गीताभ्यासे श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्यायः

 ।। ॐ श्रीपरमात्मने नमः ।। 

अथ गीताभ्यासे श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्यायः  

================

This गीताभ्यास: study for learning Sanskrit and Gita together. As studying Sanskrit, the study details पदच्छेदाः, वाक्यांशशः विश्लेषणम्, शब्दाभ्यासाः, छन्दोविश्लेषणम्, As studying Gita, the study details अन्वयार्थाः and स्वाध्यायाः i.e. Notes of self study. i.e. notes of self-study wherein deeper meaning, figures of speech if any, other relevant quotes including verses from other chapters are taken note of by way of "connecting the dots". 

There are 28 श्लोकाः in this अध्यायः. In the first  श्लोकः there is a question by अर्जुनः which is answered by श्रीकृष्णभगवान् in the rest 27. All have 32 letters each. 

गीताभ्यासे १७’१ ये शास्त्रविधिमुत्सृज्य         

==================

अर्जुन उवाच ।

पदच्छेदैः - अर्जुन: उवाच ।

ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः ।

पदच्छेदैः - ये शास्त्रविधिम् उत्सृज्य यजन्ते श्रद्धया अन्विताः ।

तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥ १७-१॥

पदच्छेदैः - तेषाम् निष्ठा तु का कृष्ण सत्त्वम् आहो रज: तमः ॥ १७-१॥

वाक्यांशशः विश्लेषणम्  

अनुक्र.	कर्तृपदीयाः	कर्मपदीयाः	अन्ये सुबन्ताः	विधेयाः	अव्ययानि	कृदन्ताः	तिङन्ताः
1	अर्जुन:						उवाच
2a			श्रद्धया			अन्विताः
2b	ये	शास्त्रविधिम्				उत्सृज्य
2c							यजन्ते
			कृष्ण
3a	निष्ठा		तेषाम्	का	तु		(भवति)
3b				सत्त्वम् रज: तमः	आहो
वाक्यांशः (2a) श्रद्धया अन्विताः is adjectival of ये, the common subject of (2b) and (2c). The वाक्यांशः (3b) सत्त्वम् आहो रज: तमः is compliment विधेय: of (3a).

अन्वयशः शब्दाभ्यासा: 

अर्जुन: उवाच  

1. अर्जुन: - अर्जुन वि. अत्र पुं. 1’1 / अर्जुन a. [अर्ज्-उनन् णिलुक् च Uṇ.3.58] (-ना, -नी f.). 1 White, clear, bright, of the colour of day; अहश्च कृष्णमहरर्जुनं च Rv.6.9.1; पिशङ्गमौञ्जीयुजमर्जुनच्छविम् Śi.1.6. -2 Silvery; यत्र वः प्रेङ्खा हरिता अर्जुना Av.4.37.5. -नः 1 The white colour. -2 A peacock. -3 A sort of cutaneous disease. -4 A tree (Mar. अर्जुनसादडा), with useful rind; Mb.3.64.3. -5 N. of the third Pāṇḍava who was a son of Kuntī by Indra and hence called ऐन्द्रि also. [Arjuna was so called because he was 'white' or 'pure in actions' (पृथिव्यां चतुरन्तायां वर्णो मे दुर्लभः समः । करोमि कर्म शुद्धं च तेन मामर्जनं विदुः). He was taught the use of arms by Droṇa and was his favourite pupil. By his skill in arms he won Draupadī at her Svayaṁvara (see Draupadī). For an involuntary transgression he went into temporary exile and during that time he learnt the science of arms from Paraśurāma. He married Ulūpī, a Nāga Princess, by whom he had a son named Irāvat, and also Chitrāṅgadā, daughter of the king of Maṇipura, who bore him a son named Babhruvāhana. During this exile he visited Dvārakā, and with the help and advice of Kṛiṣṇa succeeded in marrying Subhadrā. By her he had a son named Abhimanyu. Afterwards he obtained the bow (Gāṇḍiva from the god Agni whom he assisted in burning the Khāṇḍva forest. When Dharma, his eldest brother, lost the kingdom by gambling, and the five brothers went into exile, he went to the Himālayas to propitiate the gods and to obtain from them celestial weapons for use in the contemplated war against Kauravas. There he fought with Śiva who appeared in the disguise of a Kirāta; but when he discovered the true character of his adversary he worshipped him and Śiva gave him the Pāśupatāstra. Indra, Varuṇa, Yama and Kubera also presented him with their own weapons. In the 13th year of their exile, the Pāṇḍavas entered the service of the King of Virāṭa and he had to act the part of a eunuch, and music and dancing master. In the great war with the Kauravas Arjuna took a very distinguished part. He secured the assistance of Kṛiṣṇa who acted as his charioteer and related to him the Bhagavadgītā when on the first day of the battle he hesitated to bend his bow against his own kinsmen. In the course of the great struggle he slew or vanquished several redoubtable warriors on the side of the Kauravas, such as Jayadratha, Bhīṣma, Karṇa &c. After Yudhiṣṭhira had been installed sovereign of Hastināpura, he resolved to perform the Aśvamedha sacrifice, and a horse was let loose with Arjuna as its guardian. Arjuna followed it through many cities and Countries and fought with many kings. At the city of Maṇipura he had to fight with his own son Babhruvāhana and was killed; but he was restored to life by a charm supplied by his wife Ulūpī. He traversed the whole of Bharatakhaṇḍa and returned to Hastināpura, loaded with spoils and tributes, and the great horse-sacrifice was then duly performed. He was afterwards called by Kṛiṣna to Dvārakā amid the internecine struggles of the Yādavas and there he performed the funeral ceremonies of Vasudeva and Kṛiṣṇa. Soon after this the five Pāṅdavas repaired to heaven having installed Parīkṣit -the only surviving son of Abhimanyu-- on the throne of Hastināpura. Arjuna was the bravest of the Pāṇdavas, high-minded, generous, upright, handsome and the most prominent figure of all his brothers. He has several appellations, such a Pārtha, Gudākeśa, Savyasāchī, Dhanañjaya, Phālguna, Kirītin, Jīṣṇu, Śvetavāhana, Gāṇḍivin &c.] cf. अर्जनः फाल्गुनो जिष्णुः किरीटी श्वेतवाहनः । बीभत्सुर्विजयः कृष्णः सव्यसाची धनञ्जयः ॥ 

