- Arjuna said -- But, ['But' is used to present a standpoint distinct from the earlier ones understand from 16.23-4.-S.] O Krsna, what is the state [i.e., where do the rites undertaken by them end?] of those who, endued with faith, adore [Adore-perform sacrifices, distribute wealth etc. in honor of gods and others.] by ignoring the injunctions of the scriptures? Is it sattva, rajas or tamas? (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tu, but; of Krsna, ka, what; is the nistha, state; tesam, of those-whosoever they may be; ye, who; being anvitah, endued; sraddhaya, with faith, with the idea that there is something hereafter; yajante, adore gods and others; utsriya, by ignoring, setting aside; sastra-vidhim, the injunctions of the scriptures, the injunctions of the Vedas and the Smrtis? Is the state of those who are such sattvam, sattva; aho, or; rajah, rajas; or tamah, tamas?

This is what is meant: Does the adoration of gods and others that they undertake come under the category of sattva or rajas or tamas? By 'those who, endued with faith, adore by ignoring the injunctions of the scriptures' are here meant those who, not finding any injunction which can be characterized as 'enjoined by the Vedas' 'or enjoined by the Smrtis', worship gods and others by merely observing the conduct of their elders. But, on the other hand, those who, though aware of some scriptural injunction, discard them and worship the gods and others in ways contrary to the injunctions, are not meant here by 'those who, ignoring scriptural injunctions, adore...' Why? Because of the qualifying phrase, 'being endued with faith'. For, it cannot be imagined that even when they are aware of some scriptural injunction about worship of gods and others, they discard this out of their faithlessness, and yet they engage in the worship of gods and others enjoined by those scriptures by becoming imbued with faith!

Therefore, by 'those who, endued with faith, adore by ignoring the injunctions of the scriptures' are here meant those very ones mentioned earlier. An answer to this question relating to a general topic cannot be given without splitting it up. Hence,- (Ⅳ)

- The Blessed Lord said -- That faith of the embodied beings, born of their own nature, is threefold-born of sattva, rajas and tamas. Hear about it. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Sa, that; sraddha, faith, the state about which you ask; dehinam, of the embodied beings; svabhavaja, born of their own nature-by svabhava (nature) is meant that latent impression of virtuous acts etc. acquired in the past lives, which becomes manifest at the time of death; what arises out of that is svabhavaja-; is trividha, threefold, of three kinds; sattviki, born of sattva, and related to worship of gods, etc.; rajasi, born of rajas, concerning worship of Yaksas (a class of demi- gods, Kubera and others), Raksas (ogres, Nairrti and others); and tamasi, born of tamas, concerning worship of ghosts, goblins and others. Thus it is of three kinds. Srnu, hear; tam, about it, that faith, as it is being stated. That (faith) is threefold as follows: (Ⅳ)

- O scion of the Bharata dynasty, the faith of all beings is in accordance with their minds. This person is made up of faith as the dominant factor. He is verily what his faith is. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

O scion of the Bharata dynasty, the sraddha, faith; sarvasya, of all beings; bhavati, is; sattva- anurupa, in accordance with their minds, in accordance with the internal organ which is imbued with particular impression. If this is so, what follows? The answer is: Ayam, this; purusah, person, the transmigrating soul; is sraddhamayah, made up of faith as the dominating factor. How? Sah, he, the individual soul; is eva, verily; sah, that; yah yat-sraddhah, which is the faith of that individual-he surely conforms to his faith. And, as a consequence, a person's steadfastness in sattva etc. is to be inferred from the grounds of his actions such as worship of gods etc. Hence the Lord says: (Ⅳ)

- Those having the sattva quality worship the gods; those having rajas, the demi-gods and ogres; and other people possessed of tamas worship ghosts and the hosts of spirits. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Sattvikah, those having the sattva quality, those steadfast in sattva; yajante, worship; devan, the gods; rajasah, those having rajas; (worship) yaksa-raksamsi, the demi-gods and ogres; and anye, other; janah, people; tamasah, possessed of tamas; yajante, worship; pretan, ghosts; and bhuta- ganan, the hosts of spirits-Sapta-matrkas (the Seven Mothers) and others.

