Bhagavad-gita As It Is
CHAPTER 17: The Divisions of Faith
©1989, The Bhaktivedanta Book Trust
Text:
1,
2,
3,
4,
5-6,
7,
8,
9,
10,
11,
12,
13,
14,
15,
16,
17,
18,
19,
20,
21,
22,
23,
24,
25,
26-27,
28
TEXT 1
arjuna uvaca
ye sastra-vidhim utsrjya
yajante sraddhayanvitah
tesam nistha tu ka krsna
sattvam aho rajas tamah
WORD FOR WORD
arjunah uvaca -- Arjuna said; ye -- those who;
sastra-vidhim -- the regulations of scripture; utsrjya --
giving up; yajante -- worship; sraddhaya -- full faith;
anvitah -- possessed of; tesam -- of them; nistha --
the faith; tu -- but; ka -- what; krsna -- O Krishna;
sattvam -- in goodness; aho -- or else; rajah -- in
passion; tamah -- in ignorance.
TRANSLATION
Arjuna inquired: O Krishna, what is the situation of those who do not
follow the principles of scripture but worship according to their own
imagination? Are they in goodness, in passion or in ignorance?
PURPORT
In the Fourth Chapter, thirty-ninth verse, it is said that a person
faithful to a particular type of worship gradually becomes elevated to the
stage of knowledge and attains the highest perfectional stage of peace and
prosperity. In the Sixteenth Chapter, it is concluded that one who does
not follow the principles laid down in the scriptures is called an
asura, demon, and one who follows the scriptural injunctions
faithfully is called a deva, or demigod. Now, if one, with faith,
follows some rules which are not mentioned in the scriptural injunctions,
what is his position? This doubt of Arjuna's is to be cleared by Krishna.
Are those who create some sort of God by selecting a human being and
placing their faith in him worshiping in goodness, passion or ignorance?
Do such persons attain the perfectional stage of life? Is it possible for
them to be situated in real knowledge and elevate themselves to the
highest perfectional stage? Do those who do not follow the rules and
regulations of the scriptures but who have faith in something and worship
gods and demigods and men attain success in their effort? Arjuna is
putting these questions to Krishna.
TEXT 2
sri-bhagavan uvaca
tri-vidha bhavati sraddha
dehinam sa svabhava-ja
sattviki rajasi caiva
tamasi ceti tam srnu
WORD FOR WORD
sri-bhagavan uvaca -- the Supreme Personality of Godhead said;
tri-vidha -- of three kinds; bhavati -- becomes;
sraddha -- the faith; dehinam -- of the embodied; sa
-- that; sva-bhava-ja -- according to his mode of material nature;
sattviki -- in the mode of goodness; rajasi -- in the mode
of passion; ca -- also; eva -- certainly; tamasi --
in the mode of ignorance; ca -- and; iti -- thus; tam
-- that; srnu -- hear from Me.
TRANSLATION
The Supreme Personality of Godhead said: According to the modes of nature
acquired by the embodied soul, one's faith can be of three kinds -- in
goodness, in passion or in ignorance. Now hear about this.
PURPORT
Those who know the rules and regulations of the scriptures but out of
laziness or indolence give up following these rules and regulations are
governed by the modes of material nature. According to their previous
activities in the mode of goodness, passion or ignorance, they acquire a
nature which is of a specific quality. The association of the living
entity with the different modes of nature has been going on perpetually;
since the living entity is in contact with material nature, he acquires
different types of mentality according to his association with the
material modes. But this nature can be changed if one associates with a
bona fide spiritual master and abides by his rules and the scriptures.
Gradually, one can change his position from ignorance to goodness, or from
passion to goodness. The conclusion is that blind faith in a particular
mode of nature cannot help a person become elevated to the perfectional
stage. One has to consider things carefully, with intelligence, in the
association of a bona fide spiritual master. Thus one can change his
position to a higher mode of nature.
TEXT 3
sattvanurupa sarvasya
sraddha bhavati bharata
sraddha-mayo 'yam puruso
yo yac-chraddhah sa eva sah
WORD FOR WORD
sattva-anurupa -- according to the existence; sarvasya -- of
everyone; sraddha -- faith; bhavati -- becomes;
bharata -- O son of Bharata; sraddha -- faith; mayah
-- full of; ayam -- this; purusah -- living entity;
yah -- who; yat -- having which; sraddhah -- faith;
sah -- thus; eva -- certainly; sah -- he.
TRANSLATION
O son of Bharata, 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.
PURPORT
Everyone has a particular type of faith, regardless of what he is. But his
faith is considered good, passionate or ignorant according to the nature
he has acquired. Thus, according to his particular type of faith, one
associates with certain persons. Now the real fact is that every living
being, as is stated in the Fifteenth Chapter, is originally a fragmental
part and parcel of the Supreme Lord. Therefore one is originally
transcendental to all the modes of material nature. But when one forgets
his relationship with the Supreme Personality of Godhead and comes into
contact with the material nature in conditional life, he generates his own
position by association with the different varieties of material nature.
