Shraddha Traya Vibhaga Yoga: Insights into Tapas and Dana 

 Tapas and Dana are central teachings in Bhagavad Gita Chapter 17, revealing how personal discipline and heartfelt charity transform both our inner world and outer actions. By practicing Tapas and Dana in our daily lives, we align with powerful spiritual insights that foster clarity, compassion, and self-mastery.

The Three Aspects of Tapas and Dana

The Gita outlines Tapas and Dana in three distinct modes: Sattvic, Rajasic, and Tamasic. Sattvic Tapas and Dana emphasize genuine devotion, pure intentions, and selfless service. Rajasic Tapas and Dana focus on external rewards, such as social recognition or material gain, while Tamasic Tapas and Dana often involve harming oneself or others through stubbornness or disrespectful giving. Exploring these categories allows us to refine Tapas and Dana in a way that resonates with our highest ideals.

Practicing Tapas in Modern Life

Tapas, or austerity, includes physical self-care, verbal discipline, and mental focus. Bodily Tapas might involve a consistent exercise routine or compassionate dietary choices. Verbal Tapas calls for thoughtful, truthful, and uplifting speech. Mental Tapas demands calmness, introspection, and self-control. When consistently applied, Tapas can purify negative tendencies and deepen one’s connection to the essence of Bhagavad Gita.

Applying Dana for Lasting Impact

Dana, or charity, gains spiritual potency when offered to deserving recipients at the right time and place, free from expectation. Sattvic Dana encompasses donations made from genuine goodwill, with no thought of personal gain. Rajasic Dana tends to be transactional, while Tamasic Dana can be poorly timed, misdirected, or disrespectful. By cultivating Sattvic Dana, we sharpen empathy, foster gratitude, and invite an elevated sense of connection to others.

The Lessons of Yudhisthira and the Golden Mongoose

The story of Yudhisthira’s lavish Rājasūya Yajña and the mysterious golden mongoose exemplifies the essence of Tapas and Dana. Despite the king’s grand event, the mongoose declared that a starving family’s humble meal offered in pure generosity outshone all opulence. This striking narrative underscores how true Tapas and Dana rest on the purity of intention rather than outward grandeur. The tale calls each of us to assess whether our daily acts of charity and discipline embody spiritual depth or merely serve the ego.

By embracing Tapas and Dana as described in the Bhagavad Gita, we embark on a journey toward a more purposeful, compassionate life. Each Sattvic choice, whether it is choosing a kind word over harshness or sharing limited resources with a neighbor, helps us evolve into our best selves. Tapas and Dana form a timeless guide, consistently steering us toward inner peace and a deeper relationship with the sacred wisdom of the Gita. Increase your commitment to Tapas and Dana, and experience how these practices enrich every aspect of your existence.

Keywords: Tapas and Dana, Bhagavad Gita austerity and charity, Sattvic Rajasic Tamasic insights, Tapas and Dana teachings, Chapter 17 spiritual guidance, Practical Gita lessons, Transformative Tapas and Dana practices, Austerity in modern life, Charity for inner evolution, Yudhisthira and golden mongoose, Gita wisdom revealed

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Verses 17.14 to 17.22

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् ।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥17.14॥

devadvijaguruprājñapūjanaṁ śaucamārjavam
brahmacaryamahiṁsā ca śārīraṁ tapa ucyate 

देव (deva) – gods; द्विज (dvija) – twice-born; गुरु (guru) – spiritual teachers; प्राज्ञ (prājña) – learned ones; पूजनं (pūjanaṁ) – worship; शौच (śauca) – cleanliness; मार्जवम् (ārjavam) – straightforwardness; ब्रह्मचर्य (brahmacarya) – celibacy; अहिंसा (ahiṁsā) – non-violence; च (ca) – and; शारीरं (śārīraṁ) – of the body; तप (tapa) – austerity; उच्यते (ucyate) – is said to be;

When worship of the Gods, the Brahmins, the spiritual teachers, the wise, and the elders is done with the observance of cleanliness, simplicity, celibacy, and non-violence then this worship is declared as the austerity of the body.

