Chapter –XVII
Arjuna Said:
Those who, leaving the way of Shastra, worship with faith - what is their path O Krishna? Is it Sattva, or Rajas, or Tamas? (1)
A very pertinent and crucial question! Bhagavan Shri Krishna has said that one who leaves the prescriptions of Shastra and follows his desires does not achieve perfection, happiness or supreme goal. What about a person who does not follow the scriptures but acts according to his faith? Is he also deemed, or is there some hope for him? This question is very relevant for those who are unable to follow scriptures for some reason but who have faith.
Shri Bhagavan said:
Threefold is that faith of the embodied born of their nature Sattvika, Rajasika and Tamasika - listen about that (2)
In the embodied beings, the faith arises out of the nature, so, it can be of three types because nature is always full of the three Gunas. Hence those are guided by faith arising out of their nature need not be doomed, but they may or may not reach the supreme goal.
The faith of all (everyone) is according to the stuff (one is made of). This person is permeated with faith. Whatever faith one possesses, he is that only. (3)
Each person's nature is a certain blend of Sattva, Rajas and Tamas Gunas and the faith is also according to that. It is really the faith that is the basis of a personality. He is what his faith is, faith is the really stuff one is made of.
The verse is far beyond its meaning.
The Sattvikas worship gods, the Rajasika, the Yakshas and Rakshasas, while others, the Tamasika men worship ghosts and evil spirits. (4)
Those men who practise terrible austerities not laid down by scriptures, endowed with ostentation and ego, full of desire, attachment and sense of power, senseless, who torture the elements situated in the body as also Me residing in the inner body - know them to be of demoniac determination. (5-6)
The terrible austerities are those which blind our vision - not enabling us to see what his beyond. On account of desires, attachment, sense of power, ostentation and ego, their vision is blurred. The only purpose their austerities serve is to torture the elements, senses, inside the body; but how can they torture Him? He is tortured in the eyes of the kind hearted - in a worldly sense, of course. Otherwise there is no question of torturing Him. He cannot be tortured and their conscious mind is not even aware of Him.
The people described here appear to be even a category below those who are endowed with Tamasika faith who worship ghosts and evil spirits. These people described in this verse have no faith at all. They act on the motivation of desires, attachment, ego, ostentation and a sense of power and perform austerities, which serve no real purpose. These are the people referred to in verse 23 of chapter XVI.
These two verses appear to be but an extension of chapter XVI - description of demoniac people. Why are You so angry Lord? Please calm down now.
Your will be always done.
The food also liked by all (each) is threefold, as also Yajyna, austerity and donation. Listen about that this distinction among them.(7)
The food that augments life, Sattva, strength, health, happiness, love and which are soft, pleasing to the heart, stable and agreeable are liked by the Sattvikas. (8)
The foods that are bitter, sour, salty, too hot, pungent, dry and burning are liked by the Rajasikas and (they) produce sorrow, grief and disease. (9)
The food that is cooked hours (at least three hours) before, devoid of essence, striking and half cooked and (which is) stale and impure is liked the Tamasikas. (10)
The Yajyna, which is performed looking to the (prescribed) procedure by those desiring no fruit with the mind, reconciled `it is to be done' thus; that is Sattvika. (11)
Adherence to the prescribed procedure, not desiring the reward thereof; and accepting mentally the fact that it is to be performed and therefore it is being performed; these are the essential ingredients of a Sattvika Yajyna, which is performed by people having Sattvika faith.
But know that Yajyna to be Rajasika, O best of Bharatas, which is performed aiming at (its) fruit, as also for ostentation. (12)
Attachment to fruit on account of designs and ostentation on account of ego are the essential ingredients of any Rajasika activity.
The Yajyna which is devoid of the (prescribed) procedure, in which no food is distributed, which is devoid of Mantras and Dakshina and which is devoid of faith is said to be Tamasika. (13)
Dakshina is a traditional gift given to the priest at the end of any religious ceremony.
A Tamasika activity is aimless. It serves no purpose either in this world or in the next. It is an activity devoid of any faith whatsoever.
Worship of god, Brahmins, teacher (and) the wise, cleanliness, simplicity, self-discipline and non violence, are said to be the austerity of the body. (14)
Speech which causes no perturbance, is truthful, loving and beneficial, as also (disciplined by) study of scriptures, are said to be austerity of speech. (15)
Bliss of the mind, kindness, silence, self-control and purity of thoughts, are said to (constitute) austerity of the mind. (16)
This threefold austerity practised by men who desire no reward and (who are) united with supreme faith is said to be Sattvika. (17)
That austerity which is practised for the sake of respect, honour and adoration and (practised with) ostentation is Rajasika (which is) transitory and unstable. (18)
That austerity which is practised out of foolishness with self-torture or for harming another, is called Tamasika. (19)
Bhagavan has clarified that self-torture, is not austerity. The distinction between Sattvika and Rajasika austerity has been explained beautifully in the previous verses. Now Bhagavan Shri Krishna says that Tamasika austerity arises neither out of nobler nor out of a worldly cause but out of foolishness in which nothing is achieved except self-torture or harm to others.
A gift given with (the thought or conviction), `It is to be given' to the proper person who will not reciprocate it,at the proper place and time is known as Sattvika. (20)
That gift, however, which is given with a view to receiving a return or arising at the fruit, and grudgingly, is said to be Rajasika. (21)
The gift that is given at the wrong place and time to unworthy persons, without regard and disdainfully is said to be Tamasika. (22)
`Om Tat Sat' this is remembered as the threefold indication of Brahma. By this were fashioned, of old, the Brahmins, the Vedas and Yajynas. (23)
`Tat' means `That' and `Sat' has been explained as the essence or the reality behind all appearances.
It is impossible to translate the impact of this verse into its meaning.
Therefore the actions Yajyna, austerity, donations are performed by the speakers of Brahma and speakers of (prescribed) procedures after uttering `Om' like this. (24)
Those who speak of Brahma and the prescribed procedures of Yajyna, austerity and donation always begin these activities after uttering the name of God `OM'.
`That' thus the acts of Yajyna, austerity and the acts of donations are performed by the seekers of liberation without aiming at the fruit. (25)
When one performs actions worthy of performance like Yajyna, austerity and donation, having fixed oneself on `That' one is not obsessed by the fruit of actions. When one remembers `That' constantly, the attachment goes.
Sat is added to (whatever is) existence and goodness. `Sat' word is also added to praiseworthy actions. (26)
Steadiness in Yajyna, austerity and donation is also called `Sat' and also action performed of His sake is verily called Sat. (27)
Offering oblations, making donations; austerities practised, without faith is called `Asat' O Partha; it is neither here now nor after death. (28)
Any action, howsoever impassive or praiseworthy outwardly, done without faith is meaningless and as if non existent (Asat). It does not have any value in this life or after death.
Thus in the Upanishad of the glorious Bhagavad Geeta, in the Science of the Absolute, in the scripture of Yoga, in the dialogue of between Shri Krishna and Arjuna, ends the Seventeenth chapter entitled "The Yoga" of the distinction of threefold faith"