BG 17.28 — Śraddhātraya-Vibhāga-Yoga

Bhagavad Gītā 17.28Chapter 17 · Śraddhātraya-Vibhāga-Yoga · Krishna → Arjuna · Pārtha · anuṣṭubh

अश्रद्धया हुतं दत्तं तपस् तप्तं कृतं च यत् ।

असदित्युच्यते पार्थ न च तत् प्रेत्य नो इह ॥

aśraddhayā hutaṃ dattaṃ tapas taptaṃ kṛtaṃ ca yat

asad ity ucyate pārtha na ca tat pretya no iha

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

meaning

Whatever sacrifice, gift, or austerity is performed without faith is called "unreal," Arjuna. It bears no fruit in this world or the next.

Bhāṣyakāra purports

Śaṅkaraadvaita
Whatever oblation (huta), gift (datta), austerity (tapas), or act of reverence such as praise and prostration (stuti-namaskara-adi) is performed without shraddha is called asat — it falls outside the path leading to the attainment of the Self (mat-prapti-sadhana-marga-bahya). Shankara is explicit: however great the effort expended, such action bears no fruit hereafter (pretya) and no result here (iha), because the wise censure it (sadhu-nindita). The verse seals Chapter 17 by making shraddha the epistemological gate: without the inner alignment that recognises action as means to liberation, the act has no ontological weight.
divergence: Shankaracharya on 17.28 — mat-prapti-sadhana-marga-bahyatvat pArtha, sadhu-ninditat iha na phalatvam
Rāmānujaviśiṣṭādvaita
Even scripturally prescribed acts — homa, dana, tapas — when performed without shraddha are asat. Ramanuja's reasoning is stark and two-directional: they yield neither moksha (na pretya) nor worldly fruit (no iha). For Ramanuja shraddha is not merely psychological sincerity but the devotional orientation toward Bhagavan as the sole enjoyer and end of all action; without that orientation the act is ontologically hollow — it fails both registers of result simultaneously. Kainkarya without the servant's love is no kainkarya at all.
divergence: Ramanuja on 17.28 — na moksaya na samsarikaya ca phalaya iti
Madhvadvaita
Madhva grounds the verdict in Vedic testimony, citing the Rigveda-khilas: only that karma which is performed for Brahman (tad-artham) is truly sat; karma divorced from Brahman-priti is nishphala — fruitless. The permanent ontological distinction between jiva and Ishvara means no act has intrinsic merit; merit is conferred entirely by Brahman's proximity (tac-chabdanam sannidher) and the agent's orientation toward Him. Without shraddha directed at Hari, even elaborate yajna is merely mechanical motion — it does not generate the apurva that binds to Bhagavan.
divergence: Madhva citing Rigveda-khilas — yajna-adya nishphalam karma tat syat sad vai tad-arthakam
Vallabhaśuddhādvaita
For Vallabha the word is swift and without ornament: yajna, huta, and dana performed without shraddha toward Krishna are asat — empty, purposeless (vyartha). The two-world formula (ubhaya-loka-sukha-asadhakatva) is the measure: Pushti-marga holds that Krsna's prasada alone makes any act real; shraddha here is the openness to receive His lila-prasada. Any act sealed off from that reception — however ritually correct — fails both worlds because it is not woven into Krishna's play.
divergence: Vallabha on 17.28 — shraddha-rahitya = asat = ubhaya-loka-sukha-asadhakatva
Śrīdharabhakti
Sridhara opens with an explicit purpose statement absent in most other bhashyas: the verse is here to motivate shraddha-purva-pravritti in all karma (idanim sarva-karmasu shraddhayaiva pravritti-artham). Huta, datta, tapta-tapas, and any other act (yanyan-yad api krtam karma) performed without shraddha are asat. The dual failure is carefully distinguished: in the other world (pretya) it fails because it is vigunam — deficient in quality, incapable of generating the apurva that matures into fruit; in this world (iha) it fails because it is ayasha-skara — it brings disgrace. Shraddha is thus not optional adornment but the condition of both ritual efficacy and social honour.
divergence: Sridhara on 17.28 — viguna-tvat pretya na phalati; ayasha-skara-tvat iha na phalati
Madhusūdanaadvaita-bhakti
Madhusudana delivers the most architecturally elaborate reading. He has just explained (17.26-27) that the OM-TAT-SAT formula can repair accidental deficiency (vaigunaya) in shraddha-purva sattvik yajna; now he closes the loop: for those who act without shraddha at all — driven by kama-kara, having abandoned shastriya-vidhi (asura-sadharma) — no OM-TAT-SAT invocation can supply what is categorically absent. Like attempting to sprout a seed from stone (shilaya iva ankurasya), the asat act is wholly unfit (sarva-tha tad-ayogyatva). It bears no fruit hereafter (apurva-ajanakam) and earns no esteem here (sadhu-nindita). The synthesis-point: the OM-TAT-SAT remedy presupposes shraddha; shraddha is the indispensable substrate on which all three divine names operate. Without it, even bhakti's corrective apparatus is inoperative.
divergence: Madhusudana on 17.28 — shilaya iva ankuras tat-kasmat asat; om-tat-sat nirdeshena na tasya sadhu-bhavah shakyate kartum

