अभिसंधाय तु फलं दम्भार्थमपि चैव यत्।इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम्।।17.12।।
abhisaṁdhāya tu phalaṁ dambhārtham api caiva yat ijyate bhārataśreṣṭha taṁ yajñaṁ viddhi rājasam
Translation
O best of the Bharatas, know that sacrifice performed for material benefit, or with a hypocritical aim, is in the mode of passion.
Word Meanings
abhisaṁdhāya — desiring; tu — but; phalaṁ — the result; dambhārtham — for the sake of pride; api — also; ca — and; eva — certainly; yat — that which; ijyate — is performed; bhārataśreṣṭha — O chief of the Bhāratas; taṁ — that; yajñaṁ — sacrifice; viddhi — know; rājasam — in the mode of passion.
Understanding the Verse
Verse 12 of Chapter 17 clarifies the nature of sacrifice (yajña) performed with selfish motives. The word "abhisaṁdhāya" indicates a desire or longing that drives the action. When the sacrificial act is undertaken merely to obtain a result ("phalaṁ") for personal gain, or to satisfy pride ("dambhārtham"), it is no longer a pure offering to the divine but a transaction aimed at the performer. The verse adds "api caiva" to stress that even a mixture of desire and pride still places the sacrifice in the same category.\n\nKrishna addresses Arjuna as "bhārataśreṣṭha" – the foremost among the Bhāratas – emphasizing the importance of understanding the quality of one’s deeds. The instruction "viddhi" (know) is not merely informational; it is a call to discern the subtle inner motivation behind every act of worship. When the intention is mixed with ego or material expectation, the yajña is classified as "rājasam", i.e., belonging to the mode of passion (rajas). Rajas is characterized by activity, desire, and attachment, and it leads to mental agitation rather than spiritual equilibrium.\n\nIn the larger context of Chapter 17, Krishna delineates three modes of faith and associated sacrifices: sattvic (pure), rajasik (passionate), and tamasik (ignorant). Sattvic yajña is offered without expectation, for the welfare of all, and yields clarity and peace. Rajasik yajña, as described here, seeks personal benefit or glorifies the sacrificer, thereby reinforcing the ego and binding the individual further to the cycle of desire. This distinction is crucial for a seeker because it shows that the external form of the ritual is insufficient; the internal disposition determines its true spiritual value.\n\nPractically, the verse warns against performing rituals merely to gain wealth, status, or reputation. Such actions may outwardly appear dutiful, yet they reinforce the passions that keep one entangled in samsara. The Bhagavad Gita repeatedly teaches that actions performed as a sacrifice to the Divine, without attachment to results ("nishkama karmayoga"), purify the mind. Therefore, recognizing the rajasik nature of a self‑centered sacrifice helps the practitioner redirect their intention toward self‑less service.\n\nModern readers can apply this insight by examining daily routines—whether work, charity, or meditation—asking themselves: "Am I doing this for personal gain or out of genuine devotion?" If the answer leans toward the former, the activity belongs to the mode of passion and will generate agitation rather than peace. Transforming the motive aligns the action with sattvic qualities, leading to inner harmony and progress on the spiritual path. In essence, Krishna’s concise instruction serves as a moral compass, urging us to purify the heart behind every offering so that the yajña becomes a true conduit for divine consciousness rather than a vehicle for egoic ambition.