2. उवाच - वच्-धातोः (अथवा ब्रू-धातोः) लिटि प्र.पु. एक. / वच् वचँ परिभाषणे (to speak, to tell, to talk) अदादिः, ०२.००५८ परस्मैपदी, द्विकर्मकः, अनिट् / ब्रू ब्रूञ् व्यक्तायां वाचि (to speak, to tell, to explain) अदादिः, ०२.००३९ उभयपदी, द्विकर्मकः, सेट् 

ये श्रद्धया अन्विताः शास्त्रविधिम् उत्सृज्य यजन्ते 

3. ये - यत् सर्व. अत्र पुं. 1’3 / 

4. श्रद्धया - श्रद्धा स्त्री. 3’1 / श्रद्धा 1 Trust, faith, belief, confidence. -2 Belief in divine revelation, religious faith; श्रद्धा वित्तं विधिश्चेति त्रितयं तत्समागतम् Ś.7.29; R.2.16; अयतिः श्रद्धयोपेतो योगात् चलितमानसः Bg.6.37;7.21;17.3. -3 Sedateness, composure of mind. -4 Intimacy, familiarity. -5 Respect, reverence. -6 Strong or vehement desire; तथापि वैचित्र्यरहस्यलुब्धाः श्रद्धां विधास्यन्ति सचेतसोऽत्र Vikr.1.13; युद्धश्रद्धापुलकित इव प्राप्तसख्यः करेण Mu.6.18. 

5. अन्विताः - (अनु+इ = अन्वि)-धातोः क्त-वि. अन्वित / अत्र पुं. 1’3 / अन्वित p. p. 1 Followed or attended by, in company with, joined by; अमात्यपुत्रैः सवयोभिरन्वितः R.3.28. -2 Possessed of, having, possessing, endowed with; full of, seized or struck with, overpowered by; with instr. or in compound; कुलान्वितं कुकुलजा निन्दन्ति Pt.1.415; धैर्य˚; गुण˚, वित्त˚; विस्मय˚ struck with wonder; भय˚, क्रोध˚, लोभ˚ &c. &c. -3 Connected with, linked to, following (as a consequence). -4 Connected grammatically; वर्णाः पदं प्रयोगार्हानन्वितैकार्थबोधकाः S. D.9. -5 Understood, reached by the mind. -6 Suitable, befitting; तपसा चान्वितो वेषस्त्वं राममहिषी ध्रुवम् Rām.5.33.13. 