ekras · bhāṣya

Whatever — yat — hutam, dattam, tapas taptam, kritam — offered, given, austerity practiced, action done — ashraddhaya — without shraddha — asat iti uchyate, is called 'unreal,' partha. Na cha tat pretya, na iha — neither there nor here is it of any account.

Krishna closes the chapter with the categorical converse: action without shraddha is asat, fruitless in this world and the next. The chapter's whole architecture rests on shraddha; its absence empties everything.

Shankara reads whatever oblation, gift, austerity, or act of reverence such as praise and prostration is performed without shraddha as called asat — falling outside the path leading to mat-prapti.

Shankara is explicit: however great the effort expended, such action bears no fruit hereafter and no fruit here. The chapter's seal is severe: shraddha is not optional decoration; it is the relational substrate without which the act has no operative reach.

Madhusudana delivers the most architecturally elaborate reading. He has just explained — 17.26-27 — that the OM-TAT-SAT formula can repair accidental vaigunya — deficiency — in shraddha-purva sattvika yajna. Now he closes the loop: for those who act without shraddha at all — driven by kama-kara, having abandoned shastriya-vidhi — asura-sadharma — no OM-TAT-SAT invocation can supply what is structurally absent. The repair-clause has limits; the limit is shraddha itself. Without it, no name suffices.

Ramanuja reads even scripturally prescribed acts — homa, dana, tapas — when performed without shraddha as asat. The reasoning is stark and bidirectional: they yield neither moksha nor worldly fruit. For Ramanuja shraddha is not psychological sincerity but the devotional orientation toward Bhagavan as the sole bhokta and end of all action; without that orientation, the act is severed from its only effective ground. The bhakti-frame: shraddha-presence is what makes any act reach Bhagavan.

Madhva grounds the verdict in Vedic testimony, citing the Rigveda-khilas: only that karma which is performed for Brahman — tad-artham — is truly sat; karma divorced from Brahma-priti is nishphala — fruitless. The permanent ontological distinction between jiva and Ishvara means no act has intrinsic merit; merit is conferred entirely by Brahman's proximity — tat-shabdanam sannidhe. Without shraddha, no act enters the proximity. The bheda-frame's verdict is severe and structural.

Vallabha reads with characteristic concision: yajna, huta, dana performed without shraddha toward Krishna are asat — empty, vyartha. The two-world formula — ubhaya-loka-sukha-asadhakatva — is the measure: pushti-marga holds that Krishna's prasada alone makes any act real; shraddha is the openness to receive His lila-prasada. Any act sealed off from that openness is structurally inert. The bhakta's whole life is the practice of remaining open.

Shridhara opens with an explicit purpose-statement absent in most other bhashyas: the verse is here to motivate shraddha-purva-pravritti in all karma — idanim sarva-karmasu shraddhaya eva pravritti-artham. Huta, datta, tapta-tapas, and any other act performed without shraddha are asat. The dual failure is carefully distinguished: in the next world, no fruit attains; in this world, no purification accrues. The chapter's whole disciplinary architecture lands on this final clause: shraddha is everything.

Context

where

Chapter 17 · Śraddhātraya-Vibhāga-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna · vocative Pārtha

preceded by — BG 17.27

Steadiness in sacrifice, austerity, and giving is called sat, and any action done for that same purpose is called sat as well.

What's going on

Whatever sacrifice, gift, or austerity is performed without faith is called “unreal,” Arjuna. It bears no fruit in this world or the next.

