Bhagavad Gita - Chapter 17 - Shloka (Verse) 28

व्याख्या -- अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् -- अश्रद्धापूर्वक यज्ञ? दान और तप किया जाय और कृतं च यत् (टिप्पणी प0 864) अर्थात् जिसकी शास्त्रमें आज्ञा आती है? ऐसा जो कुछ कर्म अश्रद्धापूर्वक किया जाय -- वह सब असत् कहा जाता है।अश्रद्धया पदमें श्रद्धाके अभावका वाचक नञ् समास है? जिसका तात्पर्य है कि आसुर लोग परलोक? पुनर्जन्म? धर्म? ईश्वर आदिमें श्रद्धा नहीं रखते।बरन धर्म नहिं आश्रम चारी। श्रुति बिरोध रत सब उर नारी।। (मानस 7। 98। 1) -- इस प्रकारके विरुद्ध भाव रखकर वे यज्ञ? दान आदि क्रियाएँ करते हैं।जब वे शास्त्रमें श्रद्धा ही नहीं रखते? तो फिर वे यज्ञ आदि शास्त्रीय कर्म क्यों करते हैं वे उन शास्त्रीय कर्मोंको इसलिये करते हैं कि लोगोंमें उन क्रियाओंका ज्यादा प्रचलन है? उनको करनेवालोंका लोग आदर करते हैं तथा उनको करना अच्छा समझते हैं। इसलिये समाजमें अच्छा बननेके लिये और जो लोग यज्ञ आदि शास्त्रीय कर्म करते हैं? उनकी श्रेणीमें गिने जानेके लिये वे श्रद्धा न होनेपर भी शास्त्रीय कर्म कर देते हैं।असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह -- अश्रद्धापूर्वक यज्ञ आदि जो कुछ शास्त्रीय कर्म किया जाय? वह सब असत् कहा जाता है। उसका न इस लोकमें फल होता है और न परलोकमें -- जन्मजन्मान्तरमें ही फल होता है। तात्पर्य यह कि सकामभावसे श्रद्धा एवं विधिपूर्वक शास्त्रीय कर्मोंको करनेपर यहाँ धनवैभव? स्त्रीपुत्र आदिकी प्राप्ति और मरनेके बाद स्वर्गादि लोकोंकी प्राप्ति हो सकती है और उन्हीं कर्मोंको निष्कामभावसे श्रद्धा एवं विधिपूर्वक करनेपर अन्तःकरणकी शुद्धि होकर परमात्मप्राप्ति हो जाती है परन्तु अश्रद्धापूर्वक कर्म करनेवालोंको इनमेंसे कोई भी फल प्राप्त नहीं होता।यदि यहाँ यह कहा जाय कि अश्रद्धापूर्वक जो कुछ भी किया जाता है? उसका इस लोकमें और परलोकमें कुछ भी फल नहीं होता? तो जितने पापकर्म किये जाते हैं? वे सभी अश्रद्धासे ही किये जाते हैं? तब तो उनका भी कोई फल नहीं होना चाहिये और मनुष्य भोग भोगने तथा संग्रह करनेकी इच्छाको लेकर अन्याय? अत्याचार? झूठ? कपट? धोखेबाजी आदि जितने भी पापकर्म करता है? उन कर्मोंका फल दण्ड भी नहीं चाहता पर वास्तवमें ऐसी बात है नहीं। कारण कि कर्मोंका यह नियम है कि रागी पुरुष रागपूर्वक जो कुछ भी कर्म करता है? उसका फल कर्ताके न चाहनेपर भी कर्ताको मिलता ही है। इसलिये आसुरीसम्पदावालोंको बन्धन और आसुरी योनियों तथा नरकोंकी प्राप्ति होती है।छोटेसेछोटा और साधारणसेसाधारण कर्म भी यदि उस परमात्माके उद्देश्यसे ही निष्कामभावपूर्वक किया जाय? तो वह कर्म सत् हो जाता है अर्थात् परमात्माकी प्राप्ति करानेवाला हो जाता है परन्तु ब़ड़ेसेबड़ा यज्ञादि कर्म भी यदि श्रद्धापूर्वक और शास्त्रीय विधिविधानसे सकामभावपूर्वक किया जाय? तो वह कर्म भी फल देकर नष्ट हो जाता है परमात्माकी प्राप्ति करानेवाला नहीं होता तथा वे यज्ञादि कर्म यदि अश्रद्धापूर्वक किये जायँ? तो वे सब असत् हो जाते हैं अर्थात् सत् फल देनेवाले नहीं होते। तात्पर्य यह है कि परमात्माकी प्राप्तिमें क्रियाकी प्रधानता नहीं है? प्रत्युत श्रद्धाभावकी ही प्रधानता है।पूर्वोक्त सद्भाव? साधुभाव? प्रशस्त कर्म? सत्स्थिति और तदर्थीय कर्म -- ये पाँचों परमात्माकी प्राप्ति करानेवाले होनेसे अर्थात् सत् -- परमात्माके साथ सम्बन्ध जोड़नेवाले होनेसे सत् कहे जाते हैं।अश्रद्धासे किये गये कर्म असत् क्यों होते हैं वेदोंने? भगवान्ने और शास्त्रोंने कृपा करके मनुष्योंके कल्याणके लिये ही ये शुभकर्म बताये हैं? पर जो मनुष्य इन तीनोंपर अश्रद्धा करके शुभकर्म करते हैं? उनके ये सब कर्म असत् हो जाते हैं। इन तीनोंपर की हुई अश्रद्धाके कारण उनको नरक आदि दण्ड मिलने चाहिये परन्तु उनके कर्म शुभ (अच्छे) हैं? इसलिये उन कर्मोंका कोई फल नहीं होता -- यही उनके लिये दण्ड है।मनुष्यको उचित है कि वह यज्ञ? दान? तप? तीर्थ? व्रत आदि शास्त्रविहित कर्मोंको श्रद्धापूर्वक और निष्कामभावसे करे। भगवान्ने विशेष कृपा करके मानवशरीर दिया है और इसमें शुभकर्म करनेसे अपनेको और सब लोगोंको लाभ होता है। इसलिये जिससे अभी और परिणाममें सबका हित हो -- ऐसे श्रेष्ठ कर्तव्यकर्म श्रद्धापूर्वक और भगवान्की प्रसन्नताके लिये करते रहना चाहिये।इस प्रकार ? तत्? सत् -- इन भगवन्नामोंके उच्चारणपूर्वक ब्रह्मविद्या और योगशास्त्रमय श्रीमद्भगवद्गीतोपनिषद्रूप श्रीकृष्णार्जुनसंवादमें श्रद्धात्रयविभागयोग नामक सत्रहवाँ अध्याय पूर्ण हुआ।।17।। ,