6. शास्त्रविधिम् - शास्त्रविधि पुं. 2’1 / शास्त्रम् च विधिः च एतयोः समाहारः शास्त्रविधि: (द्वन्द्वः) / 

1. शास्त्रम् - शास्त्रम् [शिष्यतेऽनेन शास्-ष्ट्रन्] 1 An order, a command, rule, precept; अतिक्रामति यः शास्त्रं पितुर्धर्मार्थदर्शिनः Mb.5.148.21. -2 A sacred precept or rule, scriptural injunction; तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ Bg.16.24. -3 A religious or sacred treatise, sacred book, scripture; see comps. below. -4 Any department of knowledge, science; इति गुह्यतमं शास्त्रम् Bg.15.20; शास्त्रेष्वकुण्ठिता बुद्धिः R.1.19; often at the end of comp. after the word denoting the subject, or applied collectively to the whole body of teaching on that subject; वेदान्तशास्त्र, न्यायशास्त्र, तर्कशास्त्र, अलंकार- शास्त्र &c. 

2. विधि: - विधिः [विधा-कि] 1 Doing, performance, practice, an act or action; ब्रह्मध्यानाभ्यसनविधिना योगनिद्रां गतस्य Bh.3.41; योगविधि R.8.22; अस्याः सर्गविधौ V.1.8; लेखाविधि Māl. 1.35. -2 Method, manner, way, means, mode; निः- साराल्पफलानि ये त्वविधिना वाञ्छन्ति दण्डोद्यमैः Pt.1.376. -3 A rule, commandment, any precept which enjoins something for the first time (as distinguished from नियम and परिसंख्या q.v.); विधिरत्यन्तमप्राप्तौ; चिकीर्षाकृतिसाध्यत्व- हेतुधीविषयो विधिः; वहति विधिहुतं या हविः Ś.1.1. -4 A sacred precept or rule, ordinance, injunction, law, a sacred command, religious commandment (opp. अर्थवाद which means 'an explanatory statement coupled with legends and illustrations'; see अर्थवाद); प्रवृत्तिपरं वाक्यं विधिः, as ज्योतिष्टोमेन स्वर्गकामो यजेत; श्रद्धा वित्तं विधिश्चेति त्रितयं तत् समागतम् Ś.7.29; R.2.16. 

7. उत्सृज्य - (उत्+सृज् = उत्सृज्)-धातोः ल्यबन्तम् / उत्सृज् 6 P. 1 to pour out, emit, send forth or down; व्यलीकनिश्वासमिवोत्ससर्ज Ku.3.25; सहस्रगुणमुत्स्रष्टुमादत्ते हि रसं रविः R.1.18 to give back; Bg.9.19; so बाष्पम्, वारि. -2 (a) To quit, leave, abandon, give up. मातापितृभ्यामुत्सृष्टम् Ms.9.171; नियतमात्मानमुत्स्रक्ष्यामि K.177,191,194; R.5.51,6.46,7.7; Ku.2.36,5.86; kill; so तनुम्, प्राणान्, रणम् &c. परार्थे प्राज्ञ उत्सृजेत् H.1.41. (b) To put off, lay aside; भयोत्सृष्टविभूषाणाम् R.4.54,3.60. 

8. यजन्ते - यज्-धातोः लटि प्र.पु. बहु. / यज् यजँ देवपूजासङ्गतिकरणदानेषु (to sacrifice, to offer to a deity, to worship, to get associated with, to give) भ्वादिः ०१.११५७ उभयपदी सकर्मकः अनिट्

कृष्ण तेषाम् निष्ठा तु का सत्त्वम् आहो रज: तमः  

9. कृष्ण - कृष्ण वि. अत्र पुं. सम्बोधनमेक. / 

10. तेषाम् - तत् सर्व. अत्र पुं. 6’3 / 

11. निष्ठा - स्त्री. 1’1 / निष्ठा 1 Position, condition, state; तेषां निष्ठा तु का कृष्ण Bg.17.1; तेषामशान्तकामानां का निष्ठाऽविजितात्मनाम् Bhāg.11.5.1. -2 Basis, foundation. -3 Fixity, fixedness, steadiness; मनो निष्ठाशून्यं भ्रमति च किमप्यालिखति च Māl.1.31; -4 Devotion or application, close attachment. -5 Belief, firm adherence, faith; शास्त्रेषु निष्ठा Māl.3.11; लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयाऽनघ Bg.3.3. 

