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Shraddha Traya Vibhaga Yoga (Samskrit: श्रद्धात्रयविभागयोगः) is the name of the seventeenth chapter of the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. The theme of this chapter is a response to [[Arjuna ( अर्जुन )|Arjuna's]] query about the advice of [[Krishna (कृष्ण )|Shri Krishna]] in [[Daivasura Sampad Vibhaga Yoga (दैवासुरसम्पद्विभागयोगः)|chapter sixteen]].

== अध्यायसारः ॥ Summary of the Seventeenth Chapter ==
In the previous Chapter Shri Krishna says that,<blockquote>यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः । न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥१६.२३॥

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६.२४॥<ref name=":3">Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%A6%E0%A5%88%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A5%81%E0%A4%B0%E0%A4%B8%E0%A4%AE%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 16]</ref>

yaḥ śāstravidhimutsr̥jya vartate kāmakārataḥ । na sa siddhimavāpnoti na sukhaṁ na parāṁ gatim ॥16.23॥

tasmācchāstraṁ pramāṇaṁ te kāryākāryavyavasthitau । jñātvā śāstravidhānoktaṁ karma kartumihārhasi ॥16.24॥</blockquote>Meaning: He who, casting aside the ordinances of the scriptures, acts under the impulse of desire, attains neither perfection nor happiness nor the supreme goal. Therefore, let the scripture be the authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, one should act here in this world.<ref name=":4">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of the Division between the Divine and the Demoniacal.</ref> Based on this, Arjuna asks,“What about those who, even though setting aside scriptural injunctions yet perform worship with [[Shraddha (श्रद्धा)|shraddha]] ?”<blockquote>ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥१७.१॥<ref name=":0">Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%A6%E0%A5%8D%E0%A4%A7%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 17]</ref> ye śāstravidhimutsr̥jya yajante śraddhayānvitāḥ । teṣāṁ niṣṭhā tu kā kr̥ṣṇa sattvamāho rajastamaḥ ॥17.1॥</blockquote>To this, Shri Krishna replies that the shraddha of people could be either Sattvik, Rajasik or Tamasik in accordance with the basic nature of the person. And, conversely, as is the kind of shraddha, so develops the nature of the person. Thus, in all things like [[Yajna (यज्ञः)|yajna]], worship, [[Dana (दानम्)|charity]], [[Tapas (तपस्)|penance]], etc., these qualities become expressed in accordance with the kind of shraddha in which the person concerned is based and they produce results in accordance with the quality of the doer’s shraddha. 

Therefore, acts done with right shraddha lead to supreme blessedness while, those done without any shraddha whatsoever, become barren and useless.<ref name=":6">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of the Division of the Threefold Faith.</ref>
[[Category:Bhagavad Gita]]
[[Category:Prasthana Trayi]]

