विवेचन सारांश

Om Tat Sat: Anchoring Actions in Divinity

A quick question
How many of us offer our pranam to our parents?
Palakh Ji, Ram Ji and Virat Ji answered that they offer their pranam to their parents. 
Rest of us would begin from now on and offer our pranam to our parents.
Cheers for everyone who attempted to answer the question. 

In this verse, Bhagavān describes the nature of a sāttvic yajña, a pure and noble sacrifice.

• It is done as a duty, not for personal benefit.
• It is performed according to scriptural guidelines, not based on personal whims.
• The person has no desire for reward and has a steady, sincere mind focused on doing what is right.

This verse teaches that any action (not just rituals) becomes sāttvic yajña when it is done:

• Selflessly
• With faith
• As per dharma
• And without expecting anything in return

Such actions purify the heart and lead one closer to Bhagavān.

Examples:
1. When parents care for their children, feeding them, teaching values, working hard, without expecting anything in return, just out of love and responsibility, that is sāttvic yajña.

2. Geeta Parivar has been dedicated to teaching the Bhagavad Gītā for the past 40 years, and has been conducting online classes for the last 5 years. The entire initiative runs smoothly thanks to the selfless service of trainers, technical assistants, group coordinators, and many other devoted volunteers who work tirelessly with a spirit of seva (service) and devotion.

In this verse, Bhagavān explains what makes a rājasic yajña (sacrifice in the mode of passion):

• It is done with the intention of getting something in return, such as success, recognition, or material gain.
• It may also be performed for show, to appear religious or to gain social praise.
• Though it may look proper on the outside, the motive is selfish, not spiritual.

2. Great personalities like Swami Vivekananda and Chhatrapati Shivaji Maharaj had strong sattva guna. That gave them clarity, discipline, and the ability to make full use of their time and energy. In our case, sattva is weak, and rajas and tamas dominate. That’s why we often don’t realize how our time slips away. 

3. For example, we plan to watch the phone or TV for just 5 minutes, but it stretches to 30 minutes or more, without us even noticing. That is the effect of rajo and tamo guna pulling our mind away from awareness and focus. 

Therefore, by increasing sattva through sincerity, discipline, and devotion, our life becomes smoother, more efficient, and more purposeful, without the need to chase recognition.

In this verse, Bhagavān describes the tāmasic yajña, a sacrifice done in ignorance:

• It ignores proper rules (not done as per dharma or tradition)
• There is no care or sincerity, no proper preparation, food, mantras, or offerings
• Most importantly, it is done without faith (śraddhā)
• It may even be done blindly, superstitiously, or just for the sake of doing something

Such a yajña is meaningless and brings no spiritual benefit. It reflects carelessness, laziness, and ignorance.

Examples:

• Rushing the Ritual: Many times, people tell the pandit ji to finish the rituals quickly so they can “get back to work” or just “get it over with.” This shows a lack of respect and faith. The yajña becomes a formality, not a sacred offering.
• Reluctant Dakṣiṇā: Some people become miserly while giving dakṣiṇā or do so unwillingly, as if they are being forced. This too makes the act impure because it lacks devotion and gratitude.
• Mindless Participation: Attending a puja but talking, using phones, or being mentally elsewhere, without focus or reverence, is also a sign of a tāmasic approach.

In the next three shlokas Bhagavān talks about Tapas and explains that it is not about punishing ourselves, it is about discipline and with devotion. In the previous verses, Bhagavān mentioned people who perform extreme austerities. In verse 17.6, HE had stated:

“Tān vidyād āsura-niścayān”
– Know such people to be of demoniac determination.

Who are they?

• They perform harsh austerities not prescribed in the scriptures.
• They act out of ego, desire, and stubbornness.
• They torture their body and harm the Paramātmā residing within.

Their actions may look spiritual from the outside, they are not guided by wisdom, love, or compassion. Bhagavān warns that such extreme behavior is unnecessary and actually harmful. These people are not following dharmic or sattvic living, but are displaying asuric tendencies.