The resultant artificial faith and existence are only material. Although
one may be conducted by some impression, or some conception of life,
originally he is nirguna, or transcendental. Therefore one has to
become cleansed of the material contamination that he has acquired, in
order to regain his relationship with the Supreme Lord. That is the only
path back without fear: Krishna consciousness. If one is situated in
Krishna consciousness, then that path is guaranteed for his elevation to
the perfectional stage. If one does not take to this path of
self-realization, then he is surely to be conducted by the influence of
the modes of nature.
The word sraddha, or "faith," is very significant in this verse.
Sraddha, or faith, originally comes out of the mode of goodness.
One's faith may be in a demigod or some created God or some mental
concoction. One's strong faith is supposed to be productive of works of
material goodness. But in material conditional life, no works are
completely purified. They are mixed. They are not in pure goodness. Pure
goodness is transcendental; in purified goodness one can understand the
real nature of the Supreme Personality of Godhead. As long as one's faith
is not completely in purified goodness, the faith is subject to
contamination by any of the modes of material nature. The contaminated
modes of material nature expand to the heart. Therefore according to the
position of the heart in contact with a particular mode of material
nature, one's faith is established. It should be understood that if one's
heart is in the mode of goodness his faith is also in the mode of
goodness. If his heart is in the mode of passion, his faith is also in the
mode of passion. And if his heart is in the mode of darkness, illusion,
his faith is also thus contaminated. Thus we find different types of faith
in this world, and there are different types of religions due to different
types of faith. The real principle of religious faith is situated in the
mode of pure goodness, but because the heart is tainted we find different
types of religious principles. Thus according to different types of faith,
there are different kinds of worship.
TEXT 4
yajante sattvika devan
yaksa-raksamsi rajasah
pretan bhuta-ganams canye
yajante tamasa janah
WORD FOR WORD
yajante -- worship; sattvikah -- those who are in the mode
of goodness; devan -- demigods; yaksa-raksamsi -- demons;
rajasah -- those who are in the mode of passion; pretan --
spirits of the dead; bhuta-ganan -- ghosts; ca -- and;
anye -- others; yajante -- worship; tamasah -- in the
mode of ignorance; janah -- people.
TRANSLATION
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.
PURPORT
In this verse the Supreme Personality of Godhead describes different kinds
of worshipers according to their external activities. According to
scriptural injunction, only the Supreme Personality of Godhead is
worshipable, but those who are not very conversant with, or faithful to,
the scriptural injunctions worship different objects, according to their
specific situations in the modes of material nature. Those who are
situated in goodness generally worship the demigods. The demigods include
Brahma, Shiva and others such as Indra, Candra and the sun-god. There are
various demigods. Those in goodness worship a particular demigod for a
particular purpose. Similarly, those who are in the mode of passion
worship the demons. We recall that during the Second World War a man in
Calcutta worshiped Hitler because thanks to that war he had amassed a
large amount of wealth by dealing in the black market. Similarly, those in
the modes of passion and ignorance generally select a powerful man to be
God. They think that anyone can be worshiped as God and that the same
results will be obtained.
Now, it is clearly described here that those who are in the mode of
passion worship and create such gods, and those who are in the mode of
ignorance, in darkness, worship dead spirits. Sometimes people worship at
the tomb of some dead man. Sexual service is also considered to be in the
mode of darkness. Similarly, in remote villages in India there are
worshipers of ghosts. We have seen that in India the lower-class people
sometimes go to the forest, and if they have knowledge that a ghost lives
in a tree, they worship that tree and offer sacrifices. These different
kinds of worship are not actually God worship. God worship is for persons
who are transcendentally situated in pure goodness. In the
Srimad-Bhagavatam (4.3.23) it is said, sattvam visuddham
vasudeva-sabditam: "When a man is situated in pure goodness, he
worships Vasudeva." The purport is that those who are completely purified
of the material modes of nature and who are transcendentally situated can
worship the Supreme Personality of Godhead.
The impersonalists are supposed to be situated in the mode of goodness,
and they worship five kinds of demigods. They worship the impersonal Vishnu
form in the material world, which is known as philosophized Vishnu. Vishnu
is the expansion of the Supreme Personality of Godhead, but the
impersonalists, because they do not ultimately believe in the Supreme
Personality of Godhead, imagine that the Vishnu form is just another aspect
of the impersonal Brahman; similarly, they imagine that Lord Brahma is the
impersonal form in the material mode of passion. Thus they sometimes
describe five kinds of gods that are worshipable, but because they think
that the actual truth is impersonal Brahman, they dispose of all
worshipable objects at the ultimate end. In conclusion, the different
qualities of the material modes of nature can be purified through
association with persons who are of transcendental nature.
TEXTS 5-6
asastra-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
WORD FOR WORD
asastra -- not in the scriptures; vihitam -- directed;
ghoram -- harmful to others; tapyante -- undergo; ye
-- those who; tapah -- austerities; janah -- persons;
dambha -- with pride; ahankara -- and egoism;
samyuktah -- engaged; kama -- of lust; raga -- and
attachment; bala -- by the force; anvitah -- impelled;
karsayantah -- tormenting; sarira-stham -- situated within
the body; bhuta-gramam -- the combination of material elements;
acetasah -- having a misled mentality; mam -- Me; ca
-- also; eva -- certainly; antah -- within;
sarira-stham -- situated in the body; tan -- them;
viddhi -- understand; asura-niscayan -- demons.
