When I give — to family, colleagues, causes — am I giving with an embedded gaze (kataksha) of expected return, even one I do not admit to myself?

Giving done to get something back, or aimed at future reward, and given grudgingly, is called rajasic. See seven-school commentary at https://gita.ekrasworks.com/gita/17/21.

Sridhara identifies citta-klesha (mental affliction) as a required marker: can I distinguish genuine generosity from giving I perform under social pressure or guilt?

Giving done to get something back, or aimed at future reward, and given grudgingly, is called rajasic. See seven-school commentary at https://gita.ekrasworks.com/gita/17/21.

Madhusudan adds paschattapa (subsequent regret) as a third marker distinct from the moment of giving — does my giving leave residue afterward, in the form of resentment or scorekeeping?

Giving done to get something back, or aimed at future reward, and given grudgingly, is called rajasic. See seven-school commentary at https://gita.ekrasworks.com/gita/17/21.

The verse names parikliShta (grudging, distressed) as a quality of the act itself — what does it say about the internal state from which the gift arises, and can the outer act be generous while the inner state is contracted?

Giving done to get something back, or aimed at future reward, and given grudgingly, is called rajasic. See seven-school commentary at https://gita.ekrasworks.com/gita/17/21.

Shankara pairs visible reciprocal return with adrishta-phala (karmic merit) as equally tainting — does this challenge the common assumption that giving for 'merit' or 'good karma' is spiritually neutral?

Giving done to get something back, or aimed at future reward, and given grudgingly, is called rajasic. See seven-school commentary at https://gita.ekrasworks.com/gita/17/21.

If sattvic dana is given without calculation of recipient or timing (BG 17.20), what practice dissolves the habit of mental accounting that makes most ordinary giving rajasic?

Giving done to get something back, or aimed at future reward, and given grudgingly, is called rajasic. See seven-school commentary at https://gita.ekrasworks.com/gita/17/21.

Ramanuja specifies akalyana-dravyaka (unworthy materials) as a separate mark of rajasic dana — does the quality and care of what we give reveal the internal state behind the giving?

Giving done to get something back, or aimed at future reward, and given grudgingly, is called rajasic. See seven-school commentary at https://gita.ekrasworks.com/gita/17/21.

BG 17.21 — Śraddhātraya-Vibhāga-Yoga

Bhagavad Gītā 17.21Chapter 17 · Śraddhātraya-Vibhāga-Yoga · Krishna → Arjuna · anuṣṭubh

यत् तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः ।

दीयते च परिक्लिष्टं तद् दानं राजसं स्मृतम् ॥

yat tu pratyupakārārthaṃ phalam uddiśya vā punaḥ

dīyate ca parikliṣṭaṃ tad dānaṃ rājasaṃ smṛtam

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

Giving done to get something back, or aimed at future reward, and given grudgingly, is called rajasic.

ekras · bhāṣya

Yat danam — what giving — pratyupakara-artham — for return-favor — phalam uddishya va — or aiming at fruit — pariklishtam — given grudgingly. Tat danam rajasam smritam — that giving is remembered as rajasika.

Krishna names three rajasika markers: return-expectation, fruit-aim, and inner reluctance. The form is preserved; the inner orientation is corrupted.

Shankara identifies two distinct taints: calculation of return — whether visible or karmic — and the psychic contraction of pariklishtam — giving with reluctance. The dana operates outwardly but the inner motion has not surrendered the gift. The chapter's diagnostic again reaches beneath the form: the rajasika dana looks like generosity but it is calculation in the language of generosity.

Madhusudana distinguishes two sub-types of tainted motive more sharply than the others: drishta-artha-hetu — giving for visible worldly return, the praty-upakara calculated in present time — and phala-uddesha — giving for future karmic fruit such as svarga. He adds a third marker absent in Shankara's brief gloss: the gift is given pashchattapa-yukta — tinged with subsequent regret. The threefold corruption is precise: pre-calculation, post-regret, and inner reluctance throughout.

Ramanuja specifies that rajasika dana carries praty-upakara-kataksha-garbha — a gaze secretly aimed at reciprocation embedded within the act — and involves akalyana-dravyaka — inauspicious or unworthy materials. Unlike sattvika dana where the recipient is Bhagavan's representative and the gift is pure kainkarya, rajasika dana treats the recipient as a transactional partner. The relational structure is broken; what flows looks like dana but operates like trade.

Madhva reads on the bheda-frame: dana driven by pratyupakara or by desire for phala, and given with pariklishta, is rajasa. The very structure of pratyupakara-artham — giving so that something comes back — betrays the jiva's assertion of svatantrya, a claim that belongs to Hari alone. The bheda-frame's diagnostic: every gift made with the inversion of paratantra-mode is rajasic regardless of its outward correctness.