क्योंकि सभी जगह श्रद्धाकी प्रधानतासे ही सब कुछ किया जाता है? इसलिये --, बिना श्रद्धाके किया हुआ हवन? बिना श्रद्धाके ब्राह्मणोंको दिया हुआ दान? तपा हुआ तप तथा और भी जो कुछ बिना श्रद्धाके किया हुआ स्तुति -- नमस्कारादि कर्म है वह सब? हे पार्थ मेरी प्राप्तिके साधनमार्गसे बाह्य होनेके कारण असत् है? ऐसा कहा जाता है। क्योंकि वह बहुत परिश्रमयुक्त होनेपर भी साधु पुरुषोंद्वारा निन्दित होनेके कारण न तो मरनेके पश्चात् फल देनेवाला होता है और न इस लोकमें ही सुखदायक होता है।

(Objection:) If even an action performed without faith becomes flawless by uttering the triad of names, then Faith would not be predominant? Anticipating this, He says—"Tatra cha" (And there/regarding that...) etc. (referring to verse 28 "Ashraddhaya..."). By the two locatives (?) "Ashraddhaya" (with non-faith) and "Hutam" (offered) [Note: Commentator seems to treat Hutam grammatically as locative context or implies 'regarding what is offered'], the sacrifice etc. under discussion is grasped. "All sacrifice etc."—is Asat (unreal/bad), this is supplied.

