Bg 17.26-27
sad-bhāve sādhu-bhāve ca sad ity etat prayujyate
praśaste karmaṇi tathā sac-chabdaḥ pārtha yujyate
yajñe tapasi dāne ca sthitiḥ sad iti cocyate
karma caiva tad-arthīyaṁ sad ity evābhidhīyate
Bg 17.28
aśraddhayā hutaṁ dattaṁ tapas taptaṁ kṛtaṁ ca yat
asad ity ucyate pārtha na ca tat pretya no iha
Om tat sat iti śrīmadbhagavadgītāsu upaniśadsu
brahmavidyāyām yogaśāstre śrīkṛṣṇārjunasamvāde
śraddhātrayavibhāga yogo nāma saptaśodhyāyaha
Translation
26. The word "SAT" is used in the sense of Reality and of Goodness; and also, O Partha, the word "SAT" is used in the sense of an auspicious act.
27. Steadfastness in sacrifice, austerity and gift is also called 'SAT' and also, action in connection with these (for the sake of the Supreme) is called 'SAT.'
28. Whatever is sacrificed, given or performed, and whatever austerity is practised without faith, it is called 'A-SAT, ' O Partha; it is not for here or hereafter (after death).
Thus, in the UPANISHADS of the glorious Bhagawad-Geeta, in the Science of the Eternal, in the scripture of YOGA, in the dialogue between Sri Krishna and Arjuna, the seventeenth discourse ends entitled:
THE THREE-FOLD FAITH
Commentary
Sat is used to mean both REALITY and GOODNESS. It is also used for all praise-worthy actions. In our everyday contact with the world, we live in a realm of RELATIVE REALITY and a seeker is apt to take the world perceived, felt and thought of --- through the play of his body, mind and intellect equipments --- as ABSOLUTELY REAL. Therefore the term Sat is often used to remind us that all these RELATIVE REALITIES have the self-same substratum Sat, the Absolute Reality.
THE USE OF THE DESIGNATION 'SAT' FOR BRAHMAN IS GIVEN AS FOLLOWS:
The term Sat is used to indicate a man's faith and devotion in sacrifice, austerity and gift. Thus Sat registers one's faith in the principles underlying Yajna, Daana and Tapas and also in his various acts of sacrifice (Yajna), charity (Daana) and austerity (Tapas).
In short, even acts of sacrifice and austerity, when they are not of the Sattwic type can be rendered "good," when they are pursued with this required inner attunement which is gained by invoking in the performer's bosom the concept of --- the Supreme (OM), the Universal (Tat), and the Real (Sat) --- the Infinite Brahman. If these chantings are undertaken with faith and sincerity the seeker's mind expands and gives up all its selfishness and arrogance. Ego and ego-centric desires bring about attachments, which, in their turn, destroy the freedom of the individual to grow into the ampler field of joy of the Spirit.
To cut off these shackles which are forged in the fields of activity, we have to re-enter the very "realm-of-action" and persuade ourselves to perform such 'right' Karmas as will liquidate the bad reactions (Karma-Phala), of the 'wrong' actions of the past. This unwinding of the vasanas, the very creators of our psychological imperfections, can be effected only in the field-of-activity. This is accomplished by an intelligent, right adjustment of our mental attitude all along, when we are at work. The required changes are brought about by the remembrance of the Infinite Reality as indicated by the three terms "OM-TAT-SAT." The fundamental principle is that the actions can leave behind only such reactions as are ordered by the type of motives and attitudes of the performer.
ALL THESE ACTS BECOME PERFECT ONLY WHEN DONE IN FULL FAITH. THEREFORE:
In this thundering negative statement, we have an indication that faith is man, and an individual without faith, even if he performs a most glorious act, "IT IS NOT FOR HERE OR HEREAFTER." Action can create only such effects as are ordered by the ardour of faith and conviction of the performer, together indicated here as 'steadfastness' (Sthiti). The intellectual values entertained by the seeker will supply the glow in his actions, and since the results of his actions always depend upon the sincerity and ardour with which the actions are undertaken, the good or the bad effects of his actions directly depend upon the "strength of faith" with which the actions are undertaken or performed.
Herein, we have a conclusive statement that whatever sacrifice is made, whatever penance is performed, or whatever charity is given, it is called 'Asat,' if it is undertaken 'without faith.' Unreality or non-existence, in Sanskrit, is called Asat. From the unreal, nothing real can ever emerge. From the unreal activity, no real result can come. Therefore, devoted actions, spiritual or religious, when undertaken WITHOUT FAITH, fail to produce any result. By so saying, the Lord is indicating that Shraddhaa is unavoidable, and that without it no progress or evolution can ever take place.
HEREAFTER --- It is not only in the realm-of-the-Spirit that this law holds good but also in the material world of our day-to-day activities. This is a unique, and unquestionable, rule of life. Without "faith," no one can come to shine in any field of activity. No one can hope to gather any profit at all out of any activity, if he has no faith in it. Both in the secular activities of the market-place and in the sacred performance of religious acts, the factor that determines the quality and quantity of the result is our FAITH in our own efficiency and goodness, and in our field of activity.
SUCH ACTS PERFORMED WITHOUT 'FAITH' BECOME BARREN --- "ASAT" --- SAYS LORD KRISHNA.
