Ye Sastra Vidhim Utsrjya

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Song Name: Ye Sastra Vidhim Utsrjya

Official Name: Book 6 Bhagavad Gita Parva Section 41 (Section 17)

Author: Vyasadeva

Book Name: Mahabharata Bhagavad Gita

Language: Sanskrit

LYRICS:

(1)

arjuna uvāca

ye śāstra-vidhim utsṛjya yajante śraddhayānvitāḥ

teṣāḿ niṣṭhā tu kā kṛṣṇa sattvam āho rajas tamaḥ

(2)

śrī-bhagavān uvāca

tri-vidhā bhavati śraddhā dehināḿ sā svabhāvajā

sāttvikī rājasī caiva tāmasī ceti tāḿ śṛṇu

(3)

sattvānurūpā sarvasya śraddhā bhavati bhārata

śraddhāmayo’yaḿ puruṣo yo yac-chraddhaḥ sa eva saḥ

(4)

yajante sāttvikā devān yakṣa-rakṣāḿsi rājasāḥ

pretān bhūta-gaṇāḿś cānye yajante tāmasā janāḥ

(5)

aśāstra-vihitaḿ ghoraḿ tapyante ye tapo janāḥ

dambhāhaḿkāra-saḿyuktāḥ kāma-rāga-balānvitāḥ

(6)

karśayantaḥ śarīrasthaḿ bhūta-grāmam acetasaḥ

māḿ caivāntaḥ-śarīra-sthaḿ tān viddhy āsura-niścayān

(7)

āhāras tv api sarvasya tri-vidho bhavati priyaḥ

yajñas tapas tathā dānaḿ teṣāḿ bhedam imaḿ śṛṇu

(8)

āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ

rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ

(9)

kaṭv-amla-lavaṇātyuṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ

āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ

(10)

yātayāmaḿ gata-rasaḿ pūti paryuṣitaḿ ca yat

ucchiṣṭam api cāmedhyaḿ bhojanaḿ tāmasa-priyam

(11)

aphalākāńkṣibhir yajño vidhi-dṛṣṭo ya ijyate

yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ

(12)

abhisandhāya tu phalaḿ dambhārtham api caiva yat

ijyate bharata-śreṣṭha taḿ yajñaḿ viddhi rājasam

(13)

vidhi-hīnam asṛṣṭānnaḿ mantra-hīnam adakṣiṇam

śraddhā-virahitaḿ yajñaḿ tāmasaḿ paricakṣate

(14)

deva-dvija-guru-prājña-pūjanaḿ śaucam ārjavam

brahmacaryam ahiḿsā ca śārīraḿ tapa ucyate

(15)

anudvega-karaḿ vākyaḿ satyaḿ priya-hitaḿ ca yat

svādhyāyābhyasanaḿ caiva vāń-mayaḿ tapa ucyate

(16)

manaḥ-prasādaḥ saumyatvaḿ maunam ātma-vinigrahaḥ

bhāva-saḿśuddhir ity etat tapo mānasam ucyate

(17)

śraddhayā parayā taptaḿ tapas tat tri-vidhaḿ naraiḥ

aphalākāńkṣibhir yuktaiḥ sāttvikaḿ paricakṣate

(18)

satkāra-māna-pūjārthaḿ tapo dambhena caiva yat

kriyate tad iha proktaḿ rājasaḿ calam adhruvam

(19)

mūḍha-grāheṇātmano yat pīḍayā kriyate tapaḥ

parasyotsādanārthaḿ vā tat tāmasam udāhṛtam

(20)

dātavyam iti yad dānaḿ dīyate’nupakāriṇe

deśe kāle ca pātre ca tad dānaḿ sāttvikaḿ smṛtam

(21)

yat tu pratyupakārārthaḿ phalam uddiśya vā punaḥ

dīyate ca parikliṣṭaḿ tad dānaḿ rājasaḿ smṛtam

(22)

adeśa-kāle yad dānam apātrebhyaś ca dīyate

asatkṛtam avajñātaḿ tat tāmasam udāhṛtam

(23)

oḿ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ

brāhmaṇās tena vedāś ca yajñāś ca vihitāḥ purā

(24)