Thus, in the context of abandonment of scriptural injunctions, the states of sattva etc. have been determined through their effects. As regards that, it is only one in thousands who, being established in sattva, becomes devoted to the adoration of gods. But, to be sure, creatures are mostly rooted deeply in rajas or tamas. How? (Ⅳ)

- Those persons who, given to ostentation and pride, and possessed of passion, attachment and strength, undertake severe austerities not sanctioned in the scriptures; (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Ye, those; janah, persons; who tapyante, undertake, perform; ghoram, severe; tapah, austerity, productive of pain to oneself as also to creatures; asastra-vihitam, not sanctioned by the scriptures; they, being dambh-ahankara-samyuktah, given to ostentation and pride; and kama-raga-bala-anvitah, impelled by the strength of passion and attachment, or possessed of passion, attachment and strength [Kama-raga can also mean desirable objects and the desire to enjoy them.]-. (Ⅳ)

- (And who,) being non-discriminating, torture, all the organs in the body as also even Me who reside in the body,-know them as possessed of demoniacal conviction. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

(And who,) acetasah, being non- discriminating; karsayantah, torture; bhuta- gramam, all the organs; sarirastham, in the body, ca, as also; torture eva, even; mam, Me; antah- sarira-stham, who reside in the body as the witness of its actions and intellect-non-adherence to My injunctions itself is 'torturing Me'; viddhi, know; tan, them; asura-niscayan, as possessed of demoniacal convictions. Know them so that they may be avoided. This is an instruction. The liking of persons possessing the qualities of sattva, rajas and tamas for foods that are divided into three groups, viz succulent, oleaginous, etc., is respectively being shown here so that, by knowing the presence of the qualities of sattva, rajas and tamas (in oneself) from the indications of the degree of one's preference for particular foods as are succulent, oleaginous, etc., one may avoid foods having the characteristics of rajas and tamas, and accept food with the characteristics of sattva.

Similarly, sacrifices etc. also are being explained here under three categories according to the distinguishing quality of sattva etc. So that one may reject those known to be born of rajas and tamas, and undertake only those born of sattva. (Ⅳ)

- Food also, which is dear to all, is of three kinds; and so also are sacrifices, austerity and charity. Listen to this classification of them. 17.7 Aharah, food; api tu, also; which is priyah, dear; sarvasya, to all [Here Ast. adds praninah (creatures).-Tr.] who eat it; bhavati, is; trividhah, of three kinds; so also yajnah, sacrifices; similarly, tapah, austerity; tatha, so also; danam, charity. Srnu, listen; to imam, this; bhedam, classification; tesam, of them, of food etc., which is going to be stated. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Aharah, food; api tu, also; which is priyah, dear; sarvasya, to all [Here Ast. adds praninah (creatures).-Tr.] who eat it; bhavati, is; trividhah, of three kinds; so also yajnah, sacrifices; similarly, tapah, austerity; tatha, so also; danam, charity. Srnu, listen; to imam, this; bhedam, classification; tesam, of them, of food etc., which is going to be stated. (Ⅳ)

- Foods that augment life, firmness of mind, strength, health, happiness and delight, and which are succulent, oleaginous, substantial and agreeable, are dear to one endowed with sattva. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Aharah, foods; ayuh-sattva-bala-arogya- sukha-priti-vivardhanah, that augment life, firmneess of mind, strength, health delight; [Life-a brilliant life; firmness of mind or vigour; strength- ability of body and organs; happiness-pleasure of mind; delight-great joy even at seeing other persons prosperous.] and which are rasyah, succulent; snigdhah, oleaginous; sthirah, substantial, lasing in the body for long; [Beneficial to the body for long.] and hrdyah, agreeable, to one's liking; are sattvika-priyah, dear to one endowed with sattva. (Ⅳ)

