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Day 30
Introduction to Chapters 16 & 17 Today, we delve into the concluding verses of Chapter 16 and the opening sections of Chapter 17 of the Bhagavad Gita. Chapter 16, "Daivasura Sampad Vibhaga Yoga," contrasts divine and demonic natures, culminating in a strong warning against the pitfalls of unrighteous conduct, specifically identifying lust, anger, and greed as the three gates to hell. It emphasizes the critical role of scriptural injunctions as the guiding principle for human action. Chapter 17, "Shraddha Traya Vibhaga Yoga," then explores the three divisions of faith (śraddhā) based on the three modes of material nature—goodness, passion, and ignorance. Krishna explains how one's faith determines one's entire being, including their choice of food, sacrifice, penance, and charity, providing profound insights into the subtle workings of the Gunas on human behavior and spiritual practices.
आसुरीं योिनमापा मूढा जन्मिन जन्मिन।
मामप्राप्यैव कौेय ततो यान्त्यधमां गितम्।।
मामप्राप्यैव कौेय ततो यान्त्यधमां गितम्।।
āsurīṁ yonim āpannā mūḍhā janmani janmani |
mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim ||
mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim ||
Lord Krishna explains the dire fate of those who embrace the demonic nature. Such deluded individuals, immersed in egoism, lust, anger, and envy, are repeatedly born into demonic species or lower forms of life, cycle after cycle. Due to their persistent rejection of righteousness and divinity, they fail to attain Him (Krishna) and are instead thrust into progressively lower and more degraded existences, perpetuating their suffering within the material world. This verse serves as a stark warning against choosing the path of ungodliness and self-centered indulgence.
ििवधं नरकस्येदं ारं नाशनमात्मनः।
कामः ोधस्तथा लोभस्तादेतत्त्रयं त्यजेत्।।
कामः ोधस्तथा लोभस्तादेतत्त्रयं त्यजेत्।।
trividhaṁ narakasyedaṁ dvāraṁ nāśanam ātmanaḥ |
kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet ||
Here, Krishna explicitly identifies the three primary gateways to hell (naraka), which are
also the destroyers of the self (ātman). These are lust (kāma), anger (krodha), and greed
kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet ||
Here, Krishna explicitly identifies the three primary gateways to hell (naraka), which are
also the destroyers of the self (ātman). These are lust (kāma), anger (krodha), and greed
(lobha). He declares that these three vices are extremely destructive to one's spiritual progress and overall well-being. Therefore, one should completely abandon these three, as they lead to degradation and spiritual ruin, obstructing the path to liberation and self- realization. This verse underscores the critical importance of self-control and ethical living.
एतैिवमुः कौेय तमोारैस्त्रिभनरः।
आचरत्यात्मनः श्रेयस्ततो याित परां गितम्।।
आचरत्यात्मनः श्रेयस्ततो याित परां गितम्।।
etair vimuktaḥ kaunteya tamo-dvārais tribhir naraḥ |
ācaraty ātmanaḥ śreyas tato yāti parāṁ gatim ||
Krishna assures Arjuna that those who manage to free themselves from these three gates
to darkness—lust, anger, and greed—are capable of acting for their own ultimate benefit
and welfare. By overcoming these destructive tendencies, an individual can engage in
virtuous actions, cultivate self-realization, and ultimately attain the supreme destination
(parāṁ gatim), which is liberation from the cycle of birth and death and union with the
ācaraty ātmanaḥ śreyas tato yāti parāṁ gatim ||
Krishna assures Arjuna that those who manage to free themselves from these three gates
to darkness—lust, anger, and greed—are capable of acting for their own ultimate benefit
and welfare. By overcoming these destructive tendencies, an individual can engage in
virtuous actions, cultivate self-realization, and ultimately attain the supreme destination
(parāṁ gatim), which is liberation from the cycle of birth and death and union with the
Divine. This verse offers hope and motivation for spiritual aspirants to conquer their inner demons.