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् ।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥17.15॥

anudvegakaraṁ vākyaṁ satyaṁ priyahitaṁ ca yat
svādhyāyābhyasanaṁ caiva vāṅmayaṁ tapa ucyate

अनुद्वेगकरं (anudvegakaraṁ) – not causing distress; वाक्यं (vākyaṁ) – speech; सत्यं (satyaṁ) – truthful; प्रिय (priya) – pleasing; हितं (hitaṁ) – beneficial; च (ca) – and; यत् (yat) – which; स्वाध्याय (svādhyāya) – study of scriptures; अभ्यसनं (abhyasanaṁ) – practice; च (ca) – and; एव (eva) – certainly; वाङ्मयं (vāṅmayaṁ) – of speech; तप (tapa) – austerity; उच्यते (ucyate) – is said to be;

Speech which does not cause distress, which is truthful, pleasant and beneficial, and the practice of studying the scriptures – these are said to be the austerities of speech.

मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः ।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥17.16॥

manaḥprasādaḥ saumyatvaṁ maunamātmavinigrahaḥ
bhāvasaṁśuddhirityetattapo mānasamucyate

मनःप्रसादः (manaḥprasādaḥ) – serenity of mind; सौम्यत्वं (saumyatvaṁ) – gentleness; मौनम् (maunam) – silence; आत्मविनिग्रहः (ātmavinigrahaḥ) – self-control; भावसंशुद्धिः (bhāvasaṁśuddhiḥ) – purity of thought and purpose; इति (iti) – thus; एतत् (etat) – this; तप (tapo) – austerity; मानसम् (mānasam) – of the mind; उच्यते (ucyate) – is said to be;

Serenity of mind, gentleness, silence, self-control, and purity of thought and purpose – these are said to be the austerities of the mind.

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः ।
अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥17.17॥

śraddhayā parayā taptaṁ tapastattrividhaṁ naraiḥ
aphalākāṅkṣibhiryuktaiḥ sāttvikaṁ paricakṣate

श्रद्धया (śraddhayā) – with faith; परया (parayā) – supreme; तप्तं (taptaṁ) – performed; तपः (tapaḥ) – austerity; तत् (tat) – that; त्रिविधं (trividhaṁ) – threefold; नरैः (naraiḥ) – by men; अफलाकाङ्क्षिभिः (aphalākāṅkṣibhiḥ) – without desire for fruits; युक्तैः (yuktaiḥ) – disciplined; सात्त्विकं (sāttvikaṁ) – in the mode of goodness; परिचक्षते (paricakṣate) – is declared;

These threefold austerities practiced with supreme faith by those who are not desirous of the fruits of these austerities, and who are disciplined – is declared to be of the nature of goodness (sattva).

सत्कारमानपूजार्थं तपो दम्भेन चैव यत् ।
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥17.18॥

satkāramānapūjārthaṁ tapo dambhena caiva yat
kriyate tadiha proktaṁ rājasaṁ calamadhruvaṁ

सत्कार (satkāra) – respect; मान (māna) – honor; पूजा (pūjā) – worship; अर्थं (arthaṁ) – for the sake of; तपः (tapo) – austerity; दम्भेन (dambhena) – with hypocrisy; च (ca) – and; एव (eva) – certainly; यत् (yat) – which; क्रियते (kriyate) – is performed; तत् (tat) – that; इह (iha) – here; प्रोक्तं (proktaṁ) – is said; राजसं (rājasaṁ) – in the mode of passion; चलम् (calam) – wavering or unstable; अध्रुवम् (adhruvaṁ) – temporary;

Austerity which is performed for the sake of gaining respect, honor, and worship, and with hypocrisy, is declared to be of the nature of passion (rajas), and they are unstable and temporary.

मूढग्राहेणात्मनो यत्पीडया क्रियते तपः ।
परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥17.19॥

mūḍhagrāheṇātmano yatpīḍayā kriyate tapaḥ
parasyotsādanārthaṁ vā tattāmasamudāhṛtam

मूढग्राहेण (mūḍhagrāheṇa) – with foolish stubbornness; आत्मनः (ātmanaḥ) – of oneself; यत् (yat) – which; पीडया (pīḍayā) – with torture; क्रियते (kriyate) – is performed; तपः (tapaḥ) – austerity; परस्य (parasya) – of another; उत्सादनार्थं (utsādanārthaṁ) – for the purpose of destroying; वा (vā) – or; तत् (tat) – that; तामसम् (tāmasam) – in the mode of ignorance; उदाहृतम् (udāhṛtam) – is declared;

Austerity which is performed with foolish stubbornness, with self-torture, or for the purpose of destroying another, is declared to be of the nature of ignorance (tamas).

