Bhagavad Gita - Chapter 17 - Shloka (Verse) 27

व्याख्या -- यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते -- यज्ञ? तप और दानरूप प्रशंसनीय क्रियाओंमें जो स्थिति (निष्ठा) होती है? वह सत् कही जाती है। जैसे? किसीकी सात्त्विक यज्ञमें? किसीकी सात्त्विक तपमें और किसीकी सात्त्विक दानमें जो स्थिति -- निष्ठा है अर्थात् इनमेंसे एकएक चीजके प्रति हृदयमें जो श्रद्धा है और इन्हें करनेकी जो तत्परता है? वह सन्निष्ठा (सत्निष्ठा) कही जाती है।च पद देनेका तात्पर्य यह है कि जिस प्रकार लोगोंकी सात्त्विक? यज्ञ? तप और दानमें श्रद्धा -- निष्ठा होती है? ऐसे ही किसीकी वर्णधर्ममें? किसीकी आश्रमधर्ममें? किसीकी सत्यव्रतपालनमें? किसीकी अतिथिसत्कारमें? किसीकी सेवामें? किसीकी आज्ञापालनमें? किसीकी पातिव्रतधर्ममें और किसीकी गङ्गाजीमें? किसीकी यमुनाजीमें? किसीकी प्रयागराज आदि विशेष तीर्थोंमें जो हृदयसे श्रद्धा है? उनमें जो रुचि? विश्वास और तत्परता है? वह भी सन्निष्ठा कही जाती है।कर्म चैव तदर्थीयं सदित्येवाभिधीयते -- उन प्रशंसनीय कर्मोंके अलावा कर्मोंके दो तरहके स्वरूप होते हैं -- लौकिक (स्वरूपसे ही संसारसम्बन्धी) और पारमार्थिक (स्वरूपसे ही भगवत्सम्बन्धी) --,(1) वर्ण और आश्रमके अनुसार जीविकाके लिये यज्ञ? अध्यापन? व्यापार? खेती आदि व्यावहारिक कर्तव्यकर्म और खानापीना? उठनाबैठना? चलनाफिरना? सोनाजगना आदि शारीरिक कर्म -- ये सभी लौकिक हैं।(2) जपध्यान? पाठपूजा? कथाकीर्तन? श्रवणमनन? चिन्तनध्यान आदि जो कुछ किया जाय? सब,पारमार्थिक है।इन दोनों प्रकारके कर्मोंको अपने सुखआराम आदिका उद्देश्य न रखकर निष्कामभाव एवं श्रद्धाविश्वाससे केवल भगवानके लिये अर्थात् भगवत्प्रीत्यर्थ किये जायँ तो वे सबकेसब तदर्थीय कर्म हो जाते हैं। भगवदर्थ होनेके कारण उनका फल सत् हो जाता है अर्थात् सत्स्वरूप परमात्माके साथ सम्बन्ध होनेसे वे सभी दैवीसम्पत्ति हो जाते हैं? जो कि मुक्ति देनेवाली है।जैसे अग्निमें ठीकरी रख दी जाय तो अग्नि उसको अग्निरूप बना देती है। यह सब अग्निकी ही विशेषता है कि ठीकरी भी अग्निरूप हो जाती है ऐसे ही उस परमात्माके लिये जो भी कर्म किया जाय? वह सब सत् अर्थात् परमात्मस्वरूप हो जाता है अर्थात् उस कर्मसे परमात्माकी प्राप्ति हो जाती है। उस कर्ममें जो भी विशेषता आयी है? वह परमात्माके सम्बन्धसे ही आयी है। वास्तवमें तो कर्ममें कुछ भी विशेषता नहीं है।यहाँ तदर्थीयम् कहनेका तात्पर्य है कि जो ऊँचेसेऊँचे भोगोंको? स्वर्ग आदि भोगभूमियोंको न चाहकर केवल परमात्माको चाहता है? अपना कल्याण चाहता है? मुक्ति चाहता है? ऐसे साधकका जितना पारमार्थिक साधन बन गया है? वह सब सत् हो जाता है। इस विषयमें भगवान्ने कहा है कि कल्याणकारी काम करनेवाले किसीकी भी दुर्गति नहीं होती (गीता 6। 40)? इतनी ही बात नहीं? जो योग(समता अथवा परमात्मतत्त्व) का जिज्ञासु होता है? वह भी वेदोंमें स्वर्ग आदिकी प्राप्तिके लिये बताये हुए सकाम कर्मोंसे ऊँचा उठ जाता है (गीता 6। 44)। कारण कि वे कर्म तो फल देकर नष्ट हो जाते हैं? पर उस परमात्माके लिये किया हुआ साधन -- कर्म नष्ट नहीं होता? प्रत्युत सत् हो जाता है। सम्बन्ध -- पूर्वश्लोकमें आया कि परमात्माके उद्देश्यसे किये गये कर्म सत् हो जाते हैं। परन्तु परमात्माके उद्देश्यसे रहित जो कर्म किये जाते हैं? उनकी कौनसी संज्ञा होगी इसे आगेके श्लोकमें बताते हैं।

