17. Shraddhatraya vibhag yoga. The Yoga of threefold sraddha.

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अथ सप्तदशोऽध्यायः । श्रद्धात्रयविभागयोगः 17. Shraddhatraya vibhag yoga The Yoga of threefold sraddha

The way in which adoration is made to the Almighty is another indicator of the spiritual attainments of people. It is being elaborated as follows:- The Three Types of Worship - 17-11 to 17-13

विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥ १७-१३॥ 17-13 They declare that Yajna to be Tamasika which is contrary to the ordinances, in which no food is distributed, which is devoid of Mantras, gifts and Sraddha.

1. All good acts which are conducive to public welfare are emphatically enjoined in the Sastras. Therefore they may be all undertaken even without consulting the Sastras. 2. Whatever act is harmful, it is prohibited by the scriptures which are the infallible guides. Therefore the Sastras necessarily come in for guidance whenever a doubt arises about the validity of an action. 3. Beings depend on food for their existence. Voluntary distribution of it is therefore a mark of consideration and regard for beings. Cherishing beings with food is a form of worship of the Almighty. 4. Mantras are the external indications of the solemn determination and noble intents behind an action. An undertaking which is devoid of elevating ideas is more mechanical than human. 5. Reverent gifts are to be made to those who participate in a Yajna with an attitude of service. Gifts are also to be made to other deserving people and to good causes. 6. Above all if a holy undertaking be devoid of sraddha, it is to be eschewed as vainglorious and demonia . The Tamasika type of people undertake Yajnas full of these defects.

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अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥ १७-१२॥ 17-12 That which is performed, 0 best of the Bharatas, in expectation of reward or for self-glorification, know it to be a Rajasika Yajna.

It is no true worship which is done in a bartering spirit. The man offers an oblation to the Lord and appeals to him for a favour or mercy or a miraculous cure of a disease. There is another man who offers worship for a show, for advertisement or for self-glorification. All these forms of worship are of Rajasika nature, more detrimental than helpful to spiritual progress.

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अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥ १७-११॥ 17-11 That Yajna is Sattvika which is performed by men desiring no fruit, as enjoined by ordinance, with their mind fixed on the Yajna only, for its own sake.

A mother who serves her baby expects no reward. She finds satisfaction in service. The good and the holy worship the Lord expecting nothing in return. This divine act is inherent in them. Again their adoration is quite in tune with the ordinance of the scriptures. All forms of Yajna resolve themselves into the adoration of the Almighty. The Sattvika men are given to this kind of worship. While the Pandava brothers were in exile this pertinent question was put to King Yudhishthira by Queen Draupati. "Why should these series of troubles and tribulations befall you who are an embodiment of dharma?" The reply bespeaks the mental calibre of the man concerned. "Behold, 0 Queen, the yonder majestic Himalayas. I can't help adoring them. Sorrow finds no quarters in my mind given to this adoration." Yudhishthira was made of such stuff as this. And this verily is the way of the Sattvika.

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How the sanctioned karmas that are conducive to spiritual progress get vitiated at the hands of the diabolical is dilated upon here. The Three Kind of Food 17-08 to 17-10

यातयामं गतरसं पूति पर्युषितं च यत् । उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥ १७-१०॥ 10-10 That which is stale, tasteless, stinking Smell, cooked overnight, refuse and impure is the food liked by the Tamasika.

1.Discrimination has to be used in regard to the food cooked overnight. 2. There are certain kind of food which cannot be used immediately after cooking, but have to be kept for hours or even days before being used. 3. There are others which have to be consumed soon after preparation. 4. The fitness for consumption or otherwise of a food article is self-revealed. 5. A fruit kept long loses its attractive colour as it gets rotten. 6. The putrid food produces foul odour. Old food becomes stale. 7. The spoilt food becomes tasteless. 8. The food already tasted by somebody is unfit to be taken by another. 9. The remnants left over in plate by one individual are unfit to be served to another. People with a Tamasika disposition are heedless to all these restrictions. They help themselves to any impure and rotten food without the least hesitation. Their attainments are indicated by the sort of food they take and the manner in which they partake of it.