== त्रिविधा श्रद्धा ॥ Trividha Shraddha ==
{{Main article|Shraddha (श्रद्धा)}}
The Bhagavad Gita explains the concept of Shraddha with respect to the [[Trigunas (त्रिगुणाः)|Trigunas]]. It says that Shraddha of people that is born of their individual natures, is of three kinds viz. Sattviki, Rajasi and Tamasi characterized by [[Sattva (सत्त्वम्)|sattva]], [[Rajas (रजः)|rajas]] and [[Tamas (तमः)|tamas]] respectively.<ref name=":1">Swami Nikhilananda (1944), [https://estudantedavedanta.net/Srimad%20Bhagavad%20Gita%20with%20Commentary%20-%20Swami%20Nikhilananda%20(1944)%20%5BEnglish%5D.pdf The Bhagavad Gita], New York: Ramakrishna-Vivekananda Center.</ref><blockquote>त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥१७.२॥<ref name=":0" /> trividhā bhavati śraddhā dehināṁ sā svabhāvajā । sāttvikī rājasī caiva tāmasī ceti tāṁ śr̥ṇu ॥17.2॥</blockquote>Sattva, Rajas and Tamas are together referred to as Trigunas. In [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya darshana]], they refer to the three metaphysical properties that [[Prakrti (प्रकृतिः)|Prakrti]] or primordial nature is composed of and are different from the concept of Gunas in the [[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaisheshika darshana]]. It is an interaction between these Samkhyan Trigunas that leads to manifestation of the material universe from the Trigunatmika Prakrti. [[Manas (मनः)|Manas]] or mind that plays a key role in all experiences, by mediating between the [[Indriyas (इन्द्रियाणि)|senses]] and the [[Buddhi (बुद्धिः)|intellect]] to convert simple impressions into preception, is one of the 25 tattvas that evolves from Prakriti. It is believed that the effect is of the same nature as the cause.<ref>Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref> Therefore, the trigunas present in Prakrti as the three modes of material energy are also present in the mind as 3 types of characteristics. However, they are found in varying proportions in different people. Based on the predominent guna, one's mind-type is classified as Sattvika, Rajasika or Tamasika that in turn influences one's emotions and behaviour.<ref><nowiki>https://dharmawiki.org/index.php/Trigunas_(त्रिगुणाः)</nowiki></ref> 

Since human emotions are largely dependent on the predominence of trigunas in one's mind, the typology of Shraddha, which is a firm belief, an emotion one has towards a [[Deva (देवः)|deity]], person or shastra, is also described as threefold in nature viz. Sattviki, Rajasi and Tamasi, based on one's individual nature.<ref name=":2">Dharm P. S. Bhawuk, [https://journals.sagepub.com/doi/pdf/10.1177/0971333620906758 Sraddha: Construct Definition from the Bhagavad-Gita], SAGE Journals, Volume 32, Issue 1.</ref>

== श्रद्धायाः स्वरूपं प्रभावश्च ॥ Nature and Impact of Shraddha ==
The Bhagavad Gita emphasizes that the inherent qualities of one’s mind mould one’s Shraddha. And of whatever nature one’s shraddha is, that the person personifies.<ref name=":1" /><blockquote>सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥१७.३॥<ref name=":0" /> sattvānurūpā sarvasya śraddhā bhavati bhārata । śraddhāmayo'yaṁ puruṣo yo yacchraddhaḥ sa eva saḥ ॥17.3॥</blockquote>Commenting on this verse, Sri Aurobindo adds that whatever one has faith to see as possible in himself and strive for, that one can create and become.<ref>Sri Aurobindo, [http://www.sriaurobindo.nl/docs/Sri%20Aurobindo/23-24TheSynthesisofYoga.pdf The Synthesis of Yoga], Sri Aurobindo Ashram Trust.</ref>Thus, Shraddha has the ability to shape a person.<ref name=":2" />

=== Shraddha and Individual Choice ===
Sattva, Rajas and Tamas are the inherent qualities in one's mind that mould one's shraddha. Each of these Trigunas has an inherent tendency. It is said,<blockquote>सत्त्वं सुखे संजयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥१४.९॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 14 (Guna Traya Vibhaga Yoga)]</ref> sattvaṁ sukhe saṁjayati rajaḥ karmaṇi bhārata । jñānamāvr̥tya tu tamaḥ pramāde saṁjayatyuta ॥14.9॥</blockquote>Meaning: Sattva enjoins one to happiness; rajas conditions one towards fruitive action and tamas veils knowledge and binds one to unmindfulness.<ref name=":5">A.C.Bhaktivedanta Swami Prabhupada (1998), [https://ebooks.iskcondesiretree.com/pdf/00_-_Srila_Prabhupada/Bhagavad_Gita/Bhagavad_Gita_As_It_Is.pdf Bhagavad Gita As It Is], USA: The Bhaktivedanta Book Trust International.</ref><ref name=":1" /> Therefore, the nature of one’s shraddha that is based on the predominence of the trigunas in oneself influences the choices one makes. Reflecting this impact of shraddha on individual choice, the Bhagavad Gita states,<blockquote>यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥१७.४॥<ref name=":0" /> yajante sāttvikā devānyakṣarakṣāṁsi rājasāḥ । pretānbhūtagaṇāṁścānye yajante tāmasā janāḥ ॥17.4॥</blockquote>Meaning: People in whom sattva prevails worship the devas; people in whom rajas prevails worship the yakshas and rakshasas, and people in whom tamas prevails worship the pretas and bhutaganas.<ref name=":1" /><ref name=":2" />

