Bhagavad-gītā As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
CHAPTER SEVENTEEN
Bg17.16
TEXT 16
manaḥ-prasādaḥ saumyatvaṁ
maunam ātma-vinigrahaḥ
bhāva-saṁśuddhir ity etat
tapo mānasam ucyate
manaḥ-prasādaḥ—satisfaction of the mind; saumyatvam—without duplicity towards others; maunam—gravity; ātma—self; vinigrahaḥ—control; bhāva—nature; saṁśuddhiḥ—purification; iti—thus; etat—that is; tapaḥ—austerity; mānasam—of the mind; ucyate—is said to be.
TRANSLATION
And serenity, simplicity, gravity, self-control and purity of thought are the austerities of the mind.
PURPORT
To make the mind austere is to detach it from sense gratification. It should be so trained that it can be always thinking of doing good for others. The best training for the mind is gravity in thought. One should not deviate from Kṛṣṇa consciousness and must always avoid sense gratification. To purify one’s nature is to become Kṛṣṇa conscious. Satisfaction of the mind can be obtained only by taking the mind away from thoughts of sense enjoyment. The more we think of sense enjoyment, the more the mind becomes dissatisfied. In the present age we unnecessarily engage the mind in so many different ways for sense gratification, and so there is no possibility of the mind’s becoming satisfied. The best course is to divert the mind to the Vedic literature, which is full of satisfying stories, as in the Purāṇas and the Mahābhārata. One can take advantage of this knowledge and thus become purified. The mind should be devoid of duplicity, and one should think of the welfare of all. Silence means that one is always thinking of self-realization. The person in Kṛṣṇa consciousness observes perfect silence in this sense. Control of the mind means detaching the mind from sense enjoyment. One should be straightforward in his dealing and thereby purify his existence. All these qualities together constitute austerity in mental activities.
Bg17.17 TEXT 17 śraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥ aphalākāṅkṣibhir yuktaiḥ sāttvikaṁ paricakṣate śraddhayā—with faith; parayā—transcendental; taptam—executed; tapaḥ—austerity; tat—that; tri-vidham—three kinds; naraiḥ—by men; aphala-ākāṅkṣibhiḥ—without desires for fruits; yuktaiḥ—engaged; sāttvikam—in the mode of goodness; pari-cakṣate—is called. TRANSLATION This threefold austerity, practiced by men whose aim is not to benefit themselves materially but to please the Supreme, is of the nature of goodness. Bg17.18 TEXT 18 satkāra-māna-pūjārthaṁ tapo dambhena caiva yat kriyate tad iha proktaṁ rājasaṁ calam adhruvam satkāra—respect; māna—honor; pūjā-artham—for worship; tapaḥ—austerity; dambhena—with pride; ca—also; eva—certainly; yat—which is; kriyate—performed; tat—that; iha—in this world; proktam—is said; rājasam—in the mode of passion; calam—flickering; adhruvam—temporary. TRANSLATION Those ostentatious penances and austerities which are performed in order to gain respect, honor and reverence are said to be in the mode of passion. They are neither stable nor permanent. PURPORT Sometimes penance and austerity are executed to attract people and receive honor, respect and worship from others. Persons in the mode of passion arrange to be worshiped by subordinates and let them wash their feet and offer riches. Such arrangements artificially made by the performance of penances are considered to be in the mode of passion. The results are temporary; they can be continued for some time, but they are not permanent.
Bg17.19 TEXT 19 mūḍha-grāheṇātmano yat pīḍayā kriyate tapaḥ parasyotsādanārthaṁ vā tat tāmasam udāhṛtam mūḍha—foolish; grāheṇa—with endeavor; ātmanaḥ—of one’s own self; yat—which; pīḍayā—by torture; kriyate—is performed; tapaḥ—penance; parasya—to others; utsādanārtham—causing annihilation; vā—or; tat—that; tāmasam—in the mode of darkness; udāhṛtam—is said to be. TRANSLATION And those penances and austerities which are performed foolishly by means of obstinant self-torture, or to destroy or injure others, are said to be in the mode of ignorance. PURPORT There are instances of foolish penance undertaken by demons like Hiraṇyakaśipu, who performed austere penances to become immortal and kill the demigods. He prayed to Brahmā for such things, but ultimately he was killed by the Supreme Personality of Godhead. To undergo penances for something which is impossible is certainly in the mode of ignorance.
