श्रीमद् भगवद्गीता

मूल श्लोकः

श्री भगवानुवाच

त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा।

सात्त्विकी राजसी चैव तामसी चेति तां श्रृणु।।17.2।।

Hindi Translation By Swami Tejomayananda

।।17.2।। श्री भगवान् ने कहा -- देहधारियों (मनुष्यों) की वह स्वाभाविक (ज्ञानरहित) श्रद्धा तीन प्रकार की - सात्त्विक, राजसिक और तामसिक - होती हैं, उसे तुम मुझसे सुनो।।

Sanskrit Commentary By Sri Shankaracharya

।।17.2।। --,त्रिविधा त्रिप्रकारा भवति श्रद्धा? यस्यां निष्ठायां त्वं पृच्छसि? देहिनां शरीरिणां सा स्वभावजा जन्मान्तरकृतः धर्मादिसंस्कारः मरणकाले अभिव्यक्तः स्वभावः उच्यते? ततो जाता स्वभावजा। सात्त्विकी सत्त्वनिर्वृत्ता देवपूजादिविषया राजसी रजोनिर्वृत्ता यक्षरक्षःपूजादिविषया तामसी तमोनिर्वृत्ता प्रेतपिशाचादिपूजाविषया एवं त्रिविधां ताम् उच्यमानां श्रद्धां शृणु अवधारय।।सा इयं त्रिविधा भवति --,

Hindi Commentary By Swami Chinmayananda

।।17.2।। अपने मुख्य प्रवचन के पूर्व आमुख रूप में? भगवान् कहते हैं कि श्रद्धा तीन प्रकार की होती हैं सात्त्विकी? राजसी और तामसी। श्रद्धा के अनुसार हमारी वासनाएं होती हैं और वे ही जीवन विषयक हमारे दृष्टिकोण को निश्चित करती हैं। हमारे समस्त विचार? भावनाएं और कर्म हमारे दृष्टिकोण के अनुरूप ही होते हैं। अत स्वाभाविक ही है कि मनुष्य के शारीरिक कर्म? मानसिक व्यवहार और बौद्धिक संरचनाएं सब उसकी श्रद्धा से निश्चित होते हैं। इसलिए प्रत्येक व्यक्ति अपनी श्रद्धा के अनुरूप होता है? यह नियम है। जो मनुष्य अपनी देह के साथ जितना अधिक तादात्म्य करेगा उतना ही अधिक स्थूल और दृढ़ उसका अभिमान या अहंकार होगा। यह सब सत्त्व? रज और तम इन गुणों के न्यूनाधिक्य पर निर्भर करता है।श्रद्धा के समझने के लिए इन तीन गुणों के सन्दर्भ का क्या औचित्य है इस पर कहते हैं

Sanskrit Commentary By Sri Abhinavgupta

।।17.2।।तदत्रोत्तरं श्रद्धानुसारेण दीयते श्रीभगवता ( omits श्रीभगवता ) -- त्रिविधेति। तत्र चायमाशयः -- शास्त्रं नाम किल पक्षपातारूषितबुद्धिपूर्वकत्वविहीनम् ( ? N पक्षपातादूषित -- ) ? तथा परामर्शदार्ढ्यरूपं बोधस्वातन्त्र्यादेव ( ? N? K -- रूपबोध -- ) दृढं परामृष्टं तथा,( ? N? K दृढपरामृष्ट ( ?N श्य ) तथा ) फलादिस्वभावं? शुद्धविमर्शनिष्यन्दवाक्तत्त्वपरमार्थपरब्रह्मस्वभावम् ( ? N omit परमार्थ S omits the succeeding पर -- ) ? स्वतन्त्रप्रसरतया आन्तरात् बोधस्वभावात् बहिःप्रसरपर्यन्तं? तच्च ( S? K? omits तच्च Substitutes सा च ) सुसूक्ष्मप्रणवादिरूपात् ( ? N -- प्रधानादिरूपव्यव -- ) व्यवहारप्रसिद्धप्रवा ( ? N -- प्रवाह -- )दपरंपरापर्यन्तम्। यदाह -- तद्विदां च स्मृतिशीले इति। ( गौतमधर्मसूत्रम् I? 2 )तच्च स्वत एव हिताहितोपदेशाय कार्याकार्यविवेचकम्। यस्य स्वभावत एव सत्त्वातिरेकसुकुमारं हृदयं? तेनाचरितं शास्त्रितमेव। अन्यस्तु रजस्तमःकलुषीकृतः शास्त्रोक्तमप्याचरन् न आचरति? शास्त्रार्थस्य कात्स्न्र्येन अननुष्ठानात्। शास्त्रं हि सत्त्ववतामेव फलवदिति शास्त्रमेवाह -- यस्य हस्तौ च पादौ च मनश्चैव सुसंयतम्।

