विवेचन सारांश
Yajñaṃ, Tapa, and Dāna should be performed with Śhraddhā and offered to the Divine with the Mantra OM TAT SAT
Chapter 17 of the Srimad BhagavadGītā is Śhraddhā Traya Vibhāg Yoga - Yoga through Discerning the Three Divisions of Faith.
The session started with the customary lighting of the lamp, followed by prayers to Śrī Bhagavān, Veda Vyasa ji, Maa Saraswati, Dnyaneshwara Maharaj and obeisance at the feet of Gurudev.
The discourse began with heartfelt greetings to everyone on the auspicious occasion of Raksha Bandhan, a festival symbolising the bond of protection and love. It was highlighted that Bhagavān Sri Krishna HIMSELF provided the ultimate Raksha Sutra - a protective and guiding thread - not just for an individual, but for the entire universe. This divine Raksha Sutra is none other than the Bhagavad Gītā, a sacred scripture that comprises 700 verses of profound wisdom.
This text serves as a spiritual guide that addresses the complexities of life, offering solutions and guidance to protect and uplift humanity. Bhagavān delivered these teachings to Arjuna on the battlefield of Kurukshetra, for the protection and welfare of mankind, helping individuals navigate the challenges of life with righteousness and inner strength.
Gurudev, through his simplified discourses, made the teachings of the Bhagavadgītā easily understandable and accessible, ensuring that the profound wisdom contained within could be comprehended and applied for our well-being.
The Marathi couplet showcases the importance of a Guru and explains that knowledge gained from him should be shared with one and all.
आम्ही चालवू हा पुढे वारसा
The seventeenth chapter of the Bhagavadgītā is a chapter of self-screening. It encourages introspection, allowing us to reflect on our actions, thoughts, and beliefs. By regularly engaging in this process of self-examination, we can embody the mantra, "Day by day, every day, I shall become better and better." This commitment to continuous self-improvement helps us to steadily uplift our lives, guiding us toward the ultimate goal of spiritual growth and self-realisation.
In the previous session, we explored the concept of tripartite faith, which varies according to the dominant gunas (qualities) within an individual. This faith influences how one approaches four essential aspects of life: food, yajna (sacrificial rituals), tapa (austerity), and dāna (charity). We discussed how these aspects, when aligned with the prevalent guna—whether sattva (purity), rajas (passion), or tamas (ignorance)—shape one's actions and spiritual journey.
Life is not lived solely on the physical level. Our mind, intellect, and emotions, experienced through the sense organs, play a pivotal role in shaping our existence. However, there is another crucial dimension to life—the Atma Tattva, the essence of the soul. This spiritual aspect is often shrouded, and needs to be unfolded and realised.
Our aim in spiritual growth is to evolve from being ego-centric, where our focus is primarily on ourselves, to becoming geo-centric, where we expand our concern to include the well-being of our community and the environment. Ultimately, we strive to reach a cosmo-centric perspective, where our actions and intentions are aligned with the welfare of the entire universe.
All around the world, we are witnessing war, crime, and destruction, which stem from ego-centrism - a focus on self-interest and individual gain. The Bhagavadgītā offers a fundamental mantra for transcending this destructive mindset by urging us to uplift ourselves toward cosmo-centrism, where our actions and intentions are dedicated to the welfare of all beings.
सर्वभूतहिते रताः।।12.4।।
Our Prime Minister, in his speech from the Red Fort, highlighted an important aspect of our history spanning a thousand years. He said that within all the principles of Sanatan Dharma, there is no concept of benefiting oneself by harming others. Instead, this ancient tradition, promotes the welfare of all beings. Bhagavad Gītā, also guides us towards a path of compassion, selflessness, and universal well-being.
Yajna is a ritual where everyone contributes according to their capacity, working together in harmony. A live example of such a yajna is seen in this collective effort of Geeta Parivar, wherein, thousands of people are offering their contributions - some teach, some give vivechans, others manage the classes, the IT team coordinates, and someone translates etc.. This collective endeavour is what defines a Yajna. When this Yajna is performed selflessly, without any expectation of reward, it is known as a Sattvik Yajna.