== केऽसुराः ? Who are Asuras ? ==
Chapter 16 of the Bhagavad Gita concludes with the statement that those who act under the impulse of desire by casting aside the ordinances of scriptures neither attain happiness nor the Supreme goal. And therefore, one must take scriptures as authoritative in determining the dos and donts and act accordingly.<ref name=":4" /><blockquote>यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः । न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥१६.२३॥

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६.२४॥<ref name=":3" />

yaḥ śāstravidhimutsr̥jya vartate kāmakārataḥ । na sa siddhimavāpnoti na sukhaṁ na parāṁ gatim ॥16.23॥

tasmācchāstraṁ pramāṇaṁ te kāryākāryavyavasthitau । jñātvā śāstravidhānoktaṁ karma kartumihārhasi ॥16.24॥</blockquote>This forms the basis for the discussion on Shraddha, its role in determining the basic nature of people, its influence on individual choices, etc. in the 17th chapter. Having enumerated the threefold typology of Shraddha based on the Trigunas, Shri Krishna now returns to the fundamental question that prompted the discussion ie. 'who are those who act in disobedience to Vedic scriptures'. To this, he answers,  <blockquote>अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः । दम्भाहंकारसंयुक्ताः कामरागबलान्विताः ॥१७.५॥

कर्षयन्तः शरीरस्थं भूतग्राममचेतसः । मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥१७.६॥<ref name=":0" />

aśāstravihitaṁ ghoraṁ tapyante ye tapo janāḥ । dambhāhaṁkārasaṁyuktāḥ kāmarāgabalānvitāḥ ॥17.5॥

karṣayantaḥ śarīrasthaṁ bhūtagrāmamacetasaḥ । māṁ caivāntaḥśarīrasthaṁ tānviddhyāsuraniścayān ॥17.6॥</blockquote>Meaning: People who subject themselves to severe austerities and penances not recommended in the scriptures, perform them out of pride and egoism being impelled by the force of lust and attachment, who are foolish, they not only torture the material elements of the body but also the Supreme being dwelling within. And they are to be known as [[Asuras (असुराः)|Asuras]].<ref name=":5" /> 

== त्रिविधः विन्यासः ॥ Threefold Typology<ref name=":1" /><ref name=":5" /> ==
It has already been indicated that one's Shraddha and inherent qualities play a determining role in one's choices. Since the nature of individuals is threefold ie. Sattvika, Rajasika and Tamasika, their consequent choices are also conceived as threefold in nature. The Bhagavad Gita states that even the [[Ahara (आहारः)|food]] that is dear to all is of three kinds (based on the threefold nature of beings) and the same is true in the case of Yajna, Tapa and Dana as well. <blockquote>आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः । यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥१७.७॥<ref name=":0" /> āhārastvapi sarvasya trividho bhavati priyaḥ । yajñastapastathā dānaṁ teṣāṁ bhedamimaṁ śr̥ṇu ॥17.7॥</blockquote>The threefold typology thus exemplified in the Bhagavad Gita in the context of Ahara, Yajna, Tapa and Dana is as follows: 
{| class="wikitable"
!
!Sattvika
!Rajasika
!Tamasika
|-
|
=== आहारः ॥ Ahara ===
{{Main article|Ahara (आहारः)}}
Food preferred by people characterised by the predominence of sattva, rajas or tamas in their nature are enumerated in verses 17.8-17.10 of the Bhagavad Gita.  
|Foods favoured by people endowed with sattva pomote 