12. तु - अव्ययम् however 

13. का - किम् सर्व. अत्र स्त्री. 1’1 / 

14. सत्त्वम् - सत्त्व नपुं. 1’1 / सत्त्वम् [सतो भावः] (Said to be m. also in the first ten senses) 1 Being, existence, entity. -2 Nature, essence. -3 Natural character, inborn disposition; अच्योष्ट सत्त्वान्नृपतिश्च्युताशः Bk.3.20. -4 Life, spirit, breath, vitality, principle of vitality; उद्गतानीव सत्त्वानि बभूवुरमनस्विनाम् Rām.2.48.2; चित्रे निवेश्य परिकल्पित- सत्त्वयोगा Ś.2.10. -5 Consciousness, mind, sense; वाक्च सत्वं च गोविन्द बुद्धौ संवेशितानि ते Mb.12.46.4; Bg.16.1; Bhāg.7.15.41. -6 An embryo. -7 Substance, thing, wealth. -8 An elementary substance such as earth, air, fire &c. -9 (also m.) A living or sentient being, animal, beast; वन्यान् विनेष्यन्निव दुष्टसत्त्वान् R.2.8;15.15; किं नोऽपत्यनिर्विशेषाणि सत्वानि विप्रकरोषि Ś7; Māl.9; यश्चासूनपि संत्यजेत् करुणया सत्त्वार्थमभ्युद्यतः Nāg.2.10. -10 An evil spirit, a demon, ghost; अद्य नूनं दशरथः सत्त्वमाविश्य भाषते Rām.2.33.10. -11 Goodness, virtue, excellence. -12 Truth, reality, certainty. -13 Strength, energy, courage, vigour, power, inherent power, the stuff of which a person is made; निजमेव सत्त्वमुपकारि साम् Ki.18. 14; Mb.12.313.17; क्रियासिद्धिः सत्त्वे भवति महतां नोपकरणे Subhāṣ.; R.5.31; Mu.3.22. -14 Wisdom, good sense. -15 The quality of goodness or purity regarded as the highest of the three Guṇas q. v.; (it is said to predominate most in gods and heavenly beings). -16 A natural property or quality, characteristic. -17 A noun, substantive. -18 Intellect (बुद्धि); अघ्राणमवितर्कं च सत्त्वं प्रविशते परम् Mb.12.204.18. -19 The subtle body of individual soul (लिङ्गशरीर); गृहाणीव हि मर्त्यानामाहुर्देहानि पण्डिताः । कालेन विनियुज्यन्ते सत्त्वमेकं तु शाश्वतम् ॥ Mb.11.3.8. 

15. आहो - अव्ययम् / आहो ind. An interjection expressing (a) Doubt or alternative (or), and usually standing as a correlative of किम्; किम् वैखानसं व्रतं निषेवितव्यं ... आहो निवत्स्यति समम् हरिणाङ्गनाभिः Ś.1.27; दारत्यागी भवाम्याहो परस्त्रीस्पर्शपांसुलः Ś.5.29. (b) Interrogation.  

16. रज: - रजस् नपुं. 1’1 / रजस् n. [रञ्ज्-असुन् नलोपः Uṇ.4.224] 1 Dust, powder, dirt; धन्यास्तदङ्गरजसा मलिनीभवन्ति Ś.7.17; आत्मोद्धतैरपि रजोभिरलङ्घनीयाः 1.8; R.1.42;6.33. -2 The dust or pollen of flowers; भूयाद् कुशेशयरजोमृदुरेणुरस्याः (पन्थाः) Ś.4.11; Me.35,67; Śi.7.42. -3 A mote in a sunbeam, any small particle (of matter); cf. Ms.8.132; जाल-सूर्यमरीचिस्थं त्रसरेणू रजः स्मृतम् Y.1.362. -4 A ploughed or cultivated land, arable field. -5 Gloom, darkness. -6 Foulness, passion, emotion, moral or mental darkness; अपथे पदमर्पयन्ति हि श्रुतवन्तोऽपि रजोनिमीलिताः R.9.74. -7 The second of the three Guṇas or constituent qualities of all material substances (the other two being सत्त्व and तमस्; रजस् is supposed to be the cause of the great activity seen in creatures; it predominates in men, as Sattva and Tamas predominate in gods and demons); अन्तर्गतमपास्तं मे रजसोऽपि परं तमः Ku.6.60; Bg.6. 27; रजोजुषे जन्मनि K.; Māl.1.20. 