TRANSLATION
Those who undergo severe austerities and penances not recommended in the
scriptures, performing them out of pride and egoism, who are impelled by
lust and attachment, who are foolish and who torture the material elements
of the body as well as the Supersoul dwelling within, are to be known as
demons.
PURPORT
There are persons who manufacture modes of austerity and penance which are
not mentioned in the scriptural injunctions. For instance, fasting for
some ulterior purpose, such as to promote a purely political end, is not
mentioned in the scriptural directions. The scriptures recommend fasting
for spiritual advancement, not for some political end or social purpose.
Persons who take to such austerities are, according to
Bhagavad-gita, certainly demoniac. Their acts are against the
scriptural injunctions and are not beneficial for the people in general.
Actually, they act out of pride, false ego, lust and attachment for
material enjoyment. By such activities, not only is the combination of
material elements of which the body is constructed disturbed, but also the
Supreme Personality of Godhead Himself living within the body. Such
unauthorized fasting or austerities for some political end are certainly
very disturbing to others. They are not mentioned in the Vedic literature.
A demoniac person may think that he can force his enemy or other parties
to comply with his desire by this method, but sometimes one dies by such
fasting. These acts are not approved by the Supreme Personality of
Godhead, and He says that those who engage in them are demons. Such
demonstrations are insults to the Supreme Personality of Godhead because
they are enacted in disobedience to the Vedic scriptural injunctions. The
word acetasah is significant in this connection. Persons of normal
mental condition must obey the scriptural injunctions. Those who are not
in such a position neglect and disobey the scriptures and manufacture
their own way of austerities and penances. One should always remember the
ultimate end of the demoniac people, as described in the previous chapter.
The Lord forces them to take birth in the wombs of demoniac persons.
Consequently they will live by demoniac principles life after life without
knowing their relationship with the Supreme Personality of Godhead. If,
however, such persons are fortunate enough to be guided by a spiritual
master who can direct them to the path of Vedic wisdom, they can get out
of this entanglement and ultimately achieve the supreme goal.
TEXT 7
aharas tv api sarvasya
tri-vidho bhavati priyah
yajnas tapas tatha danam
tesam bhedam imam srnu
WORD FOR WORD
aharah -- eating; tu -- certainly; api -- also;
sarvasya -- of everyone; tri-vidhah -- of three kinds;
bhavati -- there is; priyah -- dear; yajnah --
sacrifice; tapah -- austerity; tatha -- also; danam
-- charity; tesam -- of them; bhedam -- the differences;
imam -- this; srnu -- hear.
TRANSLATION
Even the food each person prefers is of three kinds, according to the
three modes of material nature. The same is true of sacrifices,
austerities and charity. Now hear of the distinctions between them.
PURPORT
In terms of different situations in the modes of material nature, there
are differences in the manner of eating and performing sacrifices,
austerities and charities. They are not all conducted on the same level.
Those who can understand analytically what kind of performances are in
what modes of material nature are actually wise; those who consider all
kinds of sacrifice or food or charity to be the same cannot discriminate,
and they are foolish. There are missionary workers who advocate that one
can do whatever he likes and attain perfection. But these foolish guides
are not acting according to the direction of the scripture. They are
manufacturing ways and misleading the people in general.
TEXT 8
ayuh-sattva-balarogya-
sukha-priti vivardhanah
rasyah snigdhah sthira hrdya
aharah sattvika-priyah
WORD FOR WORD
ayuh -- duration of life; sattva -- existence; bala
-- strength; arogya -- health; sukha -- happiness;
priti -- and satisfaction; vivardhanah -- increasing;
rasyah -- juicy; snigdhah -- fatty; sthirah --
enduring; hrdyah -- pleasing to the heart; aharah -- food;
sattvika -- to one in goodness; priyah -- palatable.
TRANSLATION
Foods dear to those in the mode of goodness increase the duration of life,
purify one's existence and give strength, health, happiness and
satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the
heart.
TEXT 9
katv-amla-lavanaty-usna-
tiksna-ruksa-vidahinah
ahara rajasasyesta
duhkha-sokamaya-pradah
WORD FOR WORD
katu -- bitter; amla -- sour; lavana -- salty; ati
usna -- very hot; tiksna -- pungent; ruksa -- dry;
vidahinah -- burning; aharah -- food; rajasasya -- to
one in the mode of passion; istah -- palatable; duhkha --
distress; soka -- misery; amaya -- disease; pradah --
causing.
TRANSLATION
Foods that are too bitter, too sour, salty, hot, pungent, dry and burning
are dear to those in the mode of passion. Such foods cause distress,
misery and disease.
TEXT 10
yata-yamam gata-rasam
puti paryusitam ca yat
ucchistam api camedhyam
bhojanam tamasa-priyam
WORD FOR WORD
yata-yamam -- food cooked three hours before being eaten;
gata-rasam -- tasteless; puti -- bad-smelling;
paryusitam -- decomposed; ca -- also; yat -- that
which; ucchistam -- remnants of food eaten by others; api --
also; ca -- and; amedhyam -- untouchable; bhojanam --
eating; tamasa -- to one in the mode of darkness; priyam --
dear.