यः शास्त्रिविधमुृज्य वतते कामकारतः।
न स िसद्धमवाोित न सुखं न परां गितम्।।
न स िसद्धमवाोित न सुखं न परां गितम्।।
yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ |
na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim ||
The Lord here emphasizes the crucial role of scriptural injunctions (śāstra-vidhim). He
states that anyone who disregards or abandons the guidance of the scriptures and acts
solely according to their own whimsical desires (kāma-kārataḥ) cannot achieve perfection
(siddhim), nor happiness (sukham), nor the supreme destination (parāṁ gatim). This verse
na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim ||
The Lord here emphasizes the crucial role of scriptural injunctions (śāstra-vidhim). He
states that anyone who disregards or abandons the guidance of the scriptures and acts
solely according to their own whimsical desires (kāma-kārataḥ) cannot achieve perfection
(siddhim), nor happiness (sukham), nor the supreme destination (parāṁ gatim). This verse
highlights that spiritual progress and true well-being are not achieved through arbitrary actions but through adherence to the wisdom and ethical guidelines provided in sacred texts.
ताास्त्रं प्रमाणं ते कायाकायव्यवस्थतौ।
ज्ञाा शास्त्रिवधानों कम कतुिमहाहिस।।
ज्ञाा शास्त्रिवधानों कम कतुिमहाहिस।।
tasmāc chāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau |
jñātvā śāstra-vidhānoktaṁ karma kartum ihārhasi ||
Concluding the discussion on divine and demonic natures, Krishna advises Arjuna that, for
this very reason, the scriptures (śāstram) should be his authority in determining what
ought to be done (kārya) and what ought not to be done (akārya). He instructs Arjuna to
jñātvā śāstra-vidhānoktaṁ karma kartum ihārhasi ||
Concluding the discussion on divine and demonic natures, Krishna advises Arjuna that, for
this very reason, the scriptures (śāstram) should be his authority in determining what
ought to be done (kārya) and what ought not to be done (akārya). He instructs Arjuna to
understand the rules and regulations prescribed by the scriptures and then perform his actions accordingly. This verse firmly establishes the scriptures as the authoritative guide for ethical conduct and spiritual endeavor, urging disciplined action based on divine wisdom.
अजुन उवाच
ये शास्त्रिविधमुृज्य यजे श्रद्धयाताः।
तेषां िनष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः।।
ये शास्त्रिविधमुृज्य यजे श्रद्धयाताः।
तेषां िनष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः।।
arjuna uvāca
ye śāstra-vidhim utsṛjya yajante śraddhayānvitāḥ |
teṣāṁ niṣṭhā tu kā kṛṣṇa sattvam āho rajas tamaḥ ||
Arjuna, having heard Krishna's emphasis on scriptural injunctions, asks a pertinent
question to begin Chapter 17. He inquires about the spiritual state (niṣṭhā) of those who,
even though they disregard or deviate from scriptural rules, still perform worship (yajante)
with faith (śraddhayā). He wants to know whether their faith and actions fall into the mode
ye śāstra-vidhim utsṛjya yajante śraddhayānvitāḥ |
teṣāṁ niṣṭhā tu kā kṛṣṇa sattvam āho rajas tamaḥ ||
Arjuna, having heard Krishna's emphasis on scriptural injunctions, asks a pertinent
question to begin Chapter 17. He inquires about the spiritual state (niṣṭhā) of those who,
even though they disregard or deviate from scriptural rules, still perform worship (yajante)
with faith (śraddhayā). He wants to know whether their faith and actions fall into the mode
of goodness (sattva), passion (rajas), or ignorance (tamas). This question opens the discussion on the three kinds of faith, which forms the core of this chapter.
