Abhisandhaya tu phalam 17.12



Abhisandhāya tu phalaṁ dambhārtham api caiva yat

ijyate bharata-śreṣṭha taṁ yajñaṁ viddhi rājasam


abhisandhāya – show now in the evening 

tu -indeed

phalaṁ – the fruit of action

dambhārtham – the meaning from the mother goddess (ambhaartham)

api – even if 

caiva – certainly

yat – an effort/endeavor (yatnamu)

ijyate – is worshiped  

bharata-śhreṣṭha for the good fortune or prosperity of bharata

taṁ – unto you 

yajñaṁ – for prayer/sacrifice to agni

viddhi – the path of 

rājasam – ideals, desires and aspirations


Full meaning –

Show now in the evening indeed the fruit of action, the meaning from the mother goddess even if certainly an effort/endeavour is worshipped for the good fortune or prosperity of bharata, unto you for prayer/sacrifice to agni the path of rajasam (mode of ideals, desires, and aspirations). 

To show now in the evening the fruit of action means it is afterall in the evening that we reflect on our lives, and dwell in the scripture study. It is the fruit of action, another way of saying what you reap is what you sow. It means you suffer and or benefit as a result of your actions. This is saying show now who you are in the evening, it is in the evening when we think about life’s blessings (say grace) and or at night when we lay ourselves to rest the person you are in this life, your trials and tribulations. 

The word is not dambhārtham, it is ambha artham, the meaning from the mother goddess. In the text, it says for the vain display. We know or clearly see the word artham in this sandhi word, it is referring to the meaning of the first part of the word, it does not mean for the vain display. 

I took the liberty of deleting the “d” infront of it, now if in JK yoga’s version of Gita the “h” could be added to words where there is no “h” in other Sanskrit texts, and or “yad” in text can be “yat” as in text 1.45 and annad written in sanskrit in changed to annat (3.14), I think this is okay. If you had to think about this word, dambhārtham one would agree it makes the most sense to think about it this way, that is ambha artham. 

I would like to also point out that in the text I am following it says abhisandhaya and some texts have abhisamdhaya. It is abhisandhaya. I want to also mention abhisandyaya does not mean having in mind or motivated by. There are many other words that start with abhi in sanskrit. Anyone who knows sanskrit would know abhi means show  now and sandhyaya means in the evening. Wouldn’t the words following that the phalam (the fruit of action) have to make sense?


There are three paths. The mode of rajasam is a life of ideals, desires, aspirations happening in material modes of nature. This is true of most of us. The sattva is mode of salvation, renunciation, motive and actions dedicated to only god.  The tamas is the mode of ignorance or thoughtlessness. One person I don’t think through their entire life time here only falls into one mode. Clearly, though the experience of this is sttava or mode of goodness or truth, what is happening here is rajas, the fact I desire to know Gita. The sattava is infact not merely good or mode of goodness. The word sat means truth, it is a higher spiritual principal, and  how many honor that truth, know that truth to be, and observe that truth? We are not in a position to understand that one truth. Gayatri mantra speaks of this one truth, and there is truth to that sanskrit hymn or prayer and that is how infact I have come to understand and accept the truth to be. 

In my experience, I must say we all would have fallen into any of three modes in our life time here. The word ambha stands for the mother goddess. I would like to point out one of the Gita meditation verses, is of the mother goddesses, the very last line also has the word ambha. There is also another meditation verse on opening of the eyes dedicated to the mother goddess. 


The meditation verse dedicated to the mother goddess in Gita.  



What does it say in the text?

17.12 Gita


It says, O scion of the bharat race! Know that worship to be of the nature of rajas, which is performed with its fruits in mind and for vain display. 

The worship is the nature of rajas? What about worship or devotion to God that is Bhakti yoga the importance of that surrender? When people worship, as hindu’s are they worshiping to demi gods? Or for vain display? Or it is because of belief in God. However you want to observe is to one’s choice.  What is the philosophy of fruit of action or karma phalitam? Would we perform with fruits in mind when as hindus we revere surya or the sun God the true test of our measure? The worship is not the nature of rajas but people do worship in that mode. In my opinion rajas is accounted for with one’s ideals, desires and aspirations in this world, so let there be truth to that glorification.

About Iksvakave

I am on a quest to understand my religion --- Hinduism. I have decided to keep a log of my discoveries, and experiences and what I have come to learn in the process. I like to travel through people vicariously. To observe the working of the mind, body and spirit. And heart. The soul infact is what our bodies have and what we are ultimately or in the end! The pricelessness of the soul is a soul is only potentially divine. Our journey here is therefore to understand that divinity in our lives. The ideals of societies, language, culture religion, and spirituality, is what interests me. what we know and don't know and outside of our four walls, maybe the priceless truth of that journey here on earth also, our yoga to be learned and equally perfected in life. What this blog is about is the values of the mother tongue India. And the values and culture of India and my nationality America. Pricelessness of it one will come to know you see. The forehead, is the center of the Hindu conscious. veena kodali

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