🪷 Bhagavad-Gītā · 17.27

Chapter 17 · श्रद्धात्रयविभागयोग · Śraddhā-Traya-Vibhāga-Yoga · "The Yoga of the Three Types of Faith" · Verse 27 of 28

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🪷 English Translations

Five authentic English voices · each from a distinct sampradāya · together revealing the verse's full śabda-tattva.

Shri Purohit Swami · Poetic English · 1935 · public domain · Cosmo Press tradition

17.27 Conviction in sacrifice, in austerity and in giving is also called Sat.' So too an action done only for the Lord's sake.

Swami Sivananda · Direct prose · Divine Life Society

17.27 Steadfastness in sacrifice, austerity and gift, is also called 'Sat' and also action in connection with these (or for the sake of the Supreme) is called 'Sat'.

Swami Gambīrānanda · Word-key glosses · Advaita Ashrama · Śaṅkara-school

17.27 And sthitih, steadfastness; that is yajne, in sacrifice, in the act of sacrifice; the steadfastness that is tapasi, in austerity; and the steadfastness that is dane, in charity; that ucyate, is spoken of; sat iti, as sat, by learned persons. And eva, even; the karma, action; tad-arthiyam, meant for these-for sacrifice, charity and austerity, or for Him whose names are under discussion, i.e. for God; is eva, verily; abhidhiyate, called; sat iti, as sat (good). Thus, in this way, the acts of sacrifice, austerity, etc., even when they are devoid of sattva and goodness, become good and endued with sattva by he use of the three names of Brahman with faith. And as regards those (sacrifice etc.), since in all cases everything is performed with a predominance of faith, therefore-

Swami Ādidevānanda · Śrī-Vaiṣṇava perspective · Rāmānuja school

17.27 Therefore, devotion of persons of the first three stations who follow the Vedas in respect of sacrifices, austerities and gifts is called Sat, since it is auspicious. So the Vedas, Vedic acts and the three stations, expressed by the term 'brahmana,' since they are characterised by their connection with the words 'Om Tat Sat,' are to be distinguished from what are not the Vedas and Vedic.

Dr. S. Sankaranarayan · Academic precision · modern scholarly

17.27. The steadfastness is performing sacrifice, in austerity and in giving gift is also called SAT; and also the act for such purpose is [hence] just called SAT.

🪷 Hindi Translation · हिन्दी अनुवाद

For the Hindi-aware seer · Pūjya Swami Rāmsukhdās ji's translation · a high-readability modern Hindi rendering · Gītā-Press Gorakhpur tradition. (→ Full Mahāpurusha-detail page for the 102-year-living Sādhaka-Sañjīvanī Mahātmā.)

🪷 Swami Rāmsukhdās · Sādhaka-Sañjīvanī tradition · Gītā-Press Gorakhpur · highest modern Hindi reading

।।17.27।।यज्ञ, तप और दानरूप क्रियामें जो स्थिति (निष्ठा) है, वह भी 'सत्' -- ऐसे कही जाती है और उस परमात्माके निमित्त किया जानेवाला कर्म भी 'सत्' -- ऐसा ही कहा जाता है।

🪷 English Commentaries · The Ācārya Voices

The classical commentary tradition rendered in English · each ācārya speaks from their own sampradāya · the seer chooses the depth of darśana.

Swami Sivananda · Verse-by-verse word-keys with Sanskrit anchors

17.27 यज्ञे in sacrifice? तपसि in austerity? दाने in gift? च and? स्थितिः steadiness? सत् Sat? इति thus? च and? उच्यते is called? कर्म action? च and? एव also? तदर्थीयम् in connection with these or for the sake of the Supreme? सत् Sat? इति thus? एव even? अभिधीयते is called.Commentary If you perform sacrifice? austerity? gift and all actions in a spirit of total surrender to the Lord or the Eternal Being with purity and sincerity of heart? you will attain the highest goal of life or immortality? freedom and eternal bliss. If you do them in the name and for the sake of Brahman you will attain perfection and supreme peace of the Absolute.If you pin your faith on the glory and power of this name Om or Om Tat Sat? you will be freed from the bondage of birth and death. If you perform any sacrifice? austerity or charity or any action in a selfless and motiveless spirit? surrendering all the actions and their rewards to the Lord and if you utter the word Sat with faith? feeling and devotion? you will attain perfection and success in the action.Even the imperfect and nonSattvic acts of sacrifice? austerity and gift will be turned into perfect and Sattvic ones.These Sacrifice? austerity and gift.

