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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's query about the advice of Shri Krishna in [[Daivasura Sampad Vibhaga Yoga (दैवासुरसम्पद्विभागयोगः)|chapter sixteen]].

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 ==

== अध्यायसारः ॥ Summary of the Seventeenth Chapter ==

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

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]], 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]], [[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>

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>

== त्रिविधा श्रद्धा ॥ Trividha Shraddha ==

== त्रिविधा श्रद्धा ॥ Trividha Shraddha ==

The Bhagavad Gita explains the concept of Shraddha with respect to the 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, rajas and 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, they refer to the three metaphysical properties that Prakrti or primordial nature is composed of and are different from the concept of Gunas in the Vaisheshika darshana. It is an interaction between these Samkhyan Trigunas that leads to manifestation of the material universe from the Trigunatmika Prakrti. Manas or mind that plays a key role in all experiences, by mediating between the senses and the 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>  

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 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>

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 ==

== श्रद्धायाः स्वरूपं प्रभावश्च ॥ Nature and Impact of Shraddha ==

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

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.<ref name=":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" /> ==

== 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 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:  

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"

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=== आहारः ॥ Ahara ===

=== 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.   

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  

|Foods favoured by people endowed with sattva pomote  

|

|

=== यज्ञः ॥ Yajna ===

=== यज्ञः ॥ Yajna ===

The Bhagavad Gita defines three kinds of Yajna across verses 17.11 and 17.13

The Bhagavad Gita defines three kinds of Yajna across verses 17.11 and 17.13

|Sattvika Yajna is that which is performed  

|Sattvika Yajna is that which is performed  

* without regard for the directions of scriptures

* without regard for the directions of scriptures

* without distribution of food

* without distribution of food

* without chanting of mantras

* without chanting of [[Mantra (मंत्र)|mantras]]

* without offering dakshina

* without offering dakshina

* without shraddha

* without shraddha

|

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=== तपः ॥ Tapa ===

=== तपः ॥ Tapa ===

The Bhagavad Gita (17.14-17.16) enlists three kinds of Tapa:

The Bhagavad Gita (17.14-17.16) enlists three kinds of Tapa:

* Sharira Tapa

* Sharira Tapa

It refers to the worship of the Supreme Being, brahmanas, spiritual masters and the wise with cleanliness, sincerity, self-restraint and non-violence.   

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

* Vangmaya Tapa

It refers to speech that is non-offensive, truthful, pleasing and beneficial; and also the regular recitation of the Vedas.

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

* Manasa Tapa

* Manasa Tapa

The Bhagavad Gita (17.17-17.19) then describes the characteristics of these three kinds of Tapa on the basis of the trigunas:

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 Sattivika in nature when it is performed by steadfast people

|This threefold Tapa is said to be Sattvika in nature when it is performed by steadfast people

* with supreme shraddha

* with supreme shraddha

|

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=== दानम् ॥ Dana ===

=== दानम् ॥ Dana ===

In the Bhagavad Gita (17.20-17.22), Dana is also characterised with respect to the Trigunas.  

In the Bhagavad Gita (17.20-17.22), Dana is also characterised with respect to the Trigunas.  

|Sattvika Dana is that which is given

|Sattvika Dana is that which is given

|adeśakāle yaddānamapātrebhyaśca dīyate । asatkr̥tamavajñātaṁ tattāmasamudāhr̥tam ॥17.22॥

|adeśakāle yaddānamapātrebhyaśca dīyate । asatkr̥tamavajñātaṁ tattāmasamudāhr̥tam ॥17.22॥

|}

|}

== ॐ तत् सत् ॥ Om Tat Sat ==

== 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>

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" />

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" />

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 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" />

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,

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" />

* 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 three words are taken from Vedic hymns. Om ityetad brahmano nedistham nama (Rgveda) indicates the first goal.

* 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॥

 

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" />

 

 

 

तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः । प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥१७.२४॥

 

 

तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥१७.२५॥

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॥

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

 

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥१७.२७॥

 

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" />

 

 

 

 

 

 

Non-existent - That is to say, it is as good as not performed, because it does not bring any result.<ref name=":1" />

tasmādomityudāhr̥tya yajñadānatapaḥkriyāḥ । pravartante vidhānoktāḥ satataṁ brahmavādinām ॥17.24॥

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.

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

Shraddha is the foundation of Yajna, Dana, Tapa and Karma as it is the presence of shraddha that makes them virtuous.

== 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" />

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 ==

== References ==