Om Om Om Om OM
Sources: vedabase.com; The Holy Geeta
sad-bhāve sādhu-bhāve ca sad ity etat prayujyate
praśaste karmaṇi tathā sac-chabdaḥ pārtha yujyate
yajñe tapasi dāne ca sthitiḥ sad iti cocyate
karma caiva tad-arthīyaṁ sad ity evābhidhīyate
Bg 17.28
aśraddhayā hutaṁ dattaṁ tapas taptaṁ kṛtaṁ ca yat
asad ity ucyate pārtha na ca tat pretya no iha
Om tat sat iti śrīmadbhagavadgītāsu upaniśadsu
brahmavidyāyām yogaśāstre śrīkṛṣṇārjunasamvāde
śraddhātrayavibhāga yogo nāma saptaśodhyāyaha
26. The word "SAT" is used in the sense of Reality and of Goodness; and also, O Partha, the word "SAT" is used in the sense of an auspicious act.
27. Steadfastness in sacrifice, austerity and gift is also called 'SAT' and also, action in connection with these (for the sake of the Supreme) is called 'SAT.'
28. Whatever is sacrificed, given or performed, and whatever austerity is practised without faith, it is called 'A-SAT, ' O Partha; it is not for here or hereafter (after death).
Thus, in the UPANISHADS of the glorious Bhagawad-Geeta, in the Science of the Eternal, in the scripture of YOGA, in the dialogue between Sri Krishna and Arjuna, the seventeenth discourse ends entitled:
THE THREE-FOLD FAITH
Commentary
Sat is used to mean both REALITY and GOODNESS. It is also used for all praise-worthy actions. In our everyday contact with the world, we live in a realm of RELATIVE REALITY and a seeker is apt to take the world perceived, felt and thought of --- through the play of his body, mind and intellect equipments --- as ABSOLUTELY REAL. Therefore the term Sat is often used to remind us that all these RELATIVE REALITIES have the self-same substratum Sat, the Absolute Reality.
THE USE OF THE DESIGNATION 'SAT' FOR BRAHMAN IS GIVEN AS FOLLOWS:
The term Sat is used to indicate a man's faith and devotion in sacrifice, austerity and gift. Thus Sat registers one's faith in the principles underlying Yajna, Daana and Tapas and also in his various acts of sacrifice (Yajna), charity (Daana) and austerity (Tapas).
In short, even acts of sacrifice and austerity, when they are not of the Sattwic type can be rendered "good," when they are pursued with this required inner attunement which is gained by invoking in the performer's bosom the concept of --- the Supreme (OM), the Universal (Tat), and the Real (Sat) --- the Infinite Brahman. If these chantings are undertaken with faith and sincerity the seeker's mind expands and gives up all its selfishness and arrogance. Ego and ego-centric desires bring about attachments, which, in their turn, destroy the freedom of the individual to grow into the ampler field of joy of the Spirit.
To cut off these shackles which are forged in the fields of activity, we have to re-enter the very "realm-of-action" and persuade ourselves to perform such 'right' Karmas as will liquidate the bad reactions (Karma-Phala), of the 'wrong' actions of the past. This unwinding of the vasanas, the very creators of our psychological imperfections, can be effected only in the field-of-activity. This is accomplished by an intelligent, right adjustment of our mental attitude all along, when we are at work. The required changes are brought about by the remembrance of the Infinite Reality as indicated by the three terms "OM-TAT-SAT." The fundamental principle is that the actions can leave behind only such reactions as are ordered by the type of motives and attitudes of the performer.
ALL THESE ACTS BECOME PERFECT ONLY WHEN DONE IN FULL FAITH. THEREFORE:
In this thundering negative statement, we have an indication that faith is man, and an individual without faith, even if he performs a most glorious act, "IT IS NOT FOR HERE OR HEREAFTER." Action can create only such effects as are ordered by the ardour of faith and conviction of the performer, together indicated here as 'steadfastness' (Sthiti). The intellectual values entertained by the seeker will supply the glow in his actions, and since the results of his actions always depend upon the sincerity and ardour with which the actions are undertaken, the good or the bad effects of his actions directly depend upon the "strength of faith" with which the actions are undertaken or performed.
Herein, we have a conclusive statement that whatever sacrifice is made, whatever penance is performed, or whatever charity is given, it is called 'Asat,' if it is undertaken 'without faith.' Unreality or non-existence, in Sanskrit, is called Asat. From the unreal, nothing real can ever emerge. From the unreal activity, no real result can come. Therefore, devoted actions, spiritual or religious, when undertaken WITHOUT FAITH, fail to produce any result. By so saying, the Lord is indicating that Shraddhaa is unavoidable, and that without it no progress or evolution can ever take place.
HEREAFTER --- It is not only in the realm-of-the-Spirit that this law holds good but also in the material world of our day-to-day activities. This is a unique, and unquestionable, rule of life. Without "faith," no one can come to shine in any field of activity. No one can hope to gather any profit at all out of any activity, if he has no faith in it. Both in the secular activities of the market-place and in the sacred performance of religious acts, the factor that determines the quality and quantity of the result is our FAITH in our own efficiency and goodness, and in our field of activity.
SUCH ACTS PERFORMED WITHOUT 'FAITH' BECOME BARREN --- "ASAT" --- SAYS LORD KRISHNA.
Om Om Om Om OM
Sources: vedabase.com; The Holy Geeta
