Standard Translation Chapter 17

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

arjuna uvāca | ye śāstra-vidhim utsṛjya yajante śraddhayānvitāḥ | teṣāṃ niṣṭhā tu kā kṛṣṇa sattvam āho rajas tamaḥ ||

[17.1] Arjuna said: Those who cast aside the rule of śāstra and offer, filled with śraddhā — what is their niṣṭhā, Kṛṣṇa? sattva, or rajas, or tamas?

Word make-up

arjuna (अर्जुन): Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
ye (ये): Who (masculine plural relative).
śāstra-vidhim (शास्त्र-विधिम्): The rule of the teaching.
utsṛjya (उत्सृज्य): ud-sṛj gerund. Having emitted away; casting aside.
yajante (यजन्ते): yaj, “to offer, to worship.” They sacrifice.
śraddhayā anvitāḥ (श्रद्धया अन्विताः): śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.”
teṣām (तेषाम्): In them.
niṣṭhā (निष्ठा): ni-sthā. A standing-in; settled abode; culmination.
tu (तु): But.
kā (का): What? (feminine).
kṛṣṇa (कृष्ण): Kṛṣṇa: the dark one; also from kṛṣ, “to draw.” Address to the Lord.
sattvam (सत्त्वम्): sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
āho (आहो): Or (in a question).
rajas (रजस्): rañj, “to colour.” Colouring. Not a thin “passion” as the only sense.
tamaḥ (तमः): tamas: darkness; from tam, “to faint, to be dark.” The strand of inertia.

श्रीभगवानुवाच। त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा। सात्त्विकी राजसी चैव तामसी चेति तां शृणु।

śrī-bhagavān uvāca | trividhā bhavati śraddhā dehināṃ sā svabhāva-jā | sāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu ||

[17.2] The Lord said: The śraddhā of embodied beings is of three kinds; it is born of svabhāva: sāttvikī, rājasī, and tāmasī. Hear of it.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
trividhā (त्रिविधा): Of three kinds (feminine).
bhavati (भवति): Present of bhū, “to be, to come to be.” Comes to be.
śraddhā (श्रद्धा): śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.”
dehinām (देहिनाम्): Of the embodied.
sā (सा): Nominative feminine of tad. She; that.
svabhāva-jā (स्वभाव-जा): Feminine: born of one’s own coming-to-be (sva + bhāva + jan).
sāttvikī (सात्त्विकी): Sāttvic (feminine).
rājasī (राजसी): Rājasic (feminine).
ca eva (च एव): And also; as well.
tāmasī (तामसी): Tāmasic (feminine).
ca iti (च इति): And thus.
tām (ताम्): Her; it (accusative feminine).
śṛṇu (शृणु): Imperative of śru, “to hear.” Hear!

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

sattvānurūpā sarvasya śraddhā bhavati bhārata | śraddhāmayo 'yaṃ puruṣo yo yac-chraddhaḥ sa eva saḥ ||

[17.3] Everyone’s śraddhā is according to their sattva, Bhārata. This puruṣa is made of śraddhā: whoever is of whatever śraddhā, that he is.

Word make-up

sattva-anurūpā (सत्त्व-अनुरूपा): After the form of (one’s) being (anu-rūpa).
sarvasya (सर्वस्य): Of all.
śraddhā (श्रद्धा): śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.”
bhavati (भवति): Present of bhū, “to be, to come to be.” Comes to be.
bhārata (भारत): Bhārata: descendant of Bharata. Address to Arjuna (or, in Sañjaya’s mouth, to Dhṛtarāṣṭra).
śraddhā-mayaḥ (श्रद्धा-मयः): śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.” -maya: made of. Made of this placing of the heart.
ayam (अयम्): This (masculine).
puruṣaḥ (पुरुषः): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
yaḥ (यः): Who; he who (relative).
yat-śraddhaḥ (यत्-श्रद्धः): yat (“which”) + śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.” Of whichever placing of the heart.
saḥ eva saḥ (सः एव सः): That he is: he is just that.

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः। प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः।

yajante sāttvikā devān yakṣa-rakṣāṃsi rājasāḥ | pretān bhūta-gaṇāṃś cānye yajante tāmasā janāḥ ||

[17.4] The sāttvika offer to the gods; the rājasa to yakṣas and rākṣasas; others, the tāmasa people, offer to pretas and hosts of bhūtas.