जो यज्ञकर्ममें स्थिति है? जो तपमें स्थिति है और जो दानमें स्थिति है? वह भी सत् है ऐसा विद्वानोंद्वारा कहा जाता है। तथा उन यज्ञादिके लिये जो कर्म है अथवा जिसके तीन नामोंका प्रकरण चल रहा है? उस ईश्वरके लिये जो कर्म है? वह भी सत् है यही कहा जाता है। इस प्रकार किये हुए यज्ञ और तप आदि कर्म? यदि असात्त्विक और विगुण हों तो भी श्रद्धापूर्वक परमात्माके तीनों नामोंके प्रयोगसे सगुण और सात्त्विक बना लिये जाते हैं।

He states the application of the word "Sat" in another way—"Yajna," etc.

He concludes the purport of the section, that "perfection" (Sadgunya) is established by uttering the triad of names—with "Tad etat," etc.

The steadfastness in 'Yajna' -- in the act of sacrifice; similarly the steadfastness in 'Tapas' -- in austerity; and the steadfastness in 'Dana' -- in charity; that too is called 'Sat' by the wise.

'Tadarthiyam' -- for the sake of sacrifice, charity, and austerity; or for the sake of Him whose triad of names is under discussion, i.e., for the sake of the Lord -- that is called 'Sat' indeed.

This action of sacrifice, austerity etc., even if non-Sattvic, deficient in quality, and without devotion, becomes accomplished as Sattvic, endowed with quality, and with devotion by the triad of names of Brahman; therefore, necessarily uttering 'Om Tat Sat', the triad of names of Brahman, one should initiate sacrifice etc.; this is the meaning of the section.

"Yajne"—In sacrifice etc.; "Sthitih"—Steadfastness/devotion; is called "Sat"—meaning good/proper.

"Tadarthiyam"—The meaning of the word 'Sat' is Brahman; "Tadiyam"—belonging to Him; "Tadartham kritam"—done for His sake; "Tadarthiyam"—meaning the action done for the attainment of the Supreme Lord; is declared to be "Sat"—good—in the world.

Thus, sacrifices etc. which are non-Sattvic or defective, become accomplished as Sattvic and possessed of good qualities (Sadguna) by the utterance of the three names of Brahman with faith.

Therefore, the "Sthitih" (steadfastness) of the Vedic "Traivarnikas" (people of three castes) in sacrifice, austerity, and charity is called "Sat" due to its auspicious nature.

And "Karma cha tadarthiyam"—the action like sacrifice, charity etc. which is for the sake of those Traivarnikas ("Tad-arthiyam") is also declared to be "Sat."

Therefore, the Vedas, Vedic actions, and the Traivarnikas designated by the word "Brahmana"—these are to be known as distinct from non-Vedas and non-Vedic things, by the characteristic of their connection with the words "Om Tat Sat."

Moreover—"Yajna," etc. The "Sthitih"—steadfastness with intentness—in sacrifice etc. is also called "Sat." And He whose triad of names this is, that Supreme Self alone is the "Artha" (Goal/Fruit) of which (action), that is "Tadartha." Actions like worship, offering, cleaning and smearing the house/courtyard, drawing auspicious designs (Rangoli), etc.; or other actions done for the accomplishment of that (worship)—relating to gardens, paddy fields, earning wealth, etc.; that action is "Tadarthiyam" (for His sake). And that, even though extremely remote (indirect), is declared to be "Sat."

Since this triad of names is thus extremely praiseworthy, therefore one should chant it for the perfection of all actions—this is the purport. Here, since an Arthavada (eulogy) is untenable (without an injunction), an injunction (Vidhi) is assumed, based on the maxim "The object to be enjoined is praised."

Others say that present tense statements like "Vidhanoktah pravartante" and "Kriyante mokshakankshibhih" should be transformed into injunctions like "Samidho yajate" (He sacrifices Samidh = He should sacrifice). But that does not fit because in "Sadbhave sadhubhave cha" etc., the meaning is of established facts (description); therefore, assuming an injunction in the manner previously stated (by us) is better.

