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Bhagavad-gītā 17.1

अर्जुन उवाच ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विता: । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तम: ॥ १ ॥
arjuna uvāca
[arjuna uvaacha]
ye śāstra-vidhim utsṛjya
[ye shaastra-vidhim utsrijya]
yajante śraddhayānvitāḥ
[yajante shraddhayaanvitaah]
teṣāṁ niṣṭhā tu kā kṛṣṇa
[teshaam nishthaa tu kaa krishna]
sattvam āho rajas tamaḥ
[sattvam aaho rajas tamah]
Word-for-word
arjunaḥ uvāca — Arjuna said ye — those who śāstra - vidhim — the regulations of scripture utsṛjya — giving up yajante — worship śraddhayā — full faith anvitāḥ — possessed of teṣām — of them niṣṭhā — the faith tu — but kā — what kṛṣṇa — O Kṛṣṇa sattvam — in goodness āho — or else rajaḥ — in passion tamaḥ — in ignorance .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
ye śāstra-vidhim utsṛjya
ye
those who
śāstra - vidhim
the regulations of scripture
utsṛjya
giving up
yajante śraddhayānvitāḥ
yajante
worship
śraddhayā
full faith
anvitāḥ
possessed of
teṣāṁ niṣṭhā tu kā kṛṣṇa
teṣām
of them
niṣṭhā
the faith
tu
but
kā
what
kṛṣṇa
O Kṛṣṇa
sattvam āho rajas tamaḥ
sattvam
in goodness
āho
or else
rajaḥ
in passion
tamaḥ
in ignorance .
Important Words
  • śāstra - vidhim — the regulations of scripture
    A compound: śāstra (revealed instruction) + vidhi (rule, prescription). The dvandva pivot of the whole chapter — Arjuna asks about those who have set śāstra-vidhi aside. The chapter will argue that without this compass, even fervent worship cannot rise above the lower modes.
  • utsṛjya — giving up
    Gerund from ut + √sṛj — to cast off, to release upward and away. The word is deliberate: not 'never knew' but 'gave up.' Arjuna is asking about those who knowingly discard scripture.
  • śraddhayā — full faith
    Instrumental of śraddhā. Note the paradox Arjuna is naming: the action is done with śraddhā yet without śāstra. The Gītā will not dismiss the śraddhā — it will diagnose its mode.
  • niṣṭhā — the faith, the standing
    From ni + √sthā — 'where one stands.' Not mere belief but the ground one's life rests on. Arjuna is asking about ontology, not opinion: in what mode does such a worshiper actually stand?
  • sattvam — in goodness
    The first of the three guṇas Arjuna names. Listed first because it is the one the worshiper himself would claim — Arjuna is asking Kṛṣṇa to adjudicate the claim, not endorse it.
Arjuna inquired: O Kṛṣṇa, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna is unsatisfied with Kṛṣṇa's earlier dismissal of those who ignore scripture (16.23-24). He presses: many people DO worship with sincere faith outside the śāstra — under which mode does their effort actually fall? The question pivots the chapter to a triadic anatomy of faith.
Further notes (विवरण · Vivaraṇa)
The chapter opens with Arjuna's diagnostic question that controls the entire 28-verse exposition. Key term niṣṭhā (standing, fixed position) signals he is asking about ontological status, not mere emotional tone. By naming the three guṇas in his question, Arjuna implicitly accepts the modes framework of chapters 14 and 16 and asks Kṛṣṇa to apply it to faith itself. Bridges 16.24's śāstra-pramāṇa with the present analysis of śraddhā.
Prose order (अन्वय · Anvaya)
हे कृष्ण! ये शास्त्र-विधिम् उत्सृज्य श्रद्धया अन्विताः (सन्तः) यजन्ते, तेषां निष्ठा तु का — सत्त्वम् आहो रजः (आहो) तमः?
he kṛṣṇa! ye śāstra-vidhim utsṛjya śraddhayā anvitāḥ (santaḥ) yajante, teṣāṃ niṣṭhā tu kā — sattvam āho rajaḥ (āho) tamaḥ?
O Kṛṣṇa, those who, setting aside the injunctions of scripture, worship endowed with faith — what is their standing? Is it goodness, or passion, or ignorance?
Word split (पदच्छेद · Padaccheda)
अर्जुनः उवाच
arjunaḥ uvāca
ये शास्त्र-विधिम् उत्सृज्य यजन्ते श्रद्धया अन्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वम् आहो रजः तमः ॥
ye śāstra-vidhim utsṛjya yajante śraddhayā anvitāḥ | teṣāṃ niṣṭhā tu kā kṛṣṇa sattvam āho rajaḥ tamaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
ये ye यद् (rel. pron. (pronoun)) nom.pl. (nominative plural)m. those who
शास्त्र-विधिम् śāstra-vidhim शास्त्र (n.) + विधि (m.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound) the injunction of scripture
उत्सृज्य utsṛjya उद् + √सृज् abs. (absolutive) having abandoned
यजन्ते yajante √यज् pres. (present) 3pl.ātm. (ātmanepada / middle voice) they worship
श्रद्धया śraddhayā श्रद्धा (f.) ins.sg. (instrumental singular) with faith
अन्विताः anvitāḥ अनु + √इ p.p.p. (past passive participle) nom.pl. (nominative plural)m. endowed, accompanied
तेषाम् teṣām तद् (dem. (demonstrative) pron. (pronoun)) gen.pl. (genitive plural)m. of them
निष्ठा niṣṭhā निष्ठा (f.) nom.sg. (nominative singular) standing, firm position
तु tu ind. (indeclinable) but
का kā किम् (interr. (interrogative) pron. (pronoun)) nom.sg. (nominative singular)f. what (kind)
कृष्ण kṛṣṇa कृष्ण (m.) voc.sg. (vocative singular) O Kṛṣṇa
सत्त्वम् sattvam सत्त्व (n.) nom.sg. (nominative singular) goodness
आहो āho ind. (indeclinable), disjunctive or else
रजः rajaḥ रजस् (n.) nom.sg. (nominative singular) passion
तमः tamaḥ तमस् (n.) nom.sg. (nominative singular) ignorance
Purport

