" The Divisions of Faith "
CHP. No.
Bhagavad-gita 17.4

Chapter 17, Verse 1.

arjuna uvaca
ye shastra-vidhim utsrjya yajante shraddhayanvitah
tesham nistha tu ka Krishna sattvam aho rajas tamah

Arjuna said, O Krsna, what is the situation of one who does not follow the principles of scripture but who worships according to his own imagination? Is he in goodness, in passion or in ignorance?

Chapter 17, Verse 2.

sri-bhagavan uvaca
tri-vidha bhavati shraddha dehinam sa svabhava-ja
sattviki rajasi caiva tamasi ceti tam shrinu

The Supreme Lord said, according to the modes of nature acquired by the embodied soul, one's faith can be of three kinds--goodness, passion or ignorance. Now hear about these.

Chapter 17, Verse 3.

sattvanurupa sarvasya shraddha bhavati bharata
shraddha-mayo ’yam purusho yo yac-chraddhah sa eva sah

According to one's existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.

Chapter 17, Verse 4.

yajante sattvika devan yaksha-rakshamsi rajasah
pretan bhuta-ganams canye yajante tamasa janah

Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.

Chapter 17, Verse 5-6.

ashastra-vihitam ghoram tapyante ye tapo janah
dambhahankara-samyuktah kama-raga-balanvitah

karsayantah sarira-stham bhuta-gramam acetasah
mam caivantah sarira-stham tan viddhy asura-niscayan

Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride, egoism, lust and attachment, who are impelled by passion and who torture their bodily organs as well as the Supersoul dwelling within are to be known as demons.

Chapter 17, Verse 7.

aharas tv api sarvasya tri-vidho bhavati priyah
yajnas tapas tatha danam tesham bhedam imam shrinu

Even food of which all partake is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Listen, and I shall tell you of the distinctions of these.

Chapter 17, Verse 8-10.

ayuh-sattva-balarogya- sukha-priti-vivardhanah
rasyah snigdhah sthira hrdya aharah sattvika-priyah

katv-amla-lavanaty-usna- tiksna-ruksa-vidahinah
ahara rajasasyesta duhkha-sokamaya-pradah

yata-yamam gata-rasam puti paryusitam ca yat
ucchistam api camedhyam bhojanam tamasa-priyam

Foods in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet, juicy, fattening and palatable. Foods that are too bitter, too sour, salty, pungent, dry and hot, are liked by people in the modes of passion. Such foods cause pain, distress, and disease. Food cooked more than three hours before being eaten, which is tasteless, stale, putrid, decomposed and unclean, is food liked by people in the mode of ignorance.

Chapter 17, Verse 11.

aphalakanksibhir yajno vidhi-disto ya ijyate
yastavyam eveti manah samadhaya sa sattvikah

Of sacrifices, that sacrifice performed according to duty and to scriptural rules, and with no expectation of reward, is of the nature of goodness.

Chapter 17, Verse 12.

abhisandhaya tu phalam dambhartham api caiva yat
ijyate bharata-srestha tam yajnam viddhi rajasam

But that sacrifice performed for some material end or benefit or preformed ostentatiously, out of pride, is of the nature of passion, O chief of the Bharatas.

Chapter 17, Verse 13.

vidhi-hinam asrstannam mantra-hinam adaksinam
shraddha-virahitam yajnam tamasam paricakshate

And that sacrifice performed in defiance of scriptural injunctions, in which no spiritual food is distributed, no hymns are chanted and no remunerations are made to the priests, and which is faithless--that sacrifice is of the nature of ignorance.

Chapter 17, Verse 14.

deva-dvija-guru-prajna- pujanam shaucam arjavam
brahmacaryam ahimsa ca sariram tapa ucyate

The austerity of the body consists in this: worship of the Supreme Lord, the brahmanas, the spiritual master, and superiors like the father and mother. Cleanliness, simplicity, celibacy and nonviolence are also austerities of the body.

Chapter 17, Verse 15.

anudvega-karam vakyam satyam priya-hitam ca yat
svadhyayabhyasanam caiva van-mayam tapa ucyate

Austerity of speech consists in speaking truthfully and beneficially and in avoiding speech that offends. One should also recite the Vedas regularly.

Chapter 17, Verse 16.

manah-prasadah saumyatvam maunam atma-vinigrahah
bhava-samsuddhir ity etat tapo manasam ucyate

And serenity, simplicity, gravity, self-control and purity of thought are the austerities of the mind.

Chapter 17, Verse 17.

shraddhaya paraya taptam tapas tat tri-vidham naraih
aphalakanksibhir yuktaih sattvikam paricakshate

This threefold austerity, practiced by men whose aim is not to benefit themselves materially but to please the Supreme, is of the nature of goodness.

Chapter 17, Verse 18.

satkara-mana-pujarthamb tapo dambhena caiva yat
kriyate tad iha proktam rajasam calam adhruvam

Those ostentatious penances and austerities which are performed in order to gain respect, honor and reverence are said to be in the mode of passion. They are neither stable nor permanent.

Chapter 17, Verse 19.

mudha-grahenatmano yat pidaya kriyate tapah
parasyotsadanartham va tat tamasam udahrtam

And those penances and austerities which are performed foolishly by means of obstinate self-torture, or to destroy or injure others, are said to be in the mode of ignorance.

Chapter 17, Verse 20.

datavyam iti yad danam diyate ’nupakarine
dese kale ca patre ca tad danam sattvikam smrtam

That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be charity in the mode of goodness.

Chapter 17, Verse 21.

yat tu pratyupakarartham phalam uddisya va punah
diyate ca pariklistam tad danam rajasam smrtam

But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion.

Chapter 17, Verse 22.

adesa-kale yad danam apatrebhyas ca diyate
asat-kritam avajnatam tat tamasam udahrtam

And charity performed at an improper place and time and given to unworthy persons without respect and with contempt is charity in the mode of ignorance.

Chapter 17, Verse 23.

om tat sad iti nirdeso brahmanas tri-vidhah smrtah
brahmanas tena vedas ca yajnas ca vihitah pura

From the beginning of creation, the three syllables--om tat sat--have been used to indicate the Supreme Absolute Truth [Brahman]. They were uttered by brahmanas while chanting Vedic hymns and during sacrifices, for the satisfaction of the Supreme.

Chapter 17, Verse 24.

tasmad om ity udahrtya yajna-dana-tapah-kriyah
pravartante vidhanoktah satatam brahma-vadinam

Thus the transcendentalists undertake sacrifices, charities, and penances, beginning always with om, to attain the Supreme.

Chapter 17, Verse 25.

tad ity anabhisandhaya phalam yajna-tapah-kriyah
dana-kriyas ca vividhah kriyante moksha-kanksibhih

One should perform sacrifice, penance and charity with the word tat. The purpose of such transcendental activities is to get free from the material entanglement.

Chapter 17, Verse 26-27.

sad-bhave sadhu-bhave ca sad ity etat prayujyate
prasaste karmani tatha sac-chabdah partha yujyate

yajne tapasi dane ca sthitih sad iti cocyate
karma caiva tad-arthiyam sad ity evabhidhiyate

The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. These works of sacrifice, of penance and of charity, true to the absolute nature, are performed to please the Supreme Person, O son of Prtha.

Chapter 17, Verse 28.

ashraddhaya hutam dattam tapas taptam kritam ca yat
asad ity ucyate partha na ca tat pretya no iha

But sacrifices, austerities and charities performed without faith in the Supreme are nonpermanent, O son of Prtha, regardless of whatever rites are performed. They are called asat and are useless both in this life and the next.


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