अर्जुन उवाच
ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयाऽन्विताः।
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः।।17.1।।

arjuna uvācha
ye śhāstra-vidhim utsṛijya yajante śhraddhayānvitāḥ
teṣhāṁ niṣhṭhā tu kā kṛiṣhṇa sattvam āho rajas tamaḥ

Word-for-Word Translation

arjunaḥ uvācha—Arjun said; ye—who; śhāstra-vidhim—scriptural injunctions; utsṛijya—disregard; yajante—worship; śhraddhayā-anvitāḥ—with faith; teṣhām—their; niṣhṭhā—faith; tu—indeed; kā—what; kṛiṣhṇa—Krishna; sattvam—mode of goodness; āho—or; rajaḥ—mode of passion; tamaḥ—mode of ignorance

Meaning

Arjuna said, "What is the condition of those who, disregarding the injunctions of the scriptures, perform sacrifice with faith—is it Sattva, Rajas, or Tamas, O Krishna?"

Explanation

Arjuna has noticed something the scriptures don't neatly cover: people who worship with genuine sincerity but without following prescribed procedure. His question shows real spiritual maturity — he isn't dismissing such devotion as worthless, he wants to understand where it stands. This sets up the whole chapter's inquiry into what actually shapes the quality of our worship.

श्री भगवानुवाच
त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा।
सात्त्विकी राजसी चैव तामसी चेति तां श्रृणु।।17.2।।

śhrī-bhagavān uvācha
tri-vidhā bhavati śhraddhā dehināṁ sā svabhāva-jā
sāttvikī rājasī chaiva tāmasī cheti tāṁ śhṛiṇu

Word-for-Word Translation

śhrī-bhagavān uvācha—the Supreme Personality said; tri-vidhā—of three kinds; bhavati—is; śhraddhā—faith; dehinām—embodied beings; sā—which; sva-bhāva-jā—born of one’s innate nature; sāttvikī—of the mode of goodness; rājasī—of the mode of passion; cha—and; eva—certainly; tāmasī—of the mode of ignorance; cha—and; iti—thus; tām—about this; śhṛiṇu—hear

Meaning

The Blessed Lord said, "There are threefold faiths inherent in the nature of the embodied: the sattvic (pure), the rajasic (passionate), and the tamasic (dark). Hear of them."

Explanation

Krishna's answer redirects the question from external rules to inner nature: faith itself is not one thing but three, conditioned by the modes of nature one has absorbed. No embodied being can live without some faith, but unlike the soul's eternal position, this faith is not fixed — it is shaped by one's present association and can shift from one mode to another as that association changes. The three modes will now become the lens for everything that follows.

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः।।17.3।।

sattvānurūpā sarvasya śhraddhā bhavati bhārata
śhraddhā-mayo ‘yaṁ puruṣho yo yach-chhraddhaḥ sa eva saḥ

Word-for-Word Translation

sattva-anurūpā—conforming to the nature of one’s mind; sarvasya—all; śhraddhā—faith; bhavati—is; bhārata—Arjun, the scion of Bharat; śhraddhāmayaḥ—possessing faith; ayam—that; puruṣhaḥ—human being; yaḥ—who; yat-śhraddhaḥ—whatever the nature of their faith; saḥ—their; eva—verily; saḥ—they

Meaning

The faith of each is in accordance with their nature, O Arjuna. People consist of their faith; as a person's faith is, so are they.

Explanation

This verse compresses the chapter's core insight into a single line: in the conditioned state, a person effectively is their faith. But this is only the conditioned position — the soul's actual constitutional nature is pure Krishna consciousness, and even sattvic faith, though the best of the three material modes, is still within material nature. By keeping the association of sadhus and devotees, one's faith can be gradually elevated beyond ordinary goodness into transcendental faith fixed on Krishna, which is the real goal this chapter is steering toward.

