GeethaarTa Sangraham which has been Annotated as a Commentary in English By Oppiliappan kOil SrI Varadachari Sathakopan (www.sadagopan.org). This ebook is available at http://www.sundarasimham.
Translation of Alavandar's Gitarthasangraham, by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram has also been provided below.
THE ESSENCE OF THE SEVENTEENTH CHAPTER—17TH PAASURAM
The SEVENTEENTH Chapter of SrImath Bhagavath GeethA has 28 slOkams. This chapter is about “The Three aspects of the Faith”.
INTRODUCTION TO THE SEVENTEENTH CHAPTER:
AchArya RaamAnujA's introduction to the 17th chapter takes on this form:
In the 16th chapter, it was said that there are two kinds of persons: one with dhaivAmsam and the other with asurAmsam. It was also pointed out that the true Jn~Anam and MokshOpAyam have their roots only in the VedAs. In this 17th chapter, the focus is on three items:
Whatever is outside the SaasthrAs (VedAs) is fruitless to pursue, The karmAs prescribed in the SaasthrAs are of three kinds according to their links with each of the three guNAs and, The definitions of what is prescribed in the SaasthrAs. What is not prescribed by the SaasthrAs is demoniac (aasuram) and will yield only adverse fruits. Saasthrams classify the karmAs into: Saathvika, Raajasa and Taamasa Kind. The lakshaNam for the Saasthriya karmA is that it would start with three words: (PraNavam) Tath Sath.
One has therefore to start SaasthrIya karmAs with these three words. Arjuna develops a doubt about the various kinds of fruits in terms of the three guNAs arising from the performance of Sacrifices “that are not enjoined in the SaasthrAs, but done with faith”. BhagavAn instructs ArjunA on the three kinds of DhAnam, Yaj~nam, tapas based on the divisions along the lines of the three guNams. For instance, Those with dominance of Satthva guNam will worship dEvathAs; People with ascendancy of rajO guNam will worship YakshAs and asurAs; Those who have dominant trait of TamO guNam will worship corpses and bhUtha gaNams.
SWAMY ALAVANTHAR'S SUMMARY OF THE 17TH CHAPTER
22nd SlOkam of Swamy AlavanthAr's GeethArtha Sangraham
अशास्त्रं असुरं कृत्स्नं शास्त्रियं गुणतः पृथक् I
लक्षणं शास्त्र सिद्धस्य त्रिधा सप्त दशोदितं II श्लोक 22
MEANING:
In the 17th chapter, the following truisms are dealt with: What are not ordained by the SaasthrAs and for that reason wholly demoniac; what are ordained in the SaastrAs as varied in accordance with the GuNAs; and the characteristics of what are established in the SaasthrAs as three fold in terms of “Aum”, “Tath” and “Sath”.
ACHARYA RAAMANUJA COMMENTS THIS WAY ON THE ABOVE SUMMARY OF SWAMY ALAVANTHAR:
इदानीं शास्त्र विहितस्य आसुरत्वेन अफलत्वं शास्त्र विहितस्य च गुणतः त्रैविद्ध्यं शास्त्र सिद्धस्य लक्षणं उच्छ्यते II
(MEANING):
In this 17th chapter, it is said that the karmAs not enjoined by the SaasthrAs are aasura karmAs and hence are fruitless to perform. They won’t yield any Phalan. The three kinds of karmAs (Yaj~nAs, Tapas, DhAanam) are classifiable into categories belonging to one or other of the three GuNAs. These SaasthrA-enjoined karmAs will be linked to Om Tath Sath. That is their lakshaNam.
SWAMY DESIKAN’S SUMMARY OF THE 17TH CHAPTER—18TH PAASURAM
மறை பொருந்தாதவை வல்ல சுரர்க்கு வஹுத்தாமயும்
மறை பொருந்தும் நிலையின் வண் குணப்படி முவஹையும்
மறை நிலை தன்னை வஹுக்கும் குறி முன்றின் ம்மேன்மயும் அம்ம்மரை
உமிழிதான் உரைதான் வாசவன் தண் சிறுவனுக்கே
MaRai porunthAthavai vallasurarkku vahutthamayum
maRai porunthum nilayin vann-guNappadi mUvahayum
maRai nilai tannai vahukkum kuRi mUnRin mEnmayum ammmaRai
umizhnthAn uraitthAn Vaasavan tann siRuvanukkE
MEANING:
The Lord, who released the VedAs instructed ArjunA, the son of Indhran that the karmAs antithetical to the VedAs are practiced by those with Aasura svabhAvam. They are viparItha karmAs not sanctioned by the VedAs and will not yield the desired phalans. The karmAs approved by the VedAs divide in to three categories and these karmAs are commenced with the utterance of OM Tath Sath. There are Veda-viruddha (avaidhika) and Veda-anukoola (Vaidhika) karmAs. The Vedaviruddha aagama karmAs and those karmAs done by unqualified ones according to their own rules belong to those with strong aasura svabhAvam. Veda-vihitha (prohibited by the VedAs) also divides in to three classes based on the three guNams. The dominance of one of the three guNams over the other makes that karma Saathvic or Raajasic or Taamasic. These differences arise from the variations in different kinds of food consumed by the adhikAri. There is Saathvic food, Raajasic and Taamasic
food. Hence one has to be careful to consume Saathvic food alone.
