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Bhagavad-gītā 17.12

अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥ १२ ॥
abhisandhāya tu phalaṁ
[abhisandhaaya tu phalam]
dambhārtham api caiva yat
[dambhaartham api chaiva yat]
ijyate bharata-śreṣṭha
[ijyate bharata-shreshtha]
taṁ yajñaṁ viddhi rājasam
[tam yajnam viddhi raajasam]
Word-for-word
abhisandhāya — desiring tu — but phalam — the result dambha — pride artham — for the sake of api — also ca — and eva — certainly yat — that which ijyate — is performed bharata - śreṣṭha — O chief of the Bhāratas tam — that yajñam — sacrifice viddhi — know rājasam — in the mode of passion .
Blended reading (Sanskrit + English inline)
abhisandhāya tu phalaṁ
abhisandhāya
desiring
tu
but
phalam
the result
dambhārtham api caiva yat
dambha
pride
artham
for the sake of
api
also
ca
and
eva
certainly
yat
that which
ijyate bharata-śreṣṭha
ijyate
is performed
bharata - śreṣṭha
O chief of the Bhāratas
taṁ yajñaṁ viddhi rājasam
tam
that
yajñam
sacrifice
viddhi
know
rājasam
in the mode of passion .
Important Words
  • abhisandhāya — desiring, aiming at
    Gerund from abhi + sam + √dhā — to set one's aim toward. Stronger than mere wishing: a deliberate targeting. The rajasic worshiper does not merely hope for a result; he aims the sacrifice at it like an arrow.
  • phalam — the result
    From √phal — to bear fruit. The same word condemned in verse 11 (aphala-ākāṅkṣibhiḥ) returns here as the disqualifier. Phala is not evil; the aiming at it is.
  • dambha — pride
    Specifically the pride that displays itself — hypocritical showmanship. The same dambha that defined demoniac austerity in 17.5 returns now to taint sacrifice. Even a perfect-form yajña becomes rajasic if performed for show. Motive, not externals, is the modal marker.
  • artham — for the sake of
    From artha — purpose, end. The chapter's recurring purpose-marker, appearing here paired with dambha (and elsewhere with sat-kāra, utsādana). The grammar of motive: 'for-the-sake-of'-constructions are precisely what disqualify an act from sattva.
  • bharata - śreṣṭha — O chief of the Bhāratas
    Address to Arjuna. Kṛṣṇa is reminding His kṣatriya friend of his royal heritage — a class especially prone to dambha-driven yajñas. The address is also a small mercy: the warning is delivered to him as a peer of kings.
But the sacrifice performed for some material benefit, or for the sake of pride, O chief of the Bhāratas, you should know to be in the mode of passion.
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)
The same external ritual that is sāttvika in 17.11 becomes rājasa here through two contaminating motives: targeting some phala (heaven, wealth, son) and performing for public display (dambha). Outer form is identical; the difference is entirely intentional.
Further notes (विवरण · Vivaraṇa)
Abhisandhāya is decisive: it is not the bare occurrence of a result-thought that disqualifies the yajña but the deliberate aiming. Most Vedic yajñas (kāmya-karman) ARE result-targeted by design — the chapter is therefore making a deeper point: even śāstra-prescribed yajñas can be rājasa if the antaḥkaraṇa is invested in their fruit. Cf. Mīmāṁsā vs. Vedānta debate on phala-śruti. Dambha echoes 16.4 and 16.17.
Prose order (अन्वय · Anvaya)
हे भरत-श्रेष्ठ! यत् (यज्ञः) फलम् अभिसन्धाय, दम्भ-अर्थम् अपि च एव इज्यते — तं यज्ञं राजसं विद्धि ।
he bharata-śreṣṭha! yat (yajñaḥ) phalam abhisandhāya, dambha-artham api ca eva ijyate — taṃ yajñaṃ rājasaṃ viddhi |
But the sacrifice that is performed aiming at fruit, and also for the sake of show, O best of the Bharatas — know that sacrifice to be rājasa.
Word split (पदच्छेद · Padaccheda)
अभिसन्धाय तु फलं दम्भ-अर्थम् अपि च एव यत् । इज्यते भरत-श्रेष्ठ तं यज्ञं विद्धि राजसम् ॥
abhisandhāya tu phalaṃ dambha-artham api ca eva yat | ijyate bharata-śreṣṭha taṃ yajñaṃ viddhi rājasam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अभिसन्धाय abhisandhāya अभि + सम् + √धा abs. (absolutive) having intentionally aimed at
तु tu ind. (indeclinable) but
फलम् phalam फल (n.) acc.sg. (accusative singular) fruit, result
दम्भ-अर्थम् dambha-artham दम्भ (m.) + अर्थ (m.) acc.sg. (accusative singular), tatpuruṣa cpd. (adv. acc.) for the sake of show/ostentation
अपि api ind. (indeclinable) also
च ca ind. (indeclinable) and
एव eva ind. (indeclinable), emphatic indeed
यत् yat यद् (rel. pron. (pronoun)) nom.sg. (nominative singular)n. which
इज्यते ijyate √यज् pass. (passive) pres. (present) 3sg. is performed
भरत-श्रेष्ठ bharata-śreṣṭha भरत-श्रेष्ठ (m.) voc.sg. (vocative singular) O best of the Bharatas
तम् tam तद् (dem. (demonstrative) pron. (pronoun)) acc.sg. (accusative singular)m. that
यज्ञम् yajñam यज्ञ (m.) acc.sg. (accusative singular) sacrifice
विद्धि viddhi √विद् impv. 2sg.par. (parasmaipada / active voice) know!
राजसम् rājasam राजस (adj.) acc.sg. (accusative singular)m. of the mode of passion
Purport

Sometimes sacrifices and rituals are performed for elevation to the heavenly kingdom or for some material benefits in this world. Such sacrifices or ritualistic performances are considered to be in the mode of passion.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
12. Know that the sacrifice performed with intention of enjoying the result, or for ostentation, is rajasic, O best of Bharata’s lineage.
Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
12. Know that the sacrifice performed with intention of enjoying the result, for ostentation, is rajasic, O best of Bharata.
Commentary

Know that sacrifice performed with the intention of gaining svarga or other results, or for purposes of showing ones greatness (dambha artham) is sacrifice in the mode of passion.