17.11
aphalākāṅkṣibhiryajño, vidhidṛṣṭo ya ijyate,
yaṣṭavyameveti manaḥ(s), samādhāya sa sāttvikaḥ. 17.11
This resonates with the statement
In the Mahabharata, after the Pandavas constructed Indraprastha and performed the Rajasuya Yajna, a surprising event occurred. A mongoose came and began rolling in the remnants of the leftover food. After doing so, the mongoose started laughing. Curious about this strange behaviour, the Pandavas asked the mongoose why it was laughing.
The mongoose recounted an old story. Once, there was a Brahmin and his family who had not eaten for seven days. One day, the Brahmin managed to obtain some Sattu (a type of flour mixture), which he gave to his wife to prepare. As the food was ready, a stranger arrived at their door, hungry and asking for food. Despite their own dire hunger, the Brahmin and his family chose to share their meagre meal with the stranger, prioritising the needs of another over their own.
This act of selflessness was so powerful that when the hungry mongoose rolled in the leftovers of that Brahmin's meal, it turned half of its body golden. Ever since, the mongoose had been searching for another such pure and selfless offering to complete its transformation, but nothing it encountered, not even the grand Rajasuya Yajna, had matched the sacrifice made by that poor Brahmin's family; emphasising that the true value of a sacrifice lies not in its grandeur but in the sincerity and selflessness with which it is made.
abhisandhāya tu phalaṃ(n), dambhārthamapi caiva yat,
ijyate bharataśreṣṭha, taṃ(m) yajñaṃ(m) viddhi rājasam. 17.12
This kind of sacrifice is considered a medium-level sacrifice because it is driven by ulterior motives, often done for appearance or with the expectation of some reward. The term dambhārtham refers to a sacrifice performed for show, where the individual seeks recognition, admiration, or other material benefits.
For example, some people might go on hunger strikes but ensure that it is publicised, hoping for media coverage, or obtain money, or gain a position of power. This kind of sacrifice is driven by ego and pride, rather than selflessness.
The phrase
फलं अभिसन्धाय यत् इज्यते
means that the sacrifice is performed with the expectation of some fruit or reward. For instance, someone might build a lake, construct new roads, or engage in social welfare work, but they do so with the hope of gaining something in return, whether it be recognition, political power, or personal gain. Such acts tainted by the underlying desire for personal rewards, make them less pure compared to selfless acts performed without any expectation of return.
Dnyaneshwar Maharaj explained yajna done with selfless motive is Sattvika
ऐसा फलाशेवाचून जो यज्ञ होतो परिपूर्ण
अर्जुना तो यज्ञ जाण सात्त्विक यज्ञ
दुसरा यज्ञ राजस यज्ञ, तोही सात्त्विक यज्ञासमान
भोजना द्यावे निमंत्रण राजा जैसे
राजा जरी घरी येईल, मोठा उपयोग होईल
आणि कीर्ती सर्वत्र फाकेल, श्राद्ध तेही घडेल
vidhihīnamasṛṣṭānnaṃ(m), mantrahīnamadakṣiṇam,
śraddhāvirahitaṃ(m) yajñaṃ(n), tāmasaṃ(m) paricakṣate. 17.13
Following this, Bhagavān goes on to describe the third type of sacrifice, which is Tāmasika yajna. This is the lowest form of sacrifice, performed without adherence to scriptural guidelines (vidhihīnam), without offering food (asṛṣṭānnaṃ), without the sacred chants (mantrahīnam), without donations (adakṣiṇam), and devoid of faith (śraddhāvirahitaṃ).
Such a sacrifice is not only devoid of spiritual value but can also lead to negative consequences.Next Bhagavān described the three types of Tapa. Just as Yajna is a sacrifice performed for the welfare of society with a spirit of unity, Tapa is the discipline undertaken for the sanctity and purification of oneself, often involving physical and mental exertion or 'heating' of the body. Eg., Gold is heated to extract its pure form.
Bhagavān described Tapa in three distinct forms:
Physical Austerity (Śarīra Tapa): This refers to the discipline and purification of the body through physical acts.
Mental Austerity (Manasika Tapa): This form of austerity involves the purification of the mind.