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे ।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥17.20॥

dātavyamiti yaddānaṁ dīyate’nupakāriṇe
deśe kāle ca pātre ca taddānaṁ sāttvikaṁ smṛtam

दातव्यम् (dātavyam) – to be given; इति (iti) – thus; यत् (yat) – which; दानं (dānaṁ) – charity; दीयते (dīyate) – is given; अनुपकारिणे (anupakāriṇe) – to one who does no service in return; देशे (deśe) – in the proper place; काले (kāle) – at the proper time; च (ca) – and; पात्रे (pātre) – to a worthy person; च (ca) – and; तत् (tat) – that; दानं (dānaṁ) – charity; सात्त्विकं (sāttvikaṁ) – in the mode of goodness; स्मृतम् (smṛtam) – is considered;

Charity given to a worthy person with the thought that it is one’s duty to give, to one who cannot give in return, at the proper place and time, is considered to be of the nature of goodness (sattva).

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः ।
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥17.21॥

yattu pratyupakārārthaṁ phalamuddiśya vā punaḥ
dīyate ca parikliṣṭaṁ taddānaṁ rājasaṁ smṛtam

यत् (yat) – which; तु (tu) – but; प्रत्युपकारार्थं (pratyupakārārthaṁ) – for the sake of getting something in return; फलम् (phalam) – result; उद्दिश्य (uddiśya) – aiming at; वा (vā) – or; पुनः (punaḥ) – again; दीयते (dīyate) – is given; च (ca) – and; परिक्लिष्टं (parikliṣṭaṁ) – reluctantly; तत् (tat) – that; दानं (dānaṁ) – charity; राजसं (rājasaṁ) – in the mode of passion; स्मृतम् (smṛtam) – is considered;

But charity which is given with the expectation of getting something in return, or with the desire for fruitive results, or given reluctantly, is considered to be of the nature of passion (rajas).

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते ।
असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥17.22॥

adeśakāle yaddānamapātrebhyaśca dīyate
asatkṛtamavajñātaṁ tattāmasamudāhṛtam

अदेशकाले (adeśakāle) – in the wrong place and time; यत् (yat) – which; दानम् (dānam) – charity; अपात्रेभ्यः (apātrebhyaḥ) – to unworthy persons; च (ca) – and; दीयते (dīyate) – is given; असत्कृतम् (asatkṛtam) – without respect; अवज्ञातं (avajñātaṁ) – with contempt; तत् (tat) – that; तामसम् (tāmasam) – in the mode of ignorance; उदाहृतम् (udāhṛtam) – is declared;

And charity which is given at the wrong place and wrong time, to unworthy persons, without respect, or with contempt, is declared to be of the nature of ignorance (tamas).

Understanding Tapas and Dana in Spiritual Life

Lord Krishna continues His profound discourse to Arjuna by elaborating on the threefold division of faith according to the three gunas (modes of material nature). Verses 17.14 through 17.22 specifically address the three types of austerities (tapas) and the three types of charity (dana), categorizing them according to the modes of goodness (sattva), passion (rajas), and ignorance (tamas).

These teachings provide practical guidance for spiritual aspirants on how to conduct themselves in daily life. By understanding the qualitative differences in austerities and charity, one can consciously cultivate actions that elevate rather than degrade consciousness. This section offers a comprehensive framework for self-transformation through disciplined action, speech, and thought.

The Concept of Tapas: Purification Through Heat

The Sanskrit word used for austerity in these verses is “tapas,” which means “to heat up” or “to burn.” This presents a profound metaphor for spiritual purification. Just as heat is applied to purify gold by burning away impurities, spiritual austerities purify the body, speech, and mind by burning away negative tendencies and attachments.

This concept of purification through heat has universal applications. In hospitals, medical instruments are sterilized through heating. In metallurgy, ores are subjected to intense heat to extract pure metals. Similarly, the spiritual practitioner subjects themselves to disciplined practices that generate an internal “heat” that burns away impurities of character and consciousness.