In the Fourth Chapter, thirty-ninth verse, it is said that a person faithful to a particular type of worship gradually becomes elevated to the stage of knowledge and attains the highest perfectional stage of peace and prosperity. In the Sixteenth Chapter, it is concluded that one who does not follow the principles laid down in the scriptures is called an asura, demon, and one who follows the scriptural injunctions faithfully is called a deva, or demigod. Now, if one, with faith, follows some rules which are not mentioned in the scriptural injunctions, what is his position? This doubt of Arjuna’s is to be cleared by Kṛṣṇa. Are those who create some sort of God by selecting a human being and placing their faith in him worshiping in goodness, passion or ignorance? Do such persons attain the perfectional stage of life? Is it possible for them to be situated in real knowledge and elevate themselves to the highest perfectional stage? Do those who do not follow the rules and regulations of the scriptures but who have faith in something and worship gods and demigods and men attain success in their effort? Arjuna is putting these questions to Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
1. Arjuna said: O Kṛṣṇa, what is the position of those who give up the rules of scripture but act without desire for sense enjoyment. Is this sattva, rajas or tamas?
Commentary

In the seventeenth chapter according to the questions of Arjuna, the Lord gives a description of the sattvic, rajasic and tamasic things. “After describing the asuric persons, You concluded by saying that, giving up the injunctions of scripture, they do as they like and do not attain happiness in this life or the next. I have a question about this.” Thus Arjuna speaks this verse. You have spoken of those who give up scriptural authority and act out of personal desire (kāma-kāritāḥ). But what is the foundation (niṣṭhā) of those who give up the rules of scripture, and according to their inclination perform worship, such as tapa-yajña, jñāna-yajña or japa-yajña, but with faith, without desire to enjoy as they like (śraddhayānvitāḥ)? Is it sattva, rajas or tamas? Please tell me that. Āho is an interrogative particle.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
1. Arjuna said: O Kṛṣṇa, what is the position of those who give up the rules of scripture but worship with faith. Is this a sattva, or rajas and tamas condition?
Commentary

Responding to the questions of Arjuna, Kṛṣṇa explains various items in sattva, rajas and tamas in the seventeenth chapter. Those who study the Vedas, and with faith in the scriptures, undertake activities according to its rules are called devas. Those who ignore the Vedas, and act as they please, without following Vedic rules, are called demons or asuras. You have said this in the previous chapter. Now this is my question. Those who, having read and understood the Vedas which are difficult to understand, give up the rules out of laziness or other reasons, and worship the devas and others with faith born of local custom, are in what position? Are they considered among the godly and demonic types previously defined, by ignoring scripture but having faith (and worship)? Have they taken shelter of sattva, rajas or tamas? The word aho is placed in the middle to indicate the two choices: is it sattva, or is it rajas and tamas?