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कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः । आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥ १७-९॥ 10-09 The foods that are bitter, sour, saline, over-hot, pungent, dry and burning are liked by the Rajasika, and are productive of pain, grief and disease.

There is tingling and burning in the tongue; the eyes get bloodshot and tears trickle down profusely; the nostrils water copiously; the head reels; the stomach burns-these are the characteristics of the Rajasika foods. They tell upon the duration of the life of the consumer, they are definitely injurious to spiritual practices.

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आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः । रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥ १७-८॥ 10-08 The foods that augment vitality, energy, vigour, health, joy and cheerfulness, which are savoury and oleaginous, substantial and agreeable, are liked by the Sattvika.

1. The food that adds to cheerfulness is also a promoter of appetite. The food that is substantial gives a prolonged sustenance to the consumer. 2. The non-substantial food gets quickly digested. It gives no vigour to the body. 3. But the food that is hard to digest weakens the digestive organs and hinders longevity. 4. Time and place have their part to play in the consumption of the foods mentioned herein. 5. Breakfast should necessarily be light. 6. Supper should be so adjusted that while going to bed at night, the digestive organs also have the needed rest. 7. Attention may be paid to the partaking of warmth-giving foods in cold countries and of those that have a cooling effect in hot countries.

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Confidence Graded - 17-01 to 17-07

What are the other practices by which the attainments of men may be sorted out? The answer comes:- आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः । यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥ १७-७॥ 17-07 The food also that is dear to all is of three kinds. So are the Yajnas, austerities and gifts. Hear now of the distinction of these.

The food habits, traditions, usages and meritorious acts may vary among nations and countries. There may be apparent conflicts among them. But karma by itself is neither good nor bad. The motive that impels it and the effect that it produces on man contribute to make it good or bad. How the sanctioned karmas that are conducive to spiritual progress get vitiated at the hands of the diabolical is dilated upon here.

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The Sattvika men are few in number. The others are in majority. Their ways are as follows:- अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः । दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः ॥ १७-५॥ 17-05 Those men who practise violent austerities not enjoined by the scriptures, given to hypocrisy and egoism, impelled by the force of lust and attachment; कर्षयन्तः शरीरस्थं भूतग्राममचेतसः । मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥ १७-६॥ 17-06 Fools that they are, they torture their bodily organs, and Me, too, who dwell within the body-know that they are Asurika in their resolve.

The austerities practised by the Asurika people are in no way pleasing to themselves. Bare-bodied they lie on spikes (nail). While keeping one hand always lifted up, they try to stand on one leg only, hoping to acquire mystic powers thereby. They keep gazing at the sun constantly unmindful of the harm done to the eyes. Their attempts are as much painful to the beholders as to the performers themselves. The Lord residing in the heart as conscience is denied by these demoniac people. He who is beyond happiness and misery seems to be subjected to misery at the hands of these crude people. Their so-called self-culture is in no way in tune with the path followed by the holy men. It runs counter to the teachings of the scriptures. They seem to be endowed with sraddha, but actually their practices are derogatory.

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यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥ १७-४॥ 17-04 Sattvika men worship the Devas; Rajasika, the Yakshas and the Rakshasas; the others - the Tamasika men- the Pretas and the hosts of Bhutas.

1. Men commingle with men in accordance with their temperament and disposition. 2. It is but natural that the good associate with the good, and the bad with the bad. 3. This classification goes on in the realm of worship as well. The Sattvika group takes to the adoration of the Paramatman whose facets are Siva, Vishnu, Ambika, Ganesa and Subrahmanya. The Rajasika type attributes to the deity or deities characteristics which are their own. Revenge, wrath, vandalism - these are the traits attributed by the Rajasika men to their gods whom they worship ardently. The Tamasik a men are lazy and ignorant. Their conception of godhood is in tune with their disposition. The god they worship is a wild deity that delights in hurting and teasing people.

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सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥ १७-३॥ 17-03 The Sraddha of every man, 0 Bharata, is in accordance with his natural disposition. Man is of the nature of his Sraddha; what his Sraddha is, that verily he is.

