Srimad Bhagwad Gita - Chapter 17 - Śhraddhā Traya Vibhāg Yoga

In this chapter, Sri Krishna continues his discourse on the importance and significance of the TriGunas i.e. 3 modes / attributes. First, we need to understand the meaning of the name of the chapter. Shraddha Traya means 3 modes of devotion. This chapter addresses the concepts related to practices that one should follow and how they manifest across of the 3 Gunas. 

In previous chapters, Sri Krishnas has been elaborating on the meaning of the TriGunas and in the previous chapter, Sri Krishna elaborated on the meaning of demonic and saintly attributes. Arjuna, representing the fickle human mind, poses a very interesting question.

अर्जुन उवाच ।
ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विता: ।
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तम: ॥ 17.1॥ 

Arjun said: O Krishna, where do they stand who disregard the injunctions of the scriptures, but still worship with faith? Is their faith in the mode of goodness, passion, or ignorance?

Sri Krishna responds that all Jivas are borne with innate characteristics, but the faith of the humans conforms to the nature of their mind.

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत ।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्ध: स एव स: ॥ 17.3॥

The faith of all humans conforms to the nature of their mind. All people possess faith, and whatever the nature of their faith, that is verily what they are.

Whatever the nature of their faith - dependent on the nature of their mind. Tune the mind and the right faith develops. This is the reason why I personally believe that the verse 6.5 of Srimad Bhagwad Gita is the most profound advice of Sri Krishna. He clearly advises us to focus on our self-growth by tuning our mind / atma. Over the rest of the chapter, Sri Krishna distinguishes the characteristics of various aspects of faith based on their manifestations vis-a-vis the TriGunas.

Before we get into the details of each of these distinctions, I would like to highlight the preferred verse for this chapter.

ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविध: स्मृत: ।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिता: पुरा ॥ 17.23॥

The words “Om Tat Sat” have been declared as symbolic representations of the Supreme Absolute Truth, from the beginning of creation. From them came the priests, scriptures, and sacrifice.

I chose this verse as the most preferred verse for this chapter for it encapsulates multiple concepts. First, we have the practice of uttering / chanting “Harih Om Tat Sat”. What is the meaning of this verse and more importantly what is the significance of this verse? This is explained in very simple but deeply profound words by Sri Krishna. This verse also encapsulates the origins of the universe or the beginning of the creation and how the rest of the creation started to unravel. Due to these profound truths, I consider this as the most profound verse. 

In the next verses towards the conclusion of the chapter, Sri Krishna details the meanings of each of these 3 words:

• OM = Before starting any Vedic ritual, start by chanting OM (17.24)
• TAT = One who perform sacrifices, charity or austerities without any desire for rewards, utter TAT while performing the same (17.25)
• SAT = External existence or goodness / auspicious action (17.26)

Worship (17.4):

Whom do individual worship as per their Gunas? Sri Krishna explains:

• Sattvic: Celestial Gods
• Rajasic: Yakashas and Rakshasas
• Tamasic: Ghosts and Spirits

The next couple of verses in this chapter is best suited for the modern age where Social Media driven frenzy is pushing people towards “exotic” forms of worship without realising the necessary austerities and capabilities required for the same.

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जना: ।
दम्भाहङ्कारसंयुक्ता: कामरागबलान्विता: ॥ 17.5॥
कर्षयन्त: शरीरस्थं भूतग्राममचेतस: ।
मां चैवान्त:शरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥ 17.6॥

Some people perform stern austerities that are not enjoined by the scriptures, but rather motivated by hypocrisy and egotism. Impelled by desire and attachment, they torment not only the elements of their body, but also I who dwell within them as the Supreme Soul. Know these senseless people to be of demoniacal resolves.

Sri Krishna admonishes those following the paths motivated by ego, hypocrisy and not in line with Sastras. One of the hard-hitting statements Is that they torment not only the physical sheath (Body), but damage the soul also which is a piece or reflection of the Paramaatma himself. 

Food (17.7 - 17.10):

Next, Sri Krishna explains that the choices of food is also based on the innate nature of the individuals. We need to also understand that Paramaatma himself is the food which sustains this body - an aspect that is beautiful captured in this name from Vishnu Sahasranama.

पद्मनाभोऽरविन्दाक्षः पद्मगर्भः शरीरभृत् || VSN.38 ||

Śarīra-bhṛt: One who supports the bodies of beings, strengthening them in the form of Anna (Food) and Prana.

This aspect of Paramaatma taking the form of Anna/food is captured in Purusha Sukta also.

