Bhagavad-gita As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
CHAPTER SEVENTEEN
Bg17.16
TEXT 16
manah-prasadah saumyatvam
maunam atma-vinigrahah
bhava-samsuddhir ity etat
tapo manasam ucyate
manah-prasadah—satisfaction of the mind; saumyatvam—without duplicity towards others; maunam—gravity; atma—self; vinigrahah—control; bhava—nature; samsuddhih—purification; iti—thus; etat—that is; tapah—austerity; manasam—of the mind; ucyate—is said to be.
TRANSLATION
And serenity, simplicity, gravity, self-control and purity of thought are the austerities of the mind.
PURPORT
To make the mind austere is to detach it from sense gratification. It should be so trained that it can be always thinking of doing good for others. The best training for the mind is gravity in thought. One should not deviate from Krsna consciousness and must always avoid sense gratification. To purify one’s nature is to become Krsna conscious. Satisfaction of the mind can be obtained only by taking the mind away from thoughts of sense enjoyment. The more we think of sense enjoyment, the more the mind becomes dissatisfied. In the present age we unnecessarily engage the mind in so many different ways for sense gratification, and so there is no possibility of the mind’s becoming satisfied. The best course is to divert the mind to the Vedic literature, which is full of satisfying stories, as in the Puranas and the Mahabharata. One can take advantage of this knowledge and thus become purified. The mind should be devoid of duplicity, and one should think of the welfare of all. Silence means that one is always thinking of self-realization. The person in Krsna consciousness observes perfect silence in this sense. Control of the mind means detaching the mind from sense enjoyment. One should be straightforward in his dealing and thereby purify his existence. All these qualities together constitute austerity in mental activities. Bg17.17 TEXT 17 sraddhaya paraya taptam tapas tat tri-vidham naraih aphalakanksibhir yuktaih sattvikam paricaksate sraddhaya—with faith; paraya—transcendental; taptam—executed; tapah—austerity; tat—that; tri-vidham—three kinds; naraih—by men; aphala-akanksibhih—without desires for fruits; yuktaih—engaged; sattvikam—in the mode of goodness; pari-caksate—is called. TRANSLATION This threefold austerity, practiced by men whose aim is not to benefit themselves materially but to please the Supreme, is of the nature of goodness. Bg17.18 TEXT 18 satkara-mana-pujartham tapo dambhena caiva yat kriyate tad iha proktam rajasam calam adhruvam satkara—respect; mana—honor; puja-artham—for worship; tapah—austerity; dambhena—with pride; ca—also; eva—certainly; yat—which is; kriyate—performed; tat—that; iha—in this world; proktam—is said; rajasam—in the mode of passion; calam—flickering; adhruvam—temporary. TRANSLATION Those ostentatious penances and austerities which are performed in order to gain respect, honor and reverence are said to be in the mode of passion. They are neither stable nor permanent. PURPORT Sometimes penance and austerity are executed to attract people and receive honor, respect and worship from others. Persons in the mode of passion arrange to be worshiped by subordinates and let them wash their feet and offer riches. Such arrangements artificially made by the performance of penances are considered to be in the mode of passion. The results are temporary; they can be continued for some time, but they are not permanent. Bg17.19 TEXT 19 mudha-grahenatmano yat pidaya kriyate tapah parasyotsadanartham va tat tamasam udahrtam mudha—foolish; grahena—with endeavor; atmanah—of one’s own self; yat—which; pidaya—by torture; kriyate—is performed; tapah—penance; parasya—to others; utsadanartham—causing annihilation; va—or; tat—that; tamasam—in the mode of darkness; udahrtam—is said to be. TRANSLATION And those penances and austerities which are performed foolishly by means of obstinant self-torture, or to destroy or injure others, are said to be in the mode of ignorance. PURPORT There are instances of foolish penance undertaken by demons like Hiranyakasipu, who performed austere penances to become immortal and kill the demigods. He prayed to Brahma for such things, but ultimately he was killed by the Supreme Personality of Godhead. To undergo penances for something which is impossible is certainly in the mode of ignorance. Bg17.20 TEXT 20 datavyam iti yad danam diyate ’nupakarine dese kale ca patre ca tad danam sattvikam smrtam datavyam—worth giving; iti—thus; yat—that which; danam—charity; diyate—given; anupakarine—to any person irrespective of doing good; dese—in place; kale—in time; ca—also; patre—suitable person; ca—and; tat—that; danam—charity; sattvikam—in the mode of goodness; smrtam—consider. TRANSLATION That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be charity in the mode of goodness. PURPORT In the Vedic literature, charity given to a person engaged in spiritual activities is recommended. There is no recommendation for giving charity indiscriminately. Spiritual perfection is always a consideration. Therefore charity is recommended to be given at a place of pilgrimage and at lunar or solar eclipses or at the end of the month or to a qualified brahmana or a Vaisnava (devotee) or in temples. Such charities should be given without any consideration of return. Charity to the poor is sometimes given out of compassion, but if a poor man