FolioCorpusBhagavad-gītā

Bhagavad-gītā 17.23

ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविध: स्मृत: । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिता: पुरा ॥ २३ ॥
oṁ tat sad iti nirdeśo
[om tat sad iti nirdesho]
brahmaṇas tri-vidhaḥ smṛtaḥ
[brahmanas tri-vidhah smritah]
brāhmaṇās tena vedāś ca
[braahmanaas tena vedaash cha]
yajñāś ca vihitāḥ purā
[yajnaash cha vihitaah puraa]
Word-for-word
oṁ — indication of the Supreme tat — that sat — eternal iti — thus nirdeśaḥ — indication brahmaṇaḥ — of the Supreme tri - vidhaḥ — threefold smṛtaḥ — is considered brāhmaṇāḥ — the brāhmaṇas tena — with that vedāḥ — the Vedic literature ca — also yajñāḥ — sacrifice ca — also vihitāḥ — used purā — formerly .
Blended reading (Sanskrit + English inline)
oṁ tat sad iti nirdeśo
oṁ
indication of the Supreme
tat
that
sat
eternal
iti
thus
nirdeśaḥ
indication
brahmaṇas tri-vidhaḥ smṛtaḥ
brahmaṇaḥ
of the Supreme
tri - vidhaḥ
threefold
smṛtaḥ
is considered
brāhmaṇās tena vedāś ca
brāhmaṇāḥ
the brāhmaṇas
tena
with that
vedāḥ
the Vedic literature
ca
also
yajñāś ca vihitāḥ purā
yajñāḥ
sacrifice
ca
also
vihitāḥ
used
purā
formerly .
Important Words
  • oṁ — indication of the Supreme
    The praṇava. The primordial syllable. Verse 23 places it first of the three; subsequent verses (24, 25, 26–27) will unpack each in turn. Oṁ is the syllable of consecration — what one begins with.
  • tat — that
    The demonstrative pronoun. The grammar performs the theology: tat names something *other* than the speaker. The Absolute is the eternally-other-than-me, and the syllable refuses any familiarity. Verse 25 will unpack tat as the renunciation-syllable.
  • sat — eternal
    Present participle of √as — 'being, that which is.' The reality-syllable. The chapter's closing verses (26–27) and final verdict (28: asat) all turn on this word. Sat is not merely 'good' but ontologically true — what genuinely *is*.
  • nirdeśaḥ — indication
    From nir + √diś — 'pointing out from.' Not a name of the Absolute but a finger pointing toward it. The śabda-brahman doctrine in compressed form: these syllables do not exhaust Brahman, but reliably point.
  • brahmaṇaḥ — of the Supreme
    Genitive of brahman. Prabhupāda's purport reads brahman here as the Supreme Personality of Godhead — oṁ tat sat are uttered in conjunction with the holy name, e.g. oṁ tad viṣṇoḥ paramaṁ padam. These syllables are not sect-neutral common property but designations of Bhagavān; the Vedic hymns add oṁ wherever the Lord's name is invoked.
  • purā — formerly, from of old
    Adverb. Brahmā, the first created being, performed his sacrifices indicating the Supreme Personality of Godhead by these three syllables, and the disciplic succession has carried that usage forward. Purā does not free oṁ tat sat from any tradition; it anchors them in the Lord's eternal (sanātana) Personhood and in the paramparā that has always pointed to Him.
From the beginning of creation, the three words oṁ tat sat were used to indicate the Supreme Absolute Truth. These three symbolic representations were used by brāhmaṇas while chanting the hymns of the Vedas and during sacrifices for the satisfaction of the Supreme.
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)
Kṛṣṇa introduces the great formula 'oṁ tat sat' as the threefold designation of Brahman. From the dawn of the tradition, by uttering this formula, the priestly class, the Veda, and the sacrificial system were consecrated. The mahāvākya is presented as the ontological warrant for the whole orthodox order.
Further notes (विवरण · Vivaraṇa)
The mahāvākya oṁ-tat-sat is unpacked across vv. 23-27. Three terms correspond to three aspects of Brahman: oṁ as the sonic seed-symbol, tat as the impersonal 'That,' sat as the Real. The verse's claim is creation-temporal: brāhmaṇas, Vedas, and yajñas were ordained 'tena' (by that) and 'purā' (anciently). Cf. Chāndogya 1.1.1 on oṁ as the udgītha; Maitrī Upaniṣad 6.5 has a parallel three-letter mantra-theory. The formula now anoints every dharmic act in the chapter.
Prose order (अन्वय · Anvaya)
'ॐ तत् सत्' इति ब्रह्मणः त्रिविधः निर्देशः स्मृतः; तेन (निर्देशेन) पुरा ब्राह्मणाः वेदाः यज्ञाः च विहिताः ।
'oṃ tat sat' iti brahmaṇaḥ trividhaḥ nirdeśaḥ smṛtaḥ; tena (nirdeśena) purā brāhmaṇāḥ vedāḥ yajñāḥ ca vihitāḥ |
'Oṁ Tat Sat' — this is remembered as the threefold designation of Brahman; by that designation, in ancient times, the brāhmaṇas, the Vedas, and the sacrifices were ordained.
Word split (पदच्छेद · Padaccheda)
ॐ तत् सत् इति निर्देशः ब्रह्मणः त्रिविधः स्मृतः । ब्राह्मणाः तेन वेदाः च यज्ञाः च विहिताः पुरा ॥
oṃ tat sat iti nirdeśaḥ brahmaṇaḥ trividhaḥ smṛtaḥ | brāhmaṇāḥ tena vedāḥ ca yajñāḥ ca vihitāḥ purā ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
ॐ oṃ ind. (indeclinable), praṇava — bīja-mantra of Brahman oṁ
तत् tat तद् (dem. (demonstrative) pron. (pronoun)) nom.sg. (nominative singular)n. That (Brahman)
सत् sat √अस् pres. (present) ptcp. nom.sg. (nominative singular)n. / सत् (n./adj.) the Real, that-which-is
इति iti ind. (indeclinable), quotative thus
निर्देशः nirdeśaḥ निर्देश (m.) nom.sg. (nominative singular) designation, indication
ब्रह्मणः brahmaṇaḥ ब्रह्मन् (n.) gen.sg. (genitive singular) of Brahman
त्रिविधः trividhaḥ त्रि + विध (adj.) nom.sg. (nominative singular)m. threefold
स्मृतः smṛtaḥ √स्मृ p.p.p. (past passive participle) nom.sg. (nominative singular)m. is remembered, traditionally held
ब्राह्मणाः brāhmaṇāḥ ब्राह्मण (m.) nom.pl. (nominative plural) the brāhmaṇas
तेन tena तद् (dem. (demonstrative) pron. (pronoun)) ins.sg. (instrumental singular)m./n. by that
वेदाः vedāḥ वेद (m.) nom.pl. (nominative plural) the Vedas
च ca ind. (indeclinable) and
यज्ञाः yajñāḥ यज्ञ (m.) nom.pl. (nominative plural) the sacrifices
विहिताः vihitāḥ वि + √धा p.p.p. (past passive participle) nom.pl. (nominative plural)m. were ordained, established
पुरा purā ind. (indeclinable) of old, in the beginning
Purport

