Bhagavad Gita - Chapter 17 - Shloka (Verse) 7

व्याख्या -- आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः -- चौथे श्लोकमें भगवान्ने अर्जुनके प्रश्नके अनुसार मनुष्योंकी निष्ठाकी परीक्षाके लिये सात्त्विक? राजस और तामस -- तीन तरहके यजन बताये। परन्तु जिसकी श्रद्धा? रुचि? प्रियता यजनपूजनमें नहीं है? उनकी निष्ठाकी पहचान कैसे हो इसके लिये बताया कि जिनकी यजनपूजनमें श्रद्धा नहीं है? ऐसे मनुष्योंको भी शरीरनिर्वाहके लिये भोजन तो करना ही पड़ता है? चाहे वे नास्तिक हों? चाहे आस्तिक हों? चाहे वैदिक अथवा ईसाई? पारसी? यहूदी? यवन आदि किसी सम्प्रदायके हों। उन सबके लिये यहाँ आहारस्त्वपि पद देकर कहा है कि निष्ठाकी पहचानके लिये केवल यजनपूजन ही नहीं है? प्रत्युत भोजनकी रुचिसे ही उनकी निष्ठाकी पहचान हो जायगी।मनुष्यका मन स्वाभाविक ही जिस भोजनमें ललचाता है अर्थात् जिस भोजनकी बात सुनकर? उसे देखकर और उसे चखकर मन आकृष्ट होता है? उसके अनुसार उसकी सात्त्विकी? राजसी या तामसी निष्ठा मानी जाती है। यहाँ कोई ऐसा भी कह सकता है कि सात्त्विक? राजस और तामस आहार कैसाकैसा होता है -- इसे बतानेके लिये यह प्रकरण आया है। स्थूलदृष्टिसे देखनेपर तो ऐसा ही दीखता है परन्तु विचारपूर्वक गहराईसे देखनेपर यह बात दीखती नहीं। वास्तवमें यहाँ आहारका वर्णन नहीं है? प्रत्युत आहारीकी रुचिका वर्णन है। अतः आहारीकी श्रद्धाकी पहचान कैसे हो यह बतानेके लिये ही यह प्रकरण आया है।यहाँ सर्वस्य और प्रियः पद यह बतानेके लिये आये हैं कि सामान्यरूपसे सम्पूर्ण मनुष्योंमें एकएककी किसकिस भोजनमें रुचि होती है? जिससे उनकी सात्त्विकी? राजसी और तामसी निष्ठाकी पहचान हो। ऐसे ही यज्ञस्तपस्था दानम् (टिप्पणी प0 841.1) पद यह बतानेके लिये आये हैं कि जितने भी शास्त्रीय कर्म हैं? उनमें भी उन मनुष्योंकी यज्ञ? तप आदि किसकिस कर्ममें कैसीकैसी रुचि -- प्रियता होती है। यहाँ तथा कहनेका तात्पर्य यह है कि जैसे पूजन तीन तरहका होता है और जैसे आहार तीन तरहका प्रिय होता है?,इसी तरह शास्त्रीय यज्ञ? तप आदि कर्म भी तीन तरहके होते हैं। इससे यहाँ एक और बात भी सिद्ध होती है कि शास्त्र? सत्सङ्ग? विवेचन? वार्तालाप? कहानी? पुस्तक? व्रत? तीर्थ? व्यक्ति आदि जोजो भी सामने आयेंगे? उनमें जो सात्त्विक होगा वह सात्त्विक मनुष्यको? जो राजस होगा? वह राजस मनुष्यको और जो तामस होगा? वह तामस मनुष्यको प्रिय लगेगा।तेषां भेदमिमं श्रृणु -- यज्ञ? तप और दानके भेद सुनो अर्थात् मनुष्यकी स्वाभाविक रुचि? प्रवृत्ति और प्रसन्नता किसकिसमें होती है? उसको तुम सुनो। जैसे अपनी रुचिके अनुसार कोई ब्राह्मणको दान देना पसंद करता है? तो कोई अन्य साधारण मनुष्यको दान देना ही पसंद करता है। कोई शुद्ध आचरणवाले व्यक्तियोंके साथ मित्रता करते हैं? तो कोई जिनका खानपान? आचरण आदि शुद्ध नहीं हैं? ऐसे मनुष्योंके साथ ही मित्रता करते हैं? आदिआदि (टिप्पणी प0 841.2)।तात्पर्य यह कि सात्त्विक मनुष्योंकी रुचि सात्त्विक खानपान? रहनसहन? कार्य? समाज? व्यक्ति आदिमें होती है और उन्हींका सङ्ग करना उनको अच्छा लगता है। राजस मनुष्योंकी रुचि राजस खानपान? रहनसहन? कार्य? समाज? व्यक्ति आदिमें होती है और उन्हींका सङ्ग उनको अच्छा लगता है। तामस मनुष्योंकी रुचि तामस खानपान? रहनसहन आदिमें तथा शास्त्रनिषिद्ध आचरण करनेवाले नीच मनुष्योंके साथ उठनेबैठने? खानेपीने? बातचीत करने? साथ रहने? मित्रता करने आदिमें होती है और उन्हींका सङग उनको अच्छा लगता है तथा वैसे ही आचरणोंमें उनकी प्रवृत्ति होती है।,