Thus, having illustrated the etymology and usage of the word "Sat," and relying on that, He concludes the justification of its usage regarding the triad of Brahmins etc. which is intended to be defined immediately after—with this intention (Ramanuja) says "Atah" (Therefore), etc.

Through the medium of "Sthiti" (Steadfastness), the connection of the meaning of the word "Sat" with the "Sthatri" (those who stand steadfast/Traivarnikas) and the "Sthapaka" (that which establishes/Vedas) is implicitly stated; with this intention he says "Vaidikanam" (Of the Vedics).

The other interpretation that "Sthiti" here means "End" because "Om Tat Sat" is recited at the end of chapters is incorrect when a meaning suitable to the context and extremely famous is possible; this is the idea.

The "Sthatri" (Steadfast ones) presented to the mind by the word "Sthiti" are referred to by the word "Tat" (in Tadarthiyam); with this intention he says "Traivarnikarthiyam" (For the sake of the Traivarnikas).

The other interpretation (of Shankara etc.)—"For the sake of the Isvara under discussion" based on being the subject of the threefold designation—is incorrect because it involves reference to something very remote and because all sacrifices (like Kamya ones) are not for His sake; this is the idea.

Also, since the designation "Sat" is mentioned regarding actions that accomplish the means for the sake of sacrifice etc., the statement fits well regarding the sacrifice etc. under discussion; with this intention he says "Sacrifice, charity, etc." By the word "Adi" (etc.) relying on general inclusion in "Tadarthiyam," study etc. are grasped, thus the connection of Vedas with the word "Sat" is indeed demonstrated here.

(Objection:) Let there be the connection of the three (names) with the three (acts); but why is it stated here? (Answer:) Stating the resultant meaning of the verses "Om Tat Sat" etc. through the exposition of "distinctive inquiry" (Vivikta-anusandhana) which is the purpose of stating the definition, he concludes—with "Tasmat," etc.

As for the view that—by imagining "Om Tat Sat" as a sentence, the meaning should be described as "That action which is devoid of desire for fruit (Tat) is good (Sat); that is Om, that is indeed Tat"—there is no reason to believe "this is exactly what is intended," nor is there any utility; for the statement of definition is meant for (guiding) performance; this is the idea.

तत्सत् से प्रारम्भ किये गये प्रकरण का तात्पर्य यह है कि यदि साधक के यज्ञ? दान और तप ये कर्म पूर्णतया शास्त्रविधि से सम्पादित नहीं भी हों? तब भी परमात्मा के स्मरण तथा परम श्रद्धा के साथ यथाशक्ति उनका आचरण करने पर वे उसे श्रेष्ठ फल प्रदान कर सकते हैं।इसका सिद्धांत यह है कि मनुष्य जगत् में अहंकार और स्वार्थ से प्रेरित होकर शुभाशुभ कर्म करता है। इन कर्मों के फलस्वरूप उसके अन्तकरण में वासनाएं होती जाती हैं? जो उसे कर्मों में प्रवृत्त करके उसके बन्धनों को दृढ़ करती जाती हैं। इन कर्म बन्धनों से मुक्ति पाने का उपाय कर्म ही है? परन्तु वे कर्म केवल कर्तव्य कर्म ही हों और उनका आचरण ईश्वरार्पण बुद्धि से किया जाना चाहिए। ईश्वर के स्मरण से अहंकार नहीं रह जाता और इस प्रकार वासनाओं की निवृत्ति हो जाती है। इसीलिए इस श्लोक में कहा गया है कि परमात्मा के लिए किया गया कर्म सत् कहलाता है? क्योंकि वह मोक्ष का साधन है।यज्ञदानादि कर्म परम श्रद्धा के साथ युक्त होने पर ही पूर्ण होते हैं। तब स्वाभाविक ही

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).

By "In sacrifice, austerity... and action indeed," the word "Sat" has been explained regarding sacrifice etc.

From that, "Due to having Brahman as the object and due to steadfastness" (the word Sat applies)—this is obtained.

The "Sthitih"—steadfastness/standing with intentness—in sacrifice, in austerity, and in charity is also called "Sat" by the learned.

"Karma chaiva tadarthiyam"—Action which is born in those purposes (Artha) of sacrifice, charity, and austerity, and which is favorable to them. OR—That Brahman whose name is presented here, He alone is the "Artha" (Object) of which; pure knowledge of Brahman and action favorable to it is "Tadarthiyam"; or action performed with the attitude of offering to the Lord is "Tadarthiyam"; that is indeed called "Sat."