It has been explained that penance, sacrifice, charity and foods are divided into three categories: the modes of goodness, passion and ignorance. But whether first class, second class or third class, they are all conditioned, contaminated by the material modes of nature. When they are aimed at the Supreme – oṁ tat sat, the Supreme Personality of Godhead, the eternal – they become means for spiritual elevation. In the scriptural injunctions such an objective is indicated. These three words, oṁ tat sat, particularly indicate the Absolute Truth, the Supreme Personality of Godhead. In the Vedic hymns, the word oṁ is always found. One who acts without following the regulations of the scriptures will not attain the Absolute Truth. He will get some temporary result, but not the ultimate end of life. The conclusion is that the performance of charity, sacrifice and penance must be done in the mode of goodness. Performed in the mode of passion or ignorance, they are certainly inferior in quality. The three words oṁ tat sat are uttered in conjunction with the holy name of the Supreme Lord, e.g., oṁ tad viṣṇoḥ. Whenever a Vedic hymn or the holy name of the Supreme Lord is uttered, oṁ is added. This is the indication of Vedic literature. These three words are taken from Vedic hymns. Oṁ ity etad brahmaṇo nediṣṭhaṁ nāma indicates the first goal. Then tat tvam asi ( Chāndogya Upaniṣad 6.8.7) indicates the second goal. And sad eva saumya ( Chāndogya Upaniṣad 6.2.1) indicates the third goal. Combined they become oṁ tat sat. Formerly when Brahmā, the first created living entity, performed sacrifices, he indicated by these three words the Supreme Personality of Godhead. Therefore the same principle has always been followed by disciplic succession. So this hymn has great significance. Bhagavad-gītā recommends, therefore, that any work done should be done for oṁ tat sat, or for the Supreme Personality of Godhead. When one performs penance, charity and sacrifice with these three words, he is acting in Kṛṣṇa consciousness. Kṛṣṇa consciousness is a scientific execution of transcendental activities which enables one to return home, back to Godhead. There is no loss of energy in acting in such a transcendental way.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
23-24. The three words oṁ tat sat were revealed by the ancient sages. Brahman in the form of these three sounds created the brāhmaṇas, the Vedas and sacrifice. Therefore,
Commentary