* longevity
* vitality (mental vigour)
* strength
* health
* happiness 
* satisfaction 

Such (Sattvika) foods are 

* Juicy
* Contain fat 
* Wholesome (whose essence nourishes the body for a long time) 
* Pleasing to the heart

|Foods that are dear to those who are rajasika in nature are excessively

* bitter
* sour
* salty
* hot
* pungent
* dry
* burning

Such (rajasika) foods cause

* distress (at the time the food is eaten)
* grief (after-effect in the form of mental distress)
* disease
|People endowed with Tamas favour food that is 

* ill cooked
* tasteless
* foul-smelling
* stale
* left over
* impure
|-
|
=== यज्ञः ॥ Yajna ===
{{Main article|Yajna (यज्ञः)}}
The Bhagavad Gita defines three kinds of Yajna across verses 17.11 and 17.13
|Sattvika Yajna is that which is performed 

* without expectation of reward 

* according to scriptural rules
* as a matter of duty
|Rajasika Yajna is that which is performed 

* in expectation of reward
* out of pride 
|Tamasika Yajna is that which is performed mechanically

* without regard for the directions of scriptures
* without distribution of food
* without chanting of [[Mantra (मंत्र)|mantras]]
* without offering dakshina
* without shraddha
|-
|
=== तपः ॥ Tapa ===
{{Main article|Tapas (तपस्)}}
The Bhagavad Gita (17.14-17.16) enlists three kinds of Tapa:

* Sharira Tapa

It refers to the worship of the Supreme Being, [[Brahmana Dharma (ब्राह्मणधर्मः)|brahmanas]], [[Guru (गुरुः)|spiritual masters]] and the wise with cleanliness, sincerity, self-restraint and non-violence.   

* Vangmaya Tapa

It refers to speech that is non-offensive, truthful, pleasing and beneficial; and also the regular recitation of the [[Vedas (वेदाः)|Vedas]].

* Manasa Tapa

It refers to the serenity, gentleness and silence of the mind (ie. control of thought which precedes the silence of the tongue), self-control and purity of the heart.

The Bhagavad Gita (17.17-17.19) then describes the characteristics of these three kinds of Tapa on the basis of the trigunas:
|This threefold Tapa is said to be Sattvika in nature when it is performed by steadfast people

* with supreme shraddha
* without desire for fruit
|Tapa is said to be Rajasika in nature when it is practised

* to gain respect, honour and reverence
* out of pride

The result of such Tapa is uncertain and transient.
|Tapa is said to be Tamasika in nature when it is performed

* out of foolishness
* by means of Self-torture
* to destroy or injure others
|-
|
=== दानम् ॥ Dana ===
{{Main article|Dana (दानम्)}}
In the Bhagavad Gita (17.20-17.22), Dana is also characterised with respect to the Trigunas. 
|Sattvika Dana is that which is given

* in a sense of duty
* without expectation of return
* at the right time and place; and to a worthy person
|Rajasika Dana is that which is given

* with an expectation of some return from the receiver
* with a desire for fruits
* in a gruding mood
|Tamasika Dana is that which is given 

* at an impure place and an improper time to unworthy persons 
* without honour and respect
|}