- Foods that are bitter, sour, salty, very hot, pungent, dry and burning, and which production pain, sorrow and disease, are dear to one having rajas. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Foods that are katu-amla-lavana-atyusna- tiksna-ruksa-vidahinah, bitter, sour, salty, very hot (-'very' is to be connected with all, viz bitter etc.; that is very bitter, very sour, and so on-), pungent, dry [Without fat.] and burning; and duhkha-soka- amaya-pradah, which produce pain, sorrow and disease; [Pain, immediate suffering; sorrow, grief arising from not having that desired food.] are rajasasyaistah, dear to one having rajas. (Ⅳ)

- Food which is not properly cooked, lacking in essence, putrid and stale, and even ort and that which is unfit for sacrifice, is dear to one possessed of tamas. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Bhojanam, food; which is yata-yamam, not properly cooked [Yata-yamam lit. means 'crooked three hours ago', that which has lost its essence; but here it is translated as 'not properly cooked to avoid tautology, for the next word gata-rasam, too, means lacking in essence.-Tr.] (-because food that has lost its essence is referred to by the word gatarasam-); gata-rasam, lacking in essence; puti, putrid; and paryusitam, stale, cooked on the previous day and kept over-night; and even ucchistam, ort, remnants of a meal; and amedhyam, that which is unfit for sacrifice;- this kind of food is tamasa-priyam, dear to one possessed of tamas. Now then, sacrifices of three kinds are being stated: (Ⅳ)

- That sacrifice which is in accordance with the injunctions, (and is) performed by persons who do not hanker after results, and with the mental conviction that it is surely obligatory, is done through sattva. 17.11 Sah, that; yajnah, sacrifice; vidhi-drstah, which is in accordance with the injunctions, which is known through scriptural unjunctions; (and) yah, which; is ijyate, performed; a-phala- akanksibhih, by persons who do not hanker after results; manah samadhaya, with the mental conviction; iti, that; yastavyam, eva, it is surely obligatory, their duty is to accomplish the sacrifice just as it should be-with the firm idea, 'I have no human goal to achieve through this'-; is said to be a sacrifice which is sattvikah, done through sattva. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Sah, that; yajnah, sacrifice; vidhi-drstah, which is in accordance with the injunctions, which is known through scriptural unjunctions; (and) yah, which; is ijyate, performed; a-phala- akanksibhih, by persons who do not hanker after results; manah samadhaya, with the mental conviction; iti, that; yastavyam, eva, it is surely obligatory, their duty is to accomplish the sacrifice just as it should be-with the firm idea, 'I have no human goal to achieve through this'-; is said to be a sacrifice which is sattvikah, done through sattva. (Ⅳ)

- But that sacrifice which is performed having in view a result, as also for ostentation,-know that sacrifice to be done through rajas, O greatest among the descendants of Bharata. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tu, but; yat, that which; is ijyate, performed; abhisandhaya, having in view; a phalam, result; api ca, as also; dambhartham, for ostentation; viddhi, know; tam, that; yajnam, sacrifice; to be rajasam, done through rajas; bharatasrestha, O greatest among the descendants of Bharata. (Ⅳ)

- They declare that sacrifice as 'done through tamas' which is contrary to injunction, in which food is not distributed, in which mantras are not used, in which offerings are not made to priests, and which is devoid of faith. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Paricaksate, they delclare; that yajnam, sacrifice; as tamasam, done through tamas; which is vidhi-hinam, contrary to injunction, opposed to what is enjoined; asrstannam, in which food is not distributed-a sacrifice in which food (annam) is not distributed (asrstam) to Brahmanas; mantra-hinam, in which mantras are not used, which is bereft of mantras, intonation and distinct pronunciation; adaksinam, in which offerings are not made to priests as prescribed; and which is sraddha- virahitam, devoid of faith. After that, now is being stated the three kinds of austerity: (Ⅳ)