Sūtras through this verse (29)

MadhvaclassicalT12

Closure by gloss — the small repertoirebetween

17.14'Worship of gods' is worship of the One.───→here17.28───→18.65'Me' at the end carries fifteen chapters of gloss.

RamsukhdasclassicalD

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

17.2Even faith itself comes in three flavors.───→here17.28───→18.19Knowledge, action, doer, each one threefold.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by verseexit

15.17Three orders, each a distinct relatum.───→here17.28───→

show all 29

MadhvaclassicalT1

Hari is supreme — the running reading-ruleexit

17.23Oṃ-tat-sat names the Lord, three times.───→here17.28───→

MadhvaclassicalT3

Ranking is real — and it never collapsesexit

15.17Beyond all selves stands the Highest Person alone.───→here17.28───→

MadhvaclassicalT4

Liberation is bliss in body — not absorptionexit

15.6The supreme abode does not return its dwellers.───→here17.28───→

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordexit

15.4Cut the world-tree by knowing whose play it is.───→here17.28───→

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsbetween

17.15Mantra and speech. 'Anudvega-karam vakyam satyam priya-hitam cha yat, svadhyaya-───→here17.28───→18.61Astrology-as-externalizer and karma-as-frame for why-bad-things-happen. 'Ishvara

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here17.28───→

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningexit

16.21'Tri-vidham narakasyedam dvaram nashanam atmanah, kamah krodhas tatha lobhah.' T───→here17.28───→

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netiexit

15.7'Mamaivamsho jiva-loke jiva-bhutah sanatanah.' A part of me, eternal, has become───→here17.28───→

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsexit

15.16Uttama-puruṣa is Viṣṇu, beyond both.───→here17.28───→

JayatīrthaclassicalG

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

15.16Aṣṭādhyāyī 5.2.127 controls bhūta.───→here17.28───→

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥexit

15.1Tat-prasaṅge alaukikaṁ — iti śeṣaḥ.───→here17.28───→

RamsukhdasclassicalJ

Divine vs demonic patternsexit

17.5Hard penance off-script is still demonic.───→here17.28───→

RamsukhdasclassicalK

The body is not yoursexit

15.7Self drags the senses like wind drags scent.───→here17.28───→

RāmānujaclassicalK

Tri-guṇa diagnostic for the bhaktabetween

17.2Even faith is sorted by the three modes.───→here17.28───→18.7Wrong renunciation.

MadhusūdanaclassicalB

Different students need different teachingsbetween

17.1A third class: faith without textual training.───→here17.28───→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.───→here17.28───→18.1Even renouncing splits into three by disposition.

Ekrasmodernend_of_life

End of life — the threshold tourexit · v2

15.8Carrying the perfume───→here17.28───→

Ekrasmodernanger_management

Anger Managementexit · other

16.22Released from the three gates───→here17.28───→

ĀnandagiriclassicalG

Anūdyate, na vidhīyateexit

17.2Threefold faith: tagged at this site.───→here17.28───→

ĀnandagiriclassicalJ

Prakṛti is never autonomousexit

15.7Aṃśa pinned to the Lord, not free.───→here17.28───→

RāmānujaclassicalF

Two prakṛtis · jīva as eternal aṃśaexit

15.18Named Puruṣottama.───→here17.28───→

VallabhaclassicalJ

Strategic silence — pointers, not absencesexit

17.12The threefold yajña/dāna/tapas catalogue is skipped.───→here17.28───→

VallabhaclassicalK

Aphorism, gloss, full commentaryexit

15.15The bhāṣya-author is named by the Lord himself.───→here17.28───→

VedāntadeśikaclassicalI

9.24 — the standing citation for ārādhyabetween

17.4The mode of worship reveals the worshipper.───→here17.28───→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.───→here17.28───→

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessexit

17.2Even faith is graded through the three.───→here17.28───→

Śabda · lemmas (17 unique · 18 occurrences)

