Bhagavad Gita Chapter 17, Verse 22

English Translation

The gift which is made at an improper place and time, and to undeserving persons, without proper treatment and with disdain, is declared to be born of tamas.

Detailed Commentary

**17.22 Explanation — *Asatkritamavagyātam* — *Tāmasic Dāna* (charity in the mode of ignorance) is given with disrespect and contempt. For instance, if a Brāhmaṇa comes to a *Tāmasic* person for charity, that person will scornfully say, "Paṇḍit Jī, you did not come even when my mother passed away. Nevertheless, you are our Guru, so I must give." Meanwhile, another person in the house might interject, "Why get entangled with Brāhmaṇas? Give it to some poor person. One should give to those whom no one else helps." Thus, due to the contempt shown towards Brāhmaṇas, this *dāna* is called *Tāmasic*. ***Adeśakāle yaddānam* — A *Tāmasic* person foolishly thinks that place and time are not important for giving charity. They say, "I give charity whenever I want. If merit (*puṇya*) is only accrued at a specific place and time, then why wouldn't it be accrued here?" In this way, a *Tāmasic* person gives charity in defiance of the scriptures (*śāstras*).** ***Apātrebhyaśca dīyate* — *Tāmasic dāna* is given to unworthy recipients (*apātra*). A *Tāmasic* person offers various arguments and does not consider the worthiness of the recipient. For example, "The mentions of place, time, and recipient in the scriptures are merely incidental. If someone accepts charity here, will their stomach not be filled?" They believe that such injunctions in the scriptures were arbitrarily written by Brāhmaṇas.** ***Tattāmasamudāhṛtam* — Charity given in the manner described above is declared to be *Tāmasic*.** **Doubt (*Śankā*) — The Gītā states that the fruit of *Tāmasic karma* (actions in the mode of ignorance) is *adhogati* (degradation). However, the *Rāmacharitmānas* states that charity given in any manner whatsoever brings *kalyāṇa* (welfare).** **Solution (*Samādhāna*) — The concept of *Tāmasic* persons going to *adhogati* does not fully apply to the subject of *dāna*. *Dharma* has four feet (pillars), and in *Kaliyuga*, *dāna* alone is the primary foot. Therefore, Gosvāmī Jī Mahārāj (Tulsidas) said, "Manifest are the four feet of *Dharma*, but in *Kali* only one is chief. By whatever means *dāna* is given, it brings *kalyāṇa*." This means that no matter how charity is given, it inherently involves relinquishing one's attachment to the object. Secondly, in this *Kaliyuga*, the inner consciousness (*antaḥkaraṇa*) of humans is becoming impure. Therefore, *dāna* performed in any manner whatsoever brings *kalyāṇa*. The inherent nature of humans to give charity can also lead to welfare in some future birth.** **Special note on *Dāna* — In the giving of food, water, clothes, and medicine, one should not particularly consider the worthiness or unworthiness (*pātra-kupātra*) of the recipient. In these cases, one should only see the need of the other. A devotee (*bhakta*) of Bhagavān also does not look at the recipient when giving an object; they only see their Lord.** **Special note on *Karma Phala* (Fruits of Action) — In this section, from the eleventh to the twenty-second verse, the *Sāttvic yajña* (sacrifice), *tapa* (austerity), and *dāna* (charity) mentioned are all *Daivī Sampatti* (divine qualities), while *Rājasic* and *Tāmasic yajña*, *tapa*, and *dāna* are *Āsurī Sampatti* (demonic qualities). The *Rājasic yajña*, *tapa*, and *dāna* that fall under *Āsurī Sampatti* have two kinds of results: *Dṛṣṭa* (seen/immediate) and *Adṛṣṭa* (unseen/future).** The fruit of *yajña*, etc., performed considering Svarga (heaven) as the ultimate attainable object, is *pāralaukika* (otherworldly). The fruit of *Rājasic yajña* and *dāna* can be *laukika* (worldly) and *pāralaukika*. *Tāmasic* individuals who perform *Tāmasic yajña* and *tapa* go to *adhogati*. For example, even in Svarga, there are suffering, burning (of envy), and jealousy. All this is the fruit of the sin of *paśu hiṃsā* (animal violence) committed in *yajña*. Many defects arise from *sakāma karma* (actions with desire for results) such as *yajña*. The provision for *prāyaścitta* (atonement) exists after *yajña* because *yajña* inherently has defects. In reality, complete liberation from defects occurs only by performing actions with *niṣkāma bhāva* (a desireless attitude) and offering them to Bhagavān. Therefore, actions performed with *niṣkāma bhāva* are superior.