Bhūrijana Dāsa Gauḍīya
Commentary

The question is very interesting because often the hindu philosophy says that is not exactly what one does that is important, it is the faith that one has in what he is doing. This may seem like a very strange philosophy but faith in what one is doing it is considered very important in contemporary society ‑ faith in oneself. It is quite understood that by having faith in oneself one is going to achieve good results, but not exactly good by the standards of the Bhagavad‑gita. But to a certain extent one can get exactly what he wants. Arjuna is asking what happens if someone actually places his firm conviction, his firm faith in something but it is not as the scriptures dictate, which is the important thing mentioned by Krsna in the end of Chapter Sixteen? Krsna exortes Arjuna to follow the scriptures in order to elevate oneself to the mode of goodness and ultimately to surrender to the Supreme Person in the spiritual world and to avoid those qualities that will lead one into hell. The three gates to hell, lust, greed and anger, Krsna tells Arjuna to avoid. If one doesn't have faith in the scriptures or doesn't follow them exactly, what is his fate? Is he progressing or going down as a demon because of rejecting the scriptures? This is Arjuna's question. Krsna answers this question immediatly in Section A and then in Sections B, C, D and E, Krsna relates four basic qualities of a civilized man. In these sections, except for the last one, food, sacrifices, austerities and charity will be describe according to the different modes. If one has a predominant situation in the mode of goodness, he tends to perform his sacrifices, austerities, etc according to that mode and therefore he will tend to go up. And if one is situated in the lower mode of nature he is going to perform his activities in those modes and he will tend to go down. This Chapter fills up the tree of the material world in relationship to the soul's entanglement within the material world, his entanglement within different material bodies and his transmigration. It fills up the picture and this Chapter completes the basic message of the Bhagavad‑gita by rounding up the different mixtures of the modes of material nature in the world. Srila Prabhupada has described at different times the three modes of nature as corresponding to different colours. Goodness is compared to yellow, passion to red and ignorance compared to blue. When we take these colours and mix them in different proportions we can make different colour combinations. Three multiplied by three makes nine and nine multiplied by nine makes eighty‑one. It can go further and further in sublte combinations of the material modes that affect any particular soul trapped in this material world. Therefore at times we find someone whose modes basically agree with us but there will be always some differences due to different subtle combinations of shades of the material modes which cause different bodies, characters, situations etc, within the material world.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Arjuna inquires about the situation of those who do not follow the principles of scriptures but worship

according to their own imagination. Are they in goodness, passion or ignorance

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
17.1 Tu, but; of Krsna, ka, what; is the nistha, state; tesam, of those-whosoever they may be; ye, who; being anvitah, endued; sraddhaya, with faith, with the idea that there is something hereafter; yajante, adore gods and others; utsriya, by ignoring, setting aside; sastra-vidhim, the unjunctions of the scriptures, the injunctions of the Vedas and the Smrtis? Is the state of those who are such sattvam, sattva; aho, or; rajah, rajas; or tamah, tamas? This is what is meant: Does the adoration of gods and others that they undertake come under the category of sattva or rajas or tamas? By 'those who, endued with faith, adore by ignoring the injunctions of the scriptures' are here meant those who, not finding any injunction which can be characterized as 'enjoined by the Vedas' 'or enjoined by the Smrtis', worship gods and others by merely observing the conduct of their elders. But, on the other hand, those who, though aware of some scriptural injunction, discard them and worship the gods and others in ways contrary to the injunctions, are not meant here by 'those who, ignoring scriptural injunctions, adore৷৷.' Why? Because of the alifying phrase, 'being endued with faith'. For, it cannot be imagined that even when they are aware of some scriptural injunction about worship of gods and others, they discard this out of their faithlessness, and yet they engage in the worship of gods and others enjoined by those scriptures by becoming imbued with faith! Therefore, by 'those who, endued with faith, adore by ignoring the injunctions of the scriptures' are here meant those very ones mentioned earlier. An answer to this estion relating to a general topic cannot be given without splitting it up. Hence,-
Śrī Rāmānujācārya Classical
Translation
17.1 Arjuna said Those who, 'filled with faith but laying aside the injunctions of the Sastras,' engage themselves in sacrifices etc., what is their 'position or basis'? It is Sattva, Rajas or Tamas? Nistha means Sthiti. What is called Sthiti is that state in which one abides, has one's position or basis. Do they abide in Sattva, in Rajas or in Tamas? Such is the meaning of the estion. Thus estioned, the Lord, for affirming the futility of faith and of sacrifices not enjoined in the Sastras, and in order to show that the triple division in accordance with the Gunas refers only to sacrifices etc., enjoined in the Sastras - expounds here the threefold nature of faith enjoined in the Sastras:
Śrī Abhinavagupta Classical
Translation
17.1 Ye sastra - etc. The estion is this : What is the goal [to be reached] by those persons who faithfully perform their worldly actions by not adhering to the scripural injunction ? Now in this regard the answer, basing on the faith, is given by the Bhagavat -
Swami Sivananda Classical
Translation
17.1 Arjuna said Those who, setting aside the ordinances of the scriptures, perform sacrifice with faith, what is their condition, O Krishna? Is is Sattva, Rajas or Tamas?
Commentary