रसयुक्त और स्निग्ध आदि भोजनोंमें? अपनी रुचिकी अधिकतारूप लक्षणसे अपना सात्त्विकत्व? राजसत्व और तामसत्व जानकर? राजस और तामस चिह्नोंवाले आहारका त्याग और सात्त्विक चिह्नयुक्त आहारका ग्रहण करनेके लिये? यहाँ रस्यस्निग्ध आदि ( वाक्योंद्वारा वर्णित ) तीन वर्गोंमें विभक्त हुए आहारमें? क्रमसे सात्त्विक? राजस और तामस पुरुषोंकी ( पृथक्पृथक् ) रुचि दिखलायी जाती है। वैसे ही सात्त्विक आदि गुणोंके भेदसे यज्ञादिके भेदोंका प्रतिपादन भी यहाँ इसीलिये किया जाता है कि राजस और तामस यज्ञादिको जानकर किसी प्रकार लोग उनका त्याग कर दें और सात्त्विक यज्ञादिका अनुष्ठान किया करें --, भोजन करनेवाले सभी मनुष्योंको तीन प्रकारके आहार प्रियरुचिकर होते हैं। वैसे ही यज्ञ? तप और दान भी ( तीनतीन प्रकारके होते हैं ) उन आहारादिका यह आगे कहा जानेवाला भेद सुन।

He explains the purport of the first half of the next verse—"Aharanam," etc.

Of what use is the observation that the category of juicy etc. is dear to the Sattvic person, the category of bitter etc. to the Rajasic, and the category of stale etc. to the Tamasic? To this he (Shankaracharya) says—"Rasya," etc.

He explains the purport of the second half of the verse—"Tatha," etc. Meaning, just like the threefold nature of food.

How is each of these (sacrifice etc.) threefold? To this (Shankaracharya) says—"Tesham" (Of them).

Realizing one's Sattvic nature etc. through the excess of fondness for specific foods, and also realizing the threefold nature of sacrifices etc. based on the distinction of Gunas like Sattva, one should adopt Sattvic foods etc. and reject Rajasic and Tamasic ones—to teach this, He begins with "Ahara," etc.

"Ahriyate" (That which is taken in)—that is "Ahara" (Food), in the form of eatables etc. Even food is dear (priya) in three ways, of three kinds, to all living beings—the enjoyers—who are distinguished by Sattvic and other differences.

Similarly, sacrifice is threefold; so too austerity and charity. Listen to this distinction of those foods etc. which is being described.

Here, for the purpose of adopting Sattvic faith, object of worship, food, sacrifice, austerity, and charity, and for abandoning the Rajasic and Tamasic ones, the threefold nature of each of them is ordained.

Among them, the threefold nature of faith and the threefold nature of the object of worship have already been stated.

Now, He states the threefold nature of food etc. with a proposition—"Aharastu," etc.

"Ahriyate"—that which is taken in is "Ahara," meaning food.

Beyond this, the meaning of the words is mostly clear, yet a little explanation will be given here and there.

Even "Ahara" (food) is dear to all living beings in three ways due to the association with the three Gunas, Sattva etc.

Similarly, "Sacrifice" is also threefold; so too "Austerity" and "Charity." "Listen to this distinction of theirs"—

Listen to this distinction of food, sacrifice, austerity, and charity, arising from the difference of Gunas like Sattva, which is being described.

To show the distinction of Sattvic etc. (status) even through the distinction of food etc., He speaks with thirteen verses beginning "Aharastu," etc.

For all people, the food—grains etc.—is dear in three respective ways. Similarly, sacrifice, austerity, and charity are also of three kinds.

And listen to this distinction of theirs which will be described.