Vallabha reads dana given pariklishtam, with pratyupakara-artham, or with phalam-uddishya, as rajasa. In pushti-marga the mark of rajasa-dana is the retention of the ego's claim: the giver holds the act in his own hand, expecting reciprocity or result. The giving never becomes Krishna's lila-flow because the giver has not released his grip. The bhakta's task is to recognize the grip and release it.

Shridhara identifies two taints making dana rajasika: aim at praty-upakara across time — 'this person will repay me later' — and aim at svarga-adi-phala — fruits such as heaven. Either aim converts the gift into a concealed transaction. He further specifies that the giving must be chitta-klesha-yukta — accompanied by mental affliction at the moment of release. The reluctance itself is a recognizable signature; the bhakta who feels it is alerted to which guna is operating.

Context

where

Chapter 17 · Śraddhātraya-Vibhāga-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 17.20

Giving because it must be given, to someone who cannot repay you, in the right place and at the right time and to a worthy recipient, that is sāttvika giving.

What's going on

Giving done to get something back, or aimed at future reward, and given grudgingly, is called rajasic.

Sūtras through this verse (29)

MadhvaclassicalT1

Hari is supreme — the running reading-rulebetween

15.1The world-tree's root is Viṣṇu above.───→here17.21───→17.23Oṃ-tat-sat names the Lord, three times.

RamsukhdasclassicalD

The three modes (sattva, rajas, tamas) at workbetween

17.2Even faith itself comes in three flavors.───→here17.21───→18.19Knowledge, action, doer, each one threefold.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseexit

15.17Three orders, each a distinct relatum.───→here17.21───→

show all 29

MadhvaclassicalT12

Closure by gloss — the small repertoirebetween

17.14'Worship of gods' is worship of the One.───→here17.21───→18.65'Me' at the end carries fifteen chapters of gloss.

MadhvaclassicalT3

Ranking is real — and it never collapsesexit

15.17Beyond all selves stands the Highest Person alone.───→here17.21───→

MadhvaclassicalT4

Liberation is bliss in body — not absorptionexit

15.6The supreme abode does not return its dwellers.───→here17.21───→

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordexit

15.4Cut the world-tree by knowing whose play it is.───→here17.21───→

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsbetween

17.15Mantra and speech. 'Anudvega-karam vakyam satyam priya-hitam cha yat, svadhyaya-───→here17.21───→18.61Astrology-as-externalizer and karma-as-frame for why-bad-things-happen. 'Ishvara

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here17.21───→

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningexit

16.21'Tri-vidham narakasyedam dvaram nashanam atmanah, kamah krodhas tatha lobhah.' T───→here17.21───→

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiexit

15.7'Mamaivamsho jiva-loke jiva-bhutah sanatanah.' A part of me, eternal, has become───→here17.21───→

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsexit

15.16Uttama-puruṣa is Viṣṇu, beyond both.───→here17.21───→

JayatīrthaclassicalG

Citation as proof — śruti, smṛti, MB, Aṣṭādhyāyī, Pañcarātraexit

15.16Aṣṭādhyāyī 5.2.127 controls bhūta.───→here17.21───→

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥexit

15.1Tat-prasaṅge alaukikaṁ — iti śeṣaḥ.───→here17.21───→

RamsukhdasclassicalJ

Divine vs demonic patternsexit

17.5Hard penance off-script is still demonic.───→here17.21───→

RamsukhdasclassicalK

The body is not yoursexit

15.7Self drags the senses like wind drags scent.───→here17.21───→

RāmānujaclassicalK

Tri-guṇa diagnostic for the bhaktabetween

17.2Even faith is sorted by the three modes.───→here17.21───→18.7Wrong renunciation.

MadhusūdanaclassicalB

Different students need different teachingsbetween

17.1A third class: faith without textual training.───→here17.21───→18.1Three kinds of renouncing, one for each grade.

MadhusūdanaclassicalJ

Two kinds of nature — divine and demonicbetween

17.1A third class: faith outside the texts.───→here17.21───→18.1Even renouncing splits into three by disposition.

