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Bhagwad Gita (English) | Chapter 17 | Verse 4

Chapter 17, Verse 4

The Divisions of Faith

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

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः।प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः।।17.4।।


yajante sāttvikā devān yakṣha-rakṣhānsi rājasāḥ
pretān bhūta-gaṇānśh chānye yajante tāmasā janāḥ

Meaning of each word

yajante — worship;
sāttvikāḥ — those in the mode of goodness;
devān — celestial gods;
yakṣha — semi-celestial beings who exude power and wealth;
rakṣhānsi — powerful beings who embody sensual enjoyment, revenge, and wrath;
rājasāḥ — those in the mode of passion;
pretān-bhūta-gaṇān — ghosts and spirits;
cha — and;
anye — others;
yajante — worship;
tāmasāḥ — those in the mode of ignorance;
janāḥ — persons

Interpretation

In this verse, Krishna tells us about the different kinds of people and who they choose to worship based on their nature. This means that our personal qualities and moods can shape what we believe in and how we practice our faith.

1. **People in the Mode of Goodness:** These are individuals who are calm, honest, and considerate. They often choose to worship demigods, who are powerful and kind beings like Brahma (the creator), Shiva (the destroyer), and various solar and lunar deities. Think of them as celestial figures who are seen as guardians or helpers for different aspects of life. People in this group might pray to these deities when they need guidance, strength, or blessings for different situations. For example, if someone seeks wisdom for a business decision, they might pray to the goddess of knowledge.

2. **People in the Mode of Passion:** This group is more ambitious and driven by their desires. They tend to worship beings who represent power or success, even if those beings are not very positive, like demons. An example of this could be someone who admires a person in power who engages in unethical behavior for personal gain. For instance, during difficult times, like wars or crises, some people idolize powerful figures, hoping to gain wealth or influence by associating with them. It’s about looking up to someone who seems strong or gets results, regardless of how they achieve it.

3. **People in the Mode of Ignorance:** These individuals are often confused or misled. They may turn to ghosts or spirits, which can symbolize their fear or misunderstanding of life and death. Instead of seeking goodness or wisdom, they focus on dark or scary beliefs. It can also show a lack of knowledge about positive spiritual practices, leading them to honor things that are not healthy or uplifting.

**Overall Meaning:** The verse tells us that our beliefs and who we turn to for help depend on our inner nature. While those who are spiritually aware and kind choose to worship uplifting forces, others might be drawn to those who are powerful but not necessarily good, or to fear-based beliefs.

It highlights the importance of understanding where our faith lies and what drives us to choose certain beliefs. By becoming aware of our motivations and the nature of our worship, we can work towards a healthier and more positive spirituality.

Other Verses of Chapter 17
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 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.
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