This is stated for the purpose that one should strive for the increase of Sattva by abandoning Rajasic and Tamasic food, sacrifice etc., and by serving (using/performing) Sattvic food, sacrifice etc.

Since the answer was given in the negative explicitly (that non-scriptural acts are futile), would not the description of the threefold nature of food etc. be an unasked-for topic? To this (Ramanuja) says—"Now, returning to the subject at hand," etc. The intention is: The desire to know the distinction of fruit based on Sattva etc. regarding non-scriptural acts was answered by referring to scriptural acts. There, the division of Faith, those possessing Faith, and objects of Faith based on Gunas was presented. Just by hearing that, a desire to know arises regarding all other things (like food) that share the same principle. Hence, the presentation of their distinction.

By saying "He elaborates," the doubt of repetition is also removed. While scriptural topics like sacrifice and austerity are present, with what intention is "Food," which is obtained by natural desire (Raga), taught first? To this he says—"There also," etc. Applying the Ayurvedic maxim "Growth is by similars, and decay by opposites," it is established in Shruti that the increase of Sattva etc. in the internal organ corresponds to the qualities of the nourishing substances; with this intention, he quotes "Consisting of food." Here, the "purity" of food and Sattva (mind) means freedom from Rajas and Tamas. The word "Api" (Also) is used to drag in (include) the classification of Sattvic etc. just like the previously mentioned distinction of worshipped deities.

To avoid contradiction with the previously stated "I digest the four kinds of food" [15.14], the intention is that even though food is fourfold (by mode of eating), here its threefold nature based on Gunas is stated; thus he says—"By the association of the three Gunas, Sattva etc." Although a general division is made by "Threefold," this is said in anticipation of the specific forms to be described; so he says "This distinction based on Sattva etc." The present tense is used due to the proximity of what will be described; so he says "Being described." Due to the Vasanas generated by the specific experiences of the Gunas producing a taste for corresponding objects, it follows that specific foods are dear to those characterized by specific Gunas.

इस श्लोक में भगवान् श्रीकृष्ण आगे वर्णन किये जाने वाले विषय का नाम निर्देश करते हैं। मनुष्य का स्वभाव उसके कार्यकलापों में व्यक्त होता है। उसका प्रिय आहार? मित्रगण? मन की भावनाएं? जीवन विषयक दृष्टिकोण आदि उसके स्वभाव की श्रेणी को इंगित करते हैं। प्रत्येक व्यक्ति किसी न किसी गुण विशेष के आधिक्य से प्रभावित रहता है।मनुष्य का आन्तरिक स्वभाव तथा बाह्याचरण पर किस गुण की अधिकता से किस प्रकार का प्रभाव पड़ता है इसका विश्लेषण आगे के श्लोकों में किया गया है। यहाँ इस बात का ध्यान रखना चाहिए कि इन श्लोकों का प्रयोजन अन्य लोगों का वर्गीकरण करने के लिए नहीं हैं। हिन्दू धर्म आत्मविद्या का उपदेश देता है। अत साधक का प्रयत्न अपने आत्मस्वरूप को अभिव्यक्त करने के लिए होना चाहिए। आत्मा के सौन्दर्य को व्यक्त करने एवं आत्मिक बल को प्राप्त करने के लिए समस्त साधकों को चित्त शुद्धि के हेतु प्रयत्न करना होगा। चित्तशुद्धि का अर्थ है? रजोगुण के विक्षेप तथा तमोगुण के प्रमाद और मोह का त्यागकर सत्त्वगुण की रचनात्मक सजगता और आध्यात्मिक आभा में मन की दृढ़ स्थिति।सर्व प्रथम आहार को बताते हैं

"Food" (Ahara) is also threefold due to the distinction of Sattva etc., like Faith. So too are "Sacrifice, Austerity, and Charity."

That is stated—from "Ahara" up to "Tamasapriyam" (verse 10).

"Yatayamah"—That of which the 'Yamas' (watches/time segments) have passed.

Since it is established that those who are Sattvic are "Devas" and those who are Rajasic and Tamasic are "Asuras" due to being opposite, He states the threefold nature of food, sacrifice, austerity, and charity for the purpose of adopting the Sattvic and abandoning the Rajasic and Tamasic—"Aharastu," etc.

Not only is faith threefold; even "Food" is dear to everyone in only three ways. Since everything consists of the three Gunas, a fourth type is impossible. Just as food, which has visible results, is threefold, so too sacrifice, austerity, and charity, which have invisible results, are threefold.