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः।
प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः।।17.4।।

yajante sāttvikā devān yakṣha-rakṣhānsi rājasāḥ
pretān bhūta-gaṇānśh chānye yajante tāmasā janāḥ

Word-for-Word Translation

yajante—worship; sāttvikāḥ—those in the mode of goodness; devān—celestial gods; yakṣha—semi-celestial beings who exude power and wealth; rakṣhānsi—powerful beings who embody sensual enjoyment, revenge, and wrath; rājasāḥ—those in the mode of passion; pretān-bhūta-gaṇān—ghosts and spirits; cha—and; anye—others; yajante—worship; tāmasāḥ—those in the mode of ignorance; janāḥ—persons

Meaning

The sattvic, or pure, men worship the gods; the rajasic, or passionate, worship the yakshas and rakshasas; the others, the tamasic or deluded people, worship ghosts and hosts of nature-spirits.

Explanation

Krishna now shows faith in action by describing what different temperaments are drawn to worship. Those settled in goodness worship the demigods, such as Indra, Candra, and the sun-god; those driven by passion worship yakshas and rakshasas for power and wealth; and those clouded by ignorance turn to ghosts and spirits. Yet even sattvic worship of the demigods, though far better than the alternatives, is not the ultimate goal — Prabhupada is clear that the pure, unalloyed devotee transcends worship of the modes altogether and offers devotion directly to Krishna.

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः।
दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः।।17.5।।

aśhāstra-vihitaṁ ghoraṁ tapyante ye tapo janāḥ
dambhāhankāra-sanyuktāḥ kāma-rāga-balānvitāḥ

Word-for-Word Translation

aśhāstra-vihitam—not enjoined by the scriptures; ghoram—stern; tapyante—perform; ye—who; tapaḥ—austerities; janāḥ—people; dambha—hypocrisy; ahankāra—egotism; sanyuktāḥ—possessed of; kāma—desire; rāga—attachment; bala—force; anvitāḥ—impelled by

Meaning

Those men who practice terrific austerities not prescribed by the scriptures, given to hypocrisy and egoism, driven by the force of lust and attachment.

Explanation

Here Krishna turns to a subtler danger — austerity performed outside scriptural guidance, fueled by ego and hidden cravings rather than genuine purification. Extreme practices done to impress others or to satisfy inner compulsions aren't spiritual at all, however austere they look from outside. Real tapasya has to be tempered by humility and guided wisdom, not raw willpower.

कर्षयन्तः शरीरस्थं भूतग्राममचेतसः।
मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान्।।17.6।।

karṣhayantaḥ śharīra-sthaṁ bhūta-grāmam achetasaḥ
māṁ chaivāntaḥ śharīra-sthaṁ tān viddhy āsura-niśhchayān

Word-for-Word Translation

karṣhayantaḥ—torment; śharīra-stham—within the body; bhūta-grāmam—elements of the body; achetasaḥ—senseless; mām—me; cha—and; eva—even; antaḥ—within; śharīra-stham—dwelling in the body; tān—them; viddhi—know; āsura-niśhchayān—of demoniacal resolves

Meaning

Know thou these to be of demonical resolves, senselessly torturing all the elements in the body and Me who dwell in the body.

Explanation

Krishna's language intensifies here — such misguided austerity doesn't just harm the body, it disregards the Supersoul, the Lord Himself, who dwells within that very body. Krishna calls this a demoniac resolve: such austerities are undertaken out of false ego, lust, and attachment, driven by the desire to gratify the senses or inflate one's own power rather than to realize God, and in the process both the body's own elements and the Lord within are needlessly tormented. Genuine tapasya should nurture the body as the vessel of devotion, never punish it in pursuit of personal ambition.

आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः।
यज्ञस्तपस्तथा दानं तेषां भेदमिमं श्रृणु।।17.7।।

āhāras tv api sarvasya tri-vidho bhavati priyaḥ
yajñas tapas tathā dānaṁ teṣhāṁ bhedam imaṁ śhṛiṇu

Word-for-Word Translation

āhāraḥ—food; tu—indeed; api—even; sarvasya—of all; tri-vidhaḥ—of three kinds; bhavati—is; priyaḥ—dear; yajñaḥ—sacrifice; tapaḥ—austerity; tathā—and; dānam—charity; teṣhām—of them; bhedam—distinctions; imam—this; śhṛiṇu—hear

Meaning

The food that is dear to each is threefold, as well as sacrifice, austerity, and almsgiving. Hear the distinction of these.

Explanation

Having covered worship and austerity, Krishna now widens the threefold analysis to something every person deals with daily: food. Even something as basic as what we eat, he says, reflects and reinforces our inner mode — a small but telling example of how the three gunas touch every corner of ordinary life, not just formal religious acts.

आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः।
रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः।।17.8।।

āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ
rasyāḥ snigdhāḥ sthirā hṛidyā āhārāḥ sāttvika-priyāḥ

Word-for-Word Translation

āyuḥ sattva—which promote longevity; bala—strength; ārogya—health; sukha—happiness; prīti—satisfaction; vivardhanāḥ—increase; rasyāḥ—juicy; snigdhāḥ—succulent; sthirāḥ—nourishing; hṛidyāḥ—pleasing to the heart; āhārāḥ—food; sāttvika-priyāḥ—dear to those in the mode of goodness

Meaning

The foods that increase life, purity, strength, health, joy, and cheerfulness (good appetite), which are savory, oily, substantial, and agreeable, are dear to the Sattvic (pure) people.

Explanation

The sattvic diet described here is notably about vitality and contentment, not deprivation — food that is wholesome, nourishing, and pleasing sustains a calm and healthy body suited for steady practice. It's a gentle corrective to any notion that spirituality requires harsh self-denial; goodness is associated instead with balance and life-supporting choices.

कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः।
आहारा राजसस्येष्टा दुःखशोकामयप्रदाः।।17.9।।

kaṭv-amla-lavaṇāty-uṣhṇa- tīkṣhṇa-rūkṣha-vidāhinaḥ
āhārā rājasasyeṣhṭā duḥkha-śhokāmaya-pradāḥ

Word-for-Word Translation

kaṭu—bitter; amla—sour; lavaṇa—salty; ati-uṣhṇa—very hot; tīkṣhṇa—pungent; rūkṣha—dry; vidāhinaḥ—chiliful; āhārāḥ—food; rājasasya—to persons in the mode of passion; iṣhṭāḥ—dear; duḥkha—pain; śhoka—grief; āmaya—disease; pradāḥ—produce

Meaning

The foods that are bitter, sour, salty, overly hot, pungent, dry, and burning are liked by the Rajasic and are productive of pain, grief, and disease.

Explanation

Foods here are linked to passion by their intensity — sharp, stimulating, and extreme in flavor, mirroring the restless craving and agitation of a rajasic mind. Krishna's point is subtle but practical: the food we habitually reach for both expresses and feeds a particular inner state, so an aspirant preparing the mind for steadiness might treat this as more than a dietary aside.

यातयामं गतरसं पूति पर्युषितं च यत्।
उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम्।।17.10।।

yāta-yāmaṁ gata-rasaṁ pūti paryuṣhitaṁ cha yat
uchchhiṣhṭam api chāmedhyaṁ bhojanaṁ tāmasa-priyam

Word-for-Word Translation

yāta-yāmam—stale foods; gata-rasam—tasteless; pūti—putrid; paryuṣhitam—polluted; cha—and; yat—which; uchchhiṣhṭam—left over; api—also; cha—and; amedhyam—impure; bhojanam—foods; tāmasa—to persons in the mode of ignorance; priyam—dear

Meaning

That which is stale, tasteless, putrid, rotten, rejected, and impure is the food liked by the Tamasic.