Word make-up

yajante (यजन्ते): yaj, “to offer, to worship.” They sacrifice.
sāttvikāḥ (सात्त्विकाः): The sāttvic ones.
devān (देवान्): The gods (accusative).
yakṣa-rakṣāṃsi (यक्ष-रक्षांसि): To yakṣas and rākṣasas.
rājasāḥ (राजसाः): The rājasic ones.
pretān (प्रेतान्): The gone-forth (pra-i): ghosts of the dead.
bhūta-gaṇān (भूत-गणान्): Hosts of beings/spirits.
ca anye (च अन्ये): And others.
yajante (यजन्ते): yaj, “to offer, to worship.” They sacrifice.
tāmasāḥ janāḥ (तामसाः जनाः): People of tamas (darkness).

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः।दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः।

aśāstra-vihitaṃ ghoraṃ tapyante ye tapo janāḥ | dambhāhankāra-sanyuktāḥ kāma-rāga-balānvitāḥ ||

[17.5] Those people who undergo fierce tapas not set down in the śāstra, joined to showing-off and ahaṅkāra, joined to desire, clinging and force,

Word make-up

aśāstra-vihitam (अशास्त्र-विहितम्): Compound. aśāstra: The core matches the root śās, “to instruct.” a- (“not”) + śāstra. vihitam: vi- (“apart, asunder”) joined to hitam. From dhā, “to place”: well-placed, beneficial. Together the form means vi + that sense.
ghoram (घोरम्): The core matches the root ram, “to rest, to delight.” Here: stern.
tapyante (तप्यन्ते): The core matches the root tap, “to heat.” Here: perform.
ye (ये): Nominative plural of yad: “who, which.” Relative stem ya-.
tapaḥ (तपः): From tap, “to heat, to burn.” Heat; the heating of oneself (austerity as inner heat, not grim duty).
janāḥ (जनाः): The core matches the root jan, “to be born.” Here: people.
dambhāhankāra-sanyuktāḥ (दम्भाहन्कार-सन्युक्ताः): Compound. dambhāhankāra: The core matches the root han, “to strike.” sanyuktāḥ: The core matches the root an, “to breathe.”
kāma-rāga-balānvitāḥ (काम-राग-बलान्विताः): Compound. kāma: From kam, “to wish, to desire.” Wish; desire. Not only sexual desire. rāga: From rañj, “to be coloured, to take a dye.” Colouring-toward; passion as a dye on the mind. balānvitāḥ: balānvitāḥ is used as a grammatical form in this verse.

कर्षयन्तः शरीरस्थं भूतग्राममचेतसः।मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान्।

karṣayantaḥ śarīra-sthaṃ bhūta-grāmam acetasaḥ | māṃ caivāntaḥ śarīra-sthaṃ tān viddhy āsura-niścayān ||

[17.6] mindless, who torment the swarm of elements in the body, and me too who dwell in the body — know them as of āsuric resolve.

Word make-up

karṣayantaḥ (कर्षयन्तः): The core matches the root an, “to breathe.” Here: torment.
śarīra-stham (शरीर-स्थम्): Compound. śarīra: From śṝ, “to crush, to break apart” (that which is liable to break), or from śri “to lean.” The breakable frame. stham: From sthā, “to stand.” Standing; one who stands.
bhūta-grāmam (भूत-ग्रामम्): Compound. bhūta: Past participle of bhū: “what has come to be; a being.” grāmam: grāmam is used as a grammatical form in this verse. Here: elements of the body.
acetasaḥ (अचेतसः): The core matches the root as, “to be.” a- (“not”) + cetasaḥ. Here: senseless.
mām (माम्): Accusative of asmad: “me.”
caivāntaḥ (चैवान्तः): caivāntaḥ is used as a grammatical form in this verse.
śarīra-sthaṃ (शरीर-स्थं): Compound. śarīra: From śṝ, “to crush, to break apart” (that which is liable to break), or from śri “to lean.” The breakable frame. sthaṃ: From sthā, “to stand.” Standing; one who stands.
tān (तान्): Accusative plural of tad: “them.”
viddhy (विद्ध्य्): The core matches the root vid, “to know / to find.” vi- (“apart, asunder”) + ddhy.
āsura-niścayān (आसुर-निश्चयान्): Compound. āsura: ā- (“unto, fully”) joined to sura. sura: a shining one, a god. Parallel to deva (div, “to shine”). Together the form means ā + that sense. niścayān: The core matches the root yā, “to go.” ni- (“down, in”) + ścayān.

आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः। यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु।

āhāras tv api sarvasya trividho bhavati priyaḥ | yajñas tapas tathā dānaṃ teṣāṃ bhedam imaṃ śṛṇu ||

[17.7] āhāra too, dear to each, is of three kinds; so also yajña, tapas, and dāna. Hear this distinction among them.

Word make-up

āhāraḥ (आहारः): ā-hṛ: a bringing-to. Food.
tu api (तु अपि): Too; even so.
sarvasya (सर्वस्य): Of all.
trividhaḥ (त्रिविधः): Of three kinds.
bhavati (भवति): Present of bhū, “to be, to come to be.” Comes to be.
priyaḥ (प्रियः): Dear (prī).
yajñaḥ (यज्ञः): yaj, “to offer.” Offering.
tapaḥ (तपः): Heat; austerity (tap).
tathā (तथा): In that way; likewise (tad + thā).
dānam (दानम्): From dā, “to give.” Giving; a gift.
teṣām (तेषाम्): In them.
bhedam (भेदम्): A split; distinction (bhid).
imam (इमम्): This (accusative masculine).
śṛṇu (शृणु): Imperative of śru, “to hear.” Hear!

आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः। रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः।

āyuḥ-sattva-bala-ārogya-sukha-prīti-vivardhanāḥ | rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ ||

[17.8] Foods that increase life, sattva, strength, health, happiness, and delight, that are savory, oily, substantial, and heartening, are dear to the sāttvika.

Word make-up

āyuḥ (आयुः): Life-span (āyus, from i, “to go”: the going of life).
sattva (सत्त्व): sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
bala (बल): Strength.
ārogya (आरोग्य): a-roga: without disease. Health.
sukha (सुख): Ease.
prīti (प्रीति): From prī, “to please, to love.” Delight.
vivardhanāḥ (विवर्धनाः): Increasing (vi-vṛdh).
rasyāḥ (रस्याः): Full of rasa; savory.
snigdhāḥ (स्निग्धाः): Oily, sticky (snih, “to be sticky, to love”).
sthirāḥ (स्थिराः): Firm; substantial.
hṛdyāḥ (हृद्याः): Of the heart (hṛd-ya); heartening.
āhārāḥ (आहाराः): Foods.
sāttvika-priyāḥ (सात्त्विक-प्रियाः): Dear to the sāttvika.

कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः। आहारा राजसस्येष्टा दुःखशोकामयप्रदाः।

kaṭv-amla-lavaṇa-atyuṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ | āhārā rājasasya iṣṭā duḥkha-śoka-āmaya-pradāḥ ||

[17.9] Foods that are bitter, sour, salty, very hot, pungent, dry, and burning, that give pain, grief, and illness, are desired by the rājasa.

Word make-up

kaṭu (कटु): Pungent, bitter.
amla (अम्ल): Sour.
lavaṇa (लवण): Salty (lavaṇa, “salt”).
atyuṣṇa (अत्युष्ण): ati-uṣṇa: overly hot (uṣ, “to burn”).
tīkṣṇa (तीक्ष्ण): Sharp (tij).
rūkṣa (रूक्ष): Dry, harsh.
vidāhinaḥ (विदाहिनः): Burning through (vi-dah).
āhārāḥ (आहाराः): Foods.
rājasasya (राजसस्य): Of the rājasic.
iṣṭāḥ (इष्टाः): Past participle of iṣ, “to wish,” or of yaj, “to offer.” Desired; also: offered.
duḥkha (दुःख): Pain.
śoka (शोक): Grief.
āmaya (आमय): Illness.
pradāḥ (प्रदाः): Givers (dā).

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

yāta-yāmaṃ gata-rasaṃ pūti paryuṣitaṃ ca yat | ucchiṣṭam api cāmedhyaṃ bhojanaṃ tāmasa-priyam ||

[17.10] Food that is stale, drained of rasa, putrid, leftover from the day before, leftover from eating, or impure is dear to the tāmasa.