पुरु॑ष ए॒वेदग्ं सर्वम्᳚ । यद्भू॒तं-यँच्च॒ भव्यम्᳚ ।
उ॒तामृ॑त॒त्व स्येशा॑नः । यदन्ने॑नाति॒रोह॑ति ॥

The purusha is indeed all this (creation) in essence; that which existed in the past, and that which will exist in the future, everything i.e the whole creation is woven by the immortal essence of the great lord (purusha); by becoming food of which (i.e. by getting consumed in whose immortal essence through surrender) one transcends the gross world and becomes immortal.

Though the underlying meaning of the verse is much more layered and detailed, we could still consider the literal meaning of Purusha becoming food and being consumed by his creation.

In Srimad Bhagwad Gita, Sri Krishna gives the following distinctions:

Sattvic: 

• Prefer food that promotes life span, increase virtue, strength, health, happiness and satisfaction
• Food would be juicy, succulent, nourishing and tasteful

Rajasic: 

• Food produces pain, grief and disease
• Food would be too bitter, salty, sour, very hot, pungent, dry & full of chillies 
• A very interesting note : vidāhinaḥ — full of chillies

Tamasic: 

• Food that is overcooked, stale, putrid, polluted and impure

Sacrifices (17. 11 - 17.13):

In this section, we observe the objectives of sacrifices as observed through the TriGunas lens.

• Sattvic: Sacrifices in conjunction with Sastras, without any expectations of rewards, firmly convinced in mind that its a duty
• Rajasic: Sacrifices for material benefit or hypocritical aim
• Tamasic: Sacrifices devoid of faith, contrary to Sastras, No food offered, No mantras chanted, No donations made

Austerity (17.14 - 17.19):

In this section, we understand the meaning of Austerity from the TriGunas perspective.

• Austerity of the Body: Observe cleanliness, simplicity, celibacy, non-violence
• Austerity of Speech: Words that don’t cause distress, are truthful, inoffensive & beneficial, regular recitation of Vedic scriptures
• Austerity of Mind: Serenity of thought, gentleness, silence, self-control, purity of purpose

When all these 3 are practiced without any yearning for materialistic rewards, it is considered as Sattvic

Austerity performed for the sake of gaining honour, respect or adoration leads to unstable and transitory benefits. This is considered as Rajasic.

Austerity performed with confused notions, torturing self or harming others is considered as Tamasic.

Charity (17.20 - 17.22):

In this section, Sri Krishna describes about how to perform charity and how they manifest across the Gunas’ spectrum.

• Sattvic: Charity to worthy person without any consideration in return (Because it is right to give) at the proper time and proper place
• Rajasic: Charity given with reluctance, hope of return or expectation of reward
• Tamasic: Charity given at the wrong place and wrong time to the unworthy person with contempt and not showing any respect.

We need to remember that Paramaatma himself is above these Gunas. This is amplified by this specific name from Vishnu Sahasranama also.

अर्चिष्मानर्चितः कुम्भो विशुद्धात्मा विशोधनः || VSN.68 ||

Viśuddhātmā: Being above the three Gunas, Satva, Rajas and Tamas, the Lord is pure spirit and is also free from all impurities.

This chapter is perhaps one of the best references to hold a mirror to ourselves and focus on our behaviours and practices and how we can work towards transiting to Sattvic path as part of our life journeys.

Please do share your view on the choice of shloka and my interpretations thereof. I would like to get your thoughts and feedback and maybe we discover something hidden in Srimad Bhagwad Gita.
 


Sarvam Sri Krishnaarpanamastu




Verses and meanings from:     

• https://www.holy-bhagavad-gita.org/   
• https://shlokam.org/shloka/vishnu-sahasranamam.htm 
• https://shlokam.org/shloka/purusha-suktam.htm

Previous Chapters: 

1. Arjuna Vishada Yoga
2. Sankhya Yoga
3. Karma Yoga 
4. Jnana Karma Sanyasa Yoga 
5. Karma Sanyasa Yoga 
6. Dhyana Yoga 
7. Jnana Vijnana Yoga 
8. Akshara Brahma Yoga 
9. Raja Vidya Yoga 
10. Vibhuti Yoga 
11. Vishwaroopa Darshana Yoga 
12. Bhakti Yoga 
13. Kshetra Kshetrajna Vibhaga Yoga 
14. Guna Traya Vibhaga Yoga 
15. Purushottama Yoga 
16. Daivaasura Sampad Vibhaga Yoga