The Bhagavad Gita

Chapter Seventeen

YOGA OF THE DIVISION OF THREE TYPES OF FAITH

SHRADDHA TRAYA VIBHAGA YOGA

By

Dr. R. J. Kalpana Ph.D

Visvaayudha

vasudevasutaḿ devaḿ kaḿsa-cāṇūra-mardanam

devakī-paramānandaḿ kṛṣṇaḿ vande jagadgurum

I bow down to Sri Krishna, who is the Master of the Universe, beloved son of Vasudeva, who vanquished Kamsa and Chanura, who brings immense joy to his mother, Devaki.

Pranams from Dr. R J Kalpana, Welcome to the study of The Bhagavad Gita.

Dear Readers, now we are gradually approaching the end of the Bhagavad Gita. In the Fifteenth chapter, we viewed the complete philosophy of life. The Sixteenth chapter was an annexure to it. In the human mind and in society, there has always been a struggle between two types of tendencies, two ways of living. The Sixteenth chapter teaches us to nurture and develop our divine nature. The Seventeenth chapter is an annexure to it. It is a daily program instituted for a daily routine of life.

If we want our mind to be relaxed and stress free, we must have discipline in life. Our daily living must be well-thought process. It is only when the life proceeds within particular pre-set bounds in a disciplined way that the mind can be free. A river flows freely but its flow is curtailed by its banks. If it were not so bound, the water would dissipate and get wasted.

Therefore, Arjuna asks, “What about those kinds of people who having faith worship in their own fashion ignoring the rules of the scriptures?

Shri Bhagavan Krishna replies, The untutored faith of such people can be classified into three types of sattva, rajas, and tamas because faith is dependent on their mental disposition.

Men of sattvik disposition worship gods, of rajasic disposition worship demigods, and of tamasic disposition worship spirits and ghosts.

Men who undertake severe penance not sanctioned by the scriptures are highly egotistic and obsessed with pride and power and emaciate the elements that constitute the body and ignore the soul living within are of a demonic disposition.

Foods that we consume can also be similarly classified. People of Sattvic disposition gravitate towards foods that are juicy, succulent, light and that in turn promote good health and support their spiritual growth. Rajasic people prefer foods that are sour, salty, overly hot that cause suffering and illness. Tamasic foods are stale and putrid.

Sacrifice or dhanam which is ordained by the scriptures and performed by men without any expectations of rewards is sattvik in character. That dhanam offered for show and tell purpose is rajasic and tamasic dhanam is offered with no faith, with no sacrificial fees paid, with no food offered.

Penance of the body is not restricted only to the body. There is no point in fasting the body while indulging the senses. Penance of the body entails purity, straightforwardness, worship of one’s guru or god and penance of the speech is in a similar fashion that cause no hurt to others and is sweet and even in tone.

Austerity of the mind is that control of the mind which is ever in constant remembrance of the Divine and is pure of inner feelings.

Such a penance or Tapasya performed with no expectations of rewards is sattivk in nature. But that performed for renown, adoration and gains is rajasic and that which indulges in harming others or one’s own physical body is tamasic in nature.

A gift that is bestowed upon a deserving person with no expectation of return is sattvik and that which is given with expectations of a return gift is rajasic and that which lacks the grace of giving is tamasic.

From the beginning of creation, the three words oṁ tat sat were used to indicate the Supreme Absolute Truth. These three symbolic representations were used by brāhmaṇas while chanting the hymns of the Vedas and during sacrifices for the satisfaction of the Supreme. Therefore, transcendentalists undertaking performances of sacrifice, charity and penance in accordance with scriptural regulations begin always with oṁ, to attain the Supreme. 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. 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 Divine.

Anything done as sacrifice, charity or penance without faith in the Supreme is impermanent. It is called asat and is useless both in this life and the next.

yogeśaṁ(m) saccidānandaṁ(v̐), vāsudevaṁ(v̐) vrajapriyam,

dharmasaṁsthāpakaṁ(v̐) vīraṁ(ṅ), kṛṣṇaṁ(v̐) vande jagadgurum

I bow to the Master of Yoga, who is the beloved son of Vasudeva, the brave warrior who established Dharma, the spiritual guru of the world.

                                             OM ŚRĪKṚṢṆĀRPAṆAMASTU

Note: The talks can be accessed on YouTube. https://www.youtube.com/@kalpanarj