Free-will comes increasingly into play as beings evolve in existence. The higher the being, the more its free-will is in evidence. At the human level it comes into bold relief. The destiny of man is shaped by the use to which this faculty is put. We call it sraddha when the free-will is all directed to self­emulation. This endeavour in particular is the prerogative of man. The attitude assumed by the mind characterizes its sraddha. It is awake to the reality of things and alert to play its part efficiently. In the discharge of duty, it is given to zeal and not sloth and ease. The man of sraddha has confidence in himself, faith in the ideal he has chosen and reverence for the person who guides him. The means that he adopts is always pure and praiseworthy. He is ever calm and composed while translating his ideal into practice. The youth Nachiketas of the Kathopanishad fame is a model for sraddha. The Visvajit Yajna performed by his father Gautama was found by him to be defective and devoid of the required earnestness. The faithful son therefore offered himself to be given away as gift to somebody, hoping that this act would be at least a partial atonement for the parsimonious way of the father. But the unwilling father became annoyed and blurted out that he would band the lad over to Yama, the god of death. The dutiful son wedded to truth felt that no word of his father should ever pass off as empty utterance devoid of intent. He not only made the parent's pronouncement meaningful but also gained in karma and jnana by his duty-bound departure to the domains of Yarna. The all-inclusiveness of his sraddha is evinced by his choice of the three boons bestowed on him by the lord of death. For the first boon, he sought the pacification of his father, as a loving and dutiful son. For the second boon, he sought the ways and means of earning all earthly prosperity and enjoyment. As the third boon he obtained Supreme Knowledge from Yama. The selection of the boons indicates the lad's exemplary character and awareness to the ideals in life. A stone soars up in the sky to the extent momentum is imparted to it. A tree grows up in tune with its inherent vitality. A lotus shoots up along with the rise in the level of the water in the pond. Similarly, man rises in his worth and attainments corresponding to the sraddha with which he is endowed. He is nothing more and nothing less than what his sraddha is. The sraddha in a man manifests itself in various channels. One among them is in the adoration that he makes of the Almighty. Its worth is as follows:-

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The Blessed Lord said : त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥ १७-२॥ 17-02 The Sraddha of the embodied is of three kinds, born of their nature- the Sattvika, the Rajasika and the Tamasika. Hear now about it.

The doings of a Jivatman get imbedded in his mind as impressions, which do not perish along with the death of the gross body. They are latent in the mind stuff to remanifest themselves as tendencies in the next birth. The continuity of his disposition is kept up in this way. By observing his inclinations and doings from birth onwards, the Guna predominant in him can be detected. The intrinsic make up of a Jivatman reveals itself in the following manner:-

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Arjuna said: ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥ १७-१॥ 17-01 What is the nature of the devotion of those, 0 Krishna, who though disregarding the ordinance of the Sastras, perform sacrifice with Sraddha ? Is it one of Satava, Rajas or Tamas?

Arjuna is obliged to raise this question for obvious reasons. There are people who are very earnest about pursuing the path of self-perfection. To that extent, therefore, they are free from lust, anger and greed. They are definitely not of the demoniac type. Their knowledge of the scriptural ordinances is very meagre, though they are not antipathic to it. Circumstances do not permit their acquiring accurate and elaborate knowledge of the scriptures. They pursue the right path being prompted by their pure motive. Is their earnestness to be regarded as Sattvika which takes them upward, or as Rajasika which keeps them where they are, or as Tamasika which pushes them downward?

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The Threefold Austerity 17-14 to 17-19

मूढग्राहेणात्मनो यत्पीडया क्रियते तपः । परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥ १७-१९॥ 17-19 That austerity which is practised with a foolish obstinacy, with self-torture or for the purpose of destroying another, is declared to be Tamasika.

1. Among human beings there are individuals resembling stones and blocks. 2. Their intellectual development is yet incomplete. Ideals in life are imperfectly understood by them. 3. Such dullards also, often take to the practice of austerity without knowing its scope. 4. They fast to the point of self­ immolation, expose themselves to the heat of sun and fire and dip themselves in cold water to benumb their sense-organs. 5. Instead of outgrowing the body - consciousness in atmabodha, they are body-centered and torture it religiously. 6. Occasionally they stumble upon some psychic power which they utilize for hurting, wrecking or destroying others. 7. These men are Tamasika in their performance of austerity.