tasmād oḿ ity udāhṛtya yajña-dāna-tapaḥ-kriyāḥ

pravartante vidhānoktāḥ satataḿ brahma-vādinām

(25)

tad ity anabhisandhāya phalaḿ yajña-tapaḥ-kriyāḥ

dāna-kriyāś ca vividhāḥ kriyante mokṣa-kāńkṣibhiḥ

(26)

sad-bhāve sādhu-bhāve ca sad ity etat prayujyate

praśaste karmaṇi tathā sac-chabdaḥ pārtha yujyate

(27)

yajñe tapasi dāne ca sthitiḥ sad iti cocyate

karma caiva tad-arthīyaḿ sad ity evābhidhīyate

(28)

aśraddhayā hutaḿ dattaḿ tapas taptaḿ kṛtaḿ ca yat

asad ity ucyate pārtha na ca tat pretya no iha

TRANSLATION

1. Arjuna said, O Krsna, what is the situation of one who does not follow the principles of scripture but who worships according to his own imagination? Is he in goodness, in passion or in ignorance?

2. The Supreme Lord said, according to the modes of nature acquired by the embodied soul, one’s faith can be of three kinds–goodness, passion or ignorance. Now hear about these.

3. According to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.

4. Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.

5-6) Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride, egoism, lust and attachment, who are impelled by passion and who torture their bodily organs as well as the Supersoul dwelling within are to be known as demons.

7. Even food of which all partake is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Listen, and I shall tell you of the distinctions of these.

8-10) Foods in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet, juicy, fattening and palatable. Foods that are too bitter, too sour, salty, pungent, dry and hot, are liked by people in the modes of passion. Such foods cause pain, distress, and disease. Food cooked more than three hours before being eaten, which is tasteless, stale, putrid, decomposed and unclean, is food liked by people in the mode of ignorance.

11. Of sacrifices, that sacrifice performed according to duty and to scriptural rules, and with no expectation of reward, is of the nature of goodness.

12. But that sacrifice performed for some material end or benefit or preformed ostentatiously, out of pride, is of the nature of passion, O chief of the Bharatas.

13. And that sacrifice performed in defiance of scriptural injunctions, in which no spiritual food is distributed, no hymns are chanted and no remunerations are made to the priests, and which is faithless–that sacrifice is of the nature of ignorance.

14. The austerity of the body consists in this: worship of the Supreme Lord, the brahmanas, the spiritual master, and superiors like the father and mother. Cleanliness, simplicity, celibacy and nonviolence are also austerities of the body.

15. Austerity of speech consists in speaking truthfully and beneficially and in avoiding speech that offends. One should also recite the Vedas regularly.

16. And serenity, simplicity, gravity, self-control and purity of thought are the austerities of the mind.

17. This threefold austerity, practiced by men whose aim is not to benefit themselves materially but to please the Supreme, is of the nature of goodness.

18. Those ostentatious penances and austerities which are performed in order to gain respect, honor and reverence are said to be in the mode of passion. They are neither stable nor permanent.

19. And those penances and austerities which are performed foolishly by means of obstinate self-torture, or to destroy or injure others, are said to be in the mode of ignorance.

20. That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be charity in the mode of goodness.

21. But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion.

22. And charity performed at an improper place and time and given to unworthy persons without respect and with contempt is charity in the mode of ignorance.

23. From the beginning of creation, the three syllables–om tat sat–have been used to indicate the Supreme Absolute Truth [Brahman]. They were uttered by brahmanas while chanting Vedic hymns and during sacrifices, for the satisfaction of the Supreme.

24. Thus the transcendentalists undertake sacrifices, charities, and penances, beginning always with om, to attain the Supreme.

25. One should perform sacrifice, penance and charity with the word tat. The purpose of such transcendental activities is to get free from the material entanglement.

26-27) The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. These works of sacrifice, of penance and of charity, true to the absolute nature, are performed to please the Supreme Person, O son of Prtha.

28. But sacrifices, austerities and charities performed without faith in the Supreme are nonpermanent, O son of Prtha, regardless of whatever rites are performed. They are called asat and are useless both in this life and the next.

REMARKS/EXTRA INFORMATION:

No Extra Information available for this song!

PURPORTS:

        By A.C. Bhaktivedanta Swami Prabhupada

UPDATED: December 22, 2015