The great sage Patanjali, in his Yoga Sutras, made tapas a central component of spiritual practice within his renowned eightfold path (Ashtanga Yoga):

यम नियम आसन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानि

yama-niyama-āsana-prāṇāyāma-pratyāhāra-dhāraṇā-dhyāna-samādhayo’ṣṭāvaṅgāni

Moral discipline, observances, posture, breath regulation, sense withdrawal, concentration, meditation, and absorption are the eight limbs [of yoga]. (Yoga Sutras 2.29)

Within Niyama itself, Patanjali enumerates five components:

शौच सन्तोष तपः स्वाध्याय ईश्वरप्रणिधानानि नियमाः

śauca santoṣa tapaḥ svādhyāya īśvarapraṇidhānāni niyamāḥ

Cleanliness, contentment, austerity, self-study, and surrender to the Supreme Lord constitute observances.

Here, tapas is characterized not merely as self-denial but as a “burning enthusiasm” that fuels spiritual growth. Tapas is the disciplined channeling of energy toward higher purposes, burning away the impurities that obstruct our connection to the divine.

The Three Types of Austerities

Lord Krishna systematically explains three dimensions of austerity: physical (concerning the body), verbal (concerning speech), and mental (concerning the mind). These three dimensions encompass the entirety of human expression and experience.

Bodily Austerity: Purification of Physical Actions

In verse 17.14, Lord Krishna defines bodily austerity and says that worship of the Supreme Lord, the brahmanas, the spiritual master, and superiors like the father and mother, and cleanliness, simplicity, celibacy, and nonviolence are called austerities of the body.

As per His explanation, austerity is not just physical discipline, and it involves honoring that which is worthy of respect, maintaining purity, embracing simplicity, and abstaining from violence.

Shri Krishna uses the term देवद्विजगुरुप्राज्ञपूजनं devadvijaguruprājñapūjanaṁ, where “dvija” or “twice-born” carries profound significance. It refers not to mere birth in a brahmin family but to spiritual rebirth through initiation and self-realization. As the Manu Smriti clarifies:

This understanding emphasizes that spiritual attainment is not a matter of birth, but a matter of practice. The body becomes an instrument of reverence when it bows to genuine spiritual authorities and maintains disciplines that preserve its sanctity as a temple of the divine.

Verbal Austerity: Purification of Speech

Shri Krishna then describes verbal austerity and explains that speech which causes no disturbance, which is truthful, pleasant and beneficial, and regular recitation of Vedic literature are called austerity of speech.

He reveals that verbal austerity involves a fourfold discipline: 

1. speech that does not agitate others,
2. speech that adheres to truth,
3. speech that is pleasant to hear, and 
4. speech that benefits the listener. 

Additionally, the regular study and recitation of sacred texts constitutes austerity of speech.

Our words and speech are very powerful and have a huge impact on ourselves and the lives of others. The ancient Toltecs  laid down four agreements to abide by for a meaningful and successful life. The first and foremost agreement was “Be impeccable with your word”. For those on the path of Bhakti, it is important to understand that there is no difference between the name of God and the form of God. That is why chanting the holy name of God is so powerful.

To do bodily harm to someone, you have to be physically strong yourself. And when you physically harm someone, the chances are high that you will incur some damage yourself. However, even a very feeble person can say harsh or very negative words that totally destroy the other person. 

Just a few words can create havoc in society. If used correctly, words can also do a lot of good. It can build a person’s confidence, make someone feel loved, impart wisdom to others, etc. We have to be very careful which ones we use and make it our constant endeavor to always use sattvic words and speech.

That brings us to the next Pragma:

Pragma 17

Always be mindful of your words. Choose to be silent if you have nothing good to say.

Mental Austerity: Purification of Thought

Lord Krishna explains mental austerity as consisting of serenity of mind, gentleness, silence, self-control, and purity of purpose.

Here, mental austerity is defined by five qualities: 

1. tranquility of mind, 
2. gentleness or kindness, 
3. thoughtful silence, 
4. self-control, and 
5. purity of intent. 

These qualities form the foundation for both bodily and verbal austerities, as they address the root of all action.

As Lord Krishna emphasized earlier in the 6th chapter:

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन: || 5||

uddhared ātmanātmānaṁ nātmānam avasādayet
ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ

One should elevate oneself by the power of one’s own mind and should not degrade oneself; for the mind can be one’s friend as well as one’s enemy.

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जित: |
अनात्मनस्तु शत्रुत्वे वर्ते तात्मैव शत्रुवत् || 6||

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śhatrutve vartetātmaiva śhatru-vat

For one who has controlled their mind, their mind is their best friend. But for one who has not done so, their mind will be their greatest enemy.