श्रीभगवानुवाच
ििवधा भवित श्रद्धा देिहनां सा स्वभावजा।
सात्त्वकी राजसी चैव तामसी चेित तां श्रृणु।।
ििवधा भवित श्रद्धा देिहनां सा स्वभावजा।
सात्त्वकी राजसी चैव तामसी चेित तां श्रृणु।।
śrī-bhagavān uvāca
tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā |
sāttvikī rājasī caiva tāmasī ceti tāṁ śṛṇu ||
Lord Krishna responds by stating that the faith (śraddhā) of embodied beings (dehinām) is
of three kinds, arising from their innate nature or disposition (svabhāva-jā), which is itself
shaped by the three modes of material nature (Gunas). He categorizes them as sāttvikī (in
goodness), rājasī (in passion), and tāmasī (in ignorance). He then instructs Arjuna to hear
tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā |
sāttvikī rājasī caiva tāmasī ceti tāṁ śṛṇu ||
Lord Krishna responds by stating that the faith (śraddhā) of embodied beings (dehinām) is
of three kinds, arising from their innate nature or disposition (svabhāva-jā), which is itself
shaped by the three modes of material nature (Gunas). He categorizes them as sāttvikī (in
goodness), rājasī (in passion), and tāmasī (in ignorance). He then instructs Arjuna to hear
about these three types of faith, setting the stage for a detailed explanation of how these Gunas influence all aspects of spiritual and material life.
सत्त्वानुरूपा सवस्य श्रद्धा भवित भारत।
श्रद्धामयोऽयं पुरुषो यो यद्धः स एव सः।।
श्रद्धामयोऽयं पुरुषो यो यद्धः स एव सः।।
sattvānurūpā sarvasya śraddhā bhavati bhārata |
śraddhā-mayo ’yaṁ puruṣo yo yac-chraddhaḥ sa eva saḥ ||
Krishna elaborates on the nature of faith, stating that the faith of every individual
(sarvasya) is in accordance with their internal disposition or mode of existence
(sattvānurūpā). He then makes a profound statement: "This person (puruṣa) is made of
śraddhā-mayo ’yaṁ puruṣo yo yac-chraddhaḥ sa eva saḥ ||
Krishna elaborates on the nature of faith, stating that the faith of every individual
(sarvasya) is in accordance with their internal disposition or mode of existence
(sattvānurūpā). He then makes a profound statement: "This person (puruṣa) is made of
faith; whatever his faith is, that indeed he is." This means that one's fundamental beliefs and convictions deeply define their character, actions, and ultimate destiny. Faith is not merely a superficial aspect but the very essence of a person's being, shaping their perception, values, and pursuits.
यजे सात्त्वका देवान्यक्षरक्षांिस राजसाः।
प्रेतान् भूतगणांश्चान्ये यजे तामसा जनाः।।
प्रेतान् भूतगणांश्चान्ये यजे तामसा जनाः।।
yajante sāttvikā devān yakṣa-rakṣāṁsi rājasāḥ |
pretān bhūta-gaṇāṁś cānye yajante tāmasā janāḥ ||
Krishna explains how the three types of faith manifest in different forms of worship. Those
whose faith is in the mode of goodness (sāttvikāḥ) worship the demigods (devān), who
represent purity and higher virtues. People in the mode of passion (rājasāḥ) worship
Yakshas (demi-gods associated with wealth and nature) and Rakshasas (demons or
powerful beings), often for material gain or power. Others, in the mode of ignorance
(tāmasāḥ janāḥ), worship ghosts (pretān) and spirits (bhūta-gaṇāṁś), driven by fear,
pretān bhūta-gaṇāṁś cānye yajante tāmasā janāḥ ||
Krishna explains how the three types of faith manifest in different forms of worship. Those
whose faith is in the mode of goodness (sāttvikāḥ) worship the demigods (devān), who
represent purity and higher virtues. People in the mode of passion (rājasāḥ) worship
Yakshas (demi-gods associated with wealth and nature) and Rakshasas (demons or
powerful beings), often for material gain or power. Others, in the mode of ignorance
(tāmasāḥ janāḥ), worship ghosts (pretān) and spirits (bhūta-gaṇāṁś), driven by fear,
superstition, or malevolent intentions. This verse illustrates how one's Guna determines the object and motivation of their devotion.
अशास्त्रिविहतं घोरं तप्ये ये तपो जनाः।
दाहंकारसंयुाः कामरागबलाताः।।
दाहंकारसंयुाः कामरागबलाताः।।
aśāstra-vihitaṁ ghoraṁ tapyante ye tapo janāḥ |
dambhāhaṅkāra-saṁyuktāḥ kāma-rāga-balānvitāḥ ||
Krishna now describes a specific type of action performed by individuals in lower Gunas.
