Shraddha Traya Vibhaga Yoga (श्रद्धात्रयविभागयोगः) - Revision history

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	== त्रिविधा श्रद्धा ॥ Trividha Shraddha ==		== 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>		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>

@@ Line 50: / Line 50: @@
+|
 === आहारः ॥ Ahara ===
 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
@@ Line 93: / Line 94: @@
+|
 === यज्ञः ॥ Yajna ===
 The Bhagavad Gita defines three kinds of Yajna across verses 17.11 and 17.13
 |Sattvika Yajna is that which is performed
@@ Line 114: / Line 116: @@
+|
 === तपः ॥ Tapa ===
 The Bhagavad Gita (17.14-17.16) enlists three kinds of Tapa:
@@ Line 147: / Line 150: @@
+|
 === दानम् ॥ Dana ===
 In the Bhagavad Gita (17.20-17.22), Dana is also characterised with respect to the Trigunas.
 |Sattvika Dana is that which is given
@@ Line 231: / Line 235: @@
 |adeśakāle yaddānamapātrebhyaśca dīyate । asatkr̥tamavajñātaṁ tattāmasamudāhr̥tam ॥17.22॥
 |}
 == ॐ तत् सत् ॥ Om Tat Sat ==

@@ Line 234: / Line 234: @@
 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॥
+ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥१७.२३॥<ref name=":0" />
-When a sacrificial rite or the like is found defective, it will be made faultless by the utterance of one of these three symbols of Brahman.<ref name=":1" />
+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. 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" />
-The three words are taken from Vedic hymns. Om ityetad brahmano nedistham nama (Rgveda) indicates the first goal.
+For, any defect in yajna, dana, tapa or 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,
-Then tat tvam asi (Chandogya Upanishad 6.8.7) indicates the second goal. And sad eva saumya (Chandogya Upanishad 6.2.1) indicates the third goal. Combined they become Om tat sat.
+* 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" />
-Bhagavad Gita recommends, therefore, that any work done should be done for om tat sat or for the Supreme Personality of Godhead.<ref name=":5" />
+* The word '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॥
-The word 'Sat' is used to denote reality and goodness; and likewise, O Partha, the word 'Sat' is used for an auspicious action.<ref name=":1" />
+यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥१७.२७॥<ref name=":0" />
-=== Sat & Asat ===
+tasmādomityudāhr̥tya yajñadānatapaḥkriyāḥ । pravartante vidhānoktāḥ satataṁ brahmavādinām ॥17.24॥
-The Absolute Truth is the objective of devotional sacrifice and it is indicated by the word sat. The performer of such sacrifice is also called sat as are all works of sacrifice, penance and charity which, true to the absolute nature are performed to please the Supreme Person, O son of Prtha.<ref name=":5" />
+tadityanabhisandhāya phalaṁ yajñatapaḥkriyāḥ । dānakriyāśca vividhāḥ kriyante mokṣakāṅkṣibhiḥ ॥17.25॥
-Steadfastness in sacrifice, austerity and gift is also called Sat and so too is any action connected therewith.
+sadbhāve sādhubhāve ca sadityetatprayujyate । praśaste karmaṇi tathā sacchabdaḥ pārtha yujyate ॥17.26॥
-Imperfectly performed acts of sacrifice, austerity and gift are made perfect by the utterance, with faith, of 'Sat' the name of Brahman.
+yajñe tapasi dāne ca sthitiḥ saditi cocyate । karma caiva tadarthīyaṁ sadityevābhidhīyate ॥17.27॥</blockquote>The three words are taken from Vedic hymns. Om ityetad brahmano nedistham nama (Rgveda) indicates the first goal.
-But without faith everything is futile.<ref name=":1" />
+Then tat tvam asi (Chandogya Upanishad 6.8.7) indicates the second goal. And sad eva saumya (Chandogya Upanishad 6.2.1) indicates the third goal. Combined they become Om tat sat.
-अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥१७.२८॥
+Bhagavad Gita recommends, therefore, that any work done should be done for om tat sat or for the Supreme Personality of Godhead.<ref name=":5" />
-And it is based on one’s shraddha and inherent qualities, that one chooses the kind of yajna, tapas and dana one performs.<ref name=":2" /> And as explained in the previous section of the article, one's choice of yajna, dana, tapa or karma depends on one's inherent qualities that are driven either by Sattva, Rajas or Tamas.
+== श्रद्धायाः महत्त्वम् ॥ Importance of Shraddha ==
-Shraddha is the foundation of Yajna, Dana, Tapa and Karma as it is the presence of shraddha that makes them virtuous.
+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" />
-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]], 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.<ref name=":6" />
+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 ==