- The worship of gods, twice-borns, venerable persons and the wise; purity, straightforwardness, celibacy and non-injury,-are said to be bodily austerity. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Deva-dvija-guru-pujanam, the worship of gods, twice-born, venerable persons and the wise; saucam, purity; arjavam, straightforwardness; brahmacarayam, celibacy; and ahimsa, non-injury; ucyate, are said to be; sariram, bodily; tapah, austerity, austerity accomplished through the body: that which can be performed by the agent, etc. [See 18. 13-15.-Tr.], (i.e.) with the whole group of body and organs, in which the body predominates; for the Lord will say, 'these five are its causes' (18.15). (Ⅳ)

- That speech which causes no pain, which is true, agreeable and beneficial; as well as the practice of study of the scriptures,-is said to be austerity of speech. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Yat, that; vakyam, speech; anudvegakaram, which causes no pain, which is not hurtful to creatures which is satyam, true; priya-hitam, agreeable and beneficial with regard to facts seen or unseen-. 'Speech' is qualified by characteristics such as being not hurtful, etc. The ca (and) is used for grouping together the qualifying characteristics. When a sentence is used in order to make another understand, if it happens to be avoid of one or two or three among the qualities- truthfulness, agreeability, beneficialness, and non- hurtfulness-, then it is not austerity of speech. As in the case of a truthful utterance there would occur a want of austerity of speech if it be lacking in one or two or three of the others, so also in the case of an agreeable utterance there would be no austerity of speech were it ot be without one or two or three of the others; and similarly, there would be no austerity of speech even in a beneficial utterance which is without one or two or three of the others. What, again, is that austerity (of speech)? That utterance which is true as also not hurtful, and is agreeable and beneficial, is the highest austerity of speech: As for example, the utterance, 'Be calm, my boy. Practice study and yoga. Thereby you will gain the highest.' Svadhyaya-abhyasanam, the practice of the study of scriptures, as is enjoined; ca eva, as well; ucyate, in said to be; tapah, austerity; vanmayam, of speech. (Ⅳ)

- Tranquility of mind, gentleness, reticence, withdrawal of the mind, purity of heart,-these are what is called mental austerity. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Manah-prasadah, Tranquility of mind, making the mind free from anxiety; saumyatvam, gentleness-that which is called kindliness of spirit, [Kindliness towards all, and also not entertaining any evil thought towards anybody.] a certain condition of the mind resulting in calmness of the face, etc.; maunam, reticence-since even the control of speech follows from the control of mind, therefore the cause is implied by the effect; so maunam means control of the mind; [Or, maunam may mean thinking of the Self, the attitude of a meditator. The context being of 'mental austerity', reticence is explained as control of the mind with regard to speech.] atma-vinigrahah, withdrawal of the mind-withdrawal of the mind in a general way, from everything; maunam (control of the mind) is the mind's withdrawal with regard to speech alone; this is the distinction-; bhava-samsuddhih, purity of heart, absence of trickery while dealing with others; iti etat, these are; what is ucyate, called; manasam, mental; tapah, austerity. How the above-described bodily, verbal and mental austerities undertaken by people are divided into three classes-of sattva etc.-is being stated: (Ⅳ)

- When that threefold austerity is undertaken with supreme faith by people who do not hanker after results and are self-controlled, they speak of it as born of sattva. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

When tat, that; trividham, threefold-based on three factors; tapah, austerity, which is being discussed; is taptam, undertaken, practiced; paraya, with supreme, with the highest; sraddhaya, faith, belief in God and the other world; naraih, by people, by its performers; aphala- akanksibhih, who do not hanker after results, who are devoid of desire for results; and yuktaih, who are self-controlled;-that austerity which is of this kind, the noble people paricaksate, speak of it; as sattvikam, born of sattva. (Ⅳ)