There—"We shall explain Yajna: Substance, Deity, and Tyaga (offering)"—the authors of Kalpa-sutras define Yajna as the offering of a substance intending a deity. And it is of two kinds, "Yaga" and "Homa," being enjoined by the verbs 'Yajati' and 'Juhoti'.

The Kalpa-sutras explain: "Those where offering is done standing, ending with the utterance 'Vashat', and accompanied by Yajya and Puronuvakya mantras are 'Yajatis' (Yagas); those done sitting, ending with 'Svaha', and devoid of Yajya-Puronuvakya are 'Juhotis' (Homas)"—both are referred to here by the word "Yajna."

"Tapas": Drying up (disciplining) the body and senses, such as Krichhra, Chandrayana, etc. "Dana" (Charity): Abandoning one's ownership resulting in the ownership of another. Listen to this distinction of those foods, sacrifices, austerities, and charities—Sattvic, Rajasic, and Tamasic—being explained by Me.

Thus, without (directly) stating the distinctions of Dharma, He teaches the knowledge of its distinctions even through the distinctions of food etc.—with verses beginning "Aharastu," etc.

"Tu" (But/And)—again, even "Ahara" (food) is dear to the entire world which is of three kinds, being of the nature of Sattvic etc.

Similarly "Yajna"—worship/sacrifice; "Tapas"—mortification of the body etc.; and "Dana"—charity. Listen to this distinction of theirs being proclaimed by Me hereafter.

Even food is dear (desired) to every enjoyer—every living being—in three ways. So too sacrifice, so too austerity, and so too charity.

Listen to this distinction of those foods etc. which is being described.

Now again, He elaborates on the very subject at hand—the distinction caused by the difference of Gunas even in scriptural Vedic sacrifices etc.; but regarding worldly matters, since the increase of Sattva etc. is rooted in food, He says—"Aharastu," etc.

It is dear in three ways.

Similarly, sacrifice, austerity, and charity—these three are based on Shruti and Shastra; listen to this distinction of theirs which is being described.

आहारः food? तु indeed? अपि also? सर्वस्य of all? त्रिविधः threefold? भवति is? प्रियः dear? यज्ञः sacrifice? तपः austerity? तथा also? दानम् almsgiving? तेषाम् their? भेदम् distinction? इमम् this? श्रृणु hear.Commentary Each Every being that eats.Imam This That which is going to be described.Tesham Their Of food? etc.According to the Gunas? a mans taste for a particular food is determined. There are three kinds of food that a man can eat.All foods have different properties. Different foods exercise different effects on different compartments of the brain or the mind. A confection of sparrow? meat? fish? eggs? onion and garlic excites passion. Fruits? barley? etc.? render the mind calm and serene. The nature of food greatly influences the being of a man. Man feels a desire for particular foods according to his Guna or temperament.The body is the instrument by which man accomplishes all his purposes in the world. It is the horse that takes him to his destination or goal (Moksha). Therefore it should be kept clean? strong and healthy. The body is a mould prepared by the mind for its activities. There is an intimate connection between the body and the mind. The nature and condition of the body has a vital effect upon the mind and activities. Therefore the materials or foods that build the body and the mind should be pure? wholesome? nutritious? substantial and bland.Everything in this world is threefold. The food is either Sattvic? Rajasic or Tamasic according to its,character and effect upon the body and the mind. You can find out the nature or temperament of a man from the nature of the food he takes. You can find out your own nature? whether you are Sattvic? Rajasic or Tamasic? from your predilection to particular food and then abandon the Rajasic and the Tamasic foodstuffs and take to the Sattvic diet.Why is there also a triple division in sacrifice? austerity and charity Because this threefold division is according to the nature of the Gunas. You can find out and abandon the Rajasic and the Tamasic ones and take recourse exclusively to the Sattvic ones.The practice of Krichhra and Chandrayana Vratas that produce emaciation of the body and the senses is austerity. Tapas means meditation also. It produces Brahmatejas or divine splendour and glow on the face.

Aharah, food; api tu, also; which is priyah, dear; sarvasya, to all [Here Ast. adds praninah (creatures).-Tr.] who eat it; bhavati, is; trividhah, of three kinds; so also yajnah, sacrifices; similarly, tapah, austerity; tatha, so also; danam, charity. Srnu, listen; to imam, this; bhedam, classification; tesam, of them, of food etc., which is going to be stated.

Even the food which is dear to the host of all beings is of three kinds because of the association of the three Gunas consisting of Sattva etc. Similarly, sacrifices also are of three kinds. So too austerity and charity. Listen about this distinction, which is being described, about foods, sacrifices, austerities and gifts according to differences of Sattva etc.