GitaChapter 17Verse 21

Gita 17.21

Shraddhatraya Vibhaga Yoga

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः | दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ||२१||

yat tu pratyupakārārthaṁ phalam uddiśya vā punaḥ | dīyate ca parikliṣṭaṁ tad dānaṁ rājasaṁ smṛtam ||21||

In essence: Rajasic giving: the gift that comes with strings attached - expecting return favors, aiming at rewards, or given reluctantly with inner resistance and resentment.

A conversation between a seeker and guide to help you feel this verse deeply

Sadhak-Guru Dialogue

Sadhak: "Guruji, isn't it natural to expect some appreciation when we give? Complete indifference seems inhuman."

Guru: "Notice Krishna's precision: 'pratyupakāra-artham' - giving FOR THE PURPOSE OF getting something back. Natural appreciation arising is one thing; giving BECAUSE we expect appreciation is another. The sattvic giver enjoys gratitude received but would give identically if ignored. The rajasic giver's generosity is conditional - remove expected return, and giving stops."

Sadhak: "What about giving for good karma or spiritual merit? Isn't that standard religious teaching?"

Guru: "It is, and Krishna doesn't say such giving is worthless - merely that it's rajasic, not sattvic. Better to give for karma than not give at all. But the highest giving transcends all calculation: 'dātavyam iti' - it simply ought to be given. Not because I'll get heaven, not because I'll feel good, not because they'll be grateful - but because giving is the natural movement of abundance. This is rare, hence the three gunas - most giving is rajasic."

Sadhak: "And giving 'parikliṣṭam' - reluctantly? Sometimes we must give when we don't feel generous."

Guru: "Here's the subtle point: the outer gift may be necessary regardless of feeling. But recognize that reluctant giving is rajasic - don't pretend it's sattvic virtue. If you must give parikliṣṭam due to duty or circumstance, do so, but work on the inner state separately. Eventually, genuine generosity arises. Until then, honest acknowledgment of reluctance is better than false spiritual performance."

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🌅 Daily Practice

🌅 Morning

Before any giving today, catch the subtle calculation: 'What will I get from this?' Notice even tiny expectations - gratitude, good feeling, spiritual credit, improved relationship. Don't suppress these thoughts, just observe. Notice how expectation changes the felt-sense of giving.

☀️ Daytime

Watch for parikliṣṭa (reluctant giving). When asked to contribute time, money, or energy, notice internal response. If resistance arises but you give anyway, acknowledge: 'This is rajasic giving - I'm giving but not freely.' Use awareness to gradually soften resistance rather than forcing false cheerfulness.

🌙 Evening

Review the day's giving. Catalog motivations honestly: 'This gift expected return. That gift sought appreciation. This one was reluctant.' No self-judgment - rajasic giving is still giving, and awareness is the first step toward transformation. Ask: 'What would it take for my giving to become more unconditional?' Sit with the question without forcing answer.

Common Questions

Most philanthropy involves naming opportunities, recognition events, etc. Is all institutional giving rajasic?
The question is which comes first: giving or recognition-seeking. If genuine desire to help motivates the gift, and recognition is accepted but not required, giving remains predominantly sattvic even with naming rights. If the primary motivation is legacy-building, reputation-enhancement, or tax benefits, then the gift is predominantly rajasic. Both can coexist in mixed proportion. The donor alone knows their true motivation.
What if I genuinely cannot afford to give but do so anyway? Is that painful giving still rajasic?
Pain from sacrifice differs from pain from reluctance. The person who gives beyond comfort from genuine love experiences the discomfort of sacrifice - this can be highly sattvic, like a parent sacrificing for a child. Parikliṣṭa refers to psychological reluctance - begrudging the gift, resenting the request, feeling internally resistant while externally complying. The distinction is in the quality of pain: sacrificial love versus resentful obligation.