Instead, HE will now explain the right kind of tapas, a balanced, joyful discipline that helps us grow spiritually while respecting our body and mind. We must remember:

• Our body is a gift from Bhagavān.
• So, we must take care of it, and at the same time, use it for spiritual growth.
• Tapas does not mean suffering, but consistent, joyful effort.

• Reading the Bhagavad Gītā regularly, even if we’re tired or busy.
• Waking up with a smile, ready to accept the day joyfully.
• Doing homework or extra duties happily, instead of complaining.
• Doing what is right, even when it’s not easy.

• Śārīrika Tapas (Tapas of the Body): Respecting elders, keeping the body clean, non-violence, self-control.
• Vāchika Tapas (Tapas of Speech): Speaking truthfully, kindly, and respectfully. No gossip or harsh words.
• Mānasika Tapas (Tapas of the Mind): Inner calmness, cheerfulness, discipline of thoughts, and faith.

In this verse, Bhagavān explains what makes up physical discipline or body-based austerity (śārīrika tapa). HE does not encourage harming the body, but instead promotes purifying and disciplining it to serve a higher purpose. Following are the key elements of śārīrika tapas:

• Offering sincere respect to Bhagavān, teachers, elders, and the wise. 
• This humbles the ego and strengthens gratitude. 
• We will sincerely follow all the teachings that our respected Gurujans have given us. And also obey their instructions with devotion. 
• Our respect and service towards honorable relationships like father, mother, and teachers should not be limited to special days like Father's Day, Mother's Day, or Teacher's Day. These feelings should be reflected in our conduct throughout the year, every single day.

• Living with honesty, integrity, and openness, free from deceit or crookedness. 
• We should not carry excessive pride or ego about our actions. 
• Whatever good happens is due to God's grace and the teachings of our Gurus. Therefore, we must always remain humble and grateful.

• Living with self-discipline
• Staying focused on one’s goal (Brahma = the highest purpose).
  
• Performing duties sincerely without distraction
  
• Using energy wisely — in thoughts, speech, and actions.
  

In this verse, Bhagavān explains what constitutes tapas (discipline) of speech. The way we speak reveals the state of our mind and has a deep effect on others. True discipline over speech includes:

• Anudvega-karam (Non-agitating speech): Speaking in a way that does not disturb or hurt others—calm, gentle, and composed speech.
• Satyam (Truth): Words must be truthful, not false or misleading.
• Priya-hitam (Pleasant and beneficial): Truth should be spoken in a way that is kind and helpful, not harsh or egoistic—even if it's correct.
• Svādhyāyābhyāsanam (Study of scriptures): Regular recitation and reflection on the Bhagavad Gītā, Vedas, or shāstras is also part of speech-discipline.

Examples:

1. A powerful example of vāṅmaya tapas is seen in the life of Swami Govind Dev Giri Ji Maharaj, who has been giving discourses on the Bhagavad Gītā and Śrīmad Bhāgavatam since the age of 15. Through his truthful, pleasant, and scripture-based speech, countless people have found clarity, peace, and inspiration.

2. The conversation between Bhagavān Krishna and Arjuna lasted just about 45 minutes, yet even after thousands of years, millions continue to find new meaning in those divine words. People say that each time they read the Gītā, they discover something new, as if Bhagavān is speaking directly to them.

3. In Chapter 16, we had studied about the Daivī guṇas—the divine qualities. How many of us still remember them? Unless we keep revisiting and reflecting on these qualities regularly, we tend to forget them. True learning happens when we make it a habit to read, recall, and practice these values in daily life. Just reading once is not enough, manan (reflection) and abhyās (repetition) are key to making these divine qualities a part of our nature.