TRANSLATION
Food prepared more than three hours before being eaten, food that is
tasteless, decomposed and putrid, and food consisting of remnants and
untouchable things is dear to those in the mode of darkness.
PURPORT
The purpose of food is to increase the duration of life, purify the mind
and aid bodily strength. This is its only purpose. In the past, great
authorities selected those foods that best aid health and increase life's
duration, such as milk products, sugar, rice, wheat, fruits and
vegetables. These foods are very dear to those in the mode of goodness.
Some other foods, such as baked corn and molasses, while not very
palatable in themselves, can be made pleasant when mixed with milk or
other foods. They are then in the mode of goodness. All these foods are
pure by nature. They are quite distinct from untouchable things like meat
and liquor. Fatty foods, as mentioned in the eighth verse, have no
connection with animal fat obtained by slaughter. Animal fat is available
in the form of milk, which is the most wonderful of all foods. Milk,
butter, cheese and similar products give animal fat in a form which rules
out any need for the killing of innocent creatures. It is only through
brute mentality that this killing goes on. The civilized method of
obtaining needed fat is by milk. Slaughter is the way of subhumans.
Protein is amply available through split peas, dal, whole wheat,
etc.
Foods in the mode of passion, which are bitter, too salty, or too hot or
overly mixed with red pepper, cause misery by reducing the mucus in the
stomach, leading to disease. Foods in the mode of ignorance or darkness
are essentially those that are not fresh. Any food cooked more than three
hours before it is eaten (except prasadam, food offered to the
Lord) is considered to be in the mode of darkness. Because they are
decomposing, such foods give a bad odor, which often attracts people in
this mode but repulses those in the mode of goodness.
Remnants of food may be eaten only when they are part of a meal that was
first offered to the Supreme Lord or first eaten by saintly persons,
especially the spiritual master. Otherwise the remnants of food are
considered to be in the mode of darkness, and they increase infection or
disease. Such foodstuffs, although very palatable to persons in the mode
of darkness, are neither liked nor even touched by those in the mode of
goodness. The best food is the remnants of what is offered to the Supreme
Personality of Godhead. In Bhagavad-gita the Supreme Lord says that
He accepts preparations of vegetables, flour and milk when offered with
devotion. Patram puspam phalam toyam. Of course, devotion and love
are the chief things which the Supreme Personality of Godhead accepts. But
it is also mentioned that the prasadam should be prepared in a
particular way. Any food prepared by the injunctions of the scripture and
offered to the Supreme Personality of Godhead can be taken even if
prepared long, long ago, because such food is transcendental. Therefore to
make food antiseptic, eatable and palatable for all persons, one should
offer food to the Supreme Personality of Godhead.
TEXT 11
aphalakanksibhir yajno
vidhi-disto ya ijyate
yastavyam eveti manah
samadhaya sa sattvikah
WORD FOR WORD
aphala-akanksibhih -- by those devoid of desire for result;
yajnah -- sacrifice; vidhi-distah -- according to the
direction of scripture; yah -- which; ijyate -- is
performed; yastavyam -- must be performed; eva -- certainly;
iti -- thus; manah -- mind; samadhaya -- fixing;
sah -- it; sattvikah -- in the mode of goodness.
TRANSLATION
Of sacrifices, the sacrifice performed according to the directions of
scripture, as a matter of duty, by those who desire no reward, is of the
nature of goodness.
PURPORT
The general tendency is to offer sacrifice with some purpose in mind, but
here it is stated that sacrifice should be performed without any such
desire. It should be done as a matter of duty. Take, for example, the
performance of rituals in temples or in churches. Generally they are
performed with the purpose of material benefit, but that is not in the
mode of goodness. One should go to a temple or church as a matter of duty,
offer respect to the Supreme Personality of Godhead and offer flowers and
eatables. Everyone thinks that there is no use in going to the temple just
to worship God. But worship for economic benefit is not recommended in the
scriptural injunctions. One should go simply to offer respect to the
Deity. That will place one in the mode of goodness. It is the duty of
every civilized man to obey the injunctions of the scriptures and offer
respect to the Supreme Personality of Godhead.
TEXT 12
abhisandhaya tu phalam
dambhartham api caiva yat
ijyate bharata-srestha
tam yajnam viddhi rajasam
WORD FOR WORD
abhisandhaya -- desiring; tu -- but; phalam -- the
result; dambha -- pride; artham -- for the sake of;
api -- also; ca -- and; eva -- certainly; yat
-- that which; ijyate -- is performed; bharata-srestha -- O
chief of the Bharatas; tam -- that; yajnam -- sacrifice;
viddhi -- know; rajasam -- in the mode of passion.
TRANSLATION
But the sacrifice performed for some material benefit, or for the sake of
pride, O chief of the Bharatas, you should know to be in the mode of
passion.
PURPORT
Sometimes sacrifices and rituals are performed for elevation to the
heavenly kingdom or for some material benefits in this world. Such
sacrifices or ritualistic performances are considered to be in the mode of
passion.