sacrifices, austerities, charity and other works of the present seekers of Brahman are always started with the uttering of oṁ. The three types of austerity, sacrifice, charity, foods and faith have been described generally for all human beings. However, among the sattvic people there are also the seekers of Brahman. All of their sacrifices, charities, austerities and food indicate Brahman. That is explained in this verse. The three words oṁ tat sat, indicating Brahman, have been revealed by the sages (smṛtaḥ). Among those words, oṁ is well known in all the śrutis as the name of Brahman. The word tat is well known to designate the cause of the universe, and is also known to signify the obliterator of what is not tat— the material world. Sat is defined in the śrutis as that which exists before everything else (eternal): sad eva saumyam agre asīt. (Chāndogya Upaniṣad 6.2.4) Since the brāhmaṇas, sacrifices and the Vedas were created (vihitāḥ) in ancient times by Brahman itself (tena) in the form of these sounds oṁ tat sat, the sacrifices, austerities, charity and other works of the present seekers of Brahman are started uttering (udāhṛtya) the name of Brahman, oṁ.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
23-24. The three names of the Lord om tat sat were remembered by the wise. Viṣṇu in the form of these three sounds created the brāhmaṇas, the Vedas and sacrifice. Therefore,
Commentary

sacrifices, austerities, charity and other works of the present seekers of brahman are always started with the uttering of om. In speaking of the three types of sacrifice, austerity and charity, with divisions in the three modes, those which were in the mode of goodness were shown to be accepted, and those in the mode of passion and ignorance were to be rejected. Now the Lord says that the sacrifice, austerity and charity of persons qualified with sattva [Note: The sacrifice, austerity and charity of the sattvika person are in accordance with scripture. See verse 11.] should be performed along with uttering the name of Viṣṇu. [Note: Those following rules should also understand the spiritual goal of all the actions.] The three words om tat sat are remembered by the wise to be the names of Viṣṇu (brahmanaḥ nirdeśaḥ). The śruti says om ity etad brahmaṇo nediṣṭaṁ nāma: Om is another name of the brahman. (Ṛg veda) Om is one name. Tat is the second name, seen in the śruti statement tat tvam asi: you are that brahman. (Chāndogya Upaniṣad 6.8.7) Sat is the third name, mentioned in the śruti statement sad eva saumya: that brahman is eternal, O gentle one! (Chāndogya Upaniṣad 6.2.1) These are representative names only, as there are many more. The brāhmaṇas, Vedas and sacrifices were manifested (vihitāḥ) by four-headed Brahmā long ago through this brahman in the form of the three names om tat sat, indicating Viṣṇu. Therfore these names are very powerful. If these names are used along with sacrifice and other acts, these will make up for any fault in performance of the parts of the sacrifice, and by uttering these three sounds one is assured of getting the results. Since this is so, after chanting the name om, the sacrifices, austerities and other works of the sattvika people of the three higher castes (brahma vādinām) are performed. [Note: The śūdras were not allowed to chant the Vedas..] If there is some irregularity in the execution, the acts still yield full results, because of the utterance of om.