These are people who undertake severe (ghoraṁ) austerities (tapaḥ) that are not
sanctioned by the scriptures (aśāstra-vihitaṁ). Their motivation is not genuine spiritual
purity but is driven by hypocrisy and egoism (dambhāhaṅkāra-saṁyuktāḥ). Furthermore,
they are impelled by desires, attachment, and the force of their passions (kāma-rāga-
balānvitāḥ), rather than true devotion or understanding. This describes a dangerous path
dambhāhaṅkāra-saṁyuktāḥ kāma-rāga-balānvitāḥ ||
Krishna now describes a specific type of action performed by individuals in lower Gunas.
These are people who undertake severe (ghoraṁ) austerities (tapaḥ) that are not
sanctioned by the scriptures (aśāstra-vihitaṁ). Their motivation is not genuine spiritual
purity but is driven by hypocrisy and egoism (dambhāhaṅkāra-saṁyuktāḥ). Furthermore,
they are impelled by desires, attachment, and the force of their passions (kāma-rāga-
balānvitāḥ), rather than true devotion or understanding. This describes a dangerous path
of self-imposed suffering without spiritual benefit.
कषयः शरीरस्थं भूताममचेतसः।
मां चैवाःशरीरस्थं ताासुरिनश्चयान्।।
मां चैवाःशरीरस्थं ताासुरिनश्चयान्।।
karṣayantaḥ śarīra-sthaṁ bhūta-grāmam acetasaḥ |
māṁ caivāntaḥ-śarīra-sthaṁ tān viddhy āsura-niścayān ||
Continuing the description from the previous verse, Krishna states that these foolish
(acetasaḥ) individuals, through their unauthorized and extreme penances, not only torture
the material elements (bhūta-grāmam) that constitute their body (śarīra-sthaṁ) but also
torment Him (Krishna), who resides within their inner body (antaḥ-śarīra-sthaṁ) as the
Supersoul. Krishna emphatically declares that such persons should be understood to have
demonic resolve or nature (āsura-niścayān), as their actions are ultimately against their
māṁ caivāntaḥ-śarīra-sthaṁ tān viddhy āsura-niścayān ||
Continuing the description from the previous verse, Krishna states that these foolish
(acetasaḥ) individuals, through their unauthorized and extreme penances, not only torture
the material elements (bhūta-grāmam) that constitute their body (śarīra-sthaṁ) but also
torment Him (Krishna), who resides within their inner body (antaḥ-śarīra-sthaṁ) as the
Supersoul. Krishna emphatically declares that such persons should be understood to have
demonic resolve or nature (āsura-niścayān), as their actions are ultimately against their
own true self and the divine presence within.
आहारस्त्विप सवस्य ििवधो भवित िप्रयः।
यज्ञस्तपस्तथा दानं तेषां भेदिममं श्रृणु।।
यज्ञस्तपस्तथा दानं तेषां भेदिममं श्रृणु।।
āhāras tv api sarvasya tri-vidho bhavati priyaḥ |
yajñas tapas tathā dānaṁ teṣāṁ bhedam imaṁ śṛṇu ||
After discussing faith and unauthorized austerities, Krishna explains that even the food
(āhāraḥ) that is dear to each person is of three kinds, reflecting the three Gunas. Similarly,
sacrifice (yajña), penance (tapas), and charity (dānaṁ) also exhibit these three
yajñas tapas tathā dānaṁ teṣāṁ bhedam imaṁ śṛṇu ||
After discussing faith and unauthorized austerities, Krishna explains that even the food
(āhāraḥ) that is dear to each person is of three kinds, reflecting the three Gunas. Similarly,
sacrifice (yajña), penance (tapas), and charity (dānaṁ) also exhibit these three
distinctions. He asks Arjuna to listen as he explains these differences. This verse sets the stage for a detailed exposition on how the Gunas influence daily habits and spiritual practices, demonstrating their pervasive impact on life.
