and such ways" is established everywhere.

सद्भावे in the sense of reality? साधुभावे in the sense of goodness? च and? सत् Sat? इति thus? एतत् this? प्रयुज्यते is used? प्रशस्ते auspicious? कर्मणि (in the sense of) an act? तथा so also? सत् Sat? शब्दः word? पार्थ O Partha? युज्यते is used.Commentary Satbhava That which is unchanging amidst the changing? that which is permanent amidst the impermanent? that which exists in the past? present and future is Sat the reality behind the everchanging names and forms is Sat the substratum in which the everchanging forms inhere is Sat. Meritorious action is Sat.Sadhubhava An attribute of harmony with nature? so that the worlds cycle moves smoothly.The word Sat is powerful enough to make a defective action perfect and complete. When a good action is likely to be rendered Asat or bad owing to a single defect? the use of the word Sat makes it free from defects and brings it to a successful termination. The word Sat removes the evil ality of the action as it has the power of purifying and rendering the act perfect.Sat is Existence Absolute. Sat is Para Brahman. Sat is the inexpressible symbol of that mysterious indescribable? illimitable? indivisible? selfluminous? immortal Brahman.The word Sat is used when you wish to express the reality of an object which is unreal or which is relatively real? as for instance? the birth of a son who is unreal or relatively real in telling that a man is one of good conduct when his conduct is not good or is only relatively good? and in expressing that an act is auspicious? when it is not auspicious or only relatively auspicious.Brahman alone is real. It alone really exists. But we say when a son is born to Mr. Govindan that Mr. Govindans son has come into existence. From the viewpoint of Brahman or Existence Absolute? Mr. Govindans son never exists.The word Sat which is only applied to Brahman is used also for Mr. Govindans son who is unreal or relatively real. Brahman alone is absolutely good and absolutely auspicious. But the,word Sat that can properly be applied to Brahman alone is applied to an act which is not auspicious or which is only relatively auspicious. The use of Sat renders the imperfectly performed actions perfect.

Etat, this; sat iti, word sat, a name of Brahman; prayujyate, is used, is uttered; sad-bhave, with regard to (something) coming into being-with regard to coming into existence of something that was not there, as for instance the birth of a son who was not there before; so also sadhu-bhave, with regard to (someone) becoming good-sadhu-bhava means coming to possess good conduct by an evil person who had bad behaviour; with regard to that. Tatha, so also, O Son of Prtha; the sat-sabdah, word sat; yujyate (-which is the same as prayujyate-), is used; prasaste karmani, with regard to an auspicious rite, such as mirage etc.

The word Sat is applied in Vedic and common usage, in respect of all contexts to express existence (Sadbhava) and auspiciousness (Sadhubhava). Similarly, in relation to any praiseworthy worldly act, viz., auspicious undertaking by someone, the word Sat is applied to express, 'This is a good act.'