=== श्लोकाः ॥ Verses<ref name=":0" /> ===
The verses between 17.8-17.22 that enumerate the above mentioned threefold characteristics of Ahara, Yajna, Tapa and Dana in correspondence to the predominent gunas ie. Sattva, Rajas and Tamas in individuals are enlisted below:
{| class="wikitable"
|+Ahara
|Sattvika
|आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः । रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥१७.८॥
|āyuḥsattvabalārogyasukhaprītivivardhanāḥ । rasyāḥ snigdhāḥ sthirā hr̥dyā āhārāḥ sāttvikapriyāḥ ॥17.8॥
|-
|Rajasika
|कट्‌वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः । आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥१७.९॥
|kaṭ‌vamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ । āhārā rājasasyeṣṭā duḥkhaśokāmayapradāḥ ॥17.9॥
|-
|Tamasika
|यातयामं गतरसं पूति पर्युषितं च यत् । उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥१७.१०॥
|yātayāmaṁ gatarasaṁ pūti paryuṣitaṁ ca yat । ucchiṣṭamapi cāmedhyaṁ bhojanaṁ tāmasapriyam ॥17.10॥
|}
{| class="wikitable"
|+Yajna
|Sattvika
|अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥१७.११॥
|aphalākāṅkṣibhiryajño vidhidr̥ṣṭo ya ijyate । yaṣṭavyameveti manaḥ samādhāya sa sāttvikaḥ ॥17.11॥
|-
|Rajasika
|अभिसंधाय तु फलं दम्भार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥१७.१२॥
|abhisaṁdhāya tu phalaṁ dambhārthamapi caiva yat । ijyate bharataśreṣṭha taṁ yajñaṁ viddhi rājasam ॥17.12॥
|-
|Tamasika
|विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१७.१३॥
|vidhihīnamasr̥ṣṭānnaṁ mantrahīnamadakṣiṇam । śraddhāvirahitaṁ yajñaṁ tāmasaṁ paricakṣate ॥17.13॥
|}
{| class="wikitable"
|+Tapa
|Sattvika
देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् । ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥१७.१४॥

devadvijaguruprājñapūjanaṁ śaucamārjavam । brahmacaryamahiṁsā ca śārīraṁ tapa ucyate ॥17.14॥
|श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥१७.१७॥
|śraddhayā parayā taptaṁ tapastattrividhaṁ naraiḥ । aphalākāṅkṣibhiryuktaiḥ sāttvikaṁ paricakṣate ॥17.17॥
|-
|Rajasika
अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् । स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥१७.१५॥

anudvegakaraṁ vākyaṁ satyaṁ priyahitaṁ ca yat । svādhyāyābhyasanaṁ caiva vāṅmayaṁ tapa ucyate ॥17.15॥
|सत्कारमानपूजार्थं तपो दम्भेन चैव यत् । क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥१७.१८॥
|satkāramānapūjārthaṁ tapo dambhena caiva yat । kriyate tadiha proktaṁ rājasaṁ calamadhruvam ॥17.18॥
|-
|Tamasika
मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः । भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥१७.१६॥

manaḥ prasādaḥ saumyatvaṁ maunamātmavinigrahaḥ । bhāvasaṁśuddhirityetattapo mānasamucyate ॥17.16॥
|मूढग्राहेणात्मनो यत्पीडया क्रियते तपः । परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥१७.१९॥
|mūḍhagrāheṇātmano yatpīḍayā kriyate tapaḥ । parasyotsādanārthaṁ vā tattāmasamudāhr̥tam ॥17.19॥
|}
{| class="wikitable"
|+Dana
|Sattvika
|दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥१७.२०॥
|dātavyamiti yaddānaṁ dīyate'nupakāriṇe । deśe kāle ca pātre ca taddānaṁ sāttvikaṁ smr̥tam ॥17.20॥
|-
|Rajasika
|यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥१७.२१॥
|yattu pratyupakārārthaṁ phalamuddiśya vā punaḥ । dīyate ca parikliṣṭaṁ taddānaṁ rājasaṁ smr̥tam ॥17.21॥
|-
|Tamasika
|अदेशकाले यद्दानमपात्रेभ्यश्च दीयते । असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥१७.२२॥
|adeśakāle yaddānamapātrebhyaśca dīyate । asatkr̥tamavajñātaṁ tattāmasamudāhr̥tam ॥17.22॥
|}