जितात्मन: प्रशान्तस्य परमात्मा समाहित: |
शीतोष्णसुखदु:खेषु तथा मानापमानयो: || 7||

jitātmanaḥ praśhāntasya paramātmā samāhitaḥ
śhītoṣhṇa-sukha-duḥkheṣhu tathā mānāpamānayoḥ

Those who have conquered their mind rise above the dualities of cold and heat, joy and sorrow, and honor and dishonor. They are able to reach Paramātmā.

Lao Tzu, the ancient Chinese philosopher and founder of Taoism, captured this principle eloquently:

Watch your thoughts, they become your words; watch your words, they become your actions; watch your actions, they become your habits; watch your habits, they become your character; watch your character, it becomes your destiny.

Classification of Austerities by the Gunas

After explaining the three domains of austerity (physical, verbal, and mental), Lord Krishna proceeds to classify austerities according to the three gunas or modes of material nature: sattva (goodness), rajas (passion), and tamas (ignorance). This classification helps spiritual practitioners understand the quality and ultimate effect of their austerities.

Sattvic Austerity: Austerity in Goodness

Lord Krishna describes sattvic austerity: This threefold austerity, practiced by persons with great faith, without desiring material benefits but simply for the sake of the Supreme, is called austerity in goodness.

Sattvic austerity is characterized by two principal qualities: it is performed with supreme faith श्रद्धया (śraddhayā) – with faith; परया (parayā) – supreme;  and it is performed without expectation of personal gain – अफलाकाङ्क्षिभिः (aphalākāṅkṣibhiḥ). The practitioner of sattvic austerity is disciplined and united with the divine purpose.

This corresponds to the concept of “nishkama karma” or desireless action that Lord Krishna elaborated in earlier chapters. The sattvic practitioner performs austerities not for what they can get but for what they can give: their devotion, their discipline, their purified consciousness.

नायमात्मा प्रवचनेन लभ्यो
न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्य-स्तस्यैष
आत्मा विवृणुते तनूं स्वाम् ॥ ३॥

nāyamātmā pravacanena labhyo
na medhayā na bahunā śrutena.
yamevaiṣa vṛṇute tena labhya-stasyaiṣa
ātmā vivṛṇute tanūṃ svām 

This Atman cannot be attained through study of the Vedas, nor through intelligence, nor through much learning. He who chooses Atman-by him alone is Atman attained. It is Atman that reveals to the seeker Its true nature. 

This verse explains why sattvic austerity emphasizes faith and desirelessness. The ultimate fruit of spiritual practice, which is self-realization, cannot be attained by force or manipulation but comes as a gift of grace to those who have purified their mind and intentions.

Rajasic Austerity: Austerity in Passion

Lord Krishna describes rajasic austerity as that performed for the sake of gaining respect, honor, reverence, and for the sake of ostentation, is said to be in the mode of passion. It is neither stable, nor permanent.

Rajasic austerity is motivated by the desire for recognition, status, and admiration. It is characterized by pride and the need to make a show of spirituality aimed at impressing others rather than at inner transformation. Lord Krishna points out two significant flaws in rajasic austerity: it is चलम् (calam) – wavering or unstable, and अध्रुवम् (adhruvaṁ) – temporary.

This instability arises from the nature of rajasic motivation itself. Since the goal is external validation rather than internal transformation, the practitioner’s discipline wavers according to whether they are receiving the recognition they crave. When praise comes, they are enthusiastic and when it doesn’t come, their practice falters.

In the Chandogya Upanishad, we find a warning about those who perform rituals without understanding (8.1.6):

तद्यथेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः
क्षीयते तद्य इहात्मानमनुविद्य व्रजन्त्येतांश्च सत्यान्कामांस्तेषां
सर्वेषु लोकेष्वकामचारो भवत्यथ य इहात्मानमनिवुद्य व्रजन्त्येतंश्च
सत्यान्कामांस्तेषां सर्वेषु लोकेषु कामचारो भवति ॥ ८.१.६ ॥

Everything perishes, whether it is something you have acquired through hard work in this world or it is a place in the other world which you have acquired through meritorious deeds. Those who leave this world without knowing the Self and the Truths which they should know are not free, no matter where they go. But those who leave this world after knowing the Self and the Truths which they should know are free, no matter where they are.

This highlights the impermanent nature of rajasic practice. When austerity is performed for temporary fame or acclaim, it yields only temporary results. 