TEXT 13
vidhi-hinam asrstannam
mantra-hinam adaksinam
sraddha-virahitam yajnam
tamasam paricaksate
WORD FOR WORD
vidhi-hinam -- without scriptural direction; asrsta-annam --
without distribution of prasadam; mantra-hinam -- with no chanting
of the Vedic hymns; adaksinam -- with no remunerations to the
priests; sraddha -- faith; virahitam -- without;
yajnam -- sacrifice; tamasam -- in the mode of ignorance;
paricaksate -- is to be considered.
TRANSLATION
Any sacrifice performed without regard for the directions of scripture,
without distribution of prasadam [spiritual food], without chanting of
Vedic hymns and remunerations to the priests, and without faith is
considered to be in the mode of ignorance.
PURPORT
Faith in the mode of darkness or ignorance is actually faithlessness.
Sometimes people worship some demigod just to make money and then spend
the money for recreation, ignoring the scriptural injunctions. Such
ceremonial shows of religiosity are not accepted as genuine. They are all
in the mode of darkness; they produce a demoniac mentality and do not
benefit human society.
TEXT 14
deva-dvija-guru-prajna-
pujanam saucam ariavam
brahmacaryam ahimsa ca
sariram tapa ucyate
WORD FOR WORD
deva -- of the Supreme Lord; dvija -- the brahmanas;
guru -- the spiritual master; prajna -- and worshipable
personalities; pujanam -- worship; saucam -- cleanliness;
arjavam -- simplicity; brahmacaryam -- celibacy;
ahimsa -- nonviolence; ca -- also; sariram --
pertaining to the body; tapah -- austerity; ucyate -- is
said to be.
TRANSLATION
Austerity of the body consists in worship of the Supreme Lord, the
brahmanas, the spiritual master, and superiors like the father and mother,
and in cleanliness, simplicity, celibacy and nonviolence.
PURPORT
The Supreme Godhead here explains the different kinds of austerity and
penance. First He explains the austerities and penances practiced by the
body. One should offer, or learn to offer, respect to God or to the
demigods, the perfect, qualified brahmanas and the spiritual master
and superiors like father, mother or any person who is conversant with
Vedic knowledge. These should be given proper respect. One should practice
cleansing oneself externally and internally, and he should learn to become
simple in behavior. He should not do anything which is not sanctioned by
the scriptural injunctions. He should not indulge in sex outside of
married life, for sex is sanctioned in the scripture only in marriage, not
otherwise. This is called celibacy. These are penances and austerities as
far as the body is concerned.
TEXT 15
anudvega-karam vakyam
satyam priya-hitam ca yat
svadhyayabhyasanam caiva
van-mayam tapa ucyate
WORD FOR WORD
anudvega-karam -- not agitating; vakyam -- words;
satyam -- truthful; priya -- dear; hitam --
beneficial; ca -- also; yat -- which; svadhyaya -- of
Vedic study; abhyasanam -- practice; ca -- also; eva
-- certainly; vak-mayam -- of the voice; tapah -- austerity;
ucyate -- is said to be.
TRANSLATION
Austerity of speech consists in speaking words that are truthful,
pleasing, beneficial, and not agitating to others, and also in regularly
reciting Vedic literature.
PURPORT
One should not speak in such a way as to agitate the minds of others. Of
course, when a teacher speaks, he can speak the truth for the instruction
of his students, but such a teacher should not speak to those who are not
his students if he will agitate their minds. This is penance as far as
talking is concerned. Besides that, one should not talk nonsense. The
process of speaking in spiritual circles is to say something upheld by the
scriptures. One should at once quote from scriptural authority to back up
what he is saying. At the same time, such talk should be very pleasurable
to the ear. By such discussions, one may derive the highest benefit and
elevate human society. There is a limitless stock of Vedic literature, and
one should study this. This is called penance of speech.
TEXT 16
manah-prasadah saumyatvam
maunam atma-vinigrahah
bhava-samsuddhir ity etat
tapo manasam ucyate
WORD FOR WORD
manah-prasadah -- satisfaction of the mind; saumyatvam --
being without duplicity towards others; maunam -- gravity;
atma -- of the self; vinigrahah -- control; bhava --
of one's nature; samsuddhih -- purification; iti -- thus;
etat -- this; tapah -- austerity; manasam -- of the
mind; ucyate -- is said to be.
TRANSLATION
And satisfaction, simplicity, gravity, self-control and purification of
one's existence are the austerities of the mind.
PURPORT
To make the mind austere is to detach it from sense gratification. It
should be so trained that it can be always thinking of doing good for
others. The best training for the mind is gravity in thought. One should
not deviate from Krishna consciousness and must always avoid sense
gratification. To purify one's nature is to become Krishna conscious.