आयुःसत्त्वबलारोग्यसुखप्रीितिववधनाः।
रस्याः िाः स्थरा हृा आहाराः सात्त्वकिप्रयाः।।
रस्याः िाः स्थरा हृा आहाराः सात्त्वकिप्रयाः।।
āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ |
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ ||
Krishna describes the food preferred by those in the mode of goodness (sāttvika-priyāḥ).
These are foods that promote longevity (āyuḥ), purity (sattva), strength (bala), health
(ārogya), happiness (sukha), and satisfaction (prīti). Such foods are juicy (rasyāḥ), oily or
nourishing (snigdhāḥ), substantial or firm (sthirā), and pleasing to the heart or mind
(hṛdyā). Essentially, these are fresh, wholesome, and life-giving foods that contribute to
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ ||
Krishna describes the food preferred by those in the mode of goodness (sāttvika-priyāḥ).
These are foods that promote longevity (āyuḥ), purity (sattva), strength (bala), health
(ārogya), happiness (sukha), and satisfaction (prīti). Such foods are juicy (rasyāḥ), oily or
nourishing (snigdhāḥ), substantial or firm (sthirā), and pleasing to the heart or mind
(hṛdyā). Essentially, these are fresh, wholesome, and life-giving foods that contribute to
physical and mental well-being, fostering a calm and clear state of mind.
कट्वम्ललवणात्युष्णतीक्ष्णरूक्षिवदािहनः।
आहारा राजसस्येष्टा दुःखशोकामयप्रदाः।।
आहारा राजसस्येष्टा दुःखशोकामयप्रदाः।।
kaṭv-amla-lavaṇāty-uṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ |
āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ ||
Next, Krishna describes the foods preferred by those in the mode of passion
(rājasasyeṣṭā). These foods are characterized by being very bitter (kaṭu), sour (amla),
salty (lavaṇa), excessively hot (aty-uṣṇa), pungent (tīkṣṇa), dry (rūkṣa), and burning
(vidāhinaḥ). Such foods, while perhaps initially appealing to the senses, ultimately lead to
misery (duḥkha), sorrow (śoka), and disease (āmaya-pradāḥ). These are often stimulating,
āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ ||
Next, Krishna describes the foods preferred by those in the mode of passion
(rājasasyeṣṭā). These foods are characterized by being very bitter (kaṭu), sour (amla),
salty (lavaṇa), excessively hot (aty-uṣṇa), pungent (tīkṣṇa), dry (rūkṣa), and burning
(vidāhinaḥ). Such foods, while perhaps initially appealing to the senses, ultimately lead to
misery (duḥkha), sorrow (śoka), and disease (āmaya-pradāḥ). These are often stimulating,
processed, or overly spiced foods that create agitation and imbalance in the body and mind.
यातयामं गतरसं पूित पयुिषतं च यत्।
उष्टमिप चामें भोजनं तामसिप्रयम्।।
उष्टमिप चामें भोजनं तामसिप्रयम्।।
yāta-yāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yat |
ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam ||
Krishna then explains the food choices of those in the mode of ignorance (tāmasa-
priyam). These foods are stale (yāta-yāmam), tasteless (gata-rasam), putrid (pūti),
decayed (paryuṣitaṁ), and often consist of remnants of others' food (ucchiṣṭam), as well
ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam ||
Krishna then explains the food choices of those in the mode of ignorance (tāmasa-
priyam). These foods are stale (yāta-yāmam), tasteless (gata-rasam), putrid (pūti),
decayed (paryuṣitaṁ), and often consist of remnants of others' food (ucchiṣṭam), as well
as impure (amedhyam) substances. Essentially, these are foods that have lost their freshness, nutritional value, and purity, contributing to disease, lethargy, and mental dullness. Such choices reflect a lack of discrimination and self-care, characteristic of the mode of ignorance.