विद्या तपश्च शीलं च स तीर्थफलमश्नुते।।इति ( M Aranya? Ch. 80? v. 30 )नान्यः? असंयतत्वात्। तस्मात् शास्त्रार्थः परित्यक्तकामक्रोधमोहेषु सफल इति तात्पर्यम् अस्य अध्यायस्य। तदेवैतत् प्रताय्यते? स्पष्टार्थत्वाच्च न विव्रियते। किं तु ( S omits किंतु ) केवलं पाठविप्रतिपत्तिनिवारणायैव लिख्यते।

English Translation of Abhinavgupta's Sanskrit Commentary By Dr. S. Sankaranarayan

17.2 Trividha etc. Here the ideas is this :- What is termed scripture is indeed the one which is not created by the intellect soiled by any partisan spirit; further it is of the form of the firmness of the recollection; and it is firmly recollected because of the sovereign freedom of the awareness; likewise it is also of the nature of fruit etc., i.e. the nature of the Supreme Brahman, the ultimate purport of speech, a flow of the pure Self-Consciousness; because of its free course, it starts from the internal nature of awareness and goes as for as the external flow, beginning from the subtlest hymn (Om), down to the series of popular saying well-known in the worldly activities. 'What [the sage] says - 'Also the [injunctions based on] remembrance and the virtuous conduct of the knowers of that [constitute authority]'. (Gautamadharmasutra, I, 2). That scripture, by its own nature, distinguishes what is to be done and what is not to be done, in order to teach what is beneficial and what is not beneficial. [Further], he whose heart is very tender by nature, because of the excess of the Sattva (i.e., godness) - in whatever way he behaves, that has certainly a scriptural authority. But other person who is made dirty by the Rajas or the Tamas (i.e., desire and ignorance) does not act rightly, even while performing what is enjoined in the scriptures. For, he does not follow the purport (the spirit) of the scripture in its entity. The scripture (or what is enjoined in the scripture) bears fruits only in the case of men of the Sattva (goodness) This has been declared by the scripture itself as : 'He [alone] enjoys the fruit of the scripture (or holy bathing place) whose arms and feet and also mind, learning, austerity and conduct are controlled properly'. (MB, Aranyaka, Ch. 80, verse 30). Any other person does not enjoy [the fruit], because the rmains unsubdued [in his mind]. Therefore, what is prescribed in the scripture bears fruit in the case of those who have abandoned desire, anger and delusion. This is the purport of the present chapter; and it is being elaborated [throughout]. But it is not explained [in every place by us (Ag.), because the idea is clear enough. But [the concerned verses] are simply written only to remove doubts regarding the readings [of the passages concerned].

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

17.2 Sa, that; sraddha, faith, the state about which you ask; dehinam, of the embodied beings; svabhavaja, born of their own nature-by svabhava (nature) is meant that latent impression of virtuous acts etc. acired in the past lives, which becomes manifest at the time of death; what arises out of that is svabhavaja-; is trividha, threefold, of three kinds; sattviki, born of sattva, and related to worship of gods, etc.; rajasi, born of rajas, concerning worship of Yaksas (a class of demi-gods, Kubera and others), Raksas (ogres, Nairrti and others); and tamasi, born of tamas, concerning worship of ghosts, goblins and others. Thus it is of three kinds. Srnu, hear; tam, about it, that faith, as it is being stated. That (faith) is threefold as follows:

English Translation By Swami Gambirananda

17.2 The Blessed Lord said That faith of the embodied beings, born of their own nature, is threefold-born of sattva, rajas and tamas. Hear about it.