17. तमः - तमस् नपुं. 1’1 / तमस् n. [तम्-असुन्] 1 Darkness; किं वाऽभविष्यदरुण- स्तमसां विभेत्ता तं चेत्सहस्रकिरणो धुरि नाकरिष्यत् Ś.7.4.; V.1.7; Me.39. -2 The gloom or darkness of hell; धर्मेण हि सहायेन तमस्तरति दुस्तरम् Ms.4.242. -3 Mental darkness, ignorance, illusion, error, मुनिसुताप्रणयस्मृतिरोधिना मम च मुक्त- मिदं तमसा मनः Ś.6.8. -4 (In Sāṅ. phil.) Darkness or ignorance, as one of the three qualities or constituents of everything in nature (the other two being सत्त्व and रजस्); अन्तर्गतमपास्तं मे रजसोऽपि परं तमः Ku.6.60; Ms. 12.24. -5 Grief, sorrow; Bhāg.5.14.33. -6 Sin; Bhāg.10.15.5. -7 Stupefaction, swoon; तथा भिन्नतनुत्राणः प्राविशद्विपुलं तमः Rām.7.8.14. -8 Anger; Bhāg.10.59.42. -m., -n. An epithet of Rāhu; तमश्चन्द्रमसीवेदमुपरज्यावभासते Bhāg.4.29.70. 

अन्वयार्थाः Overall Meaning  

अर्जुन: उवाच  - Arjuna asked  

कृष्ण - Hey कृष्ण ! 

ये शास्त्रविधिम् उत्सृज्य यजन्ते श्रद्धया अन्विताः - Those who do acts of sacrifice, not according to the scriptures but nevertheless with implicit faith

तेषाम् निष्ठा तु का सत्त्वम् आहो रज: तमः - what is their condition? Is it one of Purity, of Passion or of Ignorance? 

छन्दोविश्लेषणम् 

ये शास्त्रविधिमुत्सृज्य (८ अक्षराणि) “धिमुत्सृ(ज्य)” एतेषां मात्राः १-२-२ 

यजन्ते श्रद्धयान्विताः (८ अक्षराणि) “द्धयान्वि” एतेषां मात्राः १-२-१ 

तेषां निष्ठा तु का कृष्ण (८ अक्षराणि) “तु का कृ(ष्ण)” एतेषां मात्राः १-२-२ 

सत्त्वमाहो रजस्तमः (८ अक्षराणि) “रजस्त” एतेषां मात्राः १-२-१ 

अस्मिन् (१७-१) श्लोके अनुष्टुभ्-छन्दः ।

स्वाध्यायाः Notes of self-study 

(१) This question by अर्जुन: is prompted by 

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः ।

न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥ १६-२३॥

He who, having cast aside the ordinances of the scriptures, acts under the impulse of desire, attains not perfection, nor happiness nor the Supreme Goal.

The commonality is ये शास्त्रविधिमुत्सृज्य here, यः शास्त्रविधिमुत्सृज्य in (१६-२३). The difference is यजन्ते श्रद्धयान्विताः here, as against वर्तते कामकारतः in (१६-२३). 

(२) Actually converse of (१६-२३) would be यः निष्कामः शास्त्रविधिमनुसृत्य वर्तते स सिद्धिमवाप्नोति सुखं च परां गतिम् च | This is fairly covered in 

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।

ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥ १६-२४॥

Therefore, let the scripture be thy authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, thou shouldst act here in this world.

(३) In paraphrasing his question अर्जुन: has used the words श्रद्धा and निष्ठा, which are fairly synonymous, both are related to reliance and reliability. One may say that श्रद्धा has a fervour of respecting some superhuman entity.

See एकनिष्ठ means a. 1 Intently devoted or loyal (to one thing). -2 intently fixed on one object. 

A dog is स्वामिनिष्ठ loyal to his master.

(४) As we shall see in the next श्लोक:, reply by श्रीकृष्णः focuses only on श्रद्धा and even the title of the chapter is श्रद्धात्रयविभागयोग:. 

YouTube video https://youtu.be/ynA6snI26-k                                   

॥ शुभमस्तु ॥  

================