Austerity of Speech (Vāk Tapa): This focuses on the purification and control of speech.
Each of these forms of Tapa can be further classified into three categories Sāttvika, Rājasika and Tāmsika based on the dominant Guna (quality) that influences the practice.
devadvijaguruprājña, pūjanaṃ(m) śaucamārjavam,
brahmacaryamahiṃsā ca, śārīraṃ(n) tapa ucyate. 17.14
In this context, Dvija is not a Brāhmanā by birth, but one who lives and behaves like one, ie., who live for the attainment of Brahmā, who are Vedic scholars and whose conduct is pure -
Enduring life's dualities such as profit and loss, happiness and sorrow, honour and dishonour, without being swayed by them is a form of tapasya (austerity of the mind and self). This practice strengthens one's resolve and cultivates inner stability.
We have seen the interview of Manu Bhakar who won a bronze medal in the Olympics. She said that she follows the principles of the BhagavadGītā. All she does is pay attention to her karma without expectation of results. To remain focused on one's higher purpose, unaffected by external circumstances is a form of Tapa or austerity.
Going to a pilgrimage is a Tapa. Serving the parents, the elders and the Gurus is also a Tapa. It involves more than just physical discipline; it's about mental and emotional resilience.
उन तीरथ स्नान कियो न कियो
जिनके हृदय श्रीराम बसे
उन और कोई नाम लियो न लियो
स तपो तप्यत् स तपत्वा
The effort we at Geeta Parivar are putting into memorising and understanding the Gītā can indeed be considered a form of Tapa (austerity) related to speech and learning. This HE explained in the next shloka.
anudvegakaraṃ(m) vākyaṃ(m), satyaṃ(m) priyahitaṃ(ñ) ca yat,
svādhyāyābhyasanaṃ(ñ) caiva, vāṅmayaṃ(n) tapa ucyate. 17.15
Also regularly studying and recitation of the scriptures / Śāstras (svādhyāyābhyasanaṃ) is known as austerity of speech.
Sanatan Dharma emphasises:
सत्यं ब्रूयात् प्रियं ब्रूयात्न, ब्रूयात् सत्यम् अप्रियम्,
प्रियं च नानृतम् ब्रूयात्, एष धर्मः सनातन:
One should be mindful of how it may affect others. The intention should be to uplift and benefit, rather than to cause harm or distress. While speaking falsehood might sometimes seem pleasing or advantageous, it ultimately undermines trust and integrity. It’s important to maintain honesty, even if the truth might be uncomfortable.
Svadhyaya (self-study or self-learning) is a form of literary penance, where the effort and discipline put into learning and understanding are valued as a spiritual practice. It involves dedicating oneself to the study of sacred texts, self-reflection, and the pursuit of deeper knowledge.
Kabir Ji said:
ऐसी वाणी बोलिए, मन का आपा खोये।
औरन को शीतल करे, आपहुं शीतल होए।।
Similarly Dnyaneshwar Maharaj said:
तैसे साच आणि मवाळ, मितुले आणि रसाळ
बोल जैसे कल्लोळ अमृताचे
The Dnyaneshwari and the Bhagavadgītā are the store houses of nectar or Amrit Vāni.
Curious about how the blind sage could identify them, the king asked how he knew about the soldier and the commander. The sage explained that the differences in their speech revealed their identities. The soldier spoke in a casual manner, the commander with authority, and the king with respect and courtesy.
manaḥ(ph) prasādaḥ(s) saumyatvaṃ(m), maunamātmavinigrahaḥ,
bhāvasaṃśuddhirityetat, tapo mānasamucyate. 17.16
It is interesting to note that Bhagavān did not categorise silence or maunam simply as an austerity of speech but instead HE recognised it as an austerity of the mind. This is because, to maintain a calm and balanced mind amidst the dualities of life, whether in favourable or unfavourable situations, requires a higher level of mental discipline. Also silencing the mind and focusing it on self-realisation and contemplation involves deep mental control and self-awareness.
Shifting the mind from negative thoughts to positive ones is known as Bhāvaśuddhi (purification of thought). It involves maintaining the sanctity of one's honor and consistently focusing on positive thinking. Even when faced with adversity, the mind should be directed toward positive thoughts, ensuring that our inner state remains pure and uplifted.