Ekrasmodernend_of_life

End of life — the threshold tourexit · v2

15.8Carrying the perfume───→here17.21───→

Ekrasmodernanger_management

Anger Managementexit · other

16.22Released from the three gates───→here17.21───→

ĀnandagiriclassicalG

Anūdyate, na vidhīyateexit

17.2Threefold faith: tagged at this site.───→here17.21───→

ĀnandagiriclassicalJ

Prakṛti is never autonomousexit

15.7Aṃśa pinned to the Lord, not free.───→here17.21───→

RāmānujaclassicalF

Two prakṛtis · jīva as eternal aṃśaexit

15.18Named Puruṣottama.───→here17.21───→

VallabhaclassicalJ

Strategic silence — pointers, not absencesexit

17.12The threefold yajña/dāna/tapas catalogue is skipped.───→here17.21───→

VallabhaclassicalK

Aphorism, gloss, full commentaryexit

15.15The bhāṣya-author is named by the Lord himself.───→here17.21───→

VedāntadeśikaclassicalI

9.24 — the standing citation for ārādhyabetween

17.4The mode of worship reveals the worshipper.───→here17.21───→18.46Karma-yoga's act IS indweller-worship.

ŚaṅkaraclassicalF

The Lord is born only as it wereexit

15.16Both the changing and changeless are below the supreme.───→here17.21───→

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessexit

17.2Even faith is graded through the three.───→here17.21───→

Śabda · lemmas (15 unique · 15 occurrences)

दीयते √dā — to give (verbal root) · present indicative pass 3rd person singular verb
उद्दिश्य uddiś — to point out, indicate (ud- + √diś) · conv

show all 15

यत् yad — which, who (relative pronoun) · nominative neuter singular noun
तु tu — but, on the other hand (particle)
प्रत्युपकार pratyupakāra — return of a favor (prati- + upakāra) · compound
अर्थम् artha — meaning, purpose, wealth, goal · accusative masculine singular noun
फलम् phala — fruit, result · accusative neuter singular noun
वा vā — or; either-or; (also: alternative)
पुनर् punar — again, once more
च ca — and; (homonym: also the consonant ca)
परिक्लिष्टम् pari-√kliś — to torment, distress (pari- + √kliś) · nominative neuter singular participle noun
तत् tad — that (distal demonstrative); also 3rd-person pronoun · nominative neuter singular noun
दानम् dāna — giving, charity, gift · nominative neuter singular noun
राजसम् rājasa — rājasic; pertaining to the rajas guṇa (passion, activity) · nominative neuter singular noun
स्मृतम् √smṛ — to remember (verbal root) · nominative neuter singular participle noun

Praśna · so what (7)

01When I give — to family, colleagues, causes — am I giving with an embedded gaze (kataksha) of expected return, even one I do not admit to myself?
02Sridhara identifies citta-klesha (mental affliction) as a required marker: can I distinguish genuine generosity from giving I perform under social pressure or guilt?

show all 7

03Madhusudan adds paschattapa (subsequent regret) as a third marker distinct from the moment of giving — does my giving leave residue afterward, in the form of resentment or scorekeeping?
04The verse names parikliShta (grudging, distressed) as a quality of the act itself — what does it say about the internal state from which the gift arises, and can the outer act be generous while the inner state is contracted?
05Shankara pairs visible reciprocal return with adrishta-phala (karmic merit) as equally tainting — does this challenge the common assumption that giving for 'merit' or 'good karma' is spiritually neutral?
06If sattvic dana is given without calculation of recipient or timing (BG 17.20), what practice dissolves the habit of mental accounting that makes most ordinary giving rajasic?
07Ramanuja specifies akalyana-dravyaka (unworthy materials) as a separate mark of rajasic dana — does the quality and care of what we give reveal the internal state behind the giving?

Vyavahāra · try it in your life

Advaita

Notice when professional generosity — mentoring, referring, covering for a colleague — carries an inner ledger. The Shankaracharya line is not 'give less' but 'observe the ledger until the observation dissolves it.' The klesha (distress) when your generosity goes unacknowledged is the empirical signal that the adrishta-account was running.

Dvaita

Madhva's structural point (inferred): examine whose pleasure the gift is actually serving. If the primary satisfaction is the anticipation of being seen as generous, or the future reciprocation, the act is yours — you have asserted the giver's independence. The practice is to offer the act to Hari before completing it, making the giving an act of dependent worship rather than self-investment.

show all 4

Bhakti

Sridhara's temporal framing is practically exact: 'he will repay me later.' Audit your giving for time-stamped expectations — the gift to a friend that you expect will be matched at your next need, the favor to a colleague that you track. Citta-klesha arises precisely when the repayment does not come on schedule; the practice is to release the timestamp at the moment of giving.

Advaita-Bhakti

Madhusudan's paschattapa (post-gift regret) identifies a pattern visible in everyday life: the gift that felt right in the moment but is later resented — 'I gave so much and look what I got.' This is the rajasic signature most people will recognize. The practice is to make the decision before giving: 'If I receive nothing in return and feel nothing was wasted, I may give. If I cannot hold that, I should wait until I can, or give less with full heart rather than more with regret.'

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 17, Verse 21: Krishna to Arjuna — Śraddhātraya-Vibhāga-Yoga