अश्रद्धया aśraddhā — (a- + śraddhā: faith) · instrumental feminine singular noun
प्रेत्य pre — to set forth, urge on (pra- + √i) · conv
उच्यते √vac — to speak (verbal root) · present indicative pass 3rd person singular verb
पार्थ pārtha — son of Pṛthā (Kuntī); epithet of Arjuna · vocative masculine singular noun · also at 1.25, 1.26, 1.28, 1.29, 1.30, 2.3 +40

show all 17

च ca ×2 — and; (homonym: also the consonant ca)
हुतम् √hu — to offer oblation, sacrifice (verbal root) · nominative neuter singular participle noun
दत्तम् √dā — to give (verbal root) · nominative neuter singular participle noun
तपः tapas — austerity, ascetic heat, spiritual discipline · nominative neuter singular noun
तप्तम् √tap — to heat, perform tapas / austerity (verbal root) · nominative neuter singular participle noun
कृतम् √kṛ — to do, make (verbal root) · nominative neuter singular participle noun
यत् yad — which, who (relative pronoun) · nominative neuter singular noun
असत् asat — non-being, untruth (a- + sat 'being', from √as) · nominative neuter singular noun
इति iti — thus (quotative particle)
न na — not (negation particle)
तत् tad — that (distal demonstrative); also 3rd-person pronoun · nominative neuter singular noun
नो no — not (na + u, emphatic negation)
इह iha — here, in this world, in this life

Praśna · so what (7)

01If shraddha is the condition that makes any act real, what distinguishes shraddha from mere belief, sincere intention, or emotional fervour — and can it be cultivated deliberately?
02Shankara calls shraddha-less action 'outside the path to liberation' (marga-bahya); Sridhara calls it 'disgraceful' (ayasha-skara) — are these two failures of the same defect or two independent defects?

show all 7

03The verse closes Chapter 17, which opened with Arjuna asking about those who worship with shraddha but without shastra. Does 17.28 answer that question symmetrically — is the shastra-follower without shraddha worse than the shastra-ignorant devotee with shraddha?
04Madhva anchors the verdict in Vedic testimony (Rigveda-khilas); Madhusudana anchors it in the OM-TAT-SAT logic of 17.23-27. Do these two anchors produce the same verdict or different ones for the marginal case of a sincere but doctrinally uninformed agent?
05If both this-world and other-world fruits are negated (na pretya, no iha), is the harm of shraddha-less action purely privative — a non-result — or does it actively generate negative karma per any of the six schools?
06Vallabha and Ramanuja both invoke the two-world formula but differ in what shraddha is oriented toward (Krishna's lila vs Bhagavan as kainkarya-recipient). Does the object of shraddha matter to the verse's verdict, or only the presence/absence of shraddha itself?
07The verse uses asat — the negation of sat (invoked throughout 17.26-27 as Brahman, reality, auspiciousness). Is the label asat ontological (the act simply does not exist in any meaningful sense) or moral (the act is bad)?

Vyavahāra · try it in your life

Advaita

When you meditate, study, or serve without any genuine orientation toward liberation — going through motions to signal virtue or reduce anxiety — Shankara's bhashya names what is happening: the act falls outside the path (marga-bahya). The test is not effort or correctness of form but whether the action is pointed toward the Self. This is why a brief genuine inquiry into 'who is acting?' restores what elaborate ritual without that question cannot supply.

Dvaita

Madhva's insistence that only Brahman-priti confers merit translates to a daily discipline: before any significant act, ask whose pleasure this is oriented toward. If the honest answer is entirely self-referential — the act buys comfort, avoids discomfort, performs identity — it is Brahman-unconnected and therefore nishphala by the Vedic testimony Madhva cites. The practice is not guilt but re-direction: a brief internal gesture of dedication that changes what the act is.

show all 4

Bhakti

Sridhara's ayasha-skara — the act that earns disgrace — points to the social and relational dimension missing from the other readings. Mechanical generosity (datta without shraddha) is sensed by the recipient; it diminishes rather than honours. In workplace, family, and community contexts, the quality of attention with which something is given determines whether the gift lands as sat or asat. Shraddha is also a social skill: showing up fully present.

Advaita-Bhakti

Madhusudana's stone-seed image is the sharpest everyday diagnostic: some activities are structurally incapable of producing the result we want from them because the substrate is wrong. No technique, repetition, or invocation salvages them. The practice he implies is categorical discernment before investment — is shraddha actually present here, or am I about to water a stone? If absent, the work is to restore shraddha first, not to optimise the act.

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 28: Krishna to Arjuna — Śraddhātraya-Vibhāga-Yoga

Bhāṣyakāra purports