Word make-up

yāta-yāmam (यात-यामम्): Whose watch (yāma) has gone: stale.
gata-rasam (गत-रसम्): Whose rasa has gone.
pūti (पूति): Putrid (pūy, “to stink”).
paryuṣitam (पर्युषितम्): Having stayed overnight (pari-vas). Leftover.
ca yat (च यत्): And which.
ucchiṣṭam (उच्छिष्टम्): ud-śiṣ: left over from eating. Remainder.
api ca (अपि च): And also.
amedhyam (अमेध्यम्): a-medhya: not fit for sacrifice. Impure.
bhojanam (भोजनम्): From bhuj. Food; a meal.
tāmasa-priyam (तामस-प्रियम्): Dear to the tāmasa.

अफलाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते। यष्टव्यमेवेति मनः समाधाय स सात्त्विकः।

aphalāṅkṣibhir yajño vidhi-dṛṣṭo ya ijyate | yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ ||

[17.11] The yajña offered by those who do not long for its fruit, as seen in the rule, with the manas settled that it simply must be offered — that is sāttvika.

Word make-up

aphala-āṅkṣibhiḥ (अफल-आङ्क्षिभिः): By those who do not look toward fruit.
yajñaḥ (यज्ञः): yaj, “to offer.” Offering.
vidhi-dṛṣṭaḥ (विधि-दृष्टः): Seen in the injunction.
yaḥ (यः): Who; he who (relative).
ijyate (इज्यते): Passive of yaj, “to offer.” Is offered.
yaṣṭavyam eva (यष्टव्यम् एव): It simply must be offered.
iti (इति): Thus; the close of a quoted thought.
manaḥ (मनः): manas: from man, “to think.” The mind as thinking-organ.
samādhāya (समाधाय): sam-ā-dhā gerund. Having set together; settling the mind.
saḥ (सः): Nominative masculine of tad. He; that one.
sāttvikaḥ (सात्त्विकः): Sāttvika: of sattva.

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

abhisandhāya tu phalaṃ dambhārtham api caiva yat | ijyate bharata-śreṣṭha taṃ yajñaṃ viddhi rājasam ||

[17.12] But the yajña offered with an eye to its fruit, and also for the sake of show, know that to be rājasa, O best of the Bharatas.

Word make-up

abhisandhāya (अभिसन्धाय): abhi-sam-dhā. Having aimed at.
tu (तु): But.
phalam (फलम्): phala: fruit (of a plant, then of a deed). Result.
dambha-artham (दम्भ-अर्थम्): For the aim of show.
api ca eva (अपि च एव): And also.
yat (यत्): Which; what (relative neuter). Also “because.”
ijyate (इज्यते): Passive of yaj, “to offer.” Is offered.
bharata-śreṣṭha (भरत-श्रेष्ठ): śreṣṭha, superlative of śrī/praśasya: best. O best of the Bharatas.
tam (तम्): Accusative masculine of tad. Him; that.
yajñam (यज्ञम्): yaj, “to offer.” Offering.
viddhi (विद्धि): Imperative of vid, “to know.” Know!
rājasam (राजसम्): Of rajas.

विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम्। श्रद्धाविरहितं यज्ञं तामसं परिचक्षते।

vidhi-hīnam asṛṣṭānnaṃ mantra-hīnam adakṣiṇam | śraddhā-virahitaṃ yajñaṃ tāmasaṃ paricakṣate ||

[17.13] They call tāmasa the yajña that lacks the rule, without food given out, without mantras, without dakṣiṇā, and empty of śraddhā.

Word make-up

vidhi-hīnam (विधि-हीनम्): Lacking the injunction (hā, “to leave”).
asṛṣṭa-annam (असृष्ट-अन्नम्): Without food emitted/given out (sṛj + anna).
mantra-hīnam (मन्त्र-हीनम्): Without mantras.
adakṣiṇam (अदक्षिणम्): Without dakṣiṇā (the southward priestly gift).
śraddhā-virahitam (श्रद्धा-विरहितम्): śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.” virahita: emptied of. Emptied of this placing of the heart.
yajñam (यज्ञम्): yaj, “to offer.” Offering.
tāmasam (तामसम्): Of tamas.
paricakṣate (परिचक्षते): pari-cakṣ. They look around; they call.

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्। ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते।

deva-dvija-guru-prājña-pūjanaṃ śaucam ārjavam | brahmacaryam ahiṃsā ca śārīraṃ tapa ucyate ||

[17.14] Worship of the gods, the twice-born, the teacher, and the wise; purity, straightforwardness, brahmacarya, and ahiṃsā — this is called tapas of the body.

