HomeBhagavad GitaCh. 17Shloka 17
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Shloka 17

Shraddhatraya Vibhaga YogaShraddhatraya Vibhaga Yoga

Bhagavad Gita 17 illustration

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥ १७.१७ ॥

śraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥ | aphalākāṅkṣibhir yuktaiḥ sāttvikaṁ paricakṣate || 17.17 ||

ตบะสามประการนั้น ซึ่งผู้มีวินัยปฏิบัติด้วยศรัทธาอันยิ่ง โดยไม่ปรารถนาผลตอบแทน เรียกว่า “สาตตวิกะ”

That threefold austerity practiced with supreme faith by disciplined persons, without desire for reward, is called sāttvika.

That threefold tapas, performed with highest faith by those who are integrated (yukta) and who do not desire results, is termed sāttvika by people.

Key differences are interpretive: yुक्त (yukta) is variously “self-controlled,” “steadfast,” or “integrated,” and परया श्रद्धया may be “supreme faith” or “wholehearted conviction,” shaping whether the focus is devotional faith, ethical sincerity, or psychological commitment.

श्रद्धयाwith faith
श्रद्धया:
करण
Rootश्रद्धा
परयाsupreme, highest
परया:
करण
Rootपरा
तप्तम्performed, undertaken (lit. heated/ardently done)
तप्तम्:
Rootतप् (√तप्)
तपःausterity, penance
तपः:
कर्म
Rootतपस्
तत्that
तत्:
Rootतद्
त्रिविधम्threefold
त्रिविधम्:
Rootत्रिविध
नरैःby men (people)
नरैः:
कर्ता
Rootनर
अफलाकाङ्क्षिभिःby those who do not desire fruit (results)
अफलाकाङ्क्षिभिः:
कर्ता
Rootअफलाकाङ्क्षिन्
युक्तैःby the disciplined/steadfast (those who are joined to right attitude)
युक्तैः:
कर्ता
Rootयुक्त (√युज्)
सात्त्विकम्sattvic (in the mode of goodness)
सात्त्विकम्:
कर्म
Rootसात्त्विक
परिचक्षतेthey declare, they call
परिचक्षते:
Rootपरि√चक्ष्
Krishna
SattvaNiṣkāma-karma (action without desire for fruits)Śraddhā
Motivation in practiceClassification by guṇasFaith and discipline

FAQs

The verse links healthy discipline to intrinsic motivation: practice sustained by conviction and self-regulation rather than external rewards, which tends to reduce anxiety about outcomes.

Sāttvika tapas is presented as supportive of liberation-oriented aims because it minimizes egoic appropriation of practice and aligns conduct with clarity (sattva).

It marks the transition from defining tapas to evaluating it by guṇa, emphasizing intention (result-seeking vs. non-result-seeking) as the decisive criterion.

One can apply it by committing to disciplined habits (study, service, meditation) for their formative value rather than for status, praise, or immediate payoff.