{
  "chapter": 17,
  "lang": "en",
  "verses": [
    {
      "id": "17.1",
      "translation": "Those who set aside the injunctions of the scriptures and yet worship with faith: what is their standing, O Krishna? Is it sattva, rajas, or tamas?",
      "explanation": "Arjuna asks this after Krishna has just spoken, at the end of chapter 16, about following scriptural injunctions (śāstra-vidhi). He wonders about people who sincerely worship with faith (śraddhā) but do not follow those rules. He asks which of the three gunas, the qualities of nature, marks their devotion: clarity (sattva), passion (rajas) or inertia (tamas). Krishna begins to answer in the next verse."
    },
    {
      "id": "17.2",
      "translation": "The faith of embodied beings is of three kinds, born of their own inherent nature: sattvic, rajasic, and tamasic. Now hear about these.",
      "explanation": "Arjuna has just asked about the standing of people who worship with faith but set aside the scriptural rules. Krishna begins his answer by saying that faith (śraddhā) is not one uniform thing: it arises from a person's inborn nature (svabhāva) and takes three forms, matching the three gunas (guṇa), the strands of nature: clarity (sattva), passion (rajas) and inertia (tamas). The verse only introduces the classification, which the following verses develop."
    },
    {
      "id": "17.3",
      "translation": "O descendant of Bharata, everyone's faith takes the shape of their inner nature. A person is made of faith: whatever someone's faith is, that is exactly what they are.",
      "explanation": "Krishna is answering Arjuna's question about people who ignore scriptural rules but still act with faith (śraddhā). He says faith is not random: it follows a person's inner makeup (sattva), which here means the mind's underlying disposition shaped by the three gunas. Faith and identity are bound together, so a person's deepest conviction shows what they are. Some readers take sattva here as the mind or character; others stress its link to the guna called sattva."
    },
    {
      "id": "17.4",
      "translation": "Those whose nature is sattva worship the gods; those driven by rajas worship yakshas and rakshasas; and others, people of tamas, worship the spirits of the dead and hosts of ghosts.",
      "explanation": "Krishna is answering Arjuna's question about people who worship with faith but ignore scriptural rules. He says faith takes the colour of a person's dominant guna (quality of nature): goodness (sattva), passion (rajas) or darkness and inertia (tamas). What a person worships therefore reveals their inner makeup. Here yakshas are powerful nature-spirits and rakshasas are fierce, often hostile beings."
    },
    {
      "id": "17.5",
      "translation": "Those people who practice harsh austerities not prescribed by the scriptures, driven by pretension and ego, and armed with desire and passion…",
      "explanation": "Krishna is continuing his description of how people's faith differs according to the three qualities (gunas) of nature. Here he describes those who take up severe austerity (tapas) that the scriptures do not sanction, motivated by show (dambha), ego (ahaṅkāra), desire (kāma) and attachment (rāga). The sentence continues into the next verse, where he says what such people are really doing."
    },
    {
      "id": "17.6",
      "translation": "…these senseless people torment the elements that make up the body, and me as well, dwelling within the body. Know them to be of demonic resolve.",
      "explanation": "Krishna continues describing people who practise harsh austerity (tapas) that the scriptures do not prescribe, driven by pride and desire. He says they torment the elements (bhūtagrāma) that make up the body, and him too as the one dwelling within, and that their resolve is demonic (āsura). The 'me' here is generally understood as the Lord present within every body as its inner Self or witness, so that abusing the body is also an offence against him."
    },
    {
      "id": "17.7",
      "translation": "Even the food that each person prefers is of three kinds. So too are sacrifice, austerity and giving. Listen now to the distinctions among them.",
      "explanation": "Krishna answers Arjuna's question about how faith shows itself in different people. Here he begins to apply the three qualities of nature (guṇa), which are clarity (sattva), restless passion (rajas) and dullness (tamas), to everyday choices. He starts with food (āhāra), then sacrifice (yajña), austerity (tapas) and giving (dāna). The next verses take each in turn."