Satisfaction of the mind can be obtained only by taking the mind away from
thoughts of sense enjoyment. The more we think of sense enjoyment, the
more the mind becomes dissatisfied. In the present age we unnecessarily
engage the mind in so many different ways for sense gratification, and so
there is no possibility of the mind's becoming satisfied. The best course
is to divert the mind to the Vedic literature, which is full of satisfying
stories, as in the Puranas and the Mahabharata. One can take
advantage of this knowledge and thus become purified. The mind should be
devoid of duplicity, and one should think of the welfare of all. Silence
means that one is always thinking of self-realization. The person in
Krishna consciousness observes perfect silence in this sense. Control of
the mind means detaching the mind from sense enjoyment. One should be
straightforward in his dealings and thereby purify his existence. All
these qualities together constitute austerity in mental activities.
TEXT 17
sraddhaya paraya taptam
tapas tat tri-vidham naraih
aphalakanksibhir yuktaih
sattvikam paricaksate
WORD FOR WORD
sraddhaya -- with faith; paraya -- transcendental;
taptam -- executed; tapah -- austerity; tat -- that;
tri-vidham -- of three kinds; naraih -- by men;
aphala-akanksibhih -- who are without desires for fruits;
yuktaih -- engaged; sattvikam -- in the mode of goodness;
paricaksate -- is called.
TRANSLATION
This threefold austerity, performed with transcendental faith by men not
expecting material benefits but engaged only for the sake of the Supreme,
is called austerity in goodness.
TEXT 18
satkara-mana-pujartham
tapo dambhena caiva yat
kriyate tad iha proktam
rajasam calam adhruvam
WORD FOR WORD
sat-kara -- respect; mana -- honor; puja -- and
worship; artham -- for the sake of; tapah -- austerity;
dambhena -- with pride; ca -- also; eva -- certainly;
yat -- which; kriyate -- is performed; tat -- that;
iha -- in this world; proktam -- is said; rajasam --
in the mode of passion; calam -- flickering; adhruvam --
temporary.
TRANSLATION
Penance performed out of pride and for the sake of gaining respect, honor
and worship is said to be in the mode of passion. It is neither stable nor
permanent.
PURPORT
Sometimes penance and austerity are executed to attract people and receive
honor, respect and worship from others. Persons in the mode of passion
arrange to be worshiped by subordinates and let them wash their feet and
offer riches. Such arrangements artificially made by the performance of
penances are considered to be in the mode of passion. The results are
temporary; they can be continued for some time, but they are not
permanent.
TEXT 19
mudha-grahenatmano yat
pidaya kriyate tapah
parasyotsadanartham va
tat tamasam udahrtam
WORD FOR WORD
mudha -- foolish; grahena -- with endeavor; atmanah
-- of one's own self; yat -- which; pidaya -- by torture;
kriyate -- is performed; tapah -- penance; parasya --
to others; utsadana-artham -- for the sake of causing annihilation;
va -- or; tat -- that; tamasam -- in the mode of
darkness; udahrtam -- is said to be.
TRANSLATION
Penance performed out of foolishness, with self-torture or to destroy or
injure others, is said to be in the mode of ignorance.
PURPORT
There are instances of foolish penance undertaken by demons like
Hiranyakasipu, who performed austere penances to become immortal and kill
the demigods. He prayed to Brahma for such things, but ultimately he was
killed by the Supreme Personality of Godhead. To undergo penances for
something which is impossible is certainly in the mode of ignorance.
TEXT 20
datavyam iti yad danam
diyate 'nupakarine
dese kale ca patre ca
tad danam sattvikam smrtam
WORD FOR WORD
datavyam -- worth giving; iti -- thus; yat -- that
which; danam -- charity; diyate -- is given;
anupakarine -- irrespective of return; dese -- in a proper
place; kale -- at a proper time; ca -- also; patre --
to a suitable person; ca -- and; tat -- that; danam
-- charity; sattvikam -- in the mode of goodness; smrtam --
is considered.
TRANSLATION
Charity given out of duty, without expectation of return, at the proper
time and place, and to a worthy person is considered to be in the mode of
goodness.
PURPORT
In the Vedic literature, charity given to a person engaged in spiritual
activities is recommended. There is no recommendation for giving charity
indiscriminately. Spiritual perfection is always a consideration.
Therefore charity is recommended to be given at a place of pilgrimage and
at lunar or solar eclipses or at the end of the month or to a qualified
brahmana or a Vaisnava (devotee) or in temples. Such charities
should be given without any consideration of return. Charity to the poor
is sometimes given out of compassion, but if a poor man is not worth
giving charity to, then there is no spiritual advancement. In other words,
indiscriminate charity is not recommended in the Vedic literature.
TEXT 21
yat tu Pratyupakarartham
phalam uddisya va punah
diyate ca pariklistam
tad danam rajasam smrtam
WORD FOR WORD
yat -- that which; tu -- but; prati-upakara-artham --
for the sake of getting some return; phalam -- a result;
uddisya -- desiring; va -- or; punah -- again;
diyate -- is given; ca -- also; pariklistam --
grudgingly; tat -- that; danam -- charity; rajasam --
in the mode of passion; smrtam -- is understood to be.
TRANSLATION
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.
PURPORT
Charity is sometimes performed for elevation to the heavenly kingdom and
sometimes with great trouble and with repentance afterwards: "Why have I
spent so much in this way?" Charity is also sometimes given under some
obligation, at the request of a superior. These kinds of charity are said
to be given in the mode of passion.
