The Bhagavad Gita | Chapter 17 : Three Kinds of Faith |

अथ सप्तदशो‌உध्यायः ।

अर्जुन उवाच ।

ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः ।

तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥ 1 ॥

श्रीभगवानुवाच ।

त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा ।

सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥ 2 ॥

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत ।

श्रद्धामयो‌உयं पुरुषो यो यच्छ्रद्धः स एव सः ॥ 3 ॥

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः ।

प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥ 4 ॥

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः ।

दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः ॥ 5 ॥

कर्षयन्तः शरीरस्थं भूतग्राममचेतसः ।

मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥ 6 ॥

आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः ।

यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥ 7 ॥

आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः ।

रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥ 8 ॥

कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः ।

आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥ 9 ॥

यातयामं गतरसं पूति पर्युषितं च यत् ।

उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥ 10 ॥

अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते ।

यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥ 11 ॥

अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् ।

इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥ 12 ॥

विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् ।

श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥ 13 ॥

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् ।

ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥ 14 ॥

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् ।

स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥ 15 ॥

मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः ।

भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥ 16 ॥

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः ।

अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥ 17 ॥

Summary

Arjuna asks which guna prevails in men who "worship with faith" but "reject the scriptures." There are three types of faith, Krishna responds. Each corresponds to a person's inner nature, depending upon which guna dominates.

People with sattvic natures worship gods, those with rajasic natures worship demigods and demons, and those with tamasic natures worship dark spirits and ghosts. Krishna also divides food into three categories according to the gunas. Sattvic foods are fresh and succulent and encourage vitality. Rajasic foods are bitter, salty, sour, or pungent and cause discomfort. Tamasic foods are bland, stale, overcooked, and contaminated. Worship done according to scripture only for the sake of worship is sattvic; worship done out of desire is rajasic; worship done without faith is tamasic. Sattvic control of the body, mind, and speech is practiced in faith with no desire for an outcome. Rajasic control comes from pride in order to gain respect or admiration. Tamasic control is used to harm or gain power over others. Finally, charity also can be divided into three types according to the gunas. Sattvic charity is given for its own sake; rajasic charity is halfhearted and given selfishly; tamasic charity is given disrespectfully at the wrong place or time.

Krishna explains the phrase Om Tat Sat. The sacred sound om is chanted at the beginning of an act of charity, control, or worship. Tat, translated from Sanskrit as "the Absolute," is chanted during the performance of right action. Sat is chanted to indicate a "praiseworthy action." If worship, control, or charity are done without faith, they are referred to in Sanskrit as asat, or "unreal."

Analysis

Krishna's breakdown of the three gunas shows how they may categorize other aspects of human nature. Sattva is the only guna connected to the realization of God and Self. Krishna's words reveal that sattva is the quality closest to divinity and, therefore, the most positive trait a person can have. It is important to remember, however, that sattva is still a guna and, consequently, still part of nature. This means that even sattva has the potential to hold a person to the cycle of rebirth, a result of its being exercised with attachment.

Rajas and tamas, in Krishna's view, are never positive and pull a person away from God. Tamas is the worse of the two, a quality that encompasses not only inaction, ignorance, and dullness but also active negativity, such as violence and chaos. Although rajas seems built primarily around desire and the "I-sense," or ego, the text does not portray the quality as consciously negative or evil. Tamas, however, Krishna describes as the evil quality, manifesting as purposeful ignorance, the intent to harm others, and a refusal of faith.

Krishna's teachings insist that faith and yoga alone do not lead a person to freedom from suffering. An understanding of the scriptures is also critical. He councils Arjuna to take the path of action rather than knowledge, yet he warns Arjuna against doing things counter to the teachings of the scriptures. Studying scripture still holds a place of utmost importance. However, Krishna encourages the path of action, saying it ultimately leads to the path of knowledge. Something done against the scriptures would not be considered right action.

In the practical application of Chapter 17 of the Bhagavad Gita, individuals can find guidance for shaping their faith, actions, and even dietary choices in a way that aligns with spiritual principles.

1. Understanding Inner Nature:

   Recognizing one's dominant guna—sattva, rajas, or tamas—can serve as a starting point for self-awareness. This understanding allows individuals to assess their inherent tendencies and make conscious choices in alignment with their inner nature.

2. Dietary Choices:

   Applying the guna classification to food choices provides a practical aspect to spiritual living. Opting for sattvic foods—fresh, vitalizing, and pure—can contribute to physical and mental well-being. Conversely, minimizing rajasic and tamasic foods can help in maintaining balance and reducing discomfort.

3. Worship and Control:

   Krishna's explanation of worship and control based on gunas offers insights into the motivations behind actions. Practicing sattvic worship with faith, devoid of desire for outcomes, can deepen spiritual connections. Rajasic control, driven by pride, may be transformed by aligning it with a higher purpose, while tamasic control, with harmful intent, is to be transcended for spiritual growth.

4. Charity with Intent:

   The classification of charity based on gunas encourages individuals to reflect on their giving. Sattvic charity, given selflessly and for the greater good, enhances spiritual growth. Rajasic charity, driven by personal gain, invites self-reflection, urging individuals to align their actions with higher principles. Tamasic charity, disrespectful and untimely, prompts a reevaluation of intentions and mindfulness in giving.

5. Chanting "Om Tat Sat":

   The significance of chanting "Om Tat Sat" emphasizes the spiritual dimension of actions. Integrating this sacred sound into charitable deeds, self-control, and worship adds a transcendental element, reminding individuals of the divine essence in their endeavors.

6. Faith and Scripture:

   Krishna's counsel on the importance of faith coupled with an understanding of scriptures guides individuals to strike a balance between faith-driven actions and knowledge. While emphasizing the path of action, he underscores the need to stay aligned with the teachings of scriptures, emphasizing that right action should not deviate from spiritual principles.

In daily life, individuals can practically apply these teachings by cultivating self-awareness, making conscious choices in actions and diet, and infusing their endeavors with a sense of spirituality. The chapter provides a roadmap for harmonizing inner tendencies with spiritual principles, fostering personal growth and a deeper connection with the divine

 कृष्णम् वन्दे जगद्गुरुम्🙏