    },
    {
      "id": "17.8",
      "translation": "Foods that increase life, inner clarity, strength, health, happiness and contentment, that are flavorful, smooth, lasting and pleasing to the heart, are dear to those of sattvic nature.",
      "explanation": "Krishna is explaining how the three qualities of nature (gunas) shape a person's tastes, starting with food. Sattva (clarity, balance) draws a person to nourishing food that supports a long, healthy and cheerful life. The 'smooth' and 'lasting' qualities are often read as oily, wholesome food that sustains the body over time; the verse describes preferences rather than giving a fixed menu."
    },
    {
      "id": "17.9",
      "translation": "Foods that are bitter, sour, salty, very hot, pungent, dry and burning are favored by the rajasic person. They bring pain, grief and illness.",
      "explanation": "Continuing his account of the three kinds of food, Krishna describes what appeals to those dominated by rajas (the guna of restless passion and craving). Such foods are extreme in taste and heat, and he says they lead to discomfort, distress and disease (āmaya). The contrast is with the sattvic foods of the previous verse, which support health and a calm mind."
    },
    {
      "id": "17.10",
      "translation": "Food that is stale, tasteless, foul-smelling and kept overnight, as well as leftovers and anything unfit for offering, is dear to those of tamas.",
      "explanation": "Krishna is finishing his description of three kinds of food, after the passion-driven (rajasic) foods in the previous verse. Here he describes what appeals to people ruled by tamas, the guna (strand of nature) of dullness and inertia: food that is stale, flavorless, rotten, kept overnight, left over from someone else's meal, or ritually impure (amedhya, \"unfit for offering\"). The word yātayāmam can also mean food cooked long before and gone cold, and traditions vary a little on how strictly to read \"leftover\" (ucchiṣṭa), but all take the verse as describing tamasic food."
    },
    {
      "id": "17.11",
      "translation": "A sacrifice that is offered as the scriptures prescribe, by people who seek no reward, with the mind settled on the thought \"this simply ought to be performed\" — that sacrifice is sattvic.",
      "explanation": "Krishna has just described food by the three qualities (guṇas), and now turns to sacrifice (yajña), a ritual offering made as a duty. A sattvic (sattva, clear and balanced) sacrifice follows scriptural rules and is done out of a sense of duty, not for a reward (phala). The next verses contrast it with sacrifices done for show or gain."
    },
    {
      "id": "17.12",
      "translation": "But a sacrifice that is offered with an eye on its reward, or simply for show, O best of the Bharatas, know that sacrifice to be rajasic.",
      "explanation": "Krishna is describing three kinds of sacrifice (yajña), a ritual offering made as worship or duty, matching the three qualities (guṇa) of nature. Having just described the sattvic kind, done as a duty without wanting a reward, he now says that a rite done for a reward (phala) or to show off (dambha) is rajasic, driven by passion and desire. He addresses Arjuna as 'best of the Bharatas'."
    },
    {
      "id": "17.13",
      "translation": "A sacrifice performed with no regard for the prescribed rules, with no food given out, without sacred chants, with no gifts to the priests, and empty of faith, is called tamasic.",
      "explanation": "Krishna is finishing his description of three kinds of sacrifice (yajña, ritual offering), each tied to one of the three qualities of nature (guṇa). After the sattvic and rajasic kinds, he describes the tamasic kind, marked by darkness and dullness (tamas). It ignores the rules, gives no food or gifts, omits the mantras, and lacks faith (śraddhā)."
    },
    {
      "id": "17.14",
      "translation": "Reverence for the gods, the twice-born, teachers and the wise; purity, uprightness, celibacy and non-violence — this is called the austerity of the body.",
      "explanation": "Krishna is describing three kinds of austerity (tapas), the disciplined effort that refines a person, beginning with the body. It consists in honoring the gods, the twice-born (dvija, those initiated into Vedic study, usually taken as Brahmins), teachers and the wise, together with cleanliness (śauca), straightforwardness (ārjava), chastity (brahmacarya) and non-harming (ahiṁsā). Commentators differ on whether brahmacarya here means strict celibacy or sexual restraint suited to one's stage of life."