Tamasic Austerity: Austerity in Ignorance

Lord Krishna describes tamasic austerity as that performed out of foolish obstinacy, or with self-torture, or to destroy another.

Tamasic austerity springs from three problematic sources: 

1. foolish obstinacy (mūḍha-grāheṇa), 
2. self-torture (ātmanaḥ pīḍayā), and 
3. intent to harm others (parasyotsādanārtham). 

All three represent a fundamentally misguided understanding of spiritual practice.

This type of austerity reflects a deep spiritual confusion. The practitioner either misunderstands the purpose of spiritual discipline, believing that self-torture equals spiritual advancement, or they misuse spiritual practices for destructive ends. In either case, the result is not elevation but degradation of consciousness.

The Three Types of Charity (Dana)

After analyzing the three types of austerities, Lord Krishna proceeds to discuss the three types of charity according to the gunas. Charity, or dana, is a fundamental spiritual practice across traditions, but its quality and effect depend on the consciousness with which it is performed.

Sattvic Charity: Charity in Goodness

Lord Krishna describes sattvic charity as that which is given as a matter of duty, without expectation of return, at the proper time and place and to a worthy person.

Sattvic charity is characterized by four qualities: 

1. it is given out of a sense of duty (dātavyam iti), 
2. without expectation of return (anupakāriṇe), 
3. at the appropriate time and place (deśe kāle), 
4. and to a worthy recipient (pātre).

The notion that sattvic charity is given to those who cannot reciprocate (anupakāriṇe) is particularly significant. It indicates that the giver’s motivation is pure generosity rather than calculated investment. When we give to those who cannot give back, we demonstrate that our giving is an expression of our nature rather than a business transaction.

In the Taittiriya Upanishad, we find (1.11.3):

श्रद्धया देयम् | अश्रद्धयाऽदेयम् | श्रिया देयम् | ह्रिया देयम् | भिया देयम् | संविदा देयम् ||

śraddhayā deyam | aśraddhayā’deyam | śriyā deyam | hriyā deyam | bhiyā deyam | saṁvidā deyam ||

Gifts should be given with faith; it should never be given without faith; it should be given in plenty, with modesty and with sympathy. Let there be also agreement in opinion or friendly feelings when gifts are offered.

The sattvic giver understands both the spiritual significance of giving and the responsibility to give wisely and appropriately.

Rajasic Charity: Charity in Passion

Lord Krishna describes rajasic charity as charity given with reluctance, or with the aim of gaining something in return, or in expectation of a future reward.

Rajasic charity is characterized by three qualities: 

1. it is given reluctantly (parikliṣṭam), 
2. with the expectation of reciprocation (pratyupa kārārtham), 
3. or with the aim of obtaining some benefit (phalam uddiśya).

This type of charity is essentially transactional. The giver sees giving not as an expression of abundance but as a calculated investment. They may publicize their charity on social media, seeking public acclaim. Or they may give strategically to those who might benefit them in the future, treating charity as a form of networking.

There is spiritual danger in rajasic charity. By focusing on returns, the giver diminishes the purifying effect of charity on their own consciousness and reduces a sacred act to a worldly transaction.

Tamasic Charity: Charity in Ignorance

Lord Krishna describes tamasic charity as charity which is given at the wrong place and wrong time, to unworthy persons, without respect, or with contempt.

Tamasic charity is characterized by four flaws: 

1. it is given at inappropriate places and times (adeśa-kāle), 
2. to unworthy recipients (apātrebhyaḥ), 
3. without proper respect (asatkṛtam), 
4. and with disdain or contempt (avajñātam).

The issue of giving to “unworthy persons” (apātra) deserves careful consideration. Please note that giving charity to unworthy or the wrong type of people is also tamasic. For example, if we give charity to a terrorist organization who uses our money to engage in activities that harm others, then that charity will generate bad karma for ourselves. So it is important to use discernment while giving charity and ensuring that it is not going to the wrong hands.

In fact, the Bhagavad Purana says that It is better not to give at all than to give to an unworthy recipient. 

Practical Applications for Spiritual Aspirants

The teachings of Lord Krishna on austerity and charity provide a comprehensive framework for spiritual development through daily actions. By understanding the threefold classification of these practices, spiritual aspirants can consciously cultivate sattvic qualities and gradually transform their consciousness.