In this chapter, the Lord points out those Veda-anukoola karmas should be connected with “Om Tath Sath”. The thrai-varNikAs (belonging to three of the four varNams) have the fitness to recite VedAs. They should commence the Yaj~nams sanctioned by the VedAs with the utterance of PraNavam (Om). The VaidhikAs should say “Tath”, when they desire Moksham alone through the performance of Yaj~nam, Tapas and DhAnam. Those who desire Moksham alone should NOT say “Sath” during the performance of the KarmAs. They should utter “Sath” ONLY when they seek Phalan for their karmAs except Moksham. Swamy Desikan in his commentary on GeethA, Taathparya chandrikA, has linked “Tath” with “mOkshatara-purushArTa saadhana lakshaNam”.
SOME KEY SLOKAMS OF THE SEVENTEENTH CHAPTER:
SLOKAM 2:
MEANING:
“Threefold is the faith of embodied beings, born of their own nature, constituted by SattvA, Rajas and Tamas. Listen now about it”. The predilection for one of the threefold behavior (Saathvic, Raajasic or Taamasic) is caused by previous subtle impressions (VaasanAs) associated with the Jeevans, which propels them towards a particular taste (ruchi) and faith (SraddhA).
SLOKAM 4:
MEANING:
“The Saathvika types worship the gods. The RaajasA types worship YakshAs and RaakshasAs. And the Taamasic group worships the deceased ancestors and the assembly of BhUthAs.”
SLOKAM 23:
MEANING:
“Om, Tath, Sath --- --- thus Brahman is denoted by this threefold expression. Associated with these, BrahmaNAas, the VedAs and sacrifices were ordained in the past.”
SLOKAM 24:
तस्मात् ॐ इति उदाह्र्त्य यज्ञ दान तपः क्रियः I
प्रवर्तन्ते विधानोक्तः सततं ब्रह्म वादिनं II श्लोक 24
MEANING:
“Therefore, the Veda-enjoined sacrificial acts, gifts and austerity by these expounders of VedAs, or those belonging to the first three stations (VarNAs) are always and at all times begun after pronouncing Om at the beginning.”
SLOKAM 25:
MEANING:
“Acts of sacrifice, of austerity and of various gifts (giving) are performed without aiming at reward by those, who seek release (Moksham), after pronouncing ‘Tath’.”
SLOKAM 26
MEANING:
“The term “Sath” is used in the sense of existence and goodness. And so also, Oh ArjunA, the word “Sath” is applied to an auspicious action.”
SLOKAM 28:
MEANING:
“Whatever offering or gift is made, whatever austerity is practiced and whatever action is performed WITHOUT FAITH, that is called “ASATH”, Oh ArjunA! It is naught here or hereafter”.
------------------------------
INTRODUCTION TO THE SEVENTEENTH CHAPTER:
AchArya RaamAnujA's introduction to the 17th chapter takes on this form:
In the 16th chapter, it was said that there are two kinds of persons: one with dhaivAmsam and the other with asurAmsam. It was also pointed out that the true Jn~Anam and MokshOpAyam have their roots only in the VedAs. In this 17th chapter, the focus is on three items:
Whatever is outside the SaasthrAs (VedAs) is fruitless to pursue, The karmAs prescribed in the SaasthrAs are of three kinds according to their links with each of the three guNAs and, The definitions of what is prescribed in the SaasthrAs. What is not prescribed by the SaasthrAs is demoniac (aasuram) and will yield only adverse fruits. Saasthrams classify the karmAs into: Saathvika, Raajasa and Taamasa Kind. The lakshaNam for the Saasthriya karmA is that it would start with three words: (PraNavam) Tath Sath.
One has therefore to start SaasthrIya karmAs with these three words. Arjuna develops a doubt about the various kinds of fruits in terms of the three guNAs arising from the performance of Sacrifices “that are not enjoined in the SaasthrAs, but done with faith”. BhagavAn instructs ArjunA on the three kinds of DhAnam, Yaj~nam, tapas based on the divisions along the lines of the three guNams. For instance, Those with dominance of Satthva guNam will worship dEvathAs; People with ascendancy of rajO guNam will worship YakshAs and asurAs; Those who have dominant trait of TamO guNam will worship corpses and bhUtha gaNams.