is not worth giving charity to, then there is no spiritual advancement. In other words, indiscriminate charity is not recommended in the Vedic literature. Bg17.21 TEXT 21 yat tu pratyupakarartham phalam uddisya va punah diyate ca pariklistam tad danam rajasam smrtam yat—that which; tu—but; prati-upakara-artham—for the sake of getting some return; phalam—result; uddisya—desiring; va—or; punah—again; diyate—is given in charity; ca—also; pariklistam—grudgingly; tat—that; danam—charity; rajasam—in the mode of passion; smrtam—is understood to be. TRANSLATION But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion. PURPORT Charity is sometimes performed for elevation to the heavenly kingdom and sometimes with great trouble and with repentance afterwards. “Why have I spent so much in this way?” Charity is also sometimes made under some obligation, at the request of a superior. These kinds of charity are said to be made in the mode of passion. There are many charitable foundations which offer their gifts to institutions where sense gratification goes on. Such charities are not recommended in the Vedic scripture. Only charity in the mode of goodness is recommended. Bg17.22 TEXT 22 adesa-kale yad danam apatrebhyas ca diyate asat-krtam avajnatam tat tamasam udahrtam adesa—unpurified place; kale—unpurified time; yat—that which is; danam—charity; apatrebhyah—to unworthy persons; ca—also; diyate—is given; asatkrtam—without respect; avajnatam—without proper attention; tat—that; tamasam—in the mode of darkness; udahrtam—is said to be. TRANSLATION And charity performed at an improper place and time and given to unworthy persons without respect and with contempt is charity in the mode of ignorance. PURPORT Contributions for indulgence in intoxication and gambling are not encouraged here. That sort of contribution is in the mode of ignorance. Such charity is not beneficial; rather, sinful persons are encouraged. Similarly, if a person gives charity to a suitable person without respect and without attention, that sort of charity is also said to be in the mode of darkness. Bg17.23 TEXT 23 om tat sad iti nirdeso brahmanas tri-vidhah smrtah brahmanas tena vedas ca yajnas ca vihitah pura om—indication of the Supreme; tat—that; sat—eternal; iti—that; nirdesah—indication; brahmanah—of the Supreme; tri-vidhah—three kinds; smrtah—consider; brahmanah—the brahmanas; tena—therefore; vedah—the Vedic literature; ca—also; yajnah—sacrifice; ca—also; vihitah—sacrifice; pura—formerly. TRANSLATION From the beginning of creation, the three syllables—om tat sat—have been used to indicate the Supreme Absolute Truth [Brahman]. They were uttered by brahmanas while chanting Vedic hymns and during sacrifices, for the satisfaction of the Supreme. PURPORT It has been explained that penance, sacrifice, charity and foods are divided into three categories: the modes of goodness, passion and ignorance. But whether first class, second class or third class, they are all conditioned, contaminated by the material modes of nature. When they are aimed at the Supreme—om tat sat, the Supreme Personality of Godhead, the eternal—they become means for spiritual elevation. In the scriptural injunctions such an objective is indicated. These three words, om tat sat, particularly indicate the Absolute Truth, the Supreme Personality of Godhead. In the Vedic hymns, the word om is always found. One who acts without following the regulations of the scriptures will not attain the Absolute Truth. He will get some temporary result, but not the ultimate end of life. The conclusion is that the performance of charities, sacrifice and penance must be done in the mode of goodness. Performed in the modes of passion or ignorance, they are certainly inferior in quality. The three words om tat sat are uttered in conjunction with the holy name of the Supreme Lord, e.g., om tad visnoh. Whenever a Vedic hymn or the holy name of the Supreme Lord is uttered, om is added. This is the indication of Vedic literature. These three words are taken from Vedic hymns. Om ity etad brahmano nedistam nama indicates the first goal. Then tattvamasi indicates the second goal. And sad eva saumya indicates the third goal. Combined they become om tat sat. Formerly when Brahma, the first created living entity, performed sacrifices, he spoke these three names of the Supreme Personality of Godhead. The same principle holds by disciplic succession. So this hymn has great significance. Bhagavad-gita recommends, therefore, that any work done should be done for om tat sat, or for the Supreme Personality of Godhead. When one performs penance, charity, and sacrifice with these three words, he is acting in Krsna consciousness. Krsna consciousness is a scientific execution of transcendental activities which enables one to return home, back to Godhead. There is no loss of energy in acting in such a transcendental way. Bg17.24 TEXT 24 tasmad om ity udahrtya yajna-dana-tapah-kriyah pravartante vidhanoktah satatam brahma-vadinam tasmat—therefore; om—beginning with om; iti—thus; udahrtya—indicating; yajna—sacrifice; dana—charity; tapah—penance; kriyah—performances; pravartante—begins; vidhana-uktah—according to scriptural regulation; satatam—always; brahma-vadinam—of the transcendentalists. TRANSLATION Thus the transcendentalists undertake sacrifices, charities, and penances, beginning always with om, to attain the Supreme. PURPORT Om