Swami Gambīrānanda · Advaita-school commentary (Śaṅkara tradition)

Swami Ādidevānanda · Rāmānuja Śrī-Vaiṣṇava commentary

Dr. S. Sankaranarayan · Modern academic scholarship

17.23-27 Om etc. upto abhidhiyate. An indication of the Brahman i.e., an act of facing (or aiming at) the Brahman is made by these three words viz., OM, TAT and SAT. Of them, Om indicates that 'This purport of the scriptures is [to be ?] accepted as long as one has bodily connection'. The pronoun TAT, which denotes generality and which is incapable of denoting exclusively a particular, mentions, as far as the Brahman is concerned, the absence of intention for fruit. An intention is not possible without reference to something particular. No doubt [TAT] may denote all particulars [in general]. But it would lead to intending the fruits and the doer-ship with regard to all [in general]. Even then [the Brahman] cannot have connection with any particular fruit. The Vedic word SAT denotes 'prasie'. The act, like this sacrifice etc., though perormed, truns out to be an act of the Tams (evil act) if it is performed with the idea, 'It is an evil act'. Further, what is performed with an intention for a particular fruit is not praiseworthy, and it causes nothing but bondage. Therefore, those, who bear in mind, 'This is a thing to be performed' - they are not fettered, even though they perform acts like sacrifice etc. With this idea only, it has been said in the Adiparvan as - 'The austerity is not dirt, nor the [Vedic] study, nor the natural ritual enjoined by the Vedas, and nor the act of earning wealth by all efforts. But, if they are struck by mind, they themselves become dirt.' (MB, Adi. i, 210). [Here in this passage] dirt that which fetters. Natural : [That is, ordained ], such as - 'Without expecting anything, a Brahman should learn the Vedas etc., together with their six subsidiaries' etc. By all effort : by the act that is suitable and is well known in the scriptures and in the worldly practice. By mind : by the mind that is yoked to the traid of the Strands, Sattva etc. [Those actions that] have been simply ruined [by that mind], are binding and not otherwise. This is the idea here. Therefore, the acts like sacrifice etc., and the acts, like aciring [Wealth] etc., for that purpose, have to be perfored as being inevitable as long as the body exists. Or, perhaps, the word OM conveys [with regard to the Brahman] the idea of That in Which the entire universe has been totally calmed down. TAT conveys the idea of That of the nature of Sovereign Independence of Will, which is nothing but comprehending the rising waves in the form of the universe. And the word SAT denotes the act of manifestation by the Brahman - even though It is complete in Itself - as [the universe] having varied nature, a manifestation that causes differences (or duality) expanding under the weight of its Sovereign Independenc of Will. Hence it has been said 'In the sense of manifesting as beings and in the sense of manifesting perfectly [SAT is employed].' Thus, having is front [as a casue] that aspect (the Soul) of highly tranil nature; and having in the centre that aspect which is well connected with desire-waves viz., the desire to make gift, the desire to perform sacrifice and the desire to observe penance; this final body radiates (or dances) filled with a group of activities, such as offering gift, performing sacrifice and observing austerity, and of what are conducive to them. This triad is indeed simultaneously the inherent nature of the Unhindered One (the Soul). So, what fruit could be there ? And to whom ? How ? Whence ? Where ? And by what means ? The act of person, with no faith, is an act of the Tamas and bears no fruit in any way and bears fruit which is nothing but the labour undertaken in bringing together the band of means [of those acts]. Hence one should not on any account remain faithless. This is being said now :