अफलाकाििभयज्ञो िविधदृष्टो य इज्यते।
यष्टव्यमेवेित मनः समाधाय स सात्त्वकः।।
यष्टव्यमेवेित मनः समाधाय स सात्त्वकः।।
aphalākāṅkṣibhir yajño vidhi-dṛṣṭo ya ijyate |
yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ ||
Krishna now turns to sacrifice (yajña) and describes it in the mode of goodness. This is a
sacrifice performed by those who do not desire the fruits of their actions
(aphalākāṅkṣibhiḥ). It is conducted according to scriptural injunctions (vidhi-dṛṣṭaḥ) and
with the firm conviction that "it must be performed as a matter of duty" (yaṣṭavyam eveti).
The mind is fully absorbed in this sense of duty (manaḥ samādhāya), rather than in
seeking personal gain. Such a sacrifice is considered to be in the mode of goodness
(sāttvikaḥ).
yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ ||
Krishna now turns to sacrifice (yajña) and describes it in the mode of goodness. This is a
sacrifice performed by those who do not desire the fruits of their actions
(aphalākāṅkṣibhiḥ). It is conducted according to scriptural injunctions (vidhi-dṛṣṭaḥ) and
with the firm conviction that "it must be performed as a matter of duty" (yaṣṭavyam eveti).
The mind is fully absorbed in this sense of duty (manaḥ samādhāya), rather than in
seeking personal gain. Such a sacrifice is considered to be in the mode of goodness
(sāttvikaḥ).
अिभसाय तु फलं दाथमिप चैव यत्।
इज्यते भरतश्रेष्ठ तं यज्ञं िवद्ध राजसम्।।
इज्यते भरतश्रेष्ठ तं यज्ञं िवद्ध राजसम्।।
abhisandhāya tu phalaṁ dambhārtham api caiva yat |
ijyate bharata-śreṣṭha taṁ yajñaṁ viddhi rājasam ||
Here, Krishna describes sacrifice in the mode of passion (rājasam). This is a sacrifice
performed with the intention of attaining some specific fruit or result (abhisandhāya tu
phalam). Additionally, it might be performed for the purpose of ostentation or pride
(dambhārtham api). Such sacrifices are driven by personal ambition, a desire for
ijyate bharata-śreṣṭha taṁ yajñaṁ viddhi rājasam ||
Here, Krishna describes sacrifice in the mode of passion (rājasam). This is a sacrifice
performed with the intention of attaining some specific fruit or result (abhisandhāya tu
phalam). Additionally, it might be performed for the purpose of ostentation or pride
(dambhārtham api). Such sacrifices are driven by personal ambition, a desire for
recognition, or material rewards, rather than by pure duty or devotion. Krishna instructs Arjuna to understand such a sacrifice as being in the mode of passion.
िविधहीनमसृष्टां मन्त्रहीनमदिक्षणम्।
श्रद्धािवरिहतं यज्ञं तामसं परचक्षते।।
mantras (mantra-hīnam), and offers no दिक्षणा (dakṣiṇā), or gifts, to the priests. Most
श्रद्धािवरिहतं यज्ञं तामसं परचक्षते।।
mantras (mantra-hīnam), and offers no दिक्षणा (dakṣiṇā), or gifts, to the priests. Most
vidhi-hīnam asṛṣṭānnaṁ mantra-hīnam adakṣiṇam |
śraddhā-virahitaṁ yajñaṁ tāmasaṁ paricakṣate ||
Krishna defines sacrifice in the mode of ignorance (tāmasam). This is a sacrifice that lacks
scriptural injunctions or proper procedures (vidhi-hīnam). It often involves no distribution of
food (asṛṣṭānnam) to the Brahmins or participants, is devoid of proper Vedic hymns or
significantly, it is performed without faith or devotion (śraddhā-virahitam). Such a sacrifice
śraddhā-virahitaṁ yajñaṁ tāmasaṁ paricakṣate ||
Krishna defines sacrifice in the mode of ignorance (tāmasam). This is a sacrifice that lacks
scriptural injunctions or proper procedures (vidhi-hīnam). It often involves no distribution of
food (asṛṣṭānnam) to the Brahmins or participants, is devoid of proper Vedic hymns or
significantly, it is performed without faith or devotion (śraddhā-virahitam). Such a sacrifice
is considered perfunctory, irreverent, and utterly devoid of spiritual merit, characterized by neglect and disinterest.