SWAMY ALAVANTHAR'S SUMMARY OF THE 17TH CHAPTER
22nd SlOkam of Swamy AlavanthAr's GeethArtha Sangraham
अशास्त्रं असुरं कृत्स्नं शास्त्रियं गुणतः पृथक् I
लक्षणं शास्त्र सिद्धस्य त्रिधा सप्त दशोदितं II श्लोक 22
MEANING:
In the 17th chapter, the following truisms are dealt with: What are not ordained by the SaasthrAs and for that reason wholly demoniac; what are ordained in the SaastrAs as varied in accordance with the GuNAs; and the characteristics of what are established in the SaasthrAs as three fold in terms of “Aum”, “Tath” and “Sath”.
ACHARYA RAAMANUJA COMMENTS THIS WAY ON THE ABOVE SUMMARY OF SWAMY ALAVANTHAR:
इदानीं शास्त्र विहितस्य आसुरत्वेन अफलत्वं शास्त्र विहितस्य च गुणतः त्रैविद्ध्यं शास्त्र सिद्धस्य लक्षणं उच्छ्यते II
(MEANING):
In this 17th chapter, it is said that the karmAs not enjoined by the SaasthrAs are aasura karmAs and hence are fruitless to perform. They won’t yield any Phalan. The three kinds of karmAs (Yaj~nAs, Tapas, DhAanam) are classifiable into categories belonging to one or other of the three GuNAs. These SaasthrA-enjoined karmAs will be linked to Om Tath Sath. That is their lakshaNam.
SWAMY DESIKAN’S SUMMARY OF THE 17TH CHAPTER—18TH PAASURAM
மறை பொருந்தாதவை வல்ல சுரர்க்கு வஹுத்தாமயும்
மறை பொருந்தும் நிலையின் வண் குணப்படி முவஹையும்
மறை நிலை தன்னை வஹுக்கும் குறி முன்றின் ம்மேன்மயும் அம்ம்மரை
உமிழிதான் உரைதான் வாசவன் தண் சிறுவனுக்கே
MaRai porunthAthavai vallasurarkku vahutthamayum
maRai porunthum nilayin vann-guNappadi mUvahayum
maRai nilai tannai vahukkum kuRi mUnRin mEnmayum ammmaRai
umizhnthAn uraitthAn Vaasavan tann siRuvanukkE
MEANING:
The Lord, who released the VedAs instructed ArjunA, the son of Indhran that the karmAs antithetical to the VedAs are practiced by those with Aasura svabhAvam. They are viparItha karmAs not sanctioned by the VedAs and will not yield the desired phalans. The karmAs approved by the VedAs divide in to three categories and these karmAs are commenced with the utterance of OM Tath Sath. There are Veda-viruddha (avaidhika) and Veda-anukoola (Vaidhika) karmAs. The Vedaviruddha aagama karmAs and those karmAs done by unqualified ones according to their own rules belong to those with strong aasura svabhAvam. Veda-vihitha (prohibited by the VedAs) also divides in to three classes based on the three guNams. The dominance of one of the three guNams over the other makes that karma Saathvic or Raajasic or Taamasic. These differences arise from the variations in different kinds of food consumed by the adhikAri. There is Saathvic food, Raajasic and Taamasic
food. Hence one has to be careful to consume Saathvic food alone.
In this chapter, the Lord points out those Veda-anukoola karmas should be connected with “Om Tath Sath”. The thrai-varNikAs (belonging to three of the four varNams) have the fitness to recite VedAs. They should commence the Yaj~nams sanctioned by the VedAs with the utterance of PraNavam (Om). The VaidhikAs should say “Tath”, when they desire Moksham alone through the performance of Yaj~nam, Tapas and DhAnam. Those who desire Moksham alone should NOT say “Sath” during the performance of the KarmAs. They should utter “Sath” ONLY when they seek Phalan for their karmAs except Moksham. Swamy Desikan in his commentary on GeethA, Taathparya chandrikA, has linked “Tath” with “mOkshatara-purushArTa saadhana lakshaNam”.