== ॐ तत् सत् ॥ Om Tat Sat ==

Having enumerated the threefold typology inherent in nature and choice, the Bhagavad Gita speaks of the three utterances that signify the Supreme Being, their importance and purpose in usage. <blockquote>
ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥१७.२३॥<ref name=":0" />

oṁtatsaditi nirdeśo brahmaṇastrividhaḥ smr̥taḥ । brāhmaṇāstena vedāśca yajñāśca vihitāḥ purā ॥17.23॥</blockquote>Meaning: Om Tat Sat - this has been declared as the threefold designation of [[Brahman (ब्रह्मन्)|Brahman]]. These three symbolic representations were used, since the earlier times, by brahmanas while chanting the hymns of the Vedas and during yajnas.<ref name=":1" /><ref name=":5" />

For, any defect in yajna, dana, tapa or [[Karma (कर्म)|karma]] is redeemed by the utterance of one of the three symbols of Brahman ie. Om, Tat, Sat as it purifies the minds of the devotees and gradually enables them to realize Brahman. Therefore, Shri Krishna here is suggesting the way of purifying an imperfect action.<ref name=":1" /> Highlighting the purpose of Om Tat Sat, the Bhagavad Gita states,

* The acts of yajna, dana and tapa enjoined by the scriptures are always begun by the followers of the Vedas with the utterance of 'Om' (in order to attain the Supreme).<ref name=":1" /><ref name=":5" />
* The various acts of yajna, tapa and dana are performed with the word tat, without desiring for fruits, by those who seek [[Moksha (मोक्षः)|moksha]] or freedom from material entanglement.<ref name=":5" /> Thus, the utterance of 'Tat' at the beginning of a yajna, tapa or dana purifies the heart and eliminates the desire for fruit.

* The word '[[Sat (सत्)|Sat]]' is used to denote reality and goodness; And is used for an auspicious action. Steadfastness in yajna, tapa and dana is also called Sat and so too is any action connected therewith.<ref name=":1" />

<blockquote>तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः । प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥१७.२४॥

तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥१७.२५॥

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥१७.२६॥

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥१७.२७॥<ref name=":0" />

tasmādomityudāhr̥tya yajñadānatapaḥkriyāḥ । pravartante vidhānoktāḥ satataṁ brahmavādinām ॥17.24॥

tadityanabhisandhāya phalaṁ yajñatapaḥkriyāḥ । dānakriyāśca vividhāḥ kriyante mokṣakāṅkṣibhiḥ ॥17.25॥

sadbhāve sādhubhāve ca sadityetatprayujyate । praśaste karmaṇi tathā sacchabdaḥ pārtha yujyate ॥17.26॥

yajñe tapasi dāne ca sthitiḥ saditi cocyate । karma caiva tadarthīyaṁ sadityevābhidhīyate ॥17.27॥</blockquote>
== श्रद्धायाः महत्त्वम् ॥ Importance of Shraddha ==
Following the explanation of "Om Tat Sat" as the medium and goal of actions, it is iterated that the absence of shraddha qualifies the action as '[[Asat (असत्)|Asat]]'.<ref name=":5" /> By corollary, it means that shraddha is the factor that facilitates the fruition of one's actions into being 'Sat' ie. good, auspicious and steadfast.<blockquote>अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥१७.२८॥<ref name=":0" /> aśraddhayā hutaṁ dattaṁ tapastaptaṁ kr̥taṁ ca yat । asadityucyate pārtha na ca tatpretya no iha ॥17.28॥</blockquote>Meaning: Any yajna, dana, tapa or action done without shraddha, is termed as 'asat' ie. non-existent or impermanent. And is of no use in this life or the other.<ref name=":1" /><ref name=":5" />

Such actions are as good as not performed because they do not bring any result.<ref name=":1" /> Shraddha is the foundation of Yajna, Dana, Tapa and Karma.<ref name=":6" /> It is the presence of shraddha that makes them virtuous. And therefore, without shraddha, everything is futile.<ref name=":1" />

== References ==
<references />
[[Category:Vedanta]]