Chapter 17
Arjuna asked: Great Krishna, what about those who set aside the holy ordinances and pay no heed to the Shastras, yet still keep faith in their hearts and worship? What is their condition—do they belong to Sattwan, Rajas, or Tamas? Tell me!
Krishna replied: The faith of human beings is of three kinds, arising from those three qualities—it becomes “true,” or “passion-stained,” or “dark.” Listen, and I will explain.
Each believer’s faith, prince of India, takes its shape from what he truly is inside. Wherever you see a worshipper, you can be sure he is becoming like the thing he worships—as the shrine, so the devotee. The souls who are truthful adore the true gods; those ruled by Rajas worship Rakshasas and Yakshas; and those steeped in Darkness pray to Pretas and Bhutas. As for those who practice harsh penances not prescribed by any rightful rule—penances rooted in self-importance and proud hypocrisy—such people, driven by passion, violent and wild, are torturing (foolish as they are) the elements I have placed within their flesh, indeed torturing Me myself who dwells in that flesh. Know that these are devoted to devils, not to Heaven.
Just as food nourishes humankind in three different ways, so too there are three modes of worship, of abstinence, and of giving alms. Hear this from Me. There is a food that brings strength, substance, vigor, health, and the joy of living—well-seasoned, hearty, comforting—and this is the “Soothfast” food. There are foods that bring pain and restlessness, fevered blood, and sorrow—too bitter, hot, salty, or sharp—craved by overeager appetites. And there is foul food—stale from the night before, tasteless and dirty, which only filthy people eat, a feast of rottenness fit for the lips of those who love “Darkness.”
It is the same with rites. A sacrifice performed without expecting reward, offered in the proper way, when the one making the vow says with a devoted heart, “This is what I ought to do!”—that is the “Soothfast” rite. But a sacrifice offered for personal gain, or for the sake of a good reputation, is, O best of the Bharatas, a Rajas-rite, marked with “passion.” And a sacrifice offered in violation of the laws, with no proper distribution of food, no sacred hymns, no gifts to the priests, performed without faith—call that vile, the deed of “Darkness,” and lost.
Worship of the gods who deserve worship; humble reverence for the Twice-born, for teachers and elders; purity, uprightness, the vow of the Brahmacharya, and refusing to harm any helpless creature—these make for true religiousness of action.
Words that cause no one pain, words that are always true, gentle and pleasing words, and those spoken softly while reading sacred scripture—these make for true religiousness of speech.
Serenity of soul, kindness, the quiet rule of the silent Spirit within, steady effort to purify one’s nature—these make for good practice and true religiousness of mind.
When this threefold faith is held in the highest devotion, by hearts that are dedicated and expect no gain, it is the perfect work of Sattwan—true belief.
Religion practiced as a proud display, meant to win hospitality, worship, or fame—that, I say, belongs to Rajas, reckless and empty.
Religion pursued by a foolish will, used to torment oneself or to gain power to hurt others—that belongs to Tamas, dark and harmful.
The gift given out of love, when the giver says, “Now I must give gladly!”, when the receiver can offer nothing in return—given in the right place, at the right time, to a worthy recipient—is the gift of Sattwan, fair and good.
The gift given selfishly, where something is expected in return, or some end is sought, or where it is offered grudgingly—is of Rajas, stained with impulse, and ill.
The gift flung carelessly, at the wrong moment, in the wrong place, to an unworthy recipient, given with contempt or harsh unkindness, is the gift of Tamas, dark; it brings no blessing.
HERE ENDS CHAPTER XVII OF THE BHAGAVAD-GITA, titled “Sraddhatrayavibhagayog,” or “The Book of Religion by the Threefold Kinds of Faith.”