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सत्कारमानपूजार्थं तपो दम्भेन चैव यत् । क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥ १७-१८॥ 17-18 The austerity which is practised with the object of gaining respect, honour and reverence, and with ostentation is here said to be Rajasika; it is unstable and transitory.

1. The Rajasika man does not understand that austerity is the effective means to recast his base nature into benign. 2. As children play at imitating the actualities in life, this man imitates tapas for mere show. 3. He expects the others to esteem him as a man of austerity. The way of the world is to hold a holy man in great regard. 4. The Rajasika man avails himself of that credulity in society and poses as a man given to severe spiritual discipline. 5. Apart from gaining adoration from the public he has no other purpose for his austerity. 6. There is no stability in it. After the glamour for it is over, he either suspends or puts an end to it. 7. There is no spiritual value in, this kind of Rajasika austerity.

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श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥ १७-१७॥ 17-17 This threefold austerity practised by steadfast men with the utmost Sraddha, desiring no fruit, they call Sattvika.

1. The austerity loses its sanctity to the extent fruit or reward is sought for. 2. He is steadfast in the pursuit of the ideal, who remains unaffected by success and failure. 3. Relentlessly he engages himself in his divine endeavours. 3. All the three instruments - the body, the speech and the mind, are benignly utilized for the service of the Lord. 4. That aspirant is fixed in Sattvika who expects no reward and who does not suspend his practice or austerity for any reason whatsoever.

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मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः । भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥ १७-१६॥ 17-16 Serenity of mind, gentleness, silence, self-control and purity of disposition - this is called the mental austerity.

1. Eschewing depression and confusion and being established in a blissful calmness is serenity of mind. 2. Being kindly disposed towards all is gentleness. 3. Keeping all mentation in a state of equilibrium is silence. 4. Control of the mind is superior to the control of the tongue and the body. 5. Permitting pure thoughts and noble emotions alone to crop up in the mind is self-control mentioned herein. 6. Purity of disposition:- What is in the mind expresses itself as words and actions. He, who has mastery over his mind never utters an unwanted word and never does an undesirable action. When a person's temperament is congenial and attitude felicitous, he is said to be imbued with purity of disposition. Maintaining this benign state of mind under all circumstances is austerity of the mind.

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अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् । स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥ १७-१५॥ 17-15 The speech which causes no excitement, which is truthful, pleasant and beneficial, and also the practice of sacred recitation - these are said to form the austerity of speech.

The harm done through speech is often more painful than that caused by physical violence. Words of excitement and words that hurt people should by all means be avoided by the spiritual aspirant. Truth is in some cases unpleasant to hear and untruth pleasant to hear. The best course is to present truth in as pleasant a way as possible. But there should be no deviation from truth for the sake of pleasantness. If it comes to it, even at the cost of pleasantness, truth alone should be ever upheld. Flattery is often in tune with truthfulness and very pleasant to hear. May a sadhaka employ it in his dealings with people? No, flattery has to be scrupulously avoided. Harsh words have not done so much harm to society as undue compliments have done. Even great men have fallen victims to flattery and gone off their moorings. The words uttered ought to be pleasant and beneficial but never pandering to one's vanity. Beneficial words form a benediction, and they alone ought to be spoken always. The Vedas are the oldest books known to humanity, and they are held the most sacred because of their dealing with matters spiritual. Chanting them daily with proper intonation is not only a perfect vocal training, but it is also a sanctifying agency to the student. This book, however, is not within the reach of all. Fortunately for man, however, there are sacred books in all languages. A devotional reading or chanting of them daily forms an aspect of spiritual discipline. All the four phases of training the tongue dilated herein, put together form the austerity of speech.