There are many charitable foundations which offer their gifts to
institutions where sense gratification goes on. Such charities are not
recommended in the Vedic scripture. Only charity in the mode of goodness
is recommended.
TEXT 22
adesa-kale yad danam
apatrebhyas ca diyate
asat-krtam avajnatam-
tat tamasam udahrtam
WORD FOR WORD
adesa -- at an unpurified place; kale -- and unpurified
time; yat -- that which; danam -- charity;
apatrebhyah -- to unworthy persons; ca -- also;
diyate -- is given; asat-krtam -- without respect;
avajnatam -- without proper attention; tat -- that;
tamasam -- in the mode of darkness; udahrtam -- is said to
be.
TRANSLATION
And charity performed at an impure place, at an improper time, to unworthy
persons, or without proper attention and respect is said to be in the mode
of ignorance.
PURPORT
Contributions for indulgence in intoxication and gambling are not
encouraged here. That sort of contribution is in the mode of ignorance.
Such charity is not beneficial; rather, sinful persons are encouraged.
Similarly, if a person gives charity to a suitable person but without
respect and without attention, that sort of charity is also said to be in
the mode of darkness.
TEXT 23
om tat sad iti nirdeso
brahmanas tri-vidhah smrtah
brahmanas tena vedas ca
yajnas ca vihitah pura
WORD FOR WORD
om -- indication of the Supreme; tat -- that; sat --
eternal; iti -- thus; nirdesah -- indication;
brahmanah -- of the Supreme; tri-vidhah -- threefold;
smrtah -- is considered; brahmanah -- the brahmanas;
tena -- with that; vedah -- the Vedic literature; ca --
also; yajnah -- sacrifice; ca -- also; vihitah --
used; pura -- formerly.
TRANSLATION
From the beginning of creation, the three words om tat sat were used to
indicate the Supreme Absolute Truth. These three symbolic representations
were used by brahmanas while chanting the hymns of the Vedas and during
sacrifices for the satisfaction of the Supreme.
PURPORT
It has been explained that penance, sacrifice, charity and foods are
divided into three categories: the modes of goodness, passion and
ignorance. But whether first class, second class or third class, they are
all conditioned, contaminated by the material modes of nature. When they
are aimed at the Supreme -- om tat sat, the Supreme Personality of
Godhead, the eternal -- they become means for spiritual elevation. In the
scriptural injunctions such an objective is indicated. These three words,
om tat sat, particularly indicate the Absolute Truth, the Supreme
Personality of Godhead. In the Vedic hymns, the word om is always
found.
One who acts without following the regulations of the scriptures will not
attain the Absolute Truth. He will get some temporary result, but not the
ultimate end of life. The conclusion is that the performance of charity,
sacrifice and penance must be done in the mode of goodness. Performed in
the mode of passion or ignorance, they are certainly inferior in quality.
The three words om tat sat are uttered in conjunction with the holy
name of the Supreme Lord, e.g., om tad visnoh. Whenever a Vedic
hymn or the holy name of the Supreme Lord is uttered, om is added.
This is the indication of Vedic literature. These three words are taken
from Vedic hymns. Om ity etad brahmano nedistham nama (Rg
Veda) indicates the first goal. Then tat tvam asi (Chandogya
Upanisad 6.8.7) indicates the second goal. And sad eva saumya
(Chandogya Upanisad 6.2.1) indicates the third goal. Combined they
become om tat sat. Formerly when Brahma, the first created living
entity, performed sacrifices, he indicated by these three words the
Supreme Personality of Godhead. Therefore the same principle has always
been followed by disciplic succession. So this hymn has great
significance. Bhagavad-gita recommends, therefore, that any work
done should be done for om tat sat, or for the Supreme Personality
of Godhead. When one performs penance, charity and sacrifice with these
three words, he is acting in Krishna consciousness. Krishna consciousness
is a scientific execution of transcendental activities which enables one
to return home, back to Godhead. There is no loss of energy in acting in
such a transcendental way.
TEXT 24
tasmad om ity udahrtya
yajna-dana-tapah-kriyah
pravartante vidhanoktah
satatam brahma-vadinam
WORD FOR WORD
tasmat -- therefore; om -- beginning with om; iti --
thus; udahrtya -- indicating; yajna -- of sacrifice;
dana -- charity; tapah -- and penance; kriyah --
performances; pravartante -- begin; vidhana-uktah --
according to scriptural regulation; satatam -- always;
brahma-vadinam -- of the transcendentalists.
TRANSLATION
Therefore, transcendentalists undertaking performances of sacrifice,
charity and penance in accordance with scriptural regulations begin always
with om, to attain the Supreme.
PURPORT
Om tad visnoh paramam padam (Rg Veda 1.22.20). The lotus
feet of Vishnu are the supreme devotional platform. The performance of
everything on behalf of the Supreme Personality of Godhead assures the
perfection of all activity.