He establishes its "Asat"-ness (unreality)—"Matprapti" (Due to non-attainment of Me...). (Objection:) But worldly or other-worldly fruit will be attained even by action done without faith, so how is it "Asat"? Anticipating this, he says—"Na cha" (Nor [is it good] after death/in the next world...).

He states the reason for its not being a cause of either fruit—"Sadhubhih" (By the good...). For the good indeed condemn action devoid of faith; therefore, it is not useful for either fruit (this world or next); this is the meaning.

Thus, by this (chapter) it is established that—even for those ignorant of scripture, if they are endowed with faith; and by faith, attaining the classification of Sattvic etc., they take sole refuge in Sattva by abandoning Rajasic/Tamasic food etc. and serving Sattvic food etc.; and they remedy the incurred defects of sacrifice etc. by the designation of the name of Brahman ("Om Tat Sat"); for such men of purified intellect, who possess the direct realization of Truth born of the apparatus of hearing (Shravana) etc., the attainment of Liberation (Moksha) is justified.

Thus ends the Seventeenth Chapter in the work of Anandagiri, the disciple of the feet of the worshipful Shrimat Shuddhananda, the Paramahamsa Parivrajakacharya.

There, since Faith characterized by belief (Astikya) is predominant everywhere, everything is accomplished solely through that. Therefore, whatever is offered as oblation without faith, whatever is given to Brahmins, whatever austerity is practiced, and whatever other action like praise, obeisance etc. is done—all that is called "Asat" (Unreal/Bad); because it is outside the path of "attaining the Sat (Truth)" which is characterized by belief. He establishes its very "Asat"-ness. Nor is that (action), even if involving great effort, beneficial "Pretya"—after dying; nor "Iha"—here for the fruit of fame, because it is condemned by the good.

By saying "Hutam" (offered), it is indicated that only one with faith is qualified for enjoined actions, but regarding prohibited actions, even one without faith (incurs sin). By this, the contingency that "an atheist transgressing prohibitions incurs no sin" is refuted.

Objection: The Shruti "Whatever one does with knowledge, faith, and Upanishad (meditation), that alone becomes more potent (Viryavattara)" implies that if action done with faith is more potent, then action done without faith is also potent (Viryavan). How then is it called "Asat" by the Lord? Answer: This is not a fault. Because the word "Shraddha" in the Shruti refers to faith in the form of Devotion (Bhakti), while the one in Smriti (Gita) refers to faith in the form of Belief/Confidence (Vishvasa). Thus, everything done with an atheistic attitude is indeed futile; therefore atheism should be abandoned in every way by those desiring welfare—this is the idea.

Implying "For you, the son of Pritha, that is never proper," He addresses him as "Partha."

Thus, by this Seventeenth Chapter, describing the threefold nature of faith etc., it has been demonstrated that even for those ignorant of scripture, if they possess Sattvic faith, abandon Rajasic and Tamasic food etc., serve Sattvic food etc., and take refuge solely in Sattva; and if they remedy the incurred defects of sacrifice etc. by the designation of the name of Brahman; for such men of purified intellect, the realization of the Self as Brahman occurs through hearing (Shravana) etc.

Thus ends the Seventeenth Chapter in the "Gita-bhashya-utkarsha-dipika" composed by the learned Dhanapati...

And so it is in the Rigveda Khilas—"Sacrifices etc. which are fruitless actions, they shall become 'Sat'; the Devas say that action done 'for His sake' (Tadarthakam) is indeed 'Sat'."

Due to the proximity of the "Tat" words (names of Brahman), and due to the love for Brahman being of "that nature," Brahman is generated (manifested) for him.

Everywhere, Faith alone is the cause of "Sadgunya" (excellence); He states this through the negative method (Vyatireka)—"Ashraddhaya," etc.

"Hutam"—Homa (offering); "Dattam"—Charity; "Tapastaptam"—Austerity performed; "Kritam"—even enjoined acts like remembrance of God's name done without faith; and "Yat cha anyat"—whatever else; all that is called "Asat"—non-existent/null and void.

O Partha, therefore that is of no use "Pretya"—after dying, in the other world. Nor is it of use "Iha"—in this world.

Therefore, Sattvic faith alone should be taken refuge in like a mother by those desiring happiness; this is the idea.