इति एतत् मानसम् तप उच्यते
The lives of great saints exemplify the austerity of the mind. Sant Dnyaneshwar and his family faced severe ostracism from their community when his father returned to the grihasthashrama (householder's life) after taking Sannyasa (renunciation). Despite the immense challenges and social exclusion they endured, Dnyaneshwar Maharaj never expressed any bitterness or contempt towards the community in his writings.
Bhagavān further stated that all three types of Tapas, physical, verbal and mental, can be Sattvika, Rajasika and Tamasika in nature.
śraddhayā parayā taptaṃ(n), tapastattrividhaṃ(n) naraiḥ,
aphalākāṅkṣibhiryuktaiḥ(s), sāttvikaṃ(m) paricakṣate. 17.17
satkāramānapūjārthaṃ(n), tapo dambhena caiva yat,
kriyate tadiha proktaṃ(m), rājasaṃ(ñ) calamadhruvam. 17.18
Austerity that is performed with ostentation for the sake of gaining honour, respect, and adoration is classified as Rajasika. Bhagavān said its benefits are unstable and transitory.
स्वरूपाचिया प्रसरा, प्राणेंद्रिय शरीरा
आटणी करे वीरा तेची तप
mūḍhagrāheṇātmano yat, pīḍayā kriyate tapaḥ,
parasyotsādanārthaṃ(m) vā, tattāmasamudāhṛtam. 17.19
Earlier in this chapter, Bhagavān had described Tamasika Tapa
अशास्त्रविहितं घोरं तप्यन्ते ये तपो जना: |
दम्भाहङ्कारसंयुक्ता: कामरागबलान्विता: || १७.५||
It was reiterated that we should strive to elevate our lives from Tamoguna to Rajoguna, and Rajoguna to Sattvaguna. Bhagavān described the Gunas in the fourteenth chapter in detail. Now HE speaks further about charity.
We were told that actions performed for the creation and sustenance of the universe, or for the welfare of society, are called Yajna. Whatever is done for one's own spiritual growth, purification, and self-discipline is termed Tapa, and, offerings made for the well-being of one's ancestors or charitable acts that contribute to the welfare of others is Dāna or charity.
dātavyamiti yaddānaṃ(n), dīyate'nupakāriṇe,
deśe kāle ca pātre ca, taddānaṃ(m) sāttvikaṃ(m) smṛtam. 17.20
Bhagavān now described the three-fold divisions of dānam, or charity. HE said that Sattvika donations should be given with discernment, considering the deśe (place), kāle (time), and pātre (worthiness or character of the recipient). It's important to ensure that the donation serves a constructive purpose. For instance, giving money to an alcoholic might only fuel their addiction rather than help them improve their situation.
Additionally, donations should not be given simply out of a sense of obligation or gratitude without considering the potential consequences. According to Shankaracharya ji there are different phases in life: a period of exchange and a period of providing. During the exchange period, such as in student life, one is more focused on receiving knowledge and support, and thus, is not in a position to give.
In contrast, the providing period is when one is capable of giving back to society, having gained the resources and wisdom to do so responsibly. Household life (Grihastha) represents a time of providing, where giving back what we have received becomes a virtuous form of donation. This concept of donation extends beyond just money; it includes giving time, labor, and knowledge.
When charity is given without any expectation or feeling of gratitude, it is considered Sattvika charity, the purest form of giving. Such charity not only brings holiness to life but also purifies the wealth from which it is given. Gurudev aptly compares charity to an exhaust fan - just as an exhaust fan expels impure air from a room, charity expels impurities from our lives and our wealth. This act of giving also elevates our ancestors, contributing to their spiritual well-being and our own spiritual growth.
Sattvika charity involves thoughtful and mindful giving, taking into account the circumstances such as the country, time, and the recipient's eligibility. For instance, providing warm drink or blankets in winter exemplifies Sattvika charity, as it addresses the immediate needs of the recipient in a thoughtful manner.
The scriptures advise that charity should be given with the right attitude:
Shraddhāyā Deyam - Give with faith and devotion, ensuring that the act of giving is sincere and heartfelt.