SOME KEY SLOKAMS OF THE SEVENTEENTH CHAPTER:
SLOKAM 2:
Sri Bhagavan Uvacha
Trividha bhavati shraddha dehinam sa svabhavaja I
Sattviki rajasi cha eva tamasi cha iti tam shrunu II sloka 2
श्री भगवान उवाच
त्रिविध भवति श्रद्धा देहिनाम् स स्वभावजा I
सात्त्विकी राजसि च एव तमसि च इति तं शृणु II श्लोक 2
“Threefold is the faith of embodied beings, born of their own nature, constituted by SattvA, Rajas and Tamas. Listen now about it”. The predilection for one of the threefold behavior (Saathvic, Raajasic or Taamasic) is caused by previous subtle impressions (VaasanAs) associated with the Jeevans, which propels them towards a particular taste (ruchi) and faith (SraddhA).
SLOKAM 4:
Yajante sattvikah devan yaksha rakshamsi rajasah I
Pretan bhuta ganan cha anye yajante tamasa janah II sloka 4
यजन्ते सात्त्विकाः देवान् यक्षा रक्षांसि राजसः I
प्रेतान् भूत गणान् च अन्ये यजन्ते तामसाः जनाः II श्लोक 4
“The Saathvika types worship the gods. The RaajasA types worship YakshAs and RaakshasAs. And the Taamasic group worships the deceased ancestors and the assembly of BhUthAs.”
SLOKAM 23:
Om tat sat iti nirdeshah brahmanah trividhah smrutah I
Brahmanah tena vedah cha yagyah cha vihitah pura II sloka 23
ॐ तत् सत् इति निर्देशः ब्रह्मणः त्रिविधः स्मृतः I
ब्रह्मणः तेन वेदः च यज्ञः च विहितः पुर II श्लोक 23
“Om, Tath, Sath --- --- thus Brahman is denoted by this threefold expression. Associated with these, BrahmaNAas, the VedAs and sacrifices were ordained in the past.”
SLOKAM 24:
Tasmad aum ity udahrtya yajna dana tapah kriyah
Pravartante vidhanoktah satatam brahmavadinam sloka 24
तस्मात् ॐ इति उदाह्र्त्य यज्ञ दान तपः क्रियः I
प्रवर्तन्ते विधानोक्तः सततं ब्रह्म वादिनं II श्लोक 24
MEANING:
“Therefore, the Veda-enjoined sacrificial acts, gifts and austerity by these expounders of VedAs, or those belonging to the first three stations (VarNAs) are always and at all times begun after pronouncing Om at the beginning.”
SLOKAM 25:
Tad iti anabhisamdhaya phalam yajna tapah kriyah
Dana kriyas ca vividhah kriyante moksakanksibhih 25
तद् इति अनभि संध्या फलम् यज्ञ तपः क्रियाः I
दान क्रियाः च विविदः क्रियन्ते मोक्ष आकाङ्क्शभिः II श्लोक 25
“Acts of sacrifice, of austerity and of various gifts (giving) are performed without aiming at reward by those, who seek release (Moksham), after pronouncing ‘Tath’.”
SLOKAM 26
Sadbhave sadhubhave ca sad ity etat prayujyate I
Prasaste karmani tatha sacchabdah partha yujyate II sloka 26
सद भावे साधु भावे च सद इति एतत् प्रयुज्यते I
प्रशस्ते कर्मणि तथा सच्छब्द पार्थ युज्यते II श्लोक 26
“The term “Sath” is used in the sense of existence and goodness. And so also, Oh ArjunA, the word “Sath” is applied to an auspicious action.”
SLOKAM 28:
Ashradhya hutam dattam tapah taptam krutam cha yat I
Asat iti uchyate partha na cha tatpretya no iha II sloka 28
अश्रद्धया हुतं दत्तं तपः तप्तं कृतं च यत् I
असत् इति उच्यते पार्थ न च तत्प्रेत्य नो इह II श्लोक 28
“Whatever offering or gift is made, whatever austerity is practiced and whatever action is performed WITHOUT FAITH, that is called “ASATH”, Oh ArjunA! It is naught here or hereafter”.
------------------------------
For an introduction given earlier to the Gitarthasangrahas by Swamy Alavandar & Swamy Desikan
For Essence of the 1st chapter go to
For Essence of the 2nd chapter go to
For Essence of the 3rd chapter go to
For Essence of the 4th chapter go to
For Essence of the 5th chapter go to
For Essence of the 6th chapter go to
For Essence of the 7th chapter go to
For Essence of the 8th chapter go to
For Essence of the 9th chapter go to
For Essence of the 10th chapter go to
For Essence of the 11th chapter go to
For Essence of the 12th chapter go to
http://haricharanam.blogspot.
For Essence of the 13th chapter go to
For Essence of the 14th chapter go to
For Essence of the 15th chapter go to
http://haricharanam.blogspot.
For Essence of the 16th chapter go to
http://haricharanam.blogspot.in/2015/02/essence-of-sixteenth-chapter-bhagavad.html
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