Even scriptural acts like Homa etc. performed without faith are declared to be "Asat."

Why? "Na cha tat pretya no iha"—It is neither for liberation nor for worldly fruit.

Now, to encourage engagement in all actions solely with Faith, He condemns everything done without faith—"Ashraddhaya," etc.

"Hutam"—Offering; "Dattam"—Charity; "Taptam"—Austerity performed; and "Anyat api"—whatever other action done; with non-faith; all that is called "Asat."

Because "Pretya"—in the other world—it does not bear fruit, due to being defective. "No iha"—Nor does it bear fruit in this world, due to causing infamy.

By "Setting aside scriptural injunctions" [16.23/17.1] etc., at the beginning of the chapter through question and answer, having established the "Asat-ness" (unreality/badness) of non-scriptural action—even if endowed with faith—due to its being Asuric, the distinction of scriptural action from that was shown. Now, to strengthen the eligibility of the subject matter (Sattvic actions) for the designation "Sat" by contrast (Vyatireka), the "Asat-ness" of even scriptural action devoid of faith is stated. Because regarding the absence of a qualified entity—whether the qualification is missing or the substantive is missing—the result is the same; with this intention, (Ramanuja) says—"Even scriptural action done without faith..."

The word "Krita" (Done) connects with "Hutam" and "Dattam." Since "Taptam" establishes the 'done-ness' of austerity, the words Hutam and Dattam here refer to the action itself (Bhava). Thus, since the connection of the word "Krita" as an adjective is required, interpreting it as general benevolence etc. is incorrect; this is the idea.

Although, unlike non-scriptural action, this (faithless scriptural action) is not solely a cause for falling into hell, still, due to the absence of the fruits stated in respective texts, its "Asat-ness" is justified; with this intention, showing the expectation for a reason with "Kutah" (Why?), he explains. Since "Pretya" can refer to the liberated state without contradicting the Shruti "Yeyam prete..." [Katha 1.1.20], he explains that the absence of the fruit mentioned in "Mokshakankshibhih" [17.25] is intended by "Na cha tat pretya," saying—"Not for Liberation." He states the meaning of the word "Iha" established by elimination—"Not for worldly fruit."

Non-Vedic action even if endowed with faith, and Vedic action even if devoid of faith—both are unfit for performance due to the lack of visible and invisible purposes. Only that which is Vedic and purified by faith is fit for performance due to the connection with both types of purposes—this is the essence of the chapter; this is the idea.

Thus ends the Seventeenth Chapter in the Tatparyachandrika...

इस श्लोक में? निषेध की भाषा में निश्चयात्मक रूप से भगवान् कहते हैं कि श्रद्धारहित कोई भी कर्म न इस लोक में और न मरण के पश्चात् ही लाभदायक होता है। कर्मों का फल कर्ता की श्रद्धा? उत्साह और निश्चय पर ही निर्भर करता है। मनुष्य की श्रद्धा ही उसके कर्मों को आभा प्रदान करती है। अत कर्म का फल बहुत अधिक मात्रा में कर्ता की श्रद्धा पर निर्भर करता है।यहाँ निश्चयात्मक रूप से कहा गया है कि श्रद्धारहित यज्ञ? दान? तप और अन्य कर्म असत् होते हैं। असत् से सत् की उत्पत्ति नहीं हो सकती। इसलिए ऐसे असत् कर्मों से कोई वास्तविक श्रेष्ठ फल प्राप्त नहीं किया जा सकता। भगवान् के इस कथन से यह स्पष्ट होता है कि सब कर्मों में श्रद्धा की प्रमुखता है और उसके बिना कर्म निष्फल होते हैं।श्रद्धा का यह नियम न केवल आध्यात्मिक क्षेत्र में ही सत्य है? अपितु लौकिक फलों की प्राप्ति में भी उतना ही सत्य प्रमाणित होता है। कर्ता को स्वयं अपने में? कर्म में तथा प्राप्य लक्ष्य में श्रद्धा आवश्यक होती है? केवल तभी वह अपनी सम्पूर्ण क्षमता के साथ प्रयत्न कर सकता है? अन्यथा नहीं।अत भगवान् श्रीकृष्ण कहते हैं कि अश्रद्धा से किये गये यज्ञ? दान और तप असत् होते हैं।conclusion तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्धायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्याय।।इस प्रकार श्रीकृष्णार्जुनसंवाद के रूप में ब्रह्मविद्या और योगशास्त्रस्वरूप श्रीमद्भगवद्गीतोपनिषद् का श्रद्धात्रयविभागयोग नामक सत्रहवां अध्याय समाप्त होता है।