Swami Chinmayānanda · Chinmaya Mission · modern Vedantic teaching

।।17.27।। तत्सत् से प्रारम्भ किये गये प्रकरण का तात्पर्य यह है कि यदि साधक के यज्ञ? दान और तप ये कर्म पूर्णतया शास्त्रविधि से सम्पादित नहीं भी हों? तब भी परमात्मा के स्मरण तथा परम श्रद्धा के साथ यथाशक्ति उनका आचरण करने पर वे उसे श्रेष्ठ फल प्रदान कर सकते हैं।इसका सिद्धांत यह है कि मनुष्य जगत् में अहंकार और स्वार्थ से प्रेरित होकर शुभाशुभ कर्म करता है। इन कर्मों के फलस्वरूप उसके अन्तकरण में वासनाएं होती जाती हैं? जो उसे कर्मों में प्रवृत्त करके उसके बन्धनों को दृढ़ करती जाती हैं। इन कर्म बन्धनों से मुक्ति पाने का उपाय कर्म ही है? परन्तु वे कर्म केवल कर्तव्य कर्म ही हों और उनका आचरण ईश्वरार्पण बुद्धि से किया जाना चाहिए। ईश्वर के स्मरण से अहंकार नहीं रह जाता और इस प्रकार वासनाओं की निवृत्ति हो जाती है। इसीलिए इस श्लोक में कहा गया है कि परमात्मा के लिए किया गया कर्म सत् कहलाता है? क्योंकि वह मोक्ष का साधन है।यज्ञदानादि कर्म परम श्रद्धा के साथ युक्त होने पर ही पूर्ण होते हैं। तब स्वाभाविक ही

🪷 Hindi Vyākhyā · हिन्दी व्याख्या

Pūjya Swami Rāmsukhdās ji's Sādhaka-Sañjīvanī · one of the great modern Hindi vyākhyās of the Gītā · direct, pure, deeply Vedāntic · the modern Sanātana-jāgaraṇa. (→ Full Mahāpurusha-detail page · 1904-2005 · Corner 1 Mādhurya operational anchor · whose 6-lakṣaṇa-śaraṇāgati IS Constitutional Principle 24.)

🪷 Swami Rāmsukhdās · Sādhaka-Sañjīvanī · Hindi vyākhyā · the modern bilingual anchor