Ashradhāyā Na Deyam - Do not give without faith, as giving without sincerity diminishes the value of the act.
Shreyā Deyam - Give with the intention that the recipient will benefit and be well-off, focusing on the positive impact of the charity.
Bhiyā Deyam - Give humbly, with a sense of reverence and respect, not with pride or arrogance.
Hriyā Deyam - Give with modesty and humility, recognizing that giving is an opportunity to serve.
Samvidā Deyam - Give with awareness and understanding, ensuring that the charity is meaningful and appropriate.
ऐसी देनी देन जु, कित सीखे हो सेन।
Rahimdas Ji replied
Donation should be like this. There should be no sense of gratitude. We have a saying that even the right hand should not know the gift of the left hand. By such charity we connect with Paramātmā.
yattu pratyupakārārthaṃ(m), phalamuddiśya vā punaḥ,
dīyate ca parikliṣṭaṃ(n), taddānaṃ(m) rājasaṃ(m) smṛtam. 17.21
Though this kind of charity is not the best kind but it is also not unrighteous.
adeśakāle yaddānam, apātrebhyaśca dīyate,
asatkṛtamavajñātaṃ(n), tattāmasamudāhṛtam. 17.22
When a saree is donated to a household maid with respect, dignity, and genuine intent, it exemplifies Sattvika charity. Conversely, if the donation is merely thrown at the recipient or given with reluctance and without regard for their dignity, it becomes Tamasika charity. Similarly giving away what is surplus is also tamasika charity. This is often driven by a sense of obligation rather than a true desire to help.
When humans, demons, and the gods went to Lord Brahmā seeking guidance, Brahmā ji gave them the letter "D" as a profound teaching, each receiving a different interpretation based on their nature:
For the Gods (Devas): The letter "D" was a reminder to practice Dama i.e.. the control and restraint of the senses. Since the gods are often associated with indulgence in pleasures, they were advised to moderate their attachment to sensory enjoyments and maintain balance and discipline.
For the Demons (Asuras): Brahmā ji instructed them to practice Daya ie. compassion. Demons, known for their immense power and often destructive tendencies, were urged to show mercy and refrain from causing harm to others.
For Humans (Manushyas): The teaching for mankind was to practice Dāna i.e.. charity. Humans, who live in a world of exchange and interaction, were encouraged to be generous and to give freely.
oṃ tatsaditi nirdeśo, brahmaṇastrividhaḥ(s) smṛtaḥ,
brāhmaṇāstena vedāśca, yajñāśca vihitāḥ(ph) purā. 17.23
HE said to Arjuna that while transacting in the world everyone makes mistakes, either deliberately or unknowingly. The mantra “OM, TAT AND SAT” delivers one from these sins. These words have been declared as symbolic representations of the Supreme Absolute Truth (Sat Chit Anand), from the beginning of creation. From them came the priests (brāhmaṇās), scriptures (vedās), and sacrifice (yajñās).
The sacred syllables "OM," "TAT," and "SAT" are deeply significant and foundational to understand the essence of the divine. They encapsulate the entirety of creation, the purpose of all actions, and the pursuit of truth. By invoking these mantras, either in the beginning or the completion of ones prayers; one aligns with the highest principles of the universe, ensuring that their actions and intentions, are in harmony with the divine order, leading to the perfection of their spiritual journey.
Dnyaneshwar Maharaj also explained that OM TAT SAT is the most powerful mantra
ॐकार ज्याचे अद्याक्षर, तत् शब्द त्यानंतर
सत् शब्द येतो अखेर ऐसा मंत्र तो सर्वोत्तम
Every chapter of the Bhagavadgītā concludes with
om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
Brahmāvidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde ...
This verse symbolises the offering of the recitation of the chapter to the Supreme Absolute Truth, and the reciter seeks forgiveness for any errors or shortcomings in the recitation.