To develop bodily austerity in the mode of goodness, one can:

• Maintain cleanliness through regular bathing and keeping one’s environment pure
• Show respect to spiritual teachers and elders through appropriate gestures and service
• Practice simplicity in dress, food, and lifestyle
• Observe appropriate sexual discipline according to one’s stage of life
• Extend nonviolence to all beings through vegetarianism and compassionate conduct

To develop verbal austerity in the mode of goodness, one can:

• Speak truthfully but with consideration for others’ feelings
• Choose words that uplift and inspire rather than criticize or condemn
• Study sacred texts regularly and contemplate their meanings
• Observe periods of silence (mouna) to deepen awareness
• Practice japa (mantra meditation) to purify speech through sacred sound

To develop To develop mental austerity in the mode of goodness, one can:

• Practice daily meditation to cultivate tranquility of mind
• Cultivate kindness through metta (loving-kindness) meditation
• Exercise self-control through gradually renouncing harmful habits
• Maintain purity of intention by regularly examining one’s motives
• Practice gratitude to counteract discontentment and envy

Broader Philosophical Context

The teachings on austerity and charity in Chapter 17 connect with broader philosophical themes in the Bhagavad Gita and Vedantic philosophy.

Relation to Other Chapters of the Gita

These teachings complement Lord Krishna’s exposition on karma yoga in Chapters 3 and 4, offering specific guidance on how to perform action in a way that purifies rather than binds. They elaborate on the theme of the three gunas introduced in Chapter 14, providing concrete examples of how these modes manifest in specific practices.

They also prepare for Chapter 18, where Lord Krishna will conclude by synthesizing all teachings into a comprehensive spiritual path. The analysis of motivation in charity and austerity lays groundwork for understanding the threefold classification of renunciation in the final chapter.

The emphasis on purity of intention in these verses reflects the Vedantic understanding that liberation comes not merely through action but through transformation of consciousness. 

The verses we have explored present a profound spiritual psychology that understands human action not merely in terms of external form but in terms of the consciousness from which it springs. Lord Krishna’s analysis of austerity and charity reveals that spiritual transformation depends not just on what we do but on how and why we do it.

The threefold classification of these practices according to the gunas offers a developmental map. We may begin in tamas, with confused or misguided understanding. We may progress to rajas, where our practice is energetic but still colored by ego and desire for recognition. But our destination is sattva, where practice becomes pure, focused, and aligned with divine purpose.

Yet even sattvic practice is not the final goal. As Lord Krishna will explain in the next chapter, we must ultimately transcend even sattva to reach the transcendental state beyond the gunas. Sattvic austerity and charity prepare consciousness for this transcendence by purifying the mind and heart.

As we integrate these teachings into our lives, we might reflect on the words of the Chandogya Upanishad (5.24.3):

तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैवंहास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं जुहोति ॥ ५.२४.३ ॥

tad yatheṣīkā-tūlam agnau protaṁ pradūyetaivaṁ hāsya sarve pāpmānaḥ pradūyante ya etad evaṁ vidvān agnihotraṁ juhoti

Just as cotton thread, when placed into fire, is burnt away completely, so too are all the sins of that learned one burnt away who offers the Agnihotra sacrifice with this knowledge.

This beautiful metaphor captures the essence of tapas, a transformative heat that does not destroy but purifies, reducing to ashes all that separates us from our divine nature. Through conscious austerity and charity, performed with pure intention and deep understanding, we kindle this sacred fire within, illuminating the path to our highest potential and ultimate liberation.

The Story of Yudhiṣṭhira’s Sacrifice and the Golden Mongoose: A Profound Lesson from the Mahābhārata

The Mahābhārata, the great epic of India, narrates an enlightening tale involving King Yudhiṣṭhira and a peculiar incident following his magnificent Rājasūya Yajña. This compelling story beautifully illustrates the teachings of austerity, sacrifice, and charity described by Shri Krishna in the Bhagavad Gita, Chapter 17.

The Grand Rājasūya Yajña of Yudhiṣṭhira

Having successfully established his rule, King Yudhiṣṭhira decided to perform the sacred Rājasūya sacrifice, a ceremony that proclaimed his sovereignty and righteousness. This yajña was attended by eminent sages, kings from distant lands, and even celestial beings. It was marked by unparalleled grandeur, generosity, and meticulous observance of rituals. Gifts flowed generously to the priests and scholars, and abundant charity was distributed among the poor and deserving. It seemed to all present that no sacrifice could surpass Yudhiṣṭhira’s noble yajña.