Now, it is stated that the Tamasic action of the faithless is completely fruitless, having for its result only the exertion born of collecting the apparatus of action;

therefore one should never be faithless—"Ashraddhaya," etc. "Asat"—Meaning Not Praiseworthy (Aprashastam). Therefore, for those striving in praiseworthy action, "Shivam" (Good/Welfare) happens easily.

... (Summary Verse): "The application of instruments is the same, the action itself is indistinguishable; yet for those possessing Vijana (knowledge/faith), it culminates in the goal of Liberation." ...

By "Ashraddhaya," even devotion to Brahman (is implied to be Asat if without faith). Here he cites scriptural concurrence—"Tatha cha" (in Madhva Bhashya).

Om is (symbol of) sacrifices etc. because it is woven at the beginning of Vedas.

"Nishphalam"—Devoid of aim for fruit; "Tadartha"—having Brahman as object.

Similarly of "Tat" words, of "Brahma" words. Due to proximity in sacrifice etc., the nature of That (Brahman) is understood, so it is His image. For the performer of sacrifice etc. in the stated manner of Him (Brahman) [Brahman is generated/manifested].

If for those who, due to laziness etc., set aside scriptural injunctions but perform sacrifice, austerity, charity etc. with Faith merely by following the conduct of elders, the defect arising from negligence is remedied by the designation of Brahman "Om Tat Sat"; then, for the Asuras who, without faith, setting aside scriptural injunctions, perform whatever sacrifice etc. out of whim (Kamakara), the remedy of defects would also happen by the same means? Then what is the use of Faith which is the cause of Sattvic nature? To this He says—"Ashraddhaya," etc.

Whatever offering is made without faith, whatever is done in fire, whatever is given to Brahmins, whatever austerity is practiced, and whatever other action done like praise, salutation etc.—all that done without faith is called "Asat"—not good. Therefore, its "goodness" (rectification) cannot be effected by the designation "Om Tat Sat," because it is completely unfit for it, like a sprout on a stone. Why is it called Asat? Listen, O Partha. "Cha" (And) implies reason. Because that action done without faith does not bear fruit "Pretya"—in the next world—because being defective it does not generate "Apurva" (merit); nor "Iha"—in this world (does it give) fame, because it is condemned by the good.

Therefore, since action done without faith is devoid of both worldly and other-worldly fruits, one should perform only Sattvic sacrifice etc. with Sattvic Faith for the purification of the mind. In that kind of Sattvic sacrifice etc. done with faith, if there is a suspicion of defect due to destiny/chance, perfection should be accomplished by the name-designation of Brahman—this is the supreme truth. Even a Sattvic sacrifice done with faith, if defective, becomes Sattvic and perfected by the name-designation of Brahman; this is the commentary (purport).

Thus, in this chapter—regarding those who have disregarded scripture due to laziness etc. but proceed with Faith merely by the conduct of elders—regarding whom Arjuna had a doubt "Are they Asuras or Devas?" due to their similarity to Asuras in disregarding scripture and similarity to Devas in performing with faith—(the decision is): Those who perform Rajasic and Tamasic sacrifices etc. with Rajasic and Tamasic faith are Asuras. But those who, though unqualified for scriptural means of knowledge, perform Sattvic sacrifices etc. with Sattvic faith are indeed "Devas," who (eventually) become qualified for scriptural means of knowledge. This decision has been made by the Lord through the demonstration of the threefold nature of Faith and the demonstration of the threefold nature of food etc.; this is established.

Now, that which is distinct from this and devoid of faith is also called "Asat"; this He says—"Ashraddhaya," etc. "Ashraddhaya"—Without faith; "Hutam"—Offering etc.; "Dattam"—Charity etc.; "Taptam"—Austerity; "Cha"—and again whatever "Kritam"—action done, sacrifice, holy bath etc.; O Partha—My devotee; all that is called "Asat."