देविजगुरुप्राज्ञपूजनं शौचमाजवम्।
ब्रह्मचयमिहंसा च शारीरं तप उच्यते।।
ब्रह्मचयमिहंसा च शारीरं तप उच्यते।।
deva-dvija-guru-prājña-pūjanaṁ śaucam ārjavam |
brahmacaryam ahiṁsā ca śārīraṁ tapa ucyate ||
Krishna now begins to explain penance (tapaḥ) in the three modes, starting with the
penance of the body (śārīraṁ tapaḥ) in the mode of goodness. This consists of:
1. Worship of the gods (deva-pūjanam).
2. Worship of the twice-born (dvija-pūjanam), referring to Brahmins.
3. Worship of the guru (guru-pūjanam), the spiritual teacher.
4. Worship of the wise (prājña-pūjanam).
5. Purity (śaucam), both external and internal.
6. Simplicity or straightforwardness (ārjavam) in conduct.
7. Celibacy or control of sensual desires (brahmacaryam).
8. Non-violence (ahiṁsā).
brahmacaryam ahiṁsā ca śārīraṁ tapa ucyate ||
Krishna now begins to explain penance (tapaḥ) in the three modes, starting with the
penance of the body (śārīraṁ tapaḥ) in the mode of goodness. This consists of:
1. Worship of the gods (deva-pūjanam).
2. Worship of the twice-born (dvija-pūjanam), referring to Brahmins.
3. Worship of the guru (guru-pūjanam), the spiritual teacher.
4. Worship of the wise (prājña-pūjanam).
5. Purity (śaucam), both external and internal.
6. Simplicity or straightforwardness (ārjavam) in conduct.
7. Celibacy or control of sensual desires (brahmacaryam).
8. Non-violence (ahiṁsā).
These practices constitute physical austerity performed in goodness, aimed at purifying the body and its actions.
अनुेगकरं वां सत्यं िप्रयिहतं च यत्।
स्वाायाभ्यसनं चैव वाङ्मयं तप उच्यते।।
स्वाायाभ्यसनं चैव वाङ्मयं तप उच्यते।।
anudvegakaraṁ vākyaṁ satyaṁ priya-hitaṁ ca yat |
svādhyāyābhyasanaṁ caiva vāṅ-mayaṁ tapa ucyate ||
Krishna describes the penance of speech (vāṅ-mayaṁ tapaḥ) in the mode of goodness.
This refers to speech that is:
1. Not agitating to others (anudvegakaram).
2. Truthful (satyam).
3. Pleasant (priyam), meaning spoken gently and respectfully.
4. Beneficial (hitam), contributing to the welfare of others.
Additionally, the regular recitation and study of sacred texts (svādhyāyābhyasanam) is
also considered an austerity of speech. These practices emphasize mindful,
compassionate, and wise communication as a form of spiritual discipline, fostering
harmony and truthfulness.
Summary of Chapters 16 & 17
This section of the Bhagavad Gita provides a profound examination of the forces
that shape human existence and spiritual endeavor. Chapter 16 concludes with a
powerful warning against the demonic path, identifying lust, anger, and greed as
the three gates to hell and emphasizing the absolute necessity of adhering to
scriptural injunctions for achieving true happiness and liberation. Actions
performed without scriptural guidance, driven by personal desires, lead only to
degradation.
Chapter 17 then opens with Arjuna's query about the nature of faith, to which
Krishna explains that faith (śraddhā) itself is threefold, arising from the three
modes of material nature: goodness, passion, and ignorance. He states that one's
faith defines one's very being. This foundational concept is then illustrated through
various aspects of life. Krishna details the types of food preferred by those in each
Guna – wholesome and nourishing for goodness, stimulating and irritating for
passion, and stale or impure for ignorance. Similarly, the nature of sacrifice (yajña)
is delineated: goodness-driven sacrifices are performed out of duty without desire
for results, passion-driven ones are for personal gain or ostentation, and
ignorance-driven ones are devoid of proper procedure, faith, or charity. The initial
verses on penance (tapaḥ) highlight the austerities of the body and speech,
svādhyāyābhyasanaṁ caiva vāṅ-mayaṁ tapa ucyate ||
Krishna describes the penance of speech (vāṅ-mayaṁ tapaḥ) in the mode of goodness.