@@ Line 8: / Line 8: @@
 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 such people who ignore the injunctions of the scriptures 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]], 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.
+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]], 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>
@@ Line 231: / Line 231: @@
 |adeśakāle yaddānamapātrebhyaśca dīyate । asatkr̥tamavajñātaṁ tattāmasamudāhr̥tam ॥17.22॥
 |}
-== Om tat sat  ==
+== ॐ तत् सत् ॥ Om Tat Sat ==
-Summary:
+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. 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" />
-There are devotees who are ignorant of the scriptural injunctions and yet endowed with Shraddha or faith. Their faith, according to its nature, may be characterised as belonging to Sattva, rajas or tamas. These devotees should cultivate pure sattva by avoiding food, worship, gift and austerity that are of the nature of rajas and tamas. They should be devoted to sattva alone. When their gift, worship or austerity is found to be defective, it should be purified by uttering 'Om', 'Tat' and 'Sat'. This will purify the minds of the devotees and gradually enable them to realize Brahman.<ref name=":1" />
+For, any defect in yajna, dana, tapa or 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" />
 When a sacrificial rite or the like is found defective, it will be made faultless by the utterance of one of these three symbols of Brahman.<ref name=":1" />
@@ Line 249: / Line 248: @@
 Bhagavad Gita recommends, therefore, that any work done should be done for om tat sat or for the Supreme Personality of Godhead.<ref name=":5" />

@@ Line 231: / Line 231: @@
 |adeśakāle yaddānamapātrebhyaśca dīyate । asatkr̥tamavajñātaṁ tattāmasamudāhr̥tam ॥17.22॥
 |}
-And it is based on one’s shraddha and inherent qualities, that one chooses the kind of yajna, tapas and dana one performs.<ref name=":2" /> And as explained in the previous section of the article, one's choice of yajna, dana, tapa or karma depends on one's inherent qualities that are driven either by Sattva, Rajas or Tamas.
+== Om tat sat  ==
-Shraddha is the foundation of Yajna, Dana, Tapa and Karma as it is the presence of shraddha that makes them virtuous.
+तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥१७.२५॥
-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]], 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.<ref name=":6" />
+Without desiring fruitive results, one should perform various kinds of sacrifice, penance and charity with the word tat. The purpose of such transcendental ativities is to get free from material entanglement.<ref name=":5" />
-== Om tat sat  ==
+And with the utterance of 'Tat', and without seeking any recompense, are the various acts of sacrifice, austerity and gift performed by those who seek liberation.
-तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः । प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥१७- २४॥
+The utterance of 'Tat' at the beginning of a sacrifice, austerity or gift purifies the heart and eliminates the desire for fruit.<ref name=":1" />
-तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥१७- २५॥
+सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥१७.२६॥
-सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥१७- २६॥
+The word 'Sat' is used to denote reality and goodness; and likewise, O Partha, the word 'Sat' is used for an auspicious action.<ref name=":1" />
 === Sat & Asat ===
-यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥१७- २७॥
+यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥१७.२७॥
-अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥१७- २८॥
+The Absolute Truth is the objective of devotional sacrifice and it is indicated by the word sat. The performer of such sacrifice is also called sat as are all works of sacrifice, penance and charity which, true to the absolute nature are performed to please the Supreme Person, O son of Prtha.<ref name=":5" />
 ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे  श्रीकृष्णार्जुनसंवादे श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्यायः ॥१७॥
 == References ==

@@ Line 147: / Line 147: @@
+|
 === दानम् ॥ Dana ===
-The gifts characterised by the three Gunas:
+In the Bhagavad Gita (17.20-17.22), Dana is also characterised with respect to the Trigunas.
-|दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥१७.२०॥
+|Sattvika Dana is that which is given
-Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness.
-|यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥१७.२१॥
+* in a sense of duty
-But charity performed with the expectation of some return or with a desire for fruitive results or in a gruding mood is said to be charity in the mode of passion.
+* without expectation of return
-|अदेशकाले यद्दानमपात्रेभ्यश्च दीयते । असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥१७.२२॥
+* at the right time and place; and to a worthy person
-And charity performed at an impure place, at an improper time, to unworthy persons or withour proper attention and respect is said to be in the mode of ignorance.
+|Rajasika Dana is that which is given
 |}
-=== श्लोकाः ॥ Verses ===
+=== श्लोकाः ॥ Verses<ref name=":0" /> ===
-The verses from 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:
+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