- That austerity which is undertaken for earning a name, being honored and worshipped, and also ostentatiously,-that is spoken of as born of rajas, belonging to this world, uncertain and transitory. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Yat, that; tapah, austerity; which is kriyate, undertaken; satkara-mana-pujartham, for earning a name, being honored and worshipped-for earning a name, (i.e.) for being spoken of thus: 'This Brahmana, who is given to austerity, is pious'; for being honored by (others') standing up respectfully, salutation, etc.; for being worshipped with washing of feet, adoration, feeding, etc.; for these-; ca eva, and also, (that) austerity which is performed dambhena, ostentatiously; tat, that; proktam, is spoken of; as rajasam, born of rajas; iha, belonging to this world; [i.e. yielding fruits only in this world.] calam, uncertain-its result being unpredictable; and adhruvam, transitory. (Ⅳ)

- That austerity which is undertaken with a foolish intent, by causing pain to oneself, or for the destruction of others-that is said to be born of tamas. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Yat, that; tapah, austerity; which is kriyate, under-taken; mudha-grahena, with a foolish intent, with a conviction arising out of non- discriminating; pidaya, causing pain; atmanah, to oneself (to one's body etc.); va, or; utsadanartham, for the destruction; parasya, of another; tat, that; is udahrtam, said to be; an austerity tamasam, born of tamas. Now the classification of charity is being spoken of: (Ⅳ)

- But the gift which is given expecting reciprocation, or again, with a desire for its result, and which is given grudgingly,- that is considered to be born of rajas. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tu, but; the danam, gift; yat, which; diyate, is made; prati-upakara-artham, expecting reciprocation-with this purpose in view: 'In time, he will render service in return'-; va punah, or again; uddisya, with a desire for; its phalam, result- that, 'To me will accrue some unseen reward of this gift'-; and which is diyate, given; pariklistam, grudgingly, with reluctance; tat, that; is smrtam, considered to be; rajasam, born of rajas. (Ⅳ)

- The gift which is made at an improper place and time, and to undeserving persons, without proper treatment and with disdain, is declared to be born of tamas. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tat, that; danam, gift; yat, which; diyate, is given; adesakale, at an improper place and time-in an unholy place full of barbarians and impure things, etc.; at an improper time: which is not well known as productive of merit; without such specially as Sankranti etc.-; and apatrebhyah, to undeserving persons, to fools, thieves and others;- and even when the place etc. are proper-asatkrtam, without proper treatment, without sweet words, washing of feet, worship, etc.; and avajnatam, with disdain, with insults to the recipient; is udahrtam, declared to be; tamasam, born of tamas. This advice is being imparted for making sacrifices, gifts, austerities, etc. perfect: (Ⅳ)

- 'Om-tat-sat' ['Om, That, Existence': 'Om iti brahma, Om is Brahman' (Tai. 1.8.1); 'Tattvamasi, Thou art That' (Ch. 6.8.7); and 'Sadeva somya idamagra asit, This was Existence alone in the beginning, O amiable one' (Ch. 6.2.1)-in these texts Brahman is indicated by the words Om, tat, sat.]- this is considered to be the threefold designation of Brahman. The Brahmanas and Vedas and the sacrifices were ordained by that in the days of yore. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Om, tat, sat-iti, this; is smrtah, considered, regarded, in the Vedanta, by the knowers of Brahman; to be the trividhah, threefold; nirdesah, designation, mention by name-nirdesa is that by which a thing is specified; brahmanah, of Brahman. The Brahmanas and the Vedas and the sacrifices were vihitah, ordainded, [When some defect arises in sacrifice etc., then this is corrected by uttering one of these words-Om, tat, sat.] created; tena, by that threefold designation; pura, in the days of yore [In the beginning of creation by Prajapati.]-this is said by way of eulogizing the designation. (Ⅳ)