Word make-up

deva (देव): deva: from div, “to shine.” A shining one; a god. Vocative: O shining one.
dvija (द्विज): dvi-ja: twice-born. The class given a second birth by initiation.
guru (गुरु): Teacher.
prājña (प्राज्ञ): pra-jñā: knowing forth. The wise.
pūjanam (पूजनम्): Honouring; worship.
śaucam (शौचम्): From śuc, “to gleam, to be clean.” Purity.
ārjavam (आर्जवम्): From ṛju, “straight.” Straightness; honesty.
brahmacaryam (ब्रह्मचर्यम्): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
ahiṃsā (अहिंसा): a- + hiṃsā (hiṃs, “to harm”). Non-harm.
ca (च): And.
śārīram (शारीरम्): Of the body (śarīra).
tapaḥ (तपः): Heat; austerity (tap).
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.

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

anudvega-karaṃ vākyaṃ satyaṃ priya-hitaṃ ca yat | svādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyate ||

[17.15] Speech that causes no agitation, that is true, kind, and beneficial, and also the practice of svādhyāya — this is called tapas of speech.

Word make-up

anudvega-karam (अनुद्वेग-करम्): Not causing trembling-out (ud-vij).
vākyam (वाक्यम्): From vac. Speech; a sentence.
satyam (सत्यम्): sat-ya: what belongs to being. True; truth.
priya-hitam (प्रिय-हितम्): Dear and for-the-good.
ca yat (च यत्): And which.
svādhyāya-abhyasanam (स्वाध्याय-अभ्यसनम्): Practice (abhi-as) of going-over one’s own (sva + adhi-i): Veda-recitation.
ca eva (च एव): And also; as well.
vāk-mayam (वाक्-मयम्): Consisting of speech.
tapaḥ (तपः): Heat; austerity (tap).
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.

मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः। भावसंशुद्धिरित्येतत्तपो मानसमुच्यते।

manaḥ-prasādaḥ saumyatvaṃ maunam ātma-vinigrahaḥ | bhāva-saṃśuddhir ity etat tapo mānasam ucyate ||

[17.16] Serenity of mind, gentleness, silence, restraint of the ātman, and purity of feeling — this is called tapas of the mind.

Word make-up

manaḥ-prasādaḥ (मनः-प्रसादः): The sitting-forth of mind: serenity.
saumyatvam (सौम्यत्वम्): Gentleness.
maunam (मौनम्): From muni (the silent thinker) or mū, “to bind the lips.” Silence.
ātma-vinigrahaḥ (आत्म-विनिग्रहः): The holding-back (vi-ni-grah) of the self.
bhāva-saṃśuddhiḥ (भाव-संशुद्धिः): Together-cleansing (sam-śudh) of coming-to-be / feeling.
iti etat (इति एतत्): This, thus.
tapaḥ (तपः): Heat; austerity (tap).
mānasam (मानसम्): Of the mind (manas).
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः। अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते।

śraddhayā parayā taptaṃ tapas tat trividhaṃ naraiḥ | aphalākāṅkṣibhir yuktaiḥ sāttvikaṃ paricakṣate ||

[17.17] This threefold tapas, practiced by people with the highest śraddhā, by the yoked who do not long for its fruit, they call sāttvika.

Word make-up

śraddhayā (श्रद्धया): śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.” Instrumental: by this placing of the heart.
parayā (परया): With the highest (feminine instrumental).
taptam (तप्तम्): Heated; practised as austerity.
tapaḥ (तपः): Heat; austerity (tap).
tat (तत्): Nominative/accusative neuter of tad. That.
trividham (त्रिविधम्): Threefold.
naraiḥ (नरैः): By people.
aphala-ākāṅkṣibhiḥ (अफल-आकाङ्क्षिभिः): By those who do not long for fruit.
yuktaiḥ (युक्तैः): By the joined.
sāttvikam (सात्त्विकम्): Of sattva; lucidity-born.
paricakṣate (परिचक्षते): pari-cakṣ. They look around; they call.

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

satkāra-māna-pūjārthaṃ tapo dambhena caiva yat | kriyate tad iha proktaṃ rājasaṃ calam adhruvam ||

[17.18] tapas done for honor, respect, and worship, and also with hypocrisy — that is declared here to be rājasa, unsteady and impermanent.