And that does not bear fruit "Pretya"—in the other world, due to the absence of connection with Me. "Iha"—In this world—(also) no fruit, because it is disregarded by the good (Sant).

Therefore, only action connected with Me yields worldly and other-worldly fruit, so that alone should be done; this has been demonstrated.

(Verse): "Fruitless is the action of the three Gunas even if done with faith; and fruitful is the Nirguna (action); therefore (Nirguna) should be done; this is demonstrated.

Ashraddhaya hutam—Whatever offering/havana is performed without faith; whatever charity is given to Brahmins without faith; whatever austerity is performed without faith; and whatever else is done, such as praise or salutation, solely without faith; all that is declared to be 'Asat' (Unreal/Bad), O Partha, because it is outside the path of the means of attaining Me.

Nor is that (action), even if involving great exertion, conducive to fruit 'Pretya' (after death), nor for any purpose 'Iha' (in this world); because it is condemned by the virtuous.

(Thus ends the Seventeenth Chapter in the commentary... of Sri Shankaracharya).

Moreover, whatever sacrifice etc. and offering etc. is performed 'Ashraddhaya'—meaning with the absence of scriptural faith—that is 'Asat,' meaning it is futile.

Why? 'Na cha tat pretya no iha' (Neither that after death nor here)—meaning because it is not productive of happiness in either world.

अश्रद्धया without faith? हुतम् is sacrificed? दत्तम् given? तपः austerity? तप्तम् is practised? कृतम् performed? च and? यत् whatever? असत् Asat? इति thus? उच्यते is called? पार्थ O Partha? न not? च and? तत् that? प्रेत्य hereafter (after death)? न not? इह here.Commentary Asat That which changes form and has no permanent existence. It does not mean nonexistence as such.Acts of sacrifice? austerity and gift that are performed without faith? under pressure? or to prevent some sort of trouble or to gratify a craving? are Asat in their nature. They yield no permanent benefit or fruit to anybody.Any sacrifice? austerity or gift done without dedicating it to the Lord will be of no avail to the doer in this earthly life here or in the life beyond hereafter. It would be as useless as showers of rain falling on rocky ground or pouring oblations of ghee (clarified butter) on cold ashes. If you have no faith you will become egoistic and obstinate. Your heart will become hard. If you perform even hundreds of sacrifices without faith? without the spirit of selfsurrender to the Lord? even if you distribute the wealth of the whole world in charity without faith in and devotion to the Lord? all these would be worthless and useless. The sages will not appreciate such sacrifices or gifts. Energy? money and time are simply wasted.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the seventeenth discourse entitledThe Yoga of the Division of the Threefold Faith. ,

O son of Prtha, whatever is hutam, offered in sacrifice, poured as oblation; and dattam, given in charity to Brahmanas,without faith; whatever tapah, austerity; is taptam, performed without faith; so also, whatever is krtam, done without faith, e.g. praise, salutation, etc.; all that ucyate, is said to be; asat iti, of no avail, since it is outside th course of discipline leading to Me. Ca, and, although involving great effort; na ca tat, it is of no conseence; pretya, after death, for producing (some) result; na, nor even for any result; iha, because it is condemned by the wise. [Thus it is established in this chapter that, among persons who are not at all versed in the scriptures, but are possessed of (either of the) three characterisitcs of sattva, (rajas) etc., only those shall attain to Liberation who steadfastly resort to sattva alone by partaking of sattvika food, (performing sattvika) sacrifices) etc. to te exclusion of rajasika and tamasika food etc., who destroy any defect that might arise in sacrifice etc. by uttering the names of Brahman, who have fully purified their intellect, and who have attained to the realization of Truth arising from one's being endowed with such disciplines as hearing and and thinking (sravana, manana) of, and meditation (nididhyasana) on Brahman.]

Offerings etc., when performed without faith, are Asat (i.e., unreal, bereft of efficiency), although they might be what has been enjoined by the Sastras. Why so? Because it is naught here or hereafter; it will not lead to release nor to any desirable result in Samsara.