Explanation

Tamasic food is described as stale, tasteless, and impure — food that has lost its vitality, much like the mode of ignorance itself drains clarity and energy from the mind. The verse isn't merely about hygiene; it's continuing the idea that what we take in, in every sense, shapes the quality of our consciousness.

अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते।
यष्टव्यमेवेति मनः समाधाय स सात्त्विकः।।17.11।।

aphalākāṅkṣhibhir yajño vidhi-driṣhṭo ya ijyate
yaṣhṭavyam eveti manaḥ samādhāya sa sāttvikaḥ

Word-for-Word Translation

aphala-ākāṅkṣhibhiḥ—without expectation of any reward; yajñaḥ—sacrifice; vidhi-driṣhṭaḥ—that is in accordance with the scriptural injunctions; yaḥ—which; ijyate—is performed; yaṣhṭavyam-eva-iti—ought to be offered; manaḥ—mind; samādhāya—with conviction; saḥ—that; sāttvikaḥ—of the nature of goodness

Meaning

That sacrifice which is offered by men without desire for reward, as enjoined by the ordinance (scripture), with a firm faith that doing so is their duty, is Sattvic or pure.

Explanation

Krishna now turns from food to sacrifice, and the sattvic form he describes hinges on two things: following proper guidance and releasing attachment to results. A sacrifice offered simply because it is right to offer it, without bargaining for some return, reflects the same spirit of surrendered action Krishna has praised throughout the Gita as karma yoga.

अभिसंधाय तु फलं दम्भार्थमपि चैव यत्।
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम्।।17.12।।

abhisandhāya tu phalaṁ dambhārtham api chaiva yat
ijyate bharata-śhreṣhṭha taṁ yajñaṁ viddhi rājasam

Word-for-Word Translation

abhisandhāya—motivated by; tu—but; phalam—the result; dambha—pride; artham—for the sake of; api—also; cha—and; eva—certainly; yat—that which; ijyate—is performed; bharata-śhreṣhṭha—Arjun, the best of the Bharatas; tam—that; yajñam—sacrifice; viddhi—know; rājasam—in the mode of passion

Meaning

The sacrifice that is offered, O Arjuna, seeking a reward and for show, know that to be a Rajasic Yajna.

Explanation

Rajasic sacrifice is performed for a visible payoff — status, reputation, or some material gain — which means the ritual becomes theater rather than genuine offering. Krishna's warning here applies well beyond formal sacrifice: any spiritual practice done mainly to be seen or praised carries the same restless, self-serving quality.

विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम्।
श्रद्धाविरहितं यज्ञं तामसं परिचक्षते।।17.13।।

vidhi-hīnam asṛiṣhṭānnaṁ mantra-hīnam adakṣhiṇam
śhraddhā-virahitaṁ yajñaṁ tāmasaṁ parichakṣhate

Word-for-Word Translation

vidhi-hīnam—without scriptural direction; asṛiṣhṭa-annam—without distribution of prasādam; mantra-hīnam—with no chanting of the Vedic hymns; adakṣhiṇam—with no remunerations to the priests; śhraddhā—faith; virahitam—without; yajñam—sacrifice; tāmasam—in the mode of ignorance; parichakṣhate—is to be considered

Meaning

They declare that sacrifice to be Tamasic which is contrary to the ordinances of the scriptures, in which no food is distributed, and which is devoid of mantras, gifts, and faith.

Explanation

Tamasic sacrifice is marked by carelessness and absence — no proper procedure, no generosity, no faith at all. It's less an offering than an empty gesture, showing that ignorance in worship isn't always dramatic error; sometimes it's simply going through motions without heart or attention.

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते।।17.14।।

deva-dwija-guru-prājña- pūjanaṁ śhaucham ārjavam
brahmacharyam ahinsā cha śhārīraṁ tapa uchyate

Word-for-Word Translation

deva—the Supreme Lord; dwija—the Brahmins; guru—the spiritual master; prājña—the elders; pūjanam—worship; śhaucham—cleanliness; ārjavam—simplicity; brahmacharyam—celibacy; ahinsā—non-violence; cha—and; śhārīram—of the body; tapaḥ—austerity; uchyate—is declared as

Meaning

Worship of the gods, the twice-born, the teachers, and the wise; purity, straightforwardness, celibacy, and non-injury are all called the austerities of the body.