Bg17.20 TEXT 20 dātavyam iti yad dānaṁ dīyate ’nupakāriṇe deśe kāle ca pātre ca tad dānaṁ sāttvikaṁ smṛtam dātavyam—worth giving; iti—thus; yat—that which; dānam—charity; dīyate—given; anupakāriṇe—to any person irrespective of doing good; dese—in place; kāle—in time; ca—also; pātre—suitable person; ca—and; tat—that; dānam—charity; sāttvikam—in the mode of goodness; smṛtam—consider. TRANSLATION That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be charity in the mode of goodness. PURPORT In the Vedic literature, charity given to a person engaged in spiritual activities is recommended. There is no recommendation for giving charity indiscriminately. Spiritual perfection is always a consideration. Therefore charity is recommended to be given at a place of pilgrimage and at lunar or solar eclipses or at the end of the month or to a qualified brāhmaṇa or a Vaiṣṇava (devotee) or in temples. Such charities should be given without any consideration of return. Charity to the poor is sometimes given out of compassion, but if a poor man is not worth giving charity to, then there is no spiritual advancement. In other words, indiscriminate charity is not recommended in the Vedic literature.
Bg17.21 TEXT 21 yat tu pratyupakārārthaṁ phalam uddiśya vā punaḥ dīyate ca parikliṣṭaṁ tad dānaṁ rājasaṁ smṛtam yat—that which; tu—but; prati-upakāra-artham—for the sake of getting some return; phalam—result; uddiśya—desiring; vā—or; punaḥ—again; dīyate—is given in charity; ca—also; parikliṣṭam—grudgingly; tat—that; dānam—charity; rājasam—in the mode of passion; smṛtam—is understood to be. TRANSLATION But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion. PURPORT Charity is sometimes performed for elevation to the heavenly kingdom and sometimes with great trouble and with repentance afterwards. “Why have I spent so much in this way?” Charity is also sometimes made under some obligation, at the request of a superior. These kinds of charity are said to be made in the mode of passion.
There are many charitable foundations which offer their gifts to institutions where sense gratification goes on. Such charities are not recommended in the Vedic scripture. Only charity in the mode of goodness is recommended.
Bg17.22 TEXT 22 adeśa-kāle yad dānam apātrebhyaś ca dīyate asat-kṛtam avajñātaṁ tat tāmasam udāhṛtam adesa—unpurified place; kāle—unpurified time; yat—that which is; dānam—charity; apātrebhyaḥ—to unworthy persons; ca—also; dīyate—is given; asatkṛtam—without respect; avajñātam—without proper attention; tat—that; tāmasam—in the mode of darkness; udāhṛtam—is said to be. TRANSLATION And charity performed at an improper place and time and given to unworthy persons without respect and with contempt is charity in the mode of ignorance. PURPORT Contributions for indulgence in intoxication and gambling are not encouraged here. That sort of contribution is in the mode of ignorance. Such charity is not beneficial; rather, sinful persons are encouraged. Similarly, if a person gives charity to a suitable person without respect and without attention, that sort of charity is also said to be in the mode of darkness.