    },
    {
      "id": "17.15",
      "translation": "Speech that causes no distress, that is truthful, pleasing and beneficial, together with the regular practice of scriptural study and recitation — this is called the austerity of speech.",
      "explanation": "Krishna is describing three kinds of austerity (tapas) according to the three qualities of nature (guṇa). After the austerity of the body, he turns to speech: words should be non-agitating, true, kind and useful, joined with regular study and recitation of sacred texts (svādhyāya). The verse sets these qualities side by side, so speech must meet all of them, not only truth."
    },
    {
      "id": "17.16",
      "translation": "Serenity of mind, gentleness, silence, self-restraint, and purity of inner feeling — this is called the austerity of the mind.",
      "explanation": "Krishna is describing three kinds of austerity (tapas): of body, speech and mind. In this verse he names the mental kind: a calm mind (manaḥprasāda), gentleness (saumyatva), silence (mauna), self-control (ātma-vinigraha) and purity of intention (bhāva-saṁśuddhi). Some commentators read mauna as strict silence, others as a quiet, reflective mind that rests on the Self."
    },
    {
      "id": "17.17",
      "translation": "This threefold austerity, practiced with utmost faith by steady people who desire no reward, is declared to be of the sattvic kind.",
      "explanation": "Krishna has just described austerity (tapas) of body, speech and mind. Here he says that when all three are practiced with deep faith (śraddhā), with a steady mind (yukta), and with no craving for results (phala), they count as sattvic, meaning of the pure, balanced guṇa (sattva). The next verse turns to the contrasting, show-driven kind."
    },
    {
      "id": "17.18",
      "translation": "Austerity practiced to win respect, honor and reverence, or simply for show, is said here to be of the rajasic kind: unsteady and impermanent.",
      "explanation": "Krishna is describing three kinds of austerity (tapas) according to the three qualities of nature (guṇa). Here he describes the rajasic kind, driven by passion (rajas) and done for status, praise or display (dambha). Such austerity is called unsteady (cala) and impermanent (adhruva), because it depends on other people's fleeting approval."
    },
    {
      "id": "17.19",
      "translation": "Austerity done out of a deluded fixation, by tormenting oneself, or for the purpose of ruining another, is declared to be tamasic.",
      "explanation": "Krishna is finishing his three-fold classification of austerity (tapas), after describing the sattvic and rajasic kinds. Tamasic austerity comes from the quality of dullness and confusion (tamas, one of the three gunas): it rests on a stubborn, deluded obsession (mūḍha-graha), harms the person's own body and mind, or aims to hurt others."
    },
    {
      "id": "17.20",
      "translation": "A gift given simply because it is right to give, to someone from whom nothing is expected in return, at the proper place and time and to a worthy recipient — that gift is considered sattvic.",
      "explanation": "Krishna is describing three kinds of giving, matching the three qualities (guṇas) of nature, after describing tamasic austerity in the previous verse. Here he describes the sattvic (pure, balanced) gift: one given out of a sense of duty, with no expectation of return, and with attention to the right place (deśa), time (kāla) and worthy recipient (pātra). Commentators differ on who counts as a worthy recipient, for example a learned person or someone truly in need, but all agree the giving is free of self-interest."
    },
    {
      "id": "17.21",
      "translation": "But a gift that is given in hope of something in return, or with some reward in view, or given reluctantly, is said to be a gift of rajas, passion.",
      "explanation": "Krishna is continuing his description of three kinds of giving, matching the three qualities (guṇas) of nature. After the pure (sattvic) gift, given simply because it is right, he describes the restless, passion-driven (rajasic) gift. It is given to get something back, such as a favor, reward or reputation, or it is given grudgingly. The word translated as 'reluctantly' (parikliṣṭam) is also read as 'with pain or regret'."