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Austerity तपस्या is a holy means for the human to emerge into the divine. Its characteristics are mentioned in the following few stanzas :- देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् । ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥ १७-१४॥ 17-14 Worship of the Gods, of the twice-born, of teachers and of the wise; purity, uprightness, continence and non-injury- these are said to be the austerity of the body.

Tapah means to melt. Useful metals are extracted by melting ores. Old and scrap metals are renewed by the same process of melting. The life of man can similarly be renewed and rejuvenated by tapas or austerity. It is a boon with which man is endowed so that he may reform and re-create himself into a higher order of existence. Blessed is that man who applies himself to this spiritual means so that he may emerge from manhood into godhood. Man is constituted of the body, the speech and the mind. When these three components are modified by tapas, man automatically changes for the better. The process of transformation is presented herein. The facets of Brahman such as Siva, Vishnu and Ambika are called Gods. They are recognized as Deities worthy of adoration. The Brahmana is called the twice-born because of his being born again mentally for a dedicated spiritual life. The teachers are they who set an example of spiritual life through their personal career. The wise are they who are awakened to Brahmavastha; they have transcended the body-consciousness. By worshiping all these whole-heartedly, the aspirant gets himself cast in their divine moulds. Bodily purity is maintained by regular baths and clean clothing. It is uprightness to execute all bodily activities in a clean, open and ethical way. When all sense-indulgences in general, and sex-indulgence in particular are eschewed and the body is dedicated only to the service of the divine, it is acclaimed as continence. Recognizing the sacredness of all beings and refraining from hurting any of them is non-injury. All these sacred observances put together are called bodily austerity.

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The Three fold Gift 17-20 to 17-22

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते । असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥ १७-२२॥ 17-22 The gift that is given at a wrong place or time, to unworthy persons, without respect or with insult, that is declared to be Tamasika.

1. A wrong place is that which is dirty, full of disadvantages and uncongenial (not friendly or pleasant to be with.) for residence. 2. A wrong time is that which is set apart for sleep, toilet, personal concerns and for unavoidable obligatory activities. 3. Those are not the times suited to make gifts, Persons unworthy of charity and gifts are they who are of questionable character, who are devoid of self-control, who do not engage themselves in the welfare of beings and who squander अपव्यय करना away money. 4. When the recipients are received disrespect­ fully and insolently and when the doling out is made with abuses and scoldings - it is Tamasika gift. The contributions made to public causes due to the pressure from government officers, are Tamasika in nature. Bribes very often put on the garb of voluntary contribution for good causes. They are also base in nature.

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यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥ १७-२१॥ 17-21 And that gift which is given with a view to receive in return, or looking for the fruit, or again grudgingly, is accounted as Rajasika.

1. Let not the left hand know what the right hand gifts, is the injunction. 2. The idea is that there is sanctity in the gifts made without publicity. 3. But the Rajasika man is more concerned with publicity than with sanctity. 4. Actually he has no mind to part with his possessions. 5. With compunction and disquietude he gives away a niggardly dole. 6. Even while doing so he grumbles at people choosing to exploit him. 7. He plans of regaining his stinted gift, multiplied if possible. The Rajasika gift causes discomfort both to the giver and the receiver.

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दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥ १७-२०॥ 17-20 That gift which is made to one who can make no return, with the feeling that it is one's duty to give, and which is given at the right place and time and to a worthy person, that gift is held Sattvika.

1. What is given expecting a return contribution or reward is no gift. It is only an exchange of courtesy or hospitality. In some cases it happens to be a motivated investment. 2. But a gift is that which is voluntarily offered expecting nothing in return. The recipient is necessarily a person who is not in a position to make a return gift. 3. At the same time he is worthy of the gift and whatever is given to him would be well spent on worthy causes. 4. The attitude of the giver is more important than the gift itself. With the sense of a sacred duty the bestowing ought to be made. 5. In humility, with bashfulness and to the best of one's ability, the means at one's disposal ought to be shared with the deserving people. 6. To a person residing in one region, a gift made in another distant region is not one given at the right place. 7. The gift ought to be made just when there is the need for it. 8. Early or belated offering becomes untimely and purposeless. That gift is Siittvika which fulfills all these conditions.