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

Sacrifice in the mode of passion

Done for some material benefit
e.g. For elevation to heavenly kingdom or some other material benefits
For the sake of pride

Focus of Learning

(a) Purpose of food

Increase the duration of life
Purify the mind
Aid in bodily strength

(b) Authority – Past authorities selected foods according to above mentioned purposes e.g. Milk

products, rice, wheat, sugar etc. (Some foods like baked corn and molasses can be made pleasant

when mixed with milk and other foods)

(c) Fatty foods and proteins

Only animal fat of milk is allowed
This is the civilized method of obtaining the needed fat
It rules out any need for animal slaughter
Sub-human way – Fat from animal slaughter
Proteins are available from split-peas, dal, whole-wheat etc.

(d) The best food – Remnants of Supreme Personality of Godhead

Only way to make food anti-septic, eatable and palatable for all persons is to offer food to the Supreme Personality of Godhead and accept remnants
Ref. Bg. 9.26 – “Patram, pushpam…” – Love and devotion are the chief things that the Lord accepts
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
17.12 Tu, but; yat, that which; is ijyate, performed; abhisandhaya, having in view; a phalam, result; api ca, as also; dambhartham, for ostentation; viddhi, know; tam, that; yajnam, sacrifice; to be rajasam, done through rajas; bharatasrestha, O greatest among the descendants of Bharata.
Śrī Rāmānujācārya Classical
Translation
17.12 That sacrifice, performed to gain fruits, full of ostentation and with fame as its aim, know that sacrifice to be characterised by Rajas.
Śrī Abhinavagupta Classical
Translation
17.12 See Comment under 17.13
Swami Sivananda Classical
Translation
17.12 The sacrifice which is offered, O Arjuna, seeking a reward and for ostentation, know thou that to be a Rajasic Yajna.
Commentary

17.12 अभिसंधाय seeking for? तु indeed? फलम् fruit? दम्भार्थम् for ostentation? अपि also? च and? एव even? यत् which? इज्यते is offered? भरतश्रेष्ठ O best of the Bharatas? तम् that? यज्ञम् sacrifice? विद्धि know? राजसम् Rajasic.Commentary If anyone performs a sacrifice in order to obtain? heaven? son? wealth? or name and fame? then it is a sacrifice of a Rajasic nature. The performer of this kind of sacrifice has the motive of increasing his own importance? for popularising his own name in the world? for gaining some reward? for showing himself off as a great? pious and learned man? for making an exhibition of his riches for his own glorificaion. He has no aspiration for attaining the knowledge of the Self.

Swami Gambhīrānanda Classical
Translation
17.12 But that sacrifice which is performed having in veiw a result, as also for ostentation,-know that sacrifice to be done through rajas, O greatest among the descendants of Bharata.
Shri Purohit Swami Classical
Translation
17.12 Sacrifice which is performed for the sake of its results, or for self-glorification - that, O best of Aryans, is the product of Passion.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Dana (Charity / Generosity)Nishkama Karma (Selfless Action)Aparigraha (Non-possessiveness)Seva (Service / Selfless Action)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 2.42-43 BG 9.20 BG 18.24 SB 4.19.37 SB 2.3.10 SB 1.2.9 CC Madhya 19.149 CC Madhya 24.103 CC Madhya 25.86 Muṇḍaka Upaniṣad 1.2.7Muṇḍaka Upaniṣad 1.2.10
Concepts
Yajna
Related lectures
Personal Guidance
Sacrifice performed for material benefit or for show — is rajasic.
Practical Applications
  • Notice when you perform spiritual practice for show or material benefit.
  • Stop performing devotion for an audience.
  • Refuse benefit-driven practice.
Reflection Questions
  • Where does showy or benefit-driven practice creep into my devotion?
  • What private practice would purify it?
Analogy

Rajasic sacrifice is like a businessman at a temple — palms folded, but eyes counting. The fire is real, the mantras are correct, yet the transaction overshadows the offering. Heaven becomes a vendor; the worshiper, a buyer with an itemized list.

Stories
Daśaratha's putra-kāmeṣṭi

Childless and aging, King Daśaratha performed the putra-kāmeṣṭi yajña — a sacrifice explicitly for the desire of sons. He followed every scriptural injunction; the sacrifice was technically perfect, and the boon was granted in the form of Rāma and His brothers.

But by its own definition the rite was abhisandhāya phalam — 'desiring the result' — and the Rāmāyaṇa shows the rajasic edge of its fruit: Daśaratha's later grief at separation from Rāma was the unpaid bill of a fruit-desiring sacrifice. Kṛṣṇa's higher proposal in the Gītā is to perform the same rite without the rajasic intention.

📝 My note

Source: vedabase.io

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