Yet, at the conclusion of this glorious event, something remarkable occurred that left everyone speechless and reflective.

Arrival of the Strange, Half-Golden Mongoose

Amidst the concluding rituals, a mongoose entered the yajña ground, immediately catching everyone’s attention. The creature was extraordinary because half of its body shimmered with pure gold, while the other half appeared ordinary. Everyone watched with curiosity as the mongoose began eagerly rolling in the ashes scattered around the sacrificial altar. It did so repeatedly and desperately, as though seeking something hidden within the ashes.

When the mongoose finally stopped, visibly disappointed, it spoke aloud in a human voice, astonishing all who were present:

“O King Yudhiṣṭhira! I had hoped your renowned yajña would be pure enough to transform the rest of my body into gold. Yet, even your grand sacrifice does not measure up to the highest ideal of true giving.”

Everyone was stunned by this unexpected criticism of a sacrifice that seemed flawless. Yudhiṣṭhira humbly asked the mongoose to explain its words.

The Mongoose’s Revealing Story

The mongoose began narrating an unforgettable incident from its past.

Long ago, during a time of severe famine, there lived a poor but deeply virtuous brāhmaṇa with his family. For days, the family had endured hunger without complaint. Finally, one day, they obtained a small amount of flour, barely sufficient to bake a few modest pieces of bread. Just as the family sat down to eat after days of fasting, a hungry traveler knocked on their door, seeking food and shelter.

Honoring the sacred tradition of hospitality, the brāhmaṇa willingly gave away his own portion to the guest, yet the guest remained hungry. Seeing this, the brāhmaṇa’s wife also offered her share joyfully. Still unsatisfied, the guest was given portions by the brāhmaṇa’s son and finally by the daughter-in-law. The family offered everything they had without hesitation or regret, despite their own profound hunger.

Moved by their genuine generosity, the guest blessed the family wholeheartedly and left satisfied. The mongoose, witnessing this pure-hearted act, happened to roll in some flour grains fallen from their simple offering. Instantly, half its body turned into radiant gold, reflecting the purity and sincerity of that family’s sacrifice.

The mongoose explained that ever since, it had wandered from place to place, searching for another sacrifice of equal sincerity, hoping the rest of its body would also turn to gold.

Turning toward Yudhiṣṭhira, the mongoose then recited a powerful verse from the Mahābhārata, clearly conveying the moral of its tale:

नैतत्तव महायज्ञे तुलां गच्छति पार्थिव।
ब्राह्मणस्य हि दारिद्र्यं यथा दत्तं महीपते॥

naitat tava mahāyajñe tulāṁ gacchati pārthiva
brāhmaṇasya hi dāridryaṁ yathā dattaṁ mahīpate

O King, your great sacrifice does not equal the selfless gift given by the poor brāhmaṇa family, who gave away everything in spite of their poverty.

Reflection on the True Spirit of Giving

Upon hearing these profound words, Yudhiṣṭhira and the sages were deeply humbled. They realized that while the king’s sacrifice was magnificent in wealth and ceremony, it lacked the ultimate purity of motive exemplified by the brāhmaṇa family’s selfless act. Their offering had been purely sattvic, devoid of any desire for recognition or reward. The sacrifice by Yudhiṣṭhira, though grand, still contained subtle elements of pride and worldly expectation, making it inferior by comparison.

This story perfectly aligns with the teachings of Lord Krishna in Bhagavad Gita Chapter 17, particularly the verses that categorize acts of austerity and charity according to the three gunas (modes of nature):

 

• Sattvic giving is performed selflessly, out of duty, without any expectation or ego.
• Rajasic giving seeks acknowledgment, prestige, or future benefit.
• Tamasic giving is thoughtlessly performed or given disrespectfully to unworthy recipients.

The humble family had demonstrated purely sattvic charity, revealing the genuine spirit of austerity and sacrifice.

This tale is deeply symbolic. The mongoose represents divine judgment, reflecting how the Supreme evaluates our actions based on purity of intention, rather than external scale or grandeur. It highlights the central message of scriptures like the Bhagavad Gita and Upanishads, emphasizing that purity and humility in intention transform even the smallest act into an invaluable spiritual treasure.

Swami Vivekananda’s words on Tapas and Dana

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)