"Tasmat"—Therefore, the name "Sat" is capable of removing defects in action and is "more praiseworthy." If even each single part of it is such, what to speak of the greatness of the designation "Om Tat Sat" which is their combination—this is the condensed meaning.

Now, that devotion to the Lord is expressed everywhere by the word 'Sat' alone; He says this -- 'Yajne tapasi' (In sacrifice, in austerity...).

In 'Yajna', i.e., Agnihotra etc.; in 'Tapas', i.e., Kricchra etc.; in 'Dana', i.e., Tulapurusha etc.; whatever is the 'Sthiti' (steadfastness) -- performance with exclusive devotion to the Lord, that form -- that is called 'Sat'.

'Ca' (And) again. Action 'Tadarthiyam' (for His sake) indeed -- for the sake of that Lord whose triad of names this is, in the form of arranging materials for service etc. -- is designated as 'Sat' alone.

Whatever steadfastness is there in 'Yajna' -- in the act of sacrifice; and whatever steadfastness in 'Tapas' -- in austerity; and whatever steadfastness in 'Dana' -- in charity; that is called 'Sat' by the wise.

And action also (ca eva) 'Tadarthiyam' -- for the purpose of sacrifice, charity, and austerity; or, for the sake of Him whose triad of names is under discussion, i.e., for the sake of sacrifice, charity, austerity, (or) for the sake of the Lord -- that is designated as 'Sat' indeed.

That this action of sacrifice, charity, austerity etc., even if non-Sattvic and deficient in quality, becomes accomplished as endowed with quality and Sattvic by the use of the triad of names of Brahman with faith.

And there everywhere, everything is accomplished due to the predominance of faith, since (it is so); therefore --

Moreover—"Yajna," etc. The "Sthitih" (steadfastness) in austerity and charity is also said to be "Sat." Regarding the group of roots like 'Stha', Yajnapati Upadhyaya has stated "The pervasiveness of Bhu..." etc.

Therefore it is said—"The existence (Bhavartha) of all objects is 'Sthita' (established)..."

This being so, the word "Sat" (implying welfare) is stated as expressing "Nishtha" (steadfastness/consummation). And action that is "Tadarthiyam" (for His sake) is called "Sat"—excellent—indeed.

By this, following "It ordains Me, it speaks of Me" [Bhagavata 11.21.43], the method/tradition of the previously mentioned action and good conduct is demonstrated.

यज्ञे in sacrifice? तपसि in austerity? दाने in gift? च and? स्थितिः steadiness? सत् Sat? इति thus? च and? उच्यते is called? कर्म action? च and? एव also? तदर्थीयम् in connection with these or for the sake of the Supreme? सत् Sat? इति thus? एव even? अभिधीयते is called.Commentary If you perform sacrifice? austerity? gift and all actions in a spirit of total surrender to the Lord or the Eternal Being with purity and sincerity of heart? you will attain the highest goal of life or immortality? freedom and eternal bliss. If you do them in the name and for the sake of Brahman you will attain perfection and supreme peace of the Absolute.If you pin your faith on the glory and power of this name Om or Om Tat Sat? you will be freed from the bondage of birth and death. If you perform any sacrifice? austerity or charity or any action in a selfless and motiveless spirit? surrendering all the actions and their rewards to the Lord and if you utter the word Sat with faith? feeling and devotion? you will attain perfection and success in the action.Even the imperfect and nonSattvic acts of sacrifice? austerity and gift will be turned into perfect and Sattvic ones.These Sacrifice? austerity and gift.

And sthitih, steadfastness; that is yajne, in sacrifice, in the act of sacrifice; the steadfastness that is tapasi, in austerity; and the steadfastness that is dane, in charity; that ucyate, is spoken of; sat iti, as sat, by learned persons. And eva, even; the karma, action; tad-arthiyam, meant for these-for sacrifice, charity and austerity, or for Him whose names are under discussion, i.e. for God; is eva, verily; abhidhiyate, called; sat iti, as sat (good).
Thus, in this way, the acts of sacrifice, austerity, etc., even when they are devoid of sattva and goodness, become good and endued with sattva by he use of the three names of Brahman with faith.
And as regards those (sacrifice etc.), since in all cases everything is performed with a predominance of faith, therefore-

Therefore, devotion of persons of the first three stations who follow the Vedas in respect of sacrifices, austerities and gifts is called Sat, since it is auspicious. So the Vedas, Vedic acts and the three stations, expressed by the term 'brahmana,' since they are characterised by their connection with the words 'Om Tat Sat,' are to be distinguished from what are not the Vedas and Vedic.