Bhagwad Gita (English) | Chapter 17

Chapter 17

The Divisions of Faith

Lord Krishna explains how different types of faith are influenced by the three Gunas—Sattva, Rajas, and Tamas—and shape people’s beliefs, actions, and spiritual practices. Krishna describes how individuals act according to the Guna that predominates in them: those with Sattvic faith worship divine beings and practice self-discipline; those with Rajasic faith worship powerful beings and perform rituals driven by desire; and those with Tamasic faith engage in superstitions and practices rooted in ignorance. He further explains that even the food one prefers, the way one performs sacrifices, and acts of charity reflect the dominant Guna. Krishna emphasizes that when actions are performed selflessly, in accordance with scriptural guidance, and with unwavering faith, they contribute to spiritual growth and purity. This chapter highlights how faith and devotion align with an individual's inner nature and spiritual path.

Verse 1

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

Verse 2

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.

Verse 3

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.

Verse 4

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.

Verse 5

Those men who practice terrific austerities not prescribed by the scriptures, given to hypocrisy and egoism, driven by the force of lust and attachment.

Verse 6

Know thou these to be of demonical resolves, senselessly torturing all the elements in the body and Me who dwell in the body.

Verse 7

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.

Verse 8

The foods that increase life, purity, strength, health, joy, and cheerfulness (good appetite), which are savory, oily, substantial, and agreeable, are dear to the Sattvic (pure) people.

Verse 9

The foods that are bitter, sour, salty, overly hot, pungent, dry, and burning are liked by the Rajasic and are productive of pain, grief, and disease.

Verse 10

That which is stale, tasteless, putrid, rotten, rejected, and impure is the food liked by the Tamasic.

Verse 11

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

Verse 12

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

Verse 13

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.

Verse 14

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.

Verse 15

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

Verse 16

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

Verse 17

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.

Verse 18

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.

Verse 19

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.

Verse 20

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.

Verse 21

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.

Verse 22

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.

Verse 23

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.

Verse 24

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

Verse 25

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.

Verse 26

The word "Sat" is used to refer to reality and goodness; likewise, O Arjuna, the word "Sat" is used to refer to an auspicious act.

Verse 27

Steadfastness in sacrifice, austerity, and gift is also called 'Sat', and action in connection with these, or for the sake of the Supreme, is also called 'Sat'.

Verse 28

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.

Chapter 17 The Divisions of Faith