This refers to speech that is:
1. Not agitating to others (anudvegakaram).
2. Truthful (satyam).
3. Pleasant (priyam), meaning spoken gently and respectfully.
4. Beneficial (hitam), contributing to the welfare of others.
Additionally, the regular recitation and study of sacred texts (svādhyāyābhyasanam) is
also considered an austerity of speech. These practices emphasize mindful,
compassionate, and wise communication as a form of spiritual discipline, fostering
harmony and truthfulness.
Summary of Chapters 16 & 17
This section of the Bhagavad Gita provides a profound examination of the forces
that shape human existence and spiritual endeavor. Chapter 16 concludes with a
powerful warning against the demonic path, identifying lust, anger, and greed as
the three gates to hell and emphasizing the absolute necessity of adhering to
scriptural injunctions for achieving true happiness and liberation. Actions
performed without scriptural guidance, driven by personal desires, lead only to
degradation.
Chapter 17 then opens with Arjuna's query about the nature of faith, to which
Krishna explains that faith (śraddhā) itself is threefold, arising from the three
modes of material nature: goodness, passion, and ignorance. He states that one's
faith defines one's very being. This foundational concept is then illustrated through
various aspects of life. Krishna details the types of food preferred by those in each
Guna – wholesome and nourishing for goodness, stimulating and irritating for
passion, and stale or impure for ignorance. Similarly, the nature of sacrifice (yajña)
is delineated: goodness-driven sacrifices are performed out of duty without desire
for results, passion-driven ones are for personal gain or ostentation, and
ignorance-driven ones are devoid of proper procedure, faith, or charity. The initial
verses on penance (tapaḥ) highlight the austerities of the body and speech,
emphasizing purity, non-violence, truthfulness, and beneficial communication as practices in the mode of goodness. This entire chunk serves to illuminate how deeply the Gunas influence an individual's choices, motivations, and spiritual progress, guiding aspirants towards actions aligned with goodness for ultimate liberation. 20 Second Video Animation Script Scene 1: Ominous Warning. [0-3s] Visuals: Krishna, with a concerned Arjuna beside him, gestures towards three swirling, dark portals (representing Lust, Anger, Greed) that glow red. Below them, a dark, rocky abyss. Narration: "Krishna warns: Lust, Anger, Greed are hell's three gates! Abandon them; follow scriptures for your true path." Scene 2: The Three Natures. [3-7s] Visuals: Three distinct figures appear: a serene, glowing Rishi (Sattva); a proud, bustling King (Rajas); and a dull, listless commoner (Tamas). Each has a subtle aura reflecting their Guna. Narration: "But all actions stem from faith, which embodies Goodness, Passion, or Ignorance, defining who you are." Scene 3: Food & Sacrifice. [7-12s] Visuals: Split Screen (or quick cuts): • Sattva: Fresh fruits, milk, a serene figure offering pure ghee into a small, steady flame (simple yajna). • Rajas: A lavish, spiced feast; a king performs an elaborate, showy yajna with trumpets and an admiring crowd. • Tamas: Stale, unappetizing food; a neglected, unlit fire representing a poor yajna. Narration: "This innate faith influences all: from wholesome food and dutiful worship..." Scene 4: Penance & Speech. [12-16s] Visuals: Split Screen (or quick cuts): • Sattva: A sage speaking gently, radiating peace; a figure in calm meditation. • Rajas: A warrior performing extreme, self-imposed penance, seeking glory. • Tamas: A figure speaking harsh, agitated words; someone looking dishevelled and weary from pointless austerity. Narration: "...to kind speech and pure penance, versus ostentatious or ignorant acts." Scene 5: Path to Liberation. [16-20s] Visuals: Krishna smiles, extending a hand towards Arjuna, guiding him towards a bright, upward path of light, leaving the three Gunas behind. Narration: "Choose the path of goodness, guided by divine wisdom, for ultimate liberation and supreme peace!"