Bhagavān said those seeking Brahmāvidyā must invoke the Gods by this mantra and ask for deliverance.
tasmādomityudāhṛtya, yajñadānatapaḥ(kh) kriyāḥ,
pravartante vidhānoktāḥ(s), satataṃ(m) brahmavādinām. 17.24
Dnyaneshwar Maharaj said
जे ॐकराने आरंभिले, तत् शब्दाने ब्रह्मार्पिले
म्हणून ते कर्म झाले ब्रह्मस्वरूप
tadityanabhisandhāya, phalaṃ(m) yajñatapaḥ(kh) kriyāḥ,
dānakriyāśca vividhāḥ(kh), kriyante mokṣakāṅkṣibhiḥ. 17.25
The fruits of all actions belong to the creator, and hence, any yajña (sacrifice), tapaḥ (austerity), and dānam (charity), must be consecrated by offering the fruits for the pleasure of the Supreme; and that they are not being performed for material rewards, but for the eternal welfare of the soul through God-realisation.
sadbhāve sādhubhāve ca, sadityetatprayujyate,
praśaste karmaṇi tathā, sacchabdaḥ(ph) pārtha yujyate. 17.26
Dnyaneshwar Maharaj said that action begun with OM, offered with TAT, should end with SAT thereby relinquishing the pride associated with that auspicious action.
Offering one's sanskars (impressions or habits) to the universe is an act of surrender and purification, releasing the persons attachment to them. This allows for a state of inner freedom and detachment. Thus all karma should be performed with the sentiment:
जो कुछ किया तुम किया, मै कुछ किया नाही
कहो कही ये मै किया, तुमही हो मुझ माही
yajñe tapasi dāne ca, sthitiḥ(s) saditi cocyate,
karma caiva tadarthīyaṃ(m), sadityevābhidhīyate. 17.27
aśraddhayā hutaṃ(n) dattaṃ(n), tapastaptaṃ(ṅ) kṛtaṃ(ñ) ca yat,
asadityucyate pārtha, na ca tatpretya no iha. 17.28
Faith is the foundation that infuses these actions with meaning and power. Without it, even the most rigorous penance, the most generous charity, or the most elaborate sacrifice becomes hollow and ineffective. True spiritual practices are rooted in faith, ensuring that they contribute positively to both individual growth and the well-being of the universe.
With this, the 17th Chapter is concluded, offering obeisance to Gurudev and Sant Dnyaneshwar Maharaj. May their wisdom and teachings continue to guide us on the path of righteousness, devotion, and spiritual enlightenment.
Question and Answer Session
Isha Ji
Question: I live abroad and so have to rely on online donations. Will this kind of dana be considered Sattvika? Also sometimes there is doubt that the donation is being spent for the cause it was done for.
Answer: If the charity is done for personal fame or recognition it becomes Rajasika in nature and then we do not get complete punya for that. If done quietly (gupt dana) this reaps full punya.
How the receiver utilises the donation should not bother us much. Use the mantra OM TAT SAT, while doing charity, offering the action and the fruits to the Almighty. This will ensure beneficial use at both ends.
Neha Ji
Question: What is Laghu Varna and Guru Varna?
Answer: In the context of Hindi varnamala (alphabet) or the Devanagri script, Laghu and Guru refer to the short and long matras (vowel sounds) respectively. They influence the rhythm, meter, and pronunciation of words in Hindi and other languages that use the Devanagari script.
Munmun JI
Question: The Gītā path we do everyday, is it for the upliftment of the self only?
Answer: Yes it is Svadhyaya which is the highest form of Manasika Tapa. This is mental austerity.
The Srimad Bhagavad Gītā is an eloquent reflection of the Divine, filled with profound mantras that guide us towards spiritual awakening. Gurudev's teaching emphasises that repeatedly remembering God with the mind is an effort born from the heart, a sincere practice of devotion. Because the mind is fickle. When we recite the Gītā, we understand the meaning through speech, through interpretation, when we love it with intellect and mind, we connect with HIM.
Dnyaneshwar Maharaj Ji has said that the verses of Gītā Ji are not actually verses, rather they are my two hands and arms with which I can embrace my God. When we connect with this text with such a feeling, we can definitely achieve the real purpose of life.
श्लोक नव्हती बाह्या पसरू काजू
om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
brahmavidyāyāṃ(m) yogaśāstre śrīkṛṣṇārjunasaṃvāde
śraddhātrayavibhāgayogonāma saptadaśo'dhyāyaḥ.
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