tad visnoh paramam padam. The lotus feet of Visnu are the supreme devotional platform. The performance of everything on behalf of the Supreme Personality of Godhead assures the perfection of all activity. Bg17.25 TEXT 25 tad ity anabhisandhaya phalam yajna-tapah-kriyah dana-kriyas ca vividhah kriyante moksa-kanksibhih tat—that; iti—they; anabhisandhaya—without fruitive result; phalam—result of sacrifice; yajna—sacrifice; tapah—penance; kriyah—activities; dana—charity; kriyah—activities; ca—also; vividhah—varieties; kriyante—done; moksa-kanksibhih—those who actually desire liberation. TRANSLATION One should perform sacrifice, penance and charity with the word tat. The purpose of such transcendental activities is to get free from the material entanglement. PURPORT To be elevated to the spiritual position, one should not act for any material gain. Acts should be performed for the ultimate gain of being transferred to the spiritual kingdom, back to home, back to Godhead. Bg17.26-27 TEXTS 26–27 sad-bhave sadhu-bhave ca sad ity etat prayujyate prasaste karmani tatha sac-chabdah partha yujyate yajne tapasi dane ca sthitih sad iti cocyate karma caiva tad-arthiyam sad ity evabhidhiyate sat-bhave—in the sense of the nature of the Supreme; sadhu-bhave—in the sense of the nature of devotion; ca—also; sat—the Supreme; iti—thus; etat—this; prayujyate—is used; prasaste—bona fide; karmani—activities; tatha—also; sat-sabdah—sound; partha—O son of Prtha; yujyate—is used; yajne—sacrifice; tapasi—in penance; dane—charity; ca—also; sthitih—situated; sat—the Supreme; iti—thus; ca—and; ucyate—pronounced; karma—work; ca—also; eva—certainly; tat—that; arthiyam—are meant; sat—Supreme; iti—thus; eva—certainly; abhidhiyate—is practiced. TRANSLATION The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. These works of sacrifice, of penance and of charity, true to the absolute nature, are performed to please the Supreme Person, O son of Prtha. PURPORT The words prasaste karmani, or prescribed duties, indicate that there are many activities prescribed in the Vedic literature which are purificatory processes beginning from parental care up to the end of one’s life. Such purificatory processes are adopted for the ultimate liberation of the living entity. In all such activities it is recommended that one should vibrate om tat sat. The words sad-bhave and sadhu-bhave indicate the transcendental situation. One who is acting in Krsna consciousness is called sattva, and one who is fully conscious of activities in Krsna consciousness is called svarupa. In the Srimad-Bhagavatam it is said that the transcendental subject matter becomes clear in the association of the devotees. Without good association, one cannot achieve transcendental knowledge. When initiating a person or offering the sacred thread, one vibrates the words om tat sat. Similarly, in all kinds of yogic performances, the supreme object, om tat sat is invoked. These words om tat sat are used to perfect all activities. This supreme om tat sat makes everything complete. Bg17.28 TEXT 28 asraddhaya hutam dattam tapas taptam krtam ca yat asad ity ucyate partha na ca tat pretya no iha asraddhaya—without faith; hutam—performed; dattam—given; tapah—penance; taptam—executed; krtam—performed; ca—also; yat—that which; asat—falls; iti—thus; ucyate—is said to be; partha—O son of Prtha; na—never; ca—also; tat—that; pretya—after death; no—nor; iha—in this life. TRANSLATION But sacrifices, austerities and charities performed without faith in the Supreme are nonpermanent, O son of Prtha, regardless of whatever rites are performed. They are called asat and are useless both in this life and the next. PURPORT Anything done without the transcendental objective—whether it be sacrifice, charity or penance-is useless. Therefore, in this verse, it is declared that such activities are abominable. Everything should be done for the Supreme in Krsna consciousness. Without such faith, and without the proper guidance, there can never be any fruit. In all the Vedic scriptures, faith in the Supreme is advised. In the pursuit of all Vedic instructions, the ultimate goal is the understanding of Krsna. No one can obtain success without following this principle. Therefore, the best course is to work from the very beginning in Krsna consciousness under the guidance of a bona fide spiritual master. That is the way to make everything successful. In the conditional state, people are attracted to worship demigods, ghosts, or Yaksas like Kuvera. The mode of goodness is better than the modes of passion and ignorance, but one who takes directly to Krsna consciousness is transcendental to all three modes of material nature. Although there is a process of gradual elevation, if one, by the association of pure devotees, takes directly to Krsna consciousness, that is the best way. And that is recommended in this chapter. To achieve success in this way, one must first find the proper spiritual master and receive training under his direction. Then one can achieve faith in the Supreme. When that faith matures, in course of time, it is called love of God. This love is the ultimate goal of the living entities. One should, therefore, take to Krsna consciousness directly. That is the message of this Seventeenth Chapter. Thus end the Bhaktivedanta Purports to the Seventeenth Chapter of the Srimad-Bhagavad-gita in the matter of the Divisions of Faith.