Bg17.23 TEXT 23 oṁ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ brāhmaṇās tena vedāś ca yajñāś ca vihitāḥ purā om—indication of the Supreme; tat—that; sat—eternal; iti—that; nirdeśaḥ—indication; brāhmaṇāḥ—of the Supreme; tri-vidhaḥ—three kinds; smṛtaḥ—consider; brahmaṇaḥ—the brāhmaṇas; tena—therefore; vedāḥ—the Vedic literature; ca—also; yajñāḥ—sacrifice; ca—also; vihitāḥ—sacrifice; purā—formerly. TRANSLATION From the beginning of creation, the three syllables—om tat sat—have been used to indicate the Supreme Absolute Truth [Brahman]. They were uttered by brāhmaṇas while chanting Vedic hymns and during sacrifices, for the satisfaction of the Supreme. PURPORT It has been explained that penance, sacrifice, charity and foods are divided into three categories: the modes of goodness, passion and ignorance. But whether first class, second class or third class, they are all conditioned, contaminated by the material modes of nature. When they are aimed at the Supreme—om tat sat, the Supreme Personality of Godhead, the eternal—they become means for spiritual elevation. In the scriptural injunctions such an objective is indicated. These three words, om tat sat, particularly indicate the Absolute Truth, the Supreme Personality of Godhead. In the Vedic hymns, the word om is always found.
One who acts without following the regulations of the scriptures will not attain the Absolute Truth. He will get some temporary result, but not the ultimate end of life. The conclusion is that the performance of charities, sacrifice and penance must be done in the mode of goodness. Performed in the modes of passion or ignorance, they are certainly inferior in quality. The three words om tat sat are uttered in conjunction with the holy name of the Supreme Lord, e.g., om tad viṣṇoḥ. Whenever a Vedic hymn or the holy name of the Supreme Lord is uttered, om is added. This is the indication of Vedic literature. These three words are taken from Vedic hymns. Om ity etad brahmaṇo nediṣṭaṁ nāma indicates the first goal. Then tattvamasi indicates the second goal. And sad eva saumya indicates the third goal. Combined they become om tat sat. Formerly when Brahmā, the first created living entity, performed sacrifices, he spoke these three names of the Supreme Personality of Godhead. The same principle holds by disciplic succession. So this hymn has great significance. Bhagavad-gītā recommends, therefore, that any work done should be done for om tat sat, or for the Supreme Personality of Godhead. When one performs penance, charity, and sacrifice with these three words, he is acting in Krṣna consciousness. Kṛṣṇa consciousness is a scientific execution of transcendental activities which enables one to return home, back to Godhead. There is no loss of energy in acting in such a transcendental way.
Bg17.24 TEXT 24 tasmād oṁ ity udāhṛtya yajña-dāna-tapaḥ-kriyāḥ pravartante vidhānoktāḥ satataṁ brahma-vādinām tasmāt—therefore; om—beginning with om; iti—thus; udāhṛtya—indicating; yajña—sacrifice; dāna—charity; tapaḥ—penance; kriyāḥ—performances; pravartante—begins; vidhāna-uktāḥ—according to scriptural regulation; satatam—always; brahma-vādinām—of the transcendentalists. TRANSLATION Thus the transcendentalists undertake sacrifices, charities, and penances, beginning always with om, to attain the Supreme. PURPORT Om tad viṣṇoḥ paramaṁ padam. The lotus feet of Viṣṇu are the supreme devotional platform. The performance of everything on behalf of the Supreme Personality of Godhead assures the perfection of all activity.
Bg17.25 TEXT 25 tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥ dāna-kriyāś ca vividhāḥ kriyante mokṣa-kāṅkṣibhiḥ tat—that; iti—they; anabhisandhāya—without fruitive result; phalam—result of sacrifice; yajña—sacrifice; tapaḥ—penance; kriyāḥ—activities; dāna—charity; kriyāḥ—activities; ca—also; vividhāḥ—varieties; kriyante—done; mokṣa-kāṅkṣibhiḥ—those who actually desire liberation. TRANSLATION One should perform sacrifice, penance and charity with the word tat. The purpose of such transcendental activities is to get free from the material entanglement. PURPORT To be elevated to the spiritual position, one should not act for any material gain. Acts should be performed for the ultimate gain of being transferred to the spiritual kingdom, back to home, back to Godhead.