Word make-up

satkāra (सत्कार): sat-kāra: making-as-being; honour.
māna (मान): Measuring; honour-measure; pride.
pūjā-artham (पूजा-अर्थम्): For the aim of honour.
tapaḥ (तपः): Heat; austerity (tap).
dambhena (दम्भेन): With hypocrisy.
ca eva (च एव): And also; as well.
yat (यत्): Which; what (relative neuter). Also “because.”
kriyate (क्रियते): Passive of kṛ, “to do.” Is done; is practised.
tat (तत्): Nominative/accusative neuter of tad. That.
iha (इह): Here.
proktam (प्रोक्तम्): pra-vac. Spoken forth; declared.
rājasam (राजसम्): Of rajas.
calam (चलम्): Moving; unsteady (cal, “to stir”).
adhruvam (अध्रुवम्): a-dhruva: not fixed. Impermanent.

मूढग्राहेणात्मनो यत्पीडया क्रियते तपः। परस्योत्सादनार्थं वा तत्तामसमुदाहृतम्।

mūḍha-grāheṇa ātmano yat pīḍayā kriyate tapaḥ | parasya utsādana-arthaṃ vā tat tāmasam udāhṛtam ||

[17.19] tapas done with a deluded grasp, by tormenting the ātman, or to destroy another — that is declared tāmasa.

Word make-up

mūḍha-grāheṇa (मूढ-ग्राहेण): With a deluded grasp (grah).
ātmanaḥ (आत्मनः): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
yat (यत्): Which; what (relative neuter). Also “because.”
pīḍayā (पीडया): By squeezing/torment (pīḍ).
kriyate (क्रियते): Passive of kṛ, “to do.” Is done; is practised.
tapaḥ (तपः): Heat; austerity (tap).
parasya (परस्य): Of another.
utsādana-artham (उत्सादन-अर्थम्): For the aim of uprooting (ud-sad causative).
vā (वा): Or.
tat (तत्): Nominative/accusative neuter of tad. That.
tāmasam (तामसम्): Of tamas.
udāhṛtam (उदाहृतम्): ud-ā-hṛ. Brought out; declared.

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

dātavyam iti yad dānaṃ dīyate 'nupakāriṇe | deśe kāle ca pātre ca tad dānaṃ sāttvikaṃ smṛtam ||

[17.20] The dāna given because it ought to be given, to one who cannot return the favor, at the right place and time and to a worthy recipient — that dāna is held to be sāttvika.

Word make-up

dātavyam iti (दातव्यम् इति): With the thought “it ought to be given.”
yat (यत्): Which; what (relative neuter). Also “because.”
dānam (दानम्): From dā, “to give.” Giving; a gift.
dīyate (दीयते): Passive of dā, “to give.” Is given.
anupakāriṇe (अनुपकारिणे): To one who does not do-a-return (anu-upa-kṛ).
deśe (देशे): In the place (diś, a pointed space).
kāle (काले): At the time.
ca (च): And.
pātre (पात्रे): In a vessel; to a worthy recipient (pātra, “vessel”).
tat dānam (तत् दानम्): That giving.
sāttvikam (सात्त्विकम्): Of sattva; lucidity-born.
smṛtam (स्मृतम्): Remembered (smṛ). Is held in memory; is tradition.

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

yat tu pratyupakārārthaṃ phalam uddiśya vā punaḥ | dīyate ca parikliṣṭaṃ tad dānaṃ rājasaṃ smṛtam ||

[17.21] But the dāna given for a return, or again aiming at a fruit, and given reluctantly — that dāna is held to be rājasa.

Word make-up

yat tu (यत् तु): But which.
prati-upakāra-artham (प्रति-उपकार-अर्थम्): For the aim of a return-favour.
phalam (फलम्): phala: fruit (of a plant, then of a deed). Result.
uddiśya (उद्दिश्य): ud-diś gerund. Having pointed out; aiming at.
vā punaḥ (वा पुनः): Or again.
dīyate (दीयते): Passive of dā, “to give.” Is given.
ca (च): And.
parikliṣṭam (परिक्लिष्टम्): Squeezed around (pari-kliś); given with pain; reluctantly.
tat dānam (तत् दानम्): That giving.
rājasam (राजसम्): Of rajas.
smṛtam (स्मृतम्): Remembered (smṛ). Is held in memory; is tradition.