Explanation

Krishna now details austerity of the body, and what stands out is how ordinary these practices are — honoring the Divine, teachers, and elders; cleanliness; simplicity; self-restraint; non-violence. True tapasya doesn't require anything exotic, just consistent, respectful discipline woven into daily conduct.

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते।।17.15।।

anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ cha yat
svādhyāyābhyasanaṁ chaiva vāṅ-mayaṁ tapa uchyate

Word-for-Word Translation

anudvega-karam—not causing distress; vākyam—words; satyam—truthful; priya- hitam—beneficial; cha—and; yat—which; svādhyāya-abhyasanam—recitation of the Vedic scriptures; cha eva—as well as; vāṅ-mayam—of speech; tapaḥ—austerity; uchyate—are declared as

Meaning

Speech that causes no excitement, is truthful, pleasant, and beneficial; the practice of studying the Vedas is called austerity of speech.

Explanation

Moving to speech, Krishna sets a high but achievable standard: words that are truthful, kind, and beneficial, spoken without causing anxiety to others, alongside regular study of sacred texts. This is a valuable check for any practitioner — before speaking, the simple question of whether words are true, kind, and useful can itself become a form of daily austerity.

मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते।।17.16।।

manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ
bhāva-sanśhuddhir ity etat tapo mānasam uchyate

Word-for-Word Translation

manaḥ-prasādaḥ—serenity of thought; saumyatvam—gentleness; maunam—silence; ātma-vinigrahaḥ—self-control; bhāva-sanśhuddhiḥ—purity of purpose; iti—thus; etat—these; tapaḥ—austerity; mānasam—of the mind; uchyate—are declared as

Meaning

Serenity of mind, good-heartedness, self-control, and purity of nature—this is called mental austerity.

Explanation

The austerity of the mind is the most internal of the three — a settled, gentle, self-governed inner life with sincerity of purpose. Since the mind ultimately drives both body and speech, cultivating this calm clarity through practices like japa or quiet reflection supports everything else Krishna has just described.

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः।
अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते।।17.17।।

śhraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥ
aphalākāṅkṣhibhir yuktaiḥ sāttvikaṁ parichakṣhate

Word-for-Word Translation

śhraddhayā—with faith; parayā—transcendental; taptam—practiced; tapaḥ—austerity; tat—that; tri-vidham—three-fold; naraiḥ—by persons; aphala-ākāṅkṣhibhiḥ—without yearning for material rewards; yuktaiḥ—steadfast; sāttvikam—in the mode of goodness; parichakṣhate—are designated

Meaning

This threefold austerity, practiced by steadfast men, with the utmost faith, desiring no reward, is called Sattvic.

Explanation

Krishna now gathers the three austerities — body, speech, mind — under a single sattvic standard: performed with deep faith and no craving for reward. This echoes the selfless spirit he has praised since the second chapter, showing that austerity, like sacrifice, is only as good as the intention behind it.

सत्कारमानपूजार्थं तपो दम्भेन चैव यत्।
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम्।।17.18।।

satkāra-māna-pūjārthaṁ tapo dambhena chaiva yat
kriyate tad iha proktaṁ rājasaṁ chalam adhruvam

Word-for-Word Translation

sat-kāra—respect; māna—honor; pūjā—adoration; artham—for the sake of; tapaḥ—austerity; dambhena—with ostentation; cha—also; eva—certainly; yat—which; kriyate—is performed; tat—that; iha—in this world; proktam—is said; rājasam—in the mode of passion; chalam—flickering; adhruvam—temporary

Meaning

The austerity that is practiced with the aim of gaining good reception, honor, and worship, and with hypocrisy, is said to be Rajasic, unstable, and transient.