।।17.27।। व्याख्या -- यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते -- यज्ञ? तप और दानरूप प्रशंसनीय क्रियाओंमें जो स्थिति (निष्ठा) होती है? वह सत् कही जाती है। जैसे? किसीकी सात्त्विक यज्ञमें? किसीकी सात्त्विक तपमें और किसीकी सात्त्विक दानमें जो स्थिति -- निष्ठा है अर्थात् इनमेंसे एकएक चीजके प्रति हृदयमें जो श्रद्धा है और इन्हें करनेकी जो तत्परता है? वह सन्निष्ठा (सत्निष्ठा) कही जाती है।च पद देनेका तात्पर्य यह है कि जिस प्रकार लोगोंकी सात्त्विक? यज्ञ? तप और दानमें श्रद्धा -- निष्ठा होती है? ऐसे ही किसीकी वर्णधर्ममें? किसीकी आश्रमधर्ममें? किसीकी सत्यव्रतपालनमें? किसीकी अतिथिसत्कारमें? किसीकी सेवामें? किसीकी आज्ञापालनमें? किसीकी पातिव्रतधर्ममें और किसीकी गङ्गाजीमें? किसीकी यमुनाजीमें? किसीकी प्रयागराज आदि विशेष तीर्थोंमें जो हृदयसे श्रद्धा है? उनमें जो रुचि? विश्वास और तत्परता है? वह भी सन्निष्ठा कही जाती है।कर्म चैव तदर्थीयं सदित्येवाभिधीयते -- उन प्रशंसनीय कर्मोंके अलावा कर्मोंके दो तरहके स्वरूप होते हैं -- लौकिक (स्वरूपसे ही संसारसम्बन्धी) और पारमार्थिक (स्वरूपसे ही भगवत्सम्बन्धी) --,(1) वर्ण और आश्रमके अनुसार जीविकाके लिये यज्ञ? अध्यापन? व्यापार? खेती आदि व्यावहारिक कर्तव्यकर्म और खानापीना? उठनाबैठना? चलनाफिरना? सोनाजगना आदि शारीरिक कर्म -- ये सभी लौकिक हैं।(2) जपध्यान? पाठपूजा? कथाकीर्तन? श्रवणमनन? चिन्तनध्यान आदि जो कुछ किया जाय? सब,पारमार्थिक है।इन दोनों प्रकारके कर्मोंको अपने सुखआराम आदिका उद्देश्य न रखकर निष्कामभाव एवं श्रद्धाविश्वाससे केवल भगवानके लिये अर्थात् भगवत्प्रीत्यर्थ किये जायँ तो वे सबकेसब तदर्थीय कर्म हो जाते हैं। भगवदर्थ होनेके कारण उनका फल सत् हो जाता है अर्थात् सत्स्वरूप परमात्माके साथ सम्बन्ध होनेसे वे सभी दैवीसम्पत्ति हो जाते हैं? जो कि मुक्ति देनेवाली है।जैसे अग्निमें ठीकरी रख दी जाय तो अग्नि उसको अग्निरूप बना देती है। यह सब अग्निकी ही विशेषता है कि ठीकरी भी अग्निरूप हो जाती है ऐसे ही उस परमात्माके लिये जो भी कर्म किया जाय? वह सब सत् अर्थात् परमात्मस्वरूप हो जाता है अर्थात् उस कर्मसे परमात्माकी प्राप्ति हो जाती है। उस कर्ममें जो भी विशेषता आयी है? वह परमात्माके सम्बन्धसे ही आयी है। वास्तवमें तो कर्ममें कुछ भी विशेषता नहीं है।यहाँ तदर्थीयम् कहनेका तात्पर्य है कि जो ऊँचेसेऊँचे भोगोंको? स्वर्ग आदि भोगभूमियोंको न चाहकर केवल परमात्माको चाहता है? अपना कल्याण चाहता है? मुक्ति चाहता है? ऐसे साधकका जितना पारमार्थिक साधन बन गया है? वह सब सत् हो जाता है। इस विषयमें भगवान्ने कहा है कि कल्याणकारी काम करनेवाले किसीकी भी दुर्गति नहीं होती (गीता 6। 40)? इतनी ही बात नहीं? जो योग(समता अथवा परमात्मतत्त्व) का जिज्ञासु होता है? वह भी वेदोंमें स्वर्ग आदिकी प्राप्तिके लिये बताये हुए सकाम कर्मोंसे ऊँचा उठ जाता है (गीता 6। 44)। कारण कि वे कर्म तो फल देकर नष्ट हो जाते हैं? पर उस परमात्माके लिये किया हुआ साधन -- कर्म नष्ट नहीं होता? प्रत्युत सत् हो जाता है। सम्बन्ध -- पूर्वश्लोकमें आया कि परमात्माके उद्देश्यसे किये गये कर्म सत् हो जाते हैं। परन्तु परमात्माके उद्देश्यसे रहित जो कर्म किये जाते हैं? उनकी कौनसी संज्ञा होगी इसे आगेके श्लोकमें बताते हैं।

🪷 Place in the Bhagavad-Gītā

This is verse 27 of 28 in Chapter 17 · Śraddhā-Traya-Vibhāga-Yoga (The Yoga of the Three Types of Faith)
Chapter theme: Three types of śraddhā · food · yajña · tapas · dāna · BG 17.23 Oṁ Tat Sat
Ṣaṭka grouping: ANTYA-Ṣaṭka (BG 13-18 · the resolution)
Chapter hub: /shraddha-traya
⭐ Mahābhārata anchor: this verse is also MBh 6.39.27 (Bhīṣma-Parva · the BG in its full narrative home)

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🪷 ॐ नमो भगवते वासुदेवाय 🪷

सर्वम् कृष्णार्पणम् — this verse is one maṇi (jewel) on Krishna's thread (BG 7.7)