06/14/2026
Bhagavad Gita 17:2-24
śrībhagavānuvācha
trividhā bhavati śraddhā dēhināṃ sā svabhāvajā sāttvikī rājasī chaiva tāmasī chēti tāṃ śṛṇu
sattvānurūpā sarvasya śraddhā bhavati bhārata
śraddhāmayō'yaṃ puruṣō yō yachChraddhaḥ sa ēva saḥ