Explanation

In contrast, rajasic austerity is done for applause — for respect, recognition, or admiration — and Krishna notes it is inherently unstable, since its worth depends entirely on how others react. Practice motivated by the need to be seen as impressive will always be fragile, rising and falling with outside validation rather than inner conviction.

मूढग्राहेणात्मनो यत्पीडया क्रियते तपः।
परस्योत्सादनार्थं वा तत्तामसमुदाहृतम्।।17.19।।

mūḍha-grāheṇātmano yat pīḍayā kriyate tapaḥ
parasyotsādanārthaṁ vā tat tāmasam udāhṛitam

Word-for-Word Translation

mūḍha—those with confused notions; grāheṇa—with endeavor; ātmanaḥ—one’s own self; yat—which; pīḍayā—torturing; kriyate—is performed; tapaḥ—austerity; parasya—of others; utsādana-artham—for harming; vā—or; tat—that; tāmasam—in the mode of ignorance; udāhṛitam—is described to be

Meaning

That austerity which is practised out of a foolish notion, with self-torture, or for the purpose of destroying another, is declared to be of the Tamasic nature.

Explanation

Tamasic austerity goes further still, arising from confusion and sometimes even intending harm — to oneself through senseless self-torment, or to others out of spite. Krishna is drawing a clear line: real discipline builds up life and clarity, it never seeks to destroy, whether the target is one's own body or someone else's wellbeing.

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम्।।17.20।।

dātavyam iti yad dānaṁ dīyate ‘nupakāriṇe
deśhe kāle cha pātre cha tad dānaṁ sāttvikaṁ smṛitam

Word-for-Word Translation

dātavyam—worthy of charity; iti—thus; yat—which; dānam—charity; dīyate—is given; anupakāriṇe—to one who cannot give in return; deśhe—in the proper place; kāle—at the proper time; cha—and; pātre—to a worthy person; cha—and; tat—that; dānam—charity; sāttvikam—in the mode of goodness; smṛitam—is stated to be

Meaning

That gift which is given to one who does nothing in return, knowing it to be a duty to give in a suitable place and time to a worthy person, is held to be Sattvic.

Explanation

Turning to charity, Krishna praises giving that flows simply from a sense of duty — offered at the right time and place, to someone deserving, without expecting anything back. This is generosity at its most natural: not a transaction but a recognition that giving is simply the right thing to do.

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः।
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम्।।17.21।।

yat tu pratyupakārārthaṁ phalam uddiśhya vā punaḥ
dīyate cha parikliṣhṭaṁ tad dānaṁ rājasaṁ smṛitam

Word-for-Word Translation

yat—which; tu—but; prati-upakāra-artham—with the hope of a return; phalam—reward; uddiśhya—expectation; vā—or; punaḥ—again; dīyate—is given; cha—and; parikliṣhṭam—reluctantly; tat—that; dānam—charity; rājasam—in the mode of passion; smṛitam—is said to be

Meaning

And, that gift which is given with the intention of receiving something in return, or expecting a reward, or begrudgingly, is considered to be Rajasic.

Explanation

Rajasic charity, by contrast, is given with strings attached — hoping for some benefit in return, or given resentfully. Even an outwardly generous act can carry a passionate, self-interested undercurrent if the giver's mind is quietly keeping score.

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते।
असत्कृतमवज्ञातं तत्तामसमुदाहृतम्।।17.22।।

adeśha-kāle yad dānam apātrebhyaśh cha dīyate
asat-kṛitam avajñātaṁ tat tāmasam udāhṛitam

Word-for-Word Translation

adeśha—at the wrong place; kāle—at the wrong time; yat—which; dānam—charity; apātrebhyaḥ—to unworthy persons; cha—and; dīyate—is given; asat-kṛitam—without respect; avajñātam—with contempt; tat—that; tāmasam—of the nature of nescience; udāhṛitam—is held to be

Meaning

The gift that is given in the wrong place and at the wrong time, to unworthy persons, without respect or with insult, is declared to be of a Tamasic nature.