Bg17.26-27 TEXTS 26–27 sad-bhāve sādhu-bhāve ca sad ity etat prayujyate praśaste karmaṇi tathā sac-chabdaḥ pārtha yujyate yajñe tapasi dāne ca sthitiḥ sad iti cocyate karma caiva tad-arthīyaṁ sad ity evābhidhīyate sat-bhāve—in the sense of the nature of the Supreme; sādhu-bhāve—in the sense of the nature of devotion; ca—also; sat—the Supreme; iti—thus; etat—this; prayujyate—is used; praśaste—bona fide; karmaṇi—activities; tathā—also; sat-śabdaḥ—sound; pārtha—O son of Pṛthā; yujyate—is used; yajñe—sacrifice; tapasi—in penance; dāne—charity; ca—also; sthitiḥ—situated; sat—the Supreme; iti—thus; ca—and; ucyate—pronounced; karma—work; ca—also; eva—certainly; tat—that; arthīyam—are meant; sat—Supreme; iti—thus; eva—certainly; abhidhīyate—is practiced. TRANSLATION The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. These works of sacrifice, of penance and of charity, true to the absolute nature, are performed to please the Supreme Person, O son of Pṛthā. PURPORT The words praśaste karmaṇi, or prescribed duties, indicate that there are many activities prescribed in the Vedic literature which are purificatory processes beginning from parental care up to the end of one’s life. Such purificatory processes are adopted for the ultimate liberation of the living entity. In all such activities it is recommended that one should vibrate om tat sat. The words sad-bhāve and sādhu-bhāve indicate the transcendental situation. One who is acting in Kṛṣṇa consciousness is called sattva, and one who is fully conscious of activities in Kṛṣṇa consciousness is called svarūpa. In the Śrīmad-Bhāgavatam it is said that the transcendental subject matter becomes clear in the association of the devotees. Without good association, one cannot achieve transcendental knowledge. When initiating a person or offering the sacred thread, one vibrates the words om tat sat. Similarly, in all kinds of yogic performances, the supreme object, om tat sat is invoked. These words om tat sat are used to perfect all activities. This supreme om tat sat makes everything complete.
Bg17.28 TEXT 28 aśraddhayā hutaṁ dattaṁ tapas taptaṁ kṛtaṁ ca yat asad ity ucyate pārtha na ca tat pretya no iha aśraddhayā—without faith; hutam—performed; dattam—given; tapaḥ—penance; taptam—executed; kṛtam—performed; ca—also; yat—that which; asat—falls; iti—thus; ucyate—is said to be; pārtha—O son of Pṛthā; na—never; ca—also; tat—that; pretya—after death; no—nor; iha—in this life. TRANSLATION But sacrifices, austerities and charities performed without faith in the Supreme are nonpermanent, O son of Pṛthā, regardless of whatever rites are performed. They are called asat and are useless both in this life and the next. PURPORT Anything done without the transcendental objective—whether it be sacrifice, charity or penance-is useless. Therefore, in this verse, it is declared that such activities are abominable. Everything should be done for the Supreme in Kṛṣṇa consciousness. Without such faith, and without the proper guidance, there can never be any fruit. In all the Vedic scriptures, faith in the Supreme is advised. In the pursuit of all Vedic instructions, the ultimate goal is the understanding of Kṛṣṇa. No one can obtain success without following this principle. Therefore, the best course is to work from the very beginning in Kṛṣṇa consciousness under the guidance of a bona fide spiritual master. That is the way to make everything successful.
In the conditional state, people are attracted to worship demigods, ghosts, or Yakṣas like Kuvera. The mode of goodness is better than the modes of passion and ignorance, but one who takes directly to Kṛṣṇa consciousness is transcendental to all three modes of material nature. Although there is a process of gradual elevation, if one, by the association of pure devotees, takes directly to Kṛṣṇa consciousness, that is the best way. And that is recommended in this chapter. To achieve success in this way, one must first find the proper spiritual master and receive training under his direction. Then one can achieve faith in the Supreme. When that faith matures, in course of time, it is called love of God. This love is the ultimate goal of the living entities. One should, therefore, take to Krṣṇa consciousness directly. That is the message of this Seventeenth Chapter.
Thus end the Bhaktivedanta Purports to the Seventeenth Chapter of the Śrīmad-Bhagavad-gītā in the matter of the Divisions of Faith.
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