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते। असत्कृतमवज्ञातं तत्तामसमुदाहृतम्।

adeśa-kāle yad dānam apātrebhyaś ca dīyate | asat-kṛtam avajñātaṃ tat tāmasam udāhṛtam ||

[17.22] The dāna given at the wrong place and time, and to unworthy recipients, without respect and with contempt — that is declared tāmasa.

Word make-up

adeśa-kāle (अदेश-काले): At non-place and non-time: the wrong place and time.
yat (यत्): Which; what (relative neuter). Also “because.”
dānam (दानम्): From dā, “to give.” Giving; a gift.
apātrebhyaḥ (अपात्रेभ्यः): To non-vessels: unworthy recipients.
ca (च): And.
dīyate (दीयते): Passive of dā, “to give.” Is given.
asat-kṛtam (असत्-कृतम्): Not made-as-being; without honour.
avajñātam (अवज्ञातम्): ava-jñā: known downward. Slighted; with contempt.
tat (तत्): Nominative/accusative neuter of tad. That.
tāmasam (तामसम्): Of tamas.
udāhṛtam (उदाहृतम्): ud-ā-hṛ. Brought out; declared.

ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः। ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा।

oṃ tat sad iti nirdeśo brahmaṇas trividhaḥ smṛtaḥ | brāhmaṇās tena vedāś ca yajñāś ca vihitāḥ purā ||

[17.23] om tat sat is remembered as the threefold designation of brahman. By it the brāhmaṇas, the Vedas, and the yajñas were ordained of old.

Word make-up

oṃ tat sat iti (ओं तत् सत् इति): The three: oṃ, tat (“that”), sat (“being, true”).
nirdeśaḥ (निर्देशः): nir-diś. A pointing-out; designation.
brahmaṇaḥ (ब्रह्मणः): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
trividhaḥ (त्रिविधः): Of three kinds.
smṛtaḥ (स्मृतः): Past participle of smṛ, “to remember.” Remembered; held in the remembered tradition.
brāhmaṇāḥ (ब्राह्मणाः): Persons of the brāhmaṇa class. From brahman (that which is vast) + the class-suffix. Not the entity brahman, and not the creator Brahmā.
tena (तेन): Instrumental of tad. By that; by him.
vedāḥ (वेदाः): From vid, “to know.” The Vedas: bodies of knowing.
ca (च): And.
yajñāḥ (यज्ञाः): Offerings.
vihitāḥ (विहिताः): vi-dhā. Placed apart; ordained.
purā (पुरा): Of old; formerly.

तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः। प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम्।

tasmād om ity udāhṛtya yajña-dāna-tapaḥ-kriyāḥ | pravartante vidhānoktāḥ satataṃ brahma-vādinām ||

[17.24] Therefore, uttering om, the acts of yajña, dāna, and tapas, as taught in the injunctions, always proceed for those who speak of brahman.

Word make-up

tasmāt (तस्मात्): Ablative of tad. From that; therefore.
om iti (ओम् इति): The syllable om.
udāhṛtya (उदाहृत्य): Having uttered; having brought out.
yajña-dāna-tapaḥ-kriyāḥ (यज्ञ-दान-तपः-क्रियाः): Doings of offering, giving, and heating.
pravartante (प्रवर्तन्ते): They proceed.
vidhāna-uktāḥ (विधान-उक्ताः): Spoken in the injunction.
satatam (सततम्): Continuously (sa-tata, “stretched together”).
brahma-vādinām (ब्रह्म-वादिनाम्): Of those who speak (vad) of that-which-is-vast (brahman).

तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः। दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः।

tad ity anabhisandhāya phalaṃ yajña-tapaḥ-kriyāḥ | dāna-kriyāś ca vividhāḥ kriyante mokṣa-kāṅkṣibhiḥ ||

[17.25] Uttering tat, without aiming at the fruit, acts of yajña and tapas and the various acts of dāna are performed by those who long for mokṣa.

Word make-up

tat iti (तत् इति): The word tat, “that.”
anabhisandhāya (अनभिसन्धाय): Without aiming at (an-abhi-sam-dhā).
phalam (फलम्): phala: fruit (of a plant, then of a deed). Result.
yajña-tapaḥ-kriyāḥ (यज्ञ-तपः-क्रियाः): Doings of offering and heating.
dāna-kriyāḥ (दान-क्रियाः): Doings of giving.
ca (च): And.
vividhāḥ (विविधाः): Various.
kriyante (क्रियन्ते): Are performed.
mokṣa-kāṅkṣibhiḥ (मोक्ष-काङ्क्षिभिः): By those who long for release.

