Verse 17.22

Verse 17.22: “When, at improper place and time, a gift is given, to unworthy recipients, uncourteously and disrespectfully; that is declared to be Tamas-dominated. (294)

Commentary called Jnaneshwari by Jnaneshwar:

(Now as regards Tamas-dominated charity): Giving in charity, riches secured by commiting [committing?] theft, during evening hours or during the night,—at places which are habitations of foreigners or in forests, or at unclean and unholy spots, or in tents and public places in towns and cities, to persons that are bards (bhāṭa), jugglers, snake-charmers, prostitutes, gamblers and persons practising black magic (constitutes Tamas-dominated charity). (In the case of such charities) the donor (often) gets infatuated with the personal beauty, as enhanced by the art of dancing, of the donee, and in this state there further linger in his ears the soft tones of his own praise being sung by flatterers. Added to this, the fragrance of flowers or cosmetics create in him (donor) the ‘Vetal [Vetala]’ (vetāla—the King of ghosts) in the form of greed for (the enjoyment of) the sense-objects. Giving away, in such a mental condition riches acquired by robbing the world is like conducting a free boarding house by Mangs (persons belonging to the lowest class, hang-man by profession). In short, gifts given in such ways I call ‘Tamas-dominated’ charities.

Also hear of another kind of incident that luckily takes place” said God, “A Tamasic person, by pure chance finds himself in a holy place, at a particularly auspicious time, in the way an insect should carve by chance letters on a piece of wood, or in the way a crow should find himself in a Tal (ṭālī—between the two palms while they are striking against each other), and just then, there should happen to arrive a proper (worthy) person to beg for charity and the donor, although in an obstreperous mood, resolves to make a gift, being incited by vanity.

(Even though all these incidents take place) yet, there does not arise any sort of faith in his mind; not only that he does not himself bend down his head before him, and extend him welcome by formally offering him water and other things but also does not allow anyone else to do so. He does not even spread out any (spit of) carpet or any other thing for him to sit upon; what of showing reverence towards him then with sandal paste and rice (gandhākṣatā [?gandhākṣata])? The Tamasic one thus behaves rudely and insultingly towards him (one that has come begging). If at all he gets rid of him like a debtor, placing something on his palm, he uses, while doing so, all sorts of insulting and foul words to him. And whatever is thus given to him in charity is mentioned again and again and repeated in so many words by the Tamasic donor, with the addition of foul insulting words.

Enough however of this: giving money in charity of this way is what they call Tamas-dominated charity (in the world). You have now been told about the three kinds of charities—Sattva, Rajas, Tamas with their respective names and signs. Here you might, I know, raise a doubt (in your mind), as to why I mentioned to you other objectionable and faulty actions, when the Sattvic actions were alone capable of freeing one from worldly fetters. One cannot get hold of hoarded money unless and until he first drives away the female goblin (sitting on it), or just as a lamp-wick cannot blaze out without first bearing (the trouble of) smoke. In that way, how can it be deemed an objectionable act, if I first break open the doors of Rajas and Tamas that stand in the way of pure Sattva? I have mentioned in stanzas 2—22, that the aggregate of actions from faith to charities were all pervaded by the three Gunas. In fact, I (once) thought of not making a mention of all the three, yet mentioned the other two, (Rajas and Tamas) to show clearly the Sattva quality.

When a (third) thing lies between two (others), it can be seen clearly when the other two are removed, in the way the evening becomes discernible at the close of the day and before nightfall. In that way with the elimination of Rajas and Tamas, the third, viz. Sattva, which alone survives automatically, appears in its noblest aspect. In short, Rajas and Tamas have been mentioned to show you the Sattva: so abandon the two (others) and take to Sattva alone to secure all your objects. You should perform all your actions including sacrifices, being dominated by the pure Sattva quality, so that you would easily attain your pristine Self. When there is the Sun himself to show you, what is there that cannot be seen? In that way, when there is the Sattva quality to guide, what fruit exists that lies beyond one’s reach? It is definite that the Sattva quality does possess the requisite power. Yet there is something else that helps (the Sattva) to secure emancipation and to merge in the Supreme Self, and when that is secured, one enters into the region of deliverance.

There may be the purest gold (fetching the highest rate Rs. 15/- per tola prevailing in Shri Jnaneshwar’s days), but it is only when there is impressed on it the royal insignia, that it serves the purpose of currency. There may be pure, cool, fragrant water giving pleasure, yet it attains holiness only if and when it gets connected with some holy waters. However great (big) an ordinary river might be, it can fall into the sea, only after getting united with the Ganges (or some big river flowing direct into the sea). In that way, Oh Kiriti, nothing comes in the way of one seeking emancipation through Sattvic acts; but it is entirely a different subject. Hearing this Arjuna’s eagerness could not be restrained within himself and he said. “Oh God, tell me what it is.” At this the kind Lord Paramount said, “Hear the exposition of that which helps the Sattvic ones to secure the gem of emancipation.”