Bhūrijana Dāsa Gauḍīya
Commentary

Srila Prabhupada says in his Purport: "One who acts without following the regulations of the scriptures will not attain the Absolute Truth. He will get some temporary result, but not the ultimate end of life. The conclusion is that the performance of charity, sacrifice and penance must be done in the mode of goodness. Performed in the mode of passi ignorance, they are certainly inferior in quality. We understand that there is a gradual process according to the scriptures that teaches us to perform these different acts not in passion, not in ignorance but in goodness. And then gradually by doing that one is elevate towards the Supreme. But actually, that is not the conclusion that is going to be reached, because we know already so many different processes. There is the process or the oportunity for gradual elevation to the mode of goodness and from the mode of goodness one pushes on to the transcendental platform. But that is not actually Krsna's desire.

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

Analyzing the above information, one can see the basic characteristics in goodness are motivation for

purification, a sense of duty and desire to please the Lord. Therefore instill this mentality in sacrifice, austerity

and charity by “Om tat sat”

From beginning of creation the three words “Om tat sat” were used to indicate the Supreme Absolute truth

Focus of Learning

(a) How to purify food, sacrifice, austerity and charity – Although always contaminated by any one

of the material modes, they can be made as the means of spiritual elevation by aiming them at

the Supreme – ‘Om tat sat’, the Supreme Personality of Godhead, the eternal

(b) What does ‘Om tat sat’ indicate – They particularly indicate the Absolute Truth, The Supreme

Personality of Godhead

e.g. In Vedic hymns, the word ‘Om’ is always found

(c) What if one acts without following scriptural regulations

He will not attain Absoute Truth
He will get some temporary result but not the ultimate end of life

(d) Conclusion – Sacrifice, charity and penance must be done in the mode of goodness, otherwise

they are inferior in quality, if performed in the mode of passion or ignorance

(e) Indication of the Vedic literatures with respect to ‘Om tat sat’

Three words ‘Om tat sat’ are uttered in conjunction with the Holy Name of the Supreme Lord e.g. ‘Om tad Vishnoh’
Whenever a Vedic hymn or Holy Name of the Supreme Lord is uttered, ‘Om’ is added

(f) Authority for ‘Om tat sat’ – These three words are taken from Vedic hymns

‘Om’ (Rg Veda) – Indicates the first goal
‘Tat tvam asi’ (Chandogya Upanisad) – Indicates second goal
‘Sad eva saumya’ (Chandogya Upanisad) – Indicates the third goal
E.g. Brahma performed sacrifices by indicating Supreme Lord with these three words

(g) ‘Om tat sat’ and Krishna consciousness

According to Bhagavad-gita, any work should be done for ‘Om tat sat’ (For the Supreme Personality of Godhead) – That is ‘acting in Krishna consciousness’
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
17.23 Om, tat, sat-iti, this; is smrtah, considered, regarded, in the Vedanta, by the knowers of Brahman; to be the trividhah, threefold; nirdesah, designation, mention by name-nirdesa is that by which a thing is specified; brahmanah, of Brahman. The Brahmanas and the Vedas and the sacrifices were vihitah, ordainded, [When some defect arises in sacrifice etc., then this is corrected by uttering one of these words-Om, tat, sat.] created; tena, by that threefold designation; pura, in the days of yore [In the beginning of creation by Prajapati.]-this is said by way of eulogizing the designation.
Śrī Rāmānujācārya Classical
Translation
17.23 Here Brahman means the Veda. It is the secondary meaning of the expression, especially of the ritualistic portion of the Veda. The three-fold expression Om Tat Sat is connected with the Brahman or the Veda. Sacrifices and similar rituals are prescribed in the Vedas. These expressions Om Tat Sat are used in these Vedic rites. The connection of Om is that it should be invariably used at the commencement of the recitation of Vedic hymns. The syllable Tat and Sat indicate that these rituals are worthy of honour. The Brahmanas are those who are to preserve Vedic study as also the Vedas and the sacrificial rites ordained in them. All these were created by Me in the past. Sri Krsna elaborates in the next verses the nature of the connection of these syllables with the Vedic rituals, beginning first with Om.
Śrī Abhinavagupta Classical
Translation
17.23 See Comment under 17.27
Swami Sivananda Classical
Translation
17.23 "Om Tat Sat": This has been declared to be the triple designation of Brahman. By that were created formerly, the Brahmanas, the Vedas and the sacrifices.
Commentary