TEXT 25
tad ity anabhisandhaya
phalam yajna-tapah-kriyah
dana-kriyas ca vividhah
kriyante moksa-kanksibhih
WORD FOR WORD
tat -- that; iti -- thus; anabhisandhaya -- without
desiring; phalam -- the fruitive result; yajna -- of
sacrifice; tapah -- and penance; kriyah -- activities;
dana -- of charity; kriyah -- activities; ca -- also;
vividhah -- various; kriyante -- are done;
moksa-kanksibhih -- by those who actually desire liberation.
TRANSLATION
Without desiring fruitive results, one should perform various kinds of
sacrifice, penance and charity with the word tat. The purpose of such
transcendental activities is to get free from material entanglement.
PURPORT
To be elevated to the spiritual position, one should not act for any
material gain. Acts should be performed for the ultimate gain of being
transferred to the spiritual kingdom, back to home, back to Godhead.
TEXTS 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
WORD FOR WORD
sat-bhave -- in the sense of the nature of the Supreme;
sadhu-bhave -- in the sense of the nature of the devotee; ca
-- also; sat -- the word sat; iti -- thus; etat --
this; prayujyate -- is used; prasaste -- in bona fide;
karmani -- activities; tatha -- also; sat-sabdah --
the sound sat; partha -- O son of Prtha; yujyate -- is used;
yajne -- in sacrifice; tapasi -- in penance; dane --
in charity; ca -- also; sthitih -- the situation; sat
-- the Supreme; iti -- thus; ca -- and; ucyate -- is
pronounced; karma -- work; ca -- also; eva --
certainly; tat -- for that; arthiyam -- meant; sat --
the Supreme; iti -- thus; eva -- certainly;
abhidhiyate -- is indicated.
TRANSLATION
The Absolute Truth is the objective of devotional sacrifice, and it is
indicated by the word sat. The performer of such sacrifice is also called
sat, as are all works of sacrifice, penance and charity which, true to the
absolute nature, are performed to please the Supreme Person, O son of
Prtha.
PURPORT
The words prasaste karmani, or "prescribed duties," indicate that
there are many activities prescribed in the Vedic literature which are
purificatory processes, beginning from the time of conception up to the
end of one's life. Such purificatory processes are adopted for the
ultimate liberation of the living entity. In all such activities it is
recommended that one vibrate om tat sat. The words sad-bhave
and sadhu-bhave indicate the transcendental situation. Acting in
Krishna consciousness is called sattva, and one who is fully
conscious of the activities of Krishna consciousness is called a
sadhu. In the Srimad-Bhagavatam (3.25.25) it is said that
the transcendental subject matter becomes clear in the association of the
devotees. The words used are satam prasangat. Without good
association, one cannot achieve transcendental knowledge. When initiating
a person or offering the sacred thread, one vibrates the words om tat
sat. Similarly, in all kinds of performance of yajna the object
is the Supreme, om tat sat. The word tad-arthiyam further
means offering service to anything which represents the Supreme, including
such service as cooking and helping in the Lord's temple, or any other
kind of work for broadcasting the glories of the Lord. These supreme words
om tat sat are thus used in many ways to perfect all activities and
make everything complete.
TEXT 28
asraddhaya hutam dattam
tapas taptam krtam ca yat
asad ity ucyate partha
na ca tat pretya no iha
WORD FOR WORD
asraddhaya -- without faith; hutam -- offered in sacrifice;
dattam -- given; tapah -- penance; taptam --
executed; krtam -- performed; ca -- also; yat -- that
which; asat -- false; iti -- thus; ucyate -- is said
to be; partha -- O son of Prtha; na -- never; ca --
also; tat -- that; pretya -- after death; na u --
nor; iha -- in this life.
TRANSLATION
Anything done as sacrifice, charity or penance without faith in the
Supreme, O son of Prtha, is impermanent. It is called asat and is useless
both in this life and the next.
PURPORT
Anything done without the transcendental objective -- whether it be
sacrifice, charity or penance -- is useless. Therefore in this verse it is
declared that such activities are abominable. Everything should be done
for the Supreme in Krishna consciousness. Without such faith, and without
the proper guidance, there can never be any fruit. In all the Vedic
scriptures, faith in the Supreme is advised. In the pursuit of all Vedic
instructions, the ultimate goal is the understanding of Krishna. No one
can obtain success without following this principle. Therefore, the best
course is to work from the very beginning in Krishna consciousness under
the guidance of a bona fide spiritual master. That is the way to make
everything successful.
In the conditional state, people are attracted to worshiping demigods,
ghosts, or Yaksas like Kuvera. The mode of goodness is better than the
modes of passion and ignorance, but one who takes directly to Krishna
consciousness is transcendental to all three modes of material nature.
Although there is a process of gradual elevation, if one, by the
association of pure devotees, takes directly to Krishna consciousness,
that is the best way. And that is recommended in this chapter. To achieve
success in this way, one must first find the proper spiritual master and
receive training under his direction. Then one can achieve faith in the
Supreme. When that faith matures, in course of time, it is called love of
God. This love is the ultimate goal of the living entities. One should
therefore take to Krishna consciousness directly. That is the message of
this Seventeenth Chapter.
Thus end the Bhaktivedanta Purports to the Seventeenth Chapter of the
Srimad Bhagavad-gita in the matter of the Divisions of Faith.
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