- Therefore, acts of sacrifice, charity and austerity as prescribed through injunctions, of those who study and expound the Vedas, always commence after uttering the syllable Om. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tasmat, therefore; yajna-dana-tapah, kriyah, acts of sacrifice, charity and austerity-acts in the form of sacrifice etc.; vidhana-uktah, as prescribed through injunctions, as ordained by the scriptures; brahma-vadinam, of those who study and expound the Vedas; satatam, always; pravartante, commence; udahrtya, after uttering; om iti, the syllable Om. (Ⅳ)

- After (uttering) the word tat, acts of sacrifice and austerity as also the various acts of charity are performed without regard for results by persons aspiring for Liberation. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

After uttering the word tat, which is a name of Brahman, yajna-tapah-kriyah, acts of sacrifice and austerity; ca, as also; vividhah, the various; dana-kriyah, acts of charity, such as gift of land, gold, etc.; kriyante, are performed; anabhisandhaya, without regard for; phalam, results of actions; moksa-kanksibhih, by persons aspiring for Liberation. The use of the words Om and tat has been stated. Thereafter, the use of the word sat is being presently stated: (Ⅳ)

- This word sat is used with regard to (something) coming into being and with regard to (someone) becoming good. So also, O son of Prtha, the word sat is used with regard to an auspicious rite. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Etat, this; sat iti, word sat, a name of Brahman; prayujyate, is used, is uttered; sad- bhave, with regard to (something) coming into being-with regard to coming into existence of something that was not there, as for instance the birth of a son who was not there before; so also sadhu-bhave, with regard to (someone) becoming good-sadhu-bhava means coming to possess good conduct by an evil person who had bad behavior; with regard to that. Tatha, so also, O Son of Prtha; the sat-sabdah, word sat; yujyate (-which is the same as prayujyate-), is used; prasaste karmani, with regard to an auspicious rite, such as mirage etc. (Ⅳ)

- And the steadfastness in sacrifice, austerity and charity is spoken of as sat. And even the action meant for these is, verily, called as sat (good). (Ⅲ)

- Sri Sankaracharya's commentary (english) :

And sthitih, steadfastness; that is yajne, in sacrifice, in the act of sacrifice; the steadfastness that is tapasi, in austerity; and the steadfastness that is dane, in charity; that ucyate, is spoken of; sat iti, as sat, by learned persons. And eva, even; the karma, action; tad-arthiyam, meant for these-for sacrifice, charity and austerity, or for Him whose names are under discussion, i.e. for God; is eva, verily; abhidhiyate, called; sat iti, as sat (good).

Thus, in this way, the acts of sacrifice, austerity, etc., even when they are devoid of sattva and goodness, become good and endued with sattva by he use of the three names of Brahman with faith. And as regards those (sacrifice etc.), since in all cases everything is performed with a predominance of faith, therefore- (Ⅳ)

- O son of Prtha, whatever is offered in sacrifice and given in charity, as also whatever austerity is undertaken or whatever is done without, faith, is said to be of avail. And it is of no consequence after death, nor here. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

O son of Prtha, whatever is hutam, offered in sacrifice, poured as oblation; and dattam, given in charity to Brahmanas, without faith; whatever tapah, austerity; is taptam, performed without faith; so also, whatever is krtam, done without faith, e.g. praise, salutation, etc.; all that ucyate, is said to be; asat iti, of no avail, since it is outside th course of discipline leading to Me. Ca, and, although involving great effort; na ca tat, it is of no consequence; pretya, after death, for producing (some) result; na, nor even for any result; iha, because it is condemned by the wise. [Thus it is established in this Chapter that, among persons who are not at all versed in the scriptures, but are possessed of (either of the) three characteristics of sattva, (rajas) etc., only those shall attain to Liberation who steadfastly resort to sattva alone by partaking of sattvika food, (performing sattvika) sacrifices) etc. to te exclusion of rajasika and tamasika food etc., who destroy any defect that might arise in sacrifice etc. by uttering the names of Brahman, who have fully purified their intellect, and who have attained to the realization of Truth arising from one's being endowed with such disciplines as hearing and thinking (sravana, manana) of, and meditation (nididhyasana) on Brahman.] (Ⅳ)