17.23 तत्सत् Om Tat Sat? इति thus? निर्देशः designation? ब्रह्मणः of Brahman? त्रिविधः threefold? स्मृतः has been declared? ब्राह्मणाः Brahmanas? तेन by that? वेदाः Vedas? च and? यज्ञाः sacrifices? च and? विहिताः created? पुरा formerly.Commentary Om Tat Sat is the root of the entire universe. Om is the Akshara Brahman. Tat means Thath? the indefinable. Sat means Reality.Para Brahman? that Supreme Being? the abiding place of all that lives and moves? is beyond name and class. The Vedas have ventured to give a name to Him. A new born child has no name but no,receiving one he will answer to it. Men who are troubled by the afflictions of this world run to the Deity for refuge and call Him by the name. When Brahman is invoked through the name that which is hidden is revealed to the aspirant.These three words have a divine power of their own. The vibrations that they produce in one are such as to arouse the latent divinity and also to secure the necessary response from the Cosmic Being Whom they connote.When a sacrificial rite or the like is found defective? it will be rendered perfect by the utterance of the powerful Mantra Om Tat Sat or one of the three designations in the end. With Om or Om Tat Sat all acts of sacrifice? study of sacred scriptures? spiritual discipline and meditation are commenced. If the doer of sacrifices remembers either of these Mantras all obstacles that stand in the way of success of the sacrifices are removed.Om Tat Sat has been declared to be the triple designation of Brahman in the Vedanta by the knowers of Brahman. The power of creation that lies in the Creator emanates from this Mantra. When He meditated inwardly on the meaning of this Mantra and repeated the threefold word? He acired the power to create. Then He created the Brahmanas? gave them the Vedas to be their guide and directed them to perform sacrifices and other rites.Puraa Of old At the beginning of creation by the Prajapati.Brahman here means the Veda.

Swami Gambhīrānanda Classical
Translation
17.23 'Om-tat-sat' ['Om, That, Existence': 'Om iti brahma, Om is Brahman' (Tai. 1.8.1); 'Tattvamasi, Thou art That' (Ch. 6.8.7); and 'Sadeva somya idamagra asit, This was Existence alone in the beginning, O amiable one' (Ch. 6.2.1)-in these texts Brahman is indicated by the words Om, tat, sat.]-this is considered to be the threefold designation of Brahman. The Brahmanas and Vedas and the sacrifices were ordanined by that in the days of yore.
Shri Purohit Swami Classical
Translation
17.23 Om Tat Sat' is the triple designation of the Eternal Spirit, by which of old the Vedic Scriptures, the ceremonials and the sacrifices were ordained.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)
Related verses
BG 7.8 BG 8.13 BG 10.25 SB 2.9.8 SB 12.6.37 SB 6.8.3 CC Ādi 7.128 CC Madhya 6.148 CC Madhya 25.58 Māṇḍūkya Upaniṣad 1Kaṭha Upaniṣad 1.2.15
Concepts
Yajna
Related lectures
Personal Guidance
From the beginning of creation, three syllables — Om Tat Sat — have indicated the Supreme.
Practical Applications
  • Use Om Tat Sat as a mantra of consecration.
  • Don't dismiss traditional invocations.
  • Honor sacred sound.
Reflection Questions
  • When did I last consecrate an act with traditional invocation?
  • What would such consecration add?
Analogy

Oṁ, Tat, and Sat are like three lamps that have always been burning at the entrance to the temple. They are not the deity; they are the lights by which one finds the way in. From the beginning of the world these three syllables have stood at the doorway of every authentic act, naming the Absolute that the act is approaching.

📝 My note

Source: vedabase.io

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