Explanation

Tamasic charity is careless and even disrespectful — given at the wrong time, to the wrong person, without proper regard. Krishna's point across all three verses on charity is that the manner and spirit of giving matter as much as the act itself; the same gift can be sattvic or tamasic depending entirely on how it's offered.

ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा।।17.23।।

oṁ tat sad iti nirdeśho brahmaṇas tri-vidhaḥ smṛitaḥ
brāhmaṇās tena vedāśh cha yajñāśh cha vihitāḥ purā

Word-for-Word Translation

om tat sat—syllables representing aspects of transcendence; iti—thus; nirdeśhaḥ—symbolic representatives; brahmaṇaḥ—the Supreme Absolute Truth; tri-vidhaḥ—of three kinds; smṛitaḥ—have been declared; brāhmaṇāḥ—the priests; tena—from them; vedāḥ—scriptures; cha—and; yajñāḥ—sacrifice; cha—and; vihitāḥ—came about; purā—from the beginning of creation

Meaning

"Om Tat Sat": This has been declared to be the triple designation of Brahman. By that, the Brahmanas, the Vedas, and the sacrifices were created formerly.

Explanation

Having classified worship, austerity, and charity, Krishna now introduces the sacred formula Om Tat Sat as the threefold designation of the Supreme Absolute Truth, by which the brahmanas, the Vedas, and sacrifices were created in the beginning, meant to prepare people for realization of the Supreme. Each syllable carries its own meaning: Om is uttered to address the Supreme directly, invoked at the start of every Vedic hymn and sacrifice performed for His satisfaction; Tat indicates that the act is offered for Him and not for one's own enjoyment, renouncing any personal claim on the result; and Sat points to the transcendental, truly pure nature of such action. The verse thus makes clear that no sacrifice, austerity, or charity has any lasting value unless it is ultimately meant to please the Supreme rather than the self — without this transcendental purpose, such activities remain ephemeral and of no real worth.

तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः।
प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम्।।17.24।।

tasmād oṁ ity udāhṛitya yajña-dāna-tapaḥ-kriyāḥ
pravartante vidhānoktāḥ satataṁ brahma-vādinām

Word-for-Word Translation

tasmāt—therefore; om—sacred syllable om; iti—thus; udāhṛitya—by uttering; yajña—sacrifice; dāna—charity; tapaḥ—penance; kriyāḥ—performing; pravartante—begin; vidhāna-uktāḥ—according to the prescriptions of Vedic injunctions; satatam—always; brahma-vādinām—expounders of the Vedas

Meaning

Therefore, with the utterance of "Om," the acts of sacrifice, gift, and austerity, as enjoined in the scriptures, are always begun by the students of Brahman.

Explanation

Krishna explains that transcendentalists who expound the Vedas begin their sacred acts — sacrifice, charity, austerity — by first uttering Om, deliberately addressing the Supreme so that the act is directed toward Him and toward liberation, not toward some lesser, impersonal goal. Beginning any undertaking this way is a decisive step of dedication, a practice a devotee can carry into daily life by consciously offering the outcome of any meaningful action to the Divine from the very start.

तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः।
दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः।।17.25।।

tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥ
dāna-kriyāśh cha vividhāḥ kriyante mokṣha-kāṅkṣhibhiḥ

Word-for-Word Translation

tat—the syllable Tat; iti—thus; anabhisandhāya—without desiring; phalam—fruitive rewards; yajña—sacrifice; tapaḥ—austerity; kriyāḥ—acts; dāna—charity; kriyāḥ—acts; cha—and; vividhāḥ—various; kriyante—are done; mokṣha-kāṅkṣhibhiḥ—by seekers of freedom from material entanglements

Meaning

Uttering "Tat," without aiming for the fruits, are the acts of sacrifice, austerity, and the various acts of gifts performed by those seeking liberation.

