Srimad Bhagavadgita-Rahasya OR Karma-Yoga-Sastra -Bal Gangadhar Tilak
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CHAPTER 17
अश्रद्धया हुतं दतं तपस्तप्तं कृतं च यत। Translation:-(28) That oblation, which is thrown into the fire, or that, (gift), which is given, or that penance, which is performed, or any whatsoever (Action), which is done, without faith is called 'asat'. O Partha ! that (Action) is not beneficial. whether after death (in the next life), or in this life. Description:-[In short, the commonly accepted canon, indicative of the form of the Brahman, includes all Actions performed with a desireless frame of mind, and merely as duties, and which are either sattvika or are proper Actions, or good Actions, performed with a pure intention, and according to Scriptural directions. All other Actions are futile. This proves that it is not proper to ask any one to give up Action, which is included in the definition of the Brahman, which came into existence with Brahmadeva[1], and which no body can escape from. And that is why the above Karma- Yogic interpretation of the canon. 'Om-Tat-Sat ' has been given in this chapter immediately after the disquisition on Karma. Because, a mere description of the form of the Brahman has been given before in Chap. XIII, as also before that chapter. What the words 'Om', 'Tat', and 'Sat' must have originally meant has been explained at the end of Chapter IX of the Gita Rahasya[2]. The description of the Brahman as. "Saccidananda" is now in vogue. But, as the definition of Brahman as 'Om-Tat-Sat' has been taken here, instead of the definition 'Saccidananda', it is possible to draw an inference that the definition of the Brahman as "Saccidananda ", as a generally accepted definition, must have come into vogue after the date of the Gita. ] Translation:-Thus ends the seventeenth chapter entitled Sraddha Traya-Vibhaga Yoga in the dialogue between Sri Krsna and Arjuaa on the Yoga included in the Science of the Brahman (that is, on the Karma- Yoga) in the Upanisad sung, (that is, told) by the Blessed Lord. '
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