    },
    {
      "id": "17.22",
      "translation": "A gift that is given at the wrong place and time, to unworthy recipients, without respect and with contempt, is declared to be tamasic.",
      "explanation": "Krishna is finishing his three-fold account of giving (dāna), after the sattvic and rajasic kinds. Tamasic giving (tāmasa), the kind shaped by darkness and ignorance, is marked by bad timing and place, unsuitable recipients, and a lack of respect or even scorn toward the person receiving. Commentators differ on who counts as an \"unworthy recipient\": some stress moral unfitness, others stress that the gift would be misused or harmful."
    },
    {
      "id": "17.23",
      "translation": "\"Om Tat Sat\" — this is remembered as the threefold designation of Brahman. By it, in ancient times, the brahmins, the Vedas and the sacrifices were ordained.",
      "explanation": "Krishna has just described gifts in the mode of ignorance (tamas) and now turns to how sacred acts are made complete. \"Om Tat Sat\" is a threefold name for Brahman (the ultimate reality), used to consecrate actions. The verse says that brahmins, the Vedas and sacrifices (yajña) were established through it; commentators differ on whether \"by it\" means \"from Brahman\" or \"by invoking this formula\"."
    },
    {
      "id": "17.24",
      "translation": "Therefore, after uttering \"Om,\" the acts of sacrifice, giving and austerity, as laid down in the scriptural injunctions, are always begun by those who speak of Brahman.",
      "explanation": "Krishna is explaining the sacred formula \"Om Tat Sat\" as a designation of Brahman (the ultimate reality). Here he says \"Om\" is the syllable that opens sacred acts: those who expound Brahman (brahmavādin) begin sacrifice (yajña), giving (dāna) and austerity (tapas) with it, following scriptural rules. It marks the action as dedicated and consecrated."
    },
    {
      "id": "17.25",
      "translation": "Saying “Tat,” and without aiming at any reward, people who long for liberation perform acts of sacrifice and austerity, and the many kinds of giving.",
      "explanation": "Krishna is explaining the three-part phrase “Om Tat Sat.” Here he says “Tat” (“That”) is spoken by those seeking liberation (mokṣa), who act without claiming the results (phala) for themselves. Many readers take “Tat” as pointing to the ultimate reality, Brahman, while others take it as offering the action to God. Either way, the stress is on giving up the desire for reward."
    },
    {
      "id": "17.26",
      "translation": "The word \"sat\" is used for what truly exists and for what is good. And likewise, O son of Pritha, the word \"sat\" is applied to an action that is praiseworthy.",
      "explanation": "Krishna is explaining the three-part sacred phrase \"om tat sat\", and here he turns to the word \"sat\". It stands for reality or existence (sadbhāva) and for goodness (sādhubhāva), and it is also applied to praiseworthy action (praśasta karma). The verse gives no single definition, so readers take \"sat\" as covering what is real, what is good, and what is rightly done."
    },
    {
      "id": "17.27",
      "translation": "Steadfastness in sacrifice, in austerity, and in giving is also called \"sat\"; and action done for the sake of these is likewise spoken of as \"sat\".",
      "explanation": "Krishna is continuing his explanation of \"Om Tat Sat,\" the threefold name for the Absolute (Brahman). Here he extends the word \"sat\" (meaning real, good) to steady commitment in sacrifice (yajña), austerity (tapas) and giving (dāna), and to any action done in service of them. Commentators differ on whether \"tadarthīya\" means action for the sake of these three practices or for the sake of the Supreme; the verse supports both readings."
    },
    {
      "id": "17.28",
      "translation": "Whatever is offered in sacrifice, given in charity, or practiced as austerity without faith, or any other act done that way, is called \"asat,\" O Partha. It counts for nothing, neither after death nor here in this life.",
      "explanation": "Krishna closes chapter 17, which sorts religious practice by the three qualities (guṇas). Having explained that \"sat\" marks what is good and true, he now names its opposite, \"asat\" (unreal or worthless). Rites, giving and austerity (tapas) done without faith (śraddhā) bear no real fruit, either in this world or beyond."
    }
  ]
}