17.1 ये who? शास्त्रविधिम् the ordinances of the scriptures? उत्सृज्य setting aside? यजन्ते perform sacrifice? श्रद्धया with faith? अन्विताः endowed? तेषाम् their? निष्ठा condition? तु verily? का what? कृष्ण O Krishna? सत्त्वम् Sattva? आहो or? रजः Rajas? तमः Tamas.Commentary This chapter deals with the three kinds of people who are endowed with three kinds of faith. Each of them follows a path in accordance with his inherent nature -- either Sattvic? Rajasic or Tamasic.Arjuna says to Krishna It is very difficult to grasp the meaning of the scriptures. It is still more difficult to get a spiritual preceptor who can teach the scriptures. The vast majority of persons are not endowed with a pure? subtle? sharp and onepointed intellect. The span of life is short. The scriptures are endless. The obstacles on the spiritual path are many. Facilities for learning are not always available.There are conflicting statements in the scriptures which have to be reconciled. Thou hast said that liberation is not possible without a knowledge of the scriptures. An ordinary man? though ignorant of or unable to follow this teaching? does charity? performs rituals? worships the Lord with faith? tries to follow the footsteps of sages and saints just as a child copies letters that have been written out for him as a model? or as a blind man makes hiw way by the aid of another who possesses sight. What faith is his How should the state of such a man be described -- Sattvic? Rajasic or Tamasic What is the fate of the believers who have no knowledge of the scriptures

Swami Gambhīrānanda Classical
Translation
17.1 Arjuna said But, ['But' is used to present a standpoint distinct from the earlier ones understand from 16.23-4.-S.] O Krsna, what is the state [i.e., where do the rites undertaken by them end?] of those who, endued with faith, adore [Adore-perform sacrifices, distribute wealth etc. in honour of gods and others.] by ignoring the injunctions of the scriptures? Is it sattva, rajas or tamas?
Shri Purohit Swami Classical
Translation
17.1 "Arjuna asked: My Lord! Those who do acts of sacrifice, not according to the scriptures but nevertheless with implicit faith, what is their condition? Is it one of Purity, of Passion or of Ignorance?
Related values & verses
Related values
Shraddha (Faith / Reverence)Tapas (Austerity / Discipline)Ishvara Pranidhana (Surrender to God)Discriminative Wisdom
Related verses
BG 16.23 BG 16.24 BG 4.39 SB 11.3.21 SB 1.2.8 SB 7.5.30 CC Madhya 22.64 CC Madhya 20.353 CC Ādi 7.72 Śvetāśvatara Upaniṣad 6.23BRS 1.2.92
Related lectures
Personal Guidance
Arjuna asks: those who worship with faith but disregard scripture — what is their position? sattva, rajas, or tamas?
Practical Applications
  • Welcome practical questions about real-world worshipers who don't follow scripture.
  • Don't rush to dismiss them; ask Kṛṣṇa.
  • Respect Arjuna's pastoral concern.
Reflection Questions
  • Whom in my circle worships with faith but disregards scripture?
  • How does Kṛṣṇa's answer shape my view of them?
Analogy

Imagine a traveler at a crossroads who has thrown away the map yet still walks with conviction — feet moving, face lit by faith. Arjuna's question is for that traveler: where does this road actually lead? Sincerity alone, without scripture's compass, cannot read the terrain.

📝 My note

Source: vedabase.io

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