@@ Line 128: / Line 128: @@
 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:
+* with supreme shraddha
-|श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥१७.१७॥
+* without desire for fruit
-This threefold austerity, performed with transcendental faith by men not expecting material benefits but engaged only for the sake of the Supreme, is called austerity in goodness.<ref name=":5" />
+|Tapa is said to be Rajasika in nature when it is practised
-This threefold austerity practised with supreme faith by steadfast men, without desire for fruit, is said to be of the nature of sattva.
+* to gain respect, honour and reverence
-|सत्कारमानपूजार्थं तपो दम्भेन चैव यत् । क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥१७.१८॥
+* out of pride
-The austerity that is practised in order to gain respect, honour and reverence and for ostentation, is said to be of the nature of rajas. Its result is uncertain and transitory.
+The result of such Tapa is uncertain and transient.
-|मूढग्राहेणात्मनो यत्पीडया क्रियते तपः । परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥१७.१९॥
+|Tapa is said to be Tamasika in nature when it is performed
-The austerity that is practised with a determination based on foolishness, by means of self-torture or for the purpose of ruining another is declared to be of the nature of tamas.
+* out of foolishness
 |-
+|
 === दानम् ॥ Dana ===
 |दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥१७.२०॥
 Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness.

@@ Line 100: / Line 100: @@
 * according to scriptural rules
 * as a matter of duty
-|Rajasika Yajnas are that which are performed
+|Rajasika Yajna is that which is performed
 * in expectation of reward
 * out of pride
-|विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१७.१३॥
+|Tamasika Yajna is that which is performed mechanically
-And that sacrifice which is not performed according to the scriptural rules and in which no food is distributed, no hymns are chanted and no fees paid, and which is devoid of faith, is said to be of the nature of tamas.
+* without regard for the directions of scriptures
+* without distribution of food
-The sacrifice characterised by tamas is performed mechanically either because the act of living demands it, or because it comes in or way, or because others do it, or because of the desire to avoid another greater difficulty that may arise from its non-performance, or for some other unworthy motive.
+* without chanting of mantras
 |-
+|
 === तपः ॥ Tapa ===
-देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् । ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥१७.१४॥
+The Bhagavad Gita (17.14-17.16) enlists three kinds of Tapa:
-Austerity of the body consists in worship of the Supreme Lord, the brahmanas, the spiritual master and superiors like the father and mother and in cleanliness, simplicity, celibacy and nonviolence.
+* Vangmaya Tapa
-अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् । स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥१७.१५॥
+It refers to speech that is non-offensive, truthful, pleasing and beneficial; and also the regular recitation of the Vedas.
-Austerity of speech consists in speaking words that are truthful, pleasing, beneficial and not agitating to others and also in regularly reciting Vedic literature.
+* Manasa Tapa
-मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः । भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥१७.१६॥
+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.
-And satisfaction, simplicity, gravity, self-control and purification of one's existence are the austerities of the mind.
 |श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥१७.१७॥
 This threefold austerity, performed with transcendental faith by men not expecting material benefits but engaged only for the sake of the Supreme, is called austerity in goodness.<ref name=":5" />
 |सत्कारमानपूजार्थं तपो दम्भेन चैव यत् । क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥१७.१८॥
 Penance performed out of pride and for the sake of gaining respect, honor and worship is said to be in the mode of passion. It is neither stable nor permanent.<ref name=":5" />
 |मूढग्राहेणात्मनो यत्पीडया क्रियते तपः । परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥१७.१९॥
 Penance performed out of foolishness, with Self-torture or to destroy or injure others, is said to be in the mode of ignorance.<ref name=":5" />
 |-
+|

@@ Line 82: / Line 82: @@
 * grief (after-effect in the form of mental distress)
 * disease
-|यातयामं गतरसं पूति पर्युषितं च यत् । उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥१७.१०॥
+|People endowed with Tamas favour food that is
-Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid and food consisting of remnants and untouchable things is dear to those in the mode of darkness.<ref name=":5" />
 |-
+|
 === यज्ञः ॥ Yajna ===
-|अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥१७.११॥
+The Bhagavad Gita defines three kinds of Yajna across verses 17.11 and 17.13
-Of sacrifices, the sacrifice performed according to the directions of scripture, as a matter of duty, by those who desire no reward, is of the nature of goodness.<ref name=":5" />
+|Sattvika Yajna is that which is performed
-|अभिसंधाय तु फलं दम्भार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥१७.१२॥
-Sometimes sacrifices and rituals are performed for elevation to the heavenly kingdom or for some material benefits in this world. Such sacrifices or ritualistic performances are considered to be in the mode of passion.<ref name=":5" />
+* without expectation of reward
 |विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१७.१३॥
 Any sacrifice performed without regard for the directions of scripture, without distribution of prasadam (spiritual food), and without faith is considered to be in the mode of ignorance.<ref name=":5" />
 |-
+|