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

sad-bhāve sādhu-bhāve ca sad ity etat prayujyate | praśaste karmaṇi tathā sac-cabdaḥ pārtha yujyate ||

[17.26] The word sat is used of coming-into-being and of becoming good. Likewise, O Pārtha, the word sat is used of an auspicious work.

Word make-up

sad-bhāve (सद्-भावे): Compound. sad: The core matches the root sad, “to sit.” bhāve: From bhū, “to be, to come to be.” Coming-to-be; a state of being.
sādhu-bhāve (साधु-भावे): Compound. sādhu: From sādh, “to succeed, to go straight.” Straight, good, a good man. bhāve: From bhū, “to be, to come to be.” Coming-to-be; a state of being.
ca (च): Enclitic particle: “and, also.”
sad (सद्): The core matches the root sad, “to sit.”
ity (इत्य्): ity is used as a grammatical form in this verse.
etat (एतत्): Neuter of etad: “this here.” e- + tad.
prayujyate (प्रयुज्यते): pra- (“forth, forward”) joined to yujyate. From yuj, “to yoke, to join.” Is yoked; yoked; having yoked. Together the form means pra + that sense.
praśaste (प्रशस्ते): The core matches the root as, “to be.” pra- (“forth, forward”) + śaste. Here: auspicious.
karmaṇi (कर्मणि): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
tathā (तथा): ta- + thā: “in that way, so.”
sac-cabdaḥ (सच्-चब्दः): Compound. sac: sac is used as a grammatical form in this verse. cabdaḥ: cabdaḥ is used as a grammatical form in this verse.
pārtha (पार्थ): pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title.
yujyate (युज्यते): From yuj, “to yoke, to join.” Is yoked; yoked; having yoked.

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

yajñe tapasi dāne ca sthitiḥ sad iti cocyate | karma caiva tad-arthīyaṃ sad ity evābhidhīyate ||

[17.27] And standing-firm in yajña, tapas and dāna is spoken of as sat. And action meant for these is indeed called sat.

Word make-up

yajñe (यज्ञे): From yaj, “to offer, to worship, to stretch toward the gods.” The offering. Not merely “sacrifice” as killing.
tapasi (तपसि): tap, “to heat.” Heat-practice.
dāne (दाने): From dā, “to give.” Giving; the gift.
ca (च): Enclitic particle: “and, also.”
sthitiḥ (स्थितिः): Inflected from sthita. From sthā, “to stand.” Standing-place; stood; having stood; stands.
sad (सद्): The core matches the root sad, “to sit.”
iti (इति): Quotative particle: “thus” — closes speech or thought.
cocyate (चोच्यते): cocyate is used as a grammatical form in this verse.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
caiva (चैव): caiva is used as a grammatical form in this verse.
tad-arthīyaṃ (तद्-अर्थीयं): Compound. tad: Neuter of tad: “that.” From the demonstrative stem ta-. arthīyaṃ: a- (“not”) + rthīyaṃ.
ity (इत्य्): ity is used as a grammatical form in this verse.
evābhidhīyate (एवाभिधीयते): The core matches the root bhid, “to split.”
sad (सद्): The core matches the root sad, “to sit.”

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

aśraddhayā hutaṃ dattaṃ tapas taptaṃ kṛtaṃ ca yat | asad ity ucyate pārtha na ca tat pretya no iha ||

[17.28] What is offered, given, practiced as tapas, or done without śraddhā is called asat, Pārtha — it is not after death, nor here.

Word make-up

aśraddhayā (अश्रद्धया): a- + śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.” Without this placing of the heart.
hutam (हुतम्): Offered into the fire (hu, “to pour”).
dattam (दत्तम्): Given (dā).
tapaḥ taptam (तपः तप्तम्): tap, “to heat.” Heat-practice.
kṛtam (कृतम्): Done (past participle of kṛ).
ca yat (च यत्): And which.
asat iti (असत् इति): As asat, “non-being, untrue.”
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.
pārtha (पार्थ): Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
na ca tat (न च तत्): And that is not.
pretya (प्रेत्य): pra-i gerund. Having gone forth; after death.
no iha (नो इह): Nor here.