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Yajna, dana and tapas are the holiest of all karmas; but even they have a tinge of evil inherent in them. How are these evils to be rectified? The answer comes :- Demerits Turned Into Merits 17-23 to 17-28

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥ १७-२८॥ 17-28 Whatever is sacrificed, given or performed and whatever austerity is practised without Sraddha, it is called Asat, 0 Partha. It is of no account here or hereafter.

1. Yajna, dana and tapas when performed well lead the sadhaka into God-consciousness. 2. Correspondingly his individualistic consciousness is eliminated. 3. But if these good acts be done with selfish motive, the man's individualism develops, promoting his enjoyment of earthly pleasures. 4. Sraddha is indispensable for the enjoyment of either the divine plenitude or the earthly joys. But he who lacks in Sraddha enjoys neither the here nor the hereafter. 5. Machines make no progress for themselves through their working; they merely wear out. 6. The man without Sraddha becomes an automaton or machine. 7. But he alone progresses in life who is full of Sraddha. 8. Getting educated and earning money are among the earthly activities of man. 9. If he be devoid of Sraddha he remains alien to these accomplishments. 10. If wealth be placed at the disposal of a man bereft of Sraddha he would squander it in no time. 11. Hence Sraddha is the one divine gift endowed with which man makes progress both in his earthly life and in his spiritual pilgrimage. 12. Whatever duty falls to his lot in his endeavours to gain the here and hereafter, he is to execute it with Sraddha. 13. Defective as each duty is with one blemish or another, it may all be overcome by uttering "Om Tat Sat" at the commencement of every undertaking and by attuning the mind to the ideal conveyed by this triple designation of Brahman. This indeed is the means to attain the Supreme.

17-28.mp3

Are there any other purposes for which the word "Sat" is used? The answer ensues :- यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥ १७-२७॥ 17-27 Steadfastness in sacrifice, austerity and gift is also called "Sat" and action for the sake of the Lord is also called "Sat."

In stanza twentyfive the performance of Yajna, dana and tapas is dominated by the thought of "Tat." Here the performance of the same three sacred acts is dominated by the thought of "Sat." And there is a slight difference between these two doings. The former is actuated by the urge for Moksha or liberation. The intensity of the feeling is at a high pitch in it. The means and the end therefore get merged into one. The Brahmavastha is in evidence at the very beginning of the sadhana. Whereas in the latter which is "Sat" bhava the progress is slow but steady. When Yajna, dana and tapas are performed properly they naturally come under the category of "Sat" in which the means and the end are not the same, although the means requires to be given the importance attached to the end. This may be clarified through an example. Scaffolding is necessary for constructing high buildings. The former is temporary and the latter permanent. The former is the means and the latter, the end. Attention is to be given to the means as much as to the end. The attitude of "Sat" is bestowed to the means and the end alike. Yajna, dana and tapas are the means; Godhead is the end. The ardent sadhaka is all attention and all steadfastness in the discharge of these holy acts. He does not mind the end being very remote. His attitude towards the means - sacrifice, austerity and gift -is "Sat." Adoption of a wrong method because of ignorance to a right end is also "Sat" for the simple reason the end is great. Godhood is the goal to a sadhaka; he follows a wrong path to begin with. Even that wrong path is "Sat" because it is bound to get rectified. An example clarifies this point. A pilgrim to a northern sacred place chooses to walk southward, not knowing the right path. In this situation somebody comes in to put him on the right path. Because of the good intention of the pilgrim, even the wrong road that he has chosen is "Sat.'' Whatever action one takes for the sake of the Lord is "Sat." Good karma done for selfish ends is "asat." Even bad karma done for the glory of the Lord is " Sat."

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सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥ १७-२६॥ 17-26 The word "Sat" is used in the sense of reality and of goodness; and so also, 0 Partha, the word "Sat" is used in the sense of an auspicious act.