4. Calling others by wrong names like gadha, donkey etc. or using abusive language is not acceptable. Such words do not align with the values of respectful and pure speech. They disturb others and also pollute our own mind. In addition, we should avoid using words whose meanings we do not understand. Speaking without understanding can cause confusion or hurt. True discipline of speech means speaking truthfully, kindly, and thoughtfully.

• Just like Gītā's words never hurt but uplift, our speech too should be: truthful.
• Our speech should not be deceitful, not harsh and not useless,
• Our speech should be pleasant, useful,  inspired by noble thoughts,  and not by ego or anger. 
• We should speak only what is necessary and helpful. 
• If our words can heal, guide, or comfort, then that is true tapas of speech. If they cause hurt or confusion, we must learn to pause.

In this verse, Bhagavān explains the highest form of discipline, mental austerity. It doesn’t involve any outward show. It is a quiet, inner practice that builds inner strength, peace, and clarity. Let's understand the five qualities HE highlights:

• Manaḥ-prasādaḥ (Cheerfulness of mind): Keeping a pleasant and calm mind, even when things don't go our way. A happy mind is a sign of spiritual strength.
• Saumyatvam (Gentleness): Thinking gently, without harshness or negativity. A gentle nature shows compassion and humility.
• Maunam (Silence): Silence here means mental quietness, not reacting unnecessarily, and being able to pause before responding. It also means listening more and speaking less.
• Ātma-vinigrahaḥ (Self-control): Controlling the wandering tendencies of the mind, not letting it run behind desires, distractions, or anger.
• Bhāva-saṁśuddhiḥ (Purity of intention): Doing everything with a pure heart, without selfishness, jealousy, or pride.

In this verse, Bhagavān Krishna explains mental austerity (mānasika tapas), the strength of a pure and peaceful mind. To live this:

• We should remain calm in all situations, whether success or failure, praise or criticism. Because everything is temporary and will pass. A cheerful and steady mind helps us face challenges without breaking down.
• Applying tilak (tika) daily, as a part of personal discipline, reminds us of sacredness and brings purity of thought. It signals that our forehead (mind) is devoted to Bhagavān.
• When we pause before reacting, control harsh thoughts, and stay gentle and silent in conflicts, that is real mental tapas.
• When we do our duties with a pure heart, without pride or selfishness, we are practicing bhāva-saṁśuddhiḥ, purity of intention.

In this verse, Bhagavān describes what makes true tapas (austerity) sāttvika (pure and spiritually uplifting):

• Śraddhā parā (Deep faith): The discipline must be done with whole-hearted devotion and firm belief in the value of spiritual growth, not out of fear or pressure.
• Aphalākāṅkṣibhiḥ (Without expecting results): A sāttvika person does tapas not for name, fame, or reward, but because it is the right thing to do, as an offering to Bhagavān.
• Yuktaiḥ (With steadiness and discipline): Tapas must be done with focus, consistency, and inner balance, not just when it’s convenient.

If we perform all the three types of tapas of body, speech, and mind, as prescribed by Bhagavān, with deep faith, consistency, and without any desire for reward, then that tapas becomes sāttvika (pure).

In this verse, Bhagavān describes what makes tapas rājasic, that is, driven by ego and personal gain rather than purity or devotion.

• Satkāra-māna-pūjārtham – Performed for name, fame, and respect. The person wants to appear spiritual or disciplined in front of others, seeking admiration rather than transformation.
• Dambhena – Done with show-off or pretense. The intent is not sincerity, but display. Actions may look noble outwardly but lack purity of purpose.
• Chalam – It is unstable, done only when people are watching, or when it serves one’s image. It lacks inner strength and lasting value.

If we perform the three types of tapas, of body, speech, and mind, with the desire to gain something in return, such as praise, recognition, or rewards, then that tapa becomes rājasika.

If we perform the three types of tapas, of body, speech, and mind, with the intention to harm others, create difficulties, or out of stubbornness and ignorance, then that tapas becomes tāmasika (in the mode of darkness).