Explanation

The syllable Tat, Krishna says, is invoked by those who perform sacrifice, austerity, and charity without any longing for the fruits, particularly by seekers of liberation. Uttering Tat becomes a verbal reminder to release the sense of personal ownership over one's actions and their results — a practice, not just a word.

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते।
प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते।।17.26।।

sad-bhāve sādhu-bhāve cha sad ity etat prayujyate
praśhaste karmaṇi tathā sach-chhabdaḥ pārtha yujyate

Word-for-Word Translation

sat-bhāve—with the intention of eternal existence and goodness; sādhu-bhāve—with auspicious intention; cha—also; sat—the syllable Sat; iti—thus; etat—this; prayujyate—is used; praśhaste—auspicious; karmaṇi—action; tathā—also; sat-śhabdaḥ—the word “Sat”; pārtha—Arjun, the son of Pritha; yujyate—is used

Meaning

The word "Sat" is used to refer to reality and goodness; likewise, O Arjuna, the word "Sat" is used to refer to an auspicious act.

Explanation

The word Sat, Krishna explains, denotes what is eternal, transcendental, and absolute, and is properly used for actions that are truly auspicious — meaning acts performed in connection with the Supreme. Prabhupada gives the example that even an ordinary undertaking, such as arranging a devotee's daughter's marriage according to Vedic principles for Krishna's satisfaction, is called sat, while similar acts done merely for material or personal ends are not. The word thus distinguishes devotional, Krishna-conscious activity from ordinary piety, however well-intentioned the latter may be.

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते।
कर्म चैव तदर्थीयं सदित्येवाभिधीयते।।17.27।।

yajñe tapasi dāne cha sthitiḥ sad iti chochyate
karma chaiva tad-arthīyaṁ sad ity evābhidhīyate

Word-for-Word Translation

yajñe—in sacrifice; tapasi—in penance; dāne—in charity; cha—and; sthitiḥ—established in steadiness; sat—the syllable Sat; iti—thus; cha—and; uchyate—is pronounced; karma—action; cha—and; eva—indeed; tat-arthīyam—for such purposes; sat—the syllable Sat; iti—thus; eva—indeed; abhidhīyate—is described

Meaning

Steadfastness in sacrifice, austerity, and gift is also called 'Sat', and action in connection with these, or for the sake of the Supreme, is also called 'Sat'.

Explanation

Sat also names steadfastness in sacrifice, austerity, and charity, and any action performed for such transcendental purposes rather than for material gain. Following directly from the previous verse, the point is that "sat" marks activity connected to the Supreme specifically — devotional works sustained with unwavering commitment carry a different, absolute weight than ordinary good deeds, however sincere, that remain confined to material benefit.

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत्।
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह।।17.28।।

aśhraddhayā hutaṁ dattaṁ tapas taptaṁ kṛitaṁ cha yat
asad ity uchyate pārtha na cha tat pretya no iha

Word-for-Word Translation

aśhraddhayā—without faith; hutam—sacrifice; dattam—charity; tapaḥ—penance; taptam—practiced; kṛitam—done; cha—and; yat—which; asat—perishable; iti—thus; uchyate—are termed as; pārtha—Arjun, the son of Pritha; na—not; cha—and; tat—that; pretya—in the next world; na u—not; iha—in this world

Meaning

Whatever is sacrificed, given, or performed, and whatever austerity is practiced without faith, it is called 'Asat', O Arjuna; it is of no value here or hereafter (after death).

Explanation

The chapter closes with a sober counterpoint: anything offered, given, or practiced without faith is called Asat — without real substance — and yields nothing of value in this life or beyond. Prabhupada stresses that faith is the very basis of all perfection: it is by faith fixed in Krishna consciousness, not faith in general, that sacrifice, charity, and austerity become truly meaningful. This is the chapter's final word, returning to where Arjuna's question began — without genuine, Krishna-conscious faith animating it, even correct action loses its worth.