1. Brahman alone is " Sat" and not the Jivatman. 2. Still when a son is born, he is blessed to be ever living. In the worldly parlance calling the asat as "Sat" is customary. 3. Brahman alone is free from blemish. 4. Every thing else has some trace of evil in it. 5. The sinful man ought not to be addressed as sinner. 6. For, by doing so the sin in him is further cherished. But by calling him good at all times, the goodness in him is fostered. 7. The attitude of goodness is an effective means to reform the world. 8. This is a great lesson in life to be learnt by all. The word "Sat" is used for this purpose. 9. The word "Sat " is used in benediction, approbation and sanction. 10. The discerning ones know for certain that marriage is the cause of the downfall of man. 11. It is an inauspicious act in life. 12. Still it is sanctioned and approbated as an auspicious act. The word "Sat" is used in this respect. 13. Worldly life is ever wrought with evil. 14. On that ground man should not be always harping on the bad. 15. Neither should he assume a pessimistic attitude. 16. There should always be the attempt to make the best of the existing evil. For this purpose also the word "Sat" is used.

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तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥ १७-२५॥ 17-25 Uttering "Tat" without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift performed by the seekers of Moksha.

1. The word "Tat " refers to Brahman. 2. All actions belong to Iswara and not to the individual souls. Therefore, while undertaking a karma, the thought should be invoked that it belongs to Brahman. 3. Even the best of the actions, done for oneself, begets evil. But even the worst of the actions, like a warfare, waged for the service of the Lord, is freed from all sins. 4. And war has its inevitable place in the cosmic plan. 5. He who submits himself as an instrument in the hands of the Lord and carries on a deadly and disastrous war commits no sin. 6. Freed from agency as he is, he realizes that all actions belong to the Lord. 7. While engaging himself in Yajna, dana and tapas, the sadhaka is firm in the thought that the Lord is getting His work done. 8. Such a one attains Brahmanhood, which is Moksha.

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And how is this triple designation utilized? The answer comes:- तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः । प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥ १७-२४॥ 17-24 Therefore, with the Utterance of "Om," are the acts of sacrifice, gift and austerity, as enjoined in the scriptures, always undertaken by the followers of the Vedas.

1. There is no karma which is all perfect. 2. For that reason no karma can be dropped out. 3. Any attempt made by the embodied to eschew karma proves futile. 4. A karma is therefore commenced with the utterance, "Om" in order to eradicate the evil in it. 5. The implication is that every karma ought to be in accordance with the plan of Nature. 6. There is a divine orderliness in the working of Nature; and it aids the evolution of the Jivatman. 6. Every karma done by man ought to aid this divine purpose. 7. This principle has, in course of time, modified itself into the worship of Ganesa, who is also known as Vigneswara or the Lord who wards off obstacles. 8. This Deity is the embodiment of "Om." 9. As all sounds merge in "Om" all actions ought to be in harmony with the cosmic scheme. 10. That karma alone is performed successfully which fulfils this condition. This is the infallible law governing the idea that a karma ought to be commenced after uttering "Om."

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ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥ १७-२३॥ 17-23 "Om Tat Sat," this has been declared to be the triple designation of Brahman. By that were made of old the Brahmanas, the Vedas and the Yajnas.

The indication of Brahman= Om Tat Sat are utilized either together or severally. The sum total of the sound of the Cosmos is Om ॐ = Nada Brahman. This sacred sound is interminable. Brahman is referred to by the utterance of Om. He is also indicated by the word Tat which means It. A respectable person is not referred to by his name but with the simple word 'he.' In such deference, Brahman is indicated with the word 'It'. Again Sat means the Reality, which remains unaffected by time, space and causation. Brahman is also referred to as Sat. This triple designation therefore always indicates Brahman. Though both butter and buttermilk come from the same substance, milk, we only say that butter comes from milk and make no mention of the other substance. Though all things and beings have come out from Brahman, the most prominent productions among them are the Brahmanas, the Vedas and the Yajnas. The most evolved and the most spiritually inclined ones among men are called the Brahmanas. Among the branches of knowledge, the sublimest are contained in the Vedas. And among the activities going on in the world, the most elevating and beneficial ones are the Yajnas. In the Nada Brahman these three occupy the foremost place.

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ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्यायः ॥ १७॥ In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the seventeenth discourse designated : THE YOGA OF THE THREEFOLD SRADDHA