In this verse, Bhagavān begins explaining the three types of charity (dāna), starting with, sāttvika dāna. Qualities of Sāttvika Dāna:

• Dātavyam iti – It is done with the thought: “I must give. It is my duty.” Not for praise or reward.
• Anupakāriṇe – Given to those who cannot repay, expecting nothing in return.
• Deśe, Kāle, Pātre – Given at the right time, in the right place, and to a deserving person (pātra).

Desh humein deta hai sab kuchh, hum bhi to kuchh dena seekhein.
Desh humein deta hai sab kuchh, hum bhi to kuchh dena seekhein.
Desh humein deta hai sab kuchh...

Suraj humein roshni deta, vaayu humein jeevan deta,
Phal, phool, anaajon se bharta, ye desh humein poshan deta.
Jeevan naya naya hum bhi isko, har din kuchh dena seekhein.

Desh humein deta hai sab kuchh, hum bhi to kuchh dena seekhein...

• Giving dāna (charity or offering) is also a part of our duty (kartavya). 
• It should not come from pride, thinking, ‘I have the capacity, so I gave.’ Instead, it should come from humility and responsibility, as something we owe, not just something we choose. 
• Just as being a student means it is our duty to study, being a human means it is our duty to give. 
• Giving, whether it is knowledge, kindness, time, or support, is a natural responsibility that comes with being human. 
• It is not optional; it is part of living a meaningful life.

In this verse, Bhagavān explains the second type of charity: rājasa dāna, which is not truly selfless. It's characteristics are:

• Pratyupakārārtham – The giver expects some favour or return (money, help, praise, influence).
• Phalam Uddiśya – The charity is given with the desire to get some benefit, like name, fame, or good karma.
• Parikliṣṭam – Given reluctantly, with an inner feeling of loss, pressure, or displeasure.

In this final verse on the three types of dāna (charity), Bhagavān describes tāmasika dāna, the lowest kind of giving. It may seem like an act of help, but it lacks the right spirit and awareness. Characteristics of Tāmasika Dāna:

• Adesha-kale – Given at an inappropriate time or place, such as during improper circumstances or when it causes harm.
• Apātrebhyah – Given to those who are not deserving, or who may misuse what is given.
• Asatkṛtam, Avajñātam – Given without respect, with a sense of insult, or carelessly—just to get rid of the responsibility.

• Offering ice cream to a friend who has cold and cough, though it may seem like a kind gesture, it's not appropriate to the person's condition.
• Giving chocolate to someone with tooth pain or cavities, this shows lack of thoughtfulness and may even cause harm.

Such acts, though appearing generous, lack discrimination and can be more hurtful than helpful. 

Bhagavān speaks about a very beautiful and meaningful subject. HE introduces us to three sacred words, Om, Tat, and Sat, which hold deep spiritual significance. These are not just names, but guiding principles for all our actions, offerings, and intentions. 

Together, they represent the spirit of devotion, purity, and truth. We chant Om Tat Sat together, either at the beginning or end of an action, to dedicate it to Bhagavān and to keep it pure and selfless.

In this verse, Bhagavān ntroduces three sacred syllables — "Om, Tat, Sat." These three names of Bhagavān are mentioned in our scriptures as sacred and eternal. They are chanted before beginning any yajña, dāna (charity), or noble action to invoke purity, dedication, and divine connection. These carry deep spiritual significance and guide the intention behind all noble actions. These three words are:

• Om  – The universal sound and symbol of the Supreme Brahman. It represents Bhagavān HIMSELF and is often chanted at the beginning of any spiritual activity. It reminds us that everything begins with HIM.
• Tat – Meaning “that”, symbolizing that all our actions are dedicated to HIM (not for personal gain). It removes ego and brings purity to the offering.
• Sat – Meaning “truth”, “goodness”, or “that which exists”. It refers to noble, eternal values, and indicates that any action aligned with Sat is meaningful and lasting.

After introducing the sacred names Om, Tat, Sat in the previous verse, here Bhagavān explains how they are practically used by sincere seekers and knowers of truth. Key Points:

• Tasmād Om iti udāhṛtya – Therefore, all spiritual actions should begin with “Om”, the name of Bhagavān. It sanctifies the act, reminding us that the action is offered to the Divine.
• Yajña-dāna-tapaḥ-kriyāḥ – Whether it's a sacrifice, act of charity, or personal discipline, the intention matters as much as the act. Chanting "Om" sets the tone for a pure and focused beginning.
• Vidhānoktāḥ – These are actions done as per scriptural injunctions, with proper discipline, not randomly.
• Satataṁ Brahma-vādinām – The knowers of Brahman (the seekers of truth) always begin their duties this way, showing it’s not a ritual but a deeply mindful and spiritual practice.

In this verse, Bhagavān explains the significance of the second sacred word— "Tat", which means “That”, referring to the Supreme Reality (Bhagavān). 

• “Tat” = That (Bhagavān) – This word is used to dedicate actions to the Supreme, indicating that we are not the doers and do not seek personal benefit.
• “Anabhisandhāya phalam” – These actions are done without desiring the fruits or rewards. The focus is not on outcomes, but on purity of intention.
• Mokṣa-kāṅkṣibhiḥ – This is the way of those who are seekers of mokṣa (liberation). They do not perform spiritual practices for wealth, fame, or praise, but for inner freedom.

Words like satguna, satpurush, satkār, and satya all begin with Sat, a term that represents truth, goodness, and the highest order of being. This shows that anything noble, pure, or of lasting value is linked to Sat.

So, when the Gita says "Om Tat Sat", it reminds us to dedicate all our actions to the Supreme with the hope that:

• Our actions are rooted in truth (sat)
• They are pure in intention, and
• They continue to remain of the highest standard, in line with Dharma and devotion.

By offering actions to Om Tat Sat, we are essentially praying to Bhagavān:
“May this action I perform be true, pure, and aligned with Your will. May it always remain noble and worthy.”

In this shloka, Bhagavān gives a powerful and final teaching on the indispensability of faith (śraddhā) in all spiritual and moral acts. 

• He emphasizes that faith (śraddhā) is essential in all actions, whether it's charity, rituals, or personal discipline. 
• Even if an action looks noble or spiritual, if it is done without inner faith or sincerity, it becomes meaningless. Such actions don't bring good results in this world or the next.

This verse teaches us that intention and inner conviction matter more than the outward form. True spiritual acts must come from the heart, not just from habit or pressure.

Question: What does “Aphalākāṅkṣibhir yuktaiḥ” mean in Bhagavad Gita 17.17?
Answer: It means "those who are engaged without expecting any reward." In this verse, Bhagavān describes the nature of sāttvic austerity. Prior to this, He explained austerities performed through the body, speech, and mind. When a person practices these disciplines with pure faith, without any desire for personal gain, and simply treats them as duties, such actions are considered sāttvic, pure and in the mode of goodness.

One helpful way to stay focused is to visualize the form of Bhagavān while reciting. This transforms the pāṭha into a loving interaction with Him, rather than a mere reading. When one does this sincerely, the experience becomes more joyful, and the mind is naturally encouraged to remain centered on Him.

Ishwari Ji

Question: Who has made Bhagavān?
Answer: No one has made Bhagavān. He was, is, and will always be. Bhagavān is eternal — He exists beyond time, without beginning or end. To understand this, consider an example: Suppose we're sitting in a moving train. If another train next to us is moving at the same speed, it feels as if we are not moving at all. But when you look out the other window and see the trees passing by, we realize our train is indeed moving.

In the same way, this entire universe is constantly changing. But we are able to recognize this change only because there is something that never changes, and that unchanging presence is Bhagavān. HE is the constant foundation because of whom everything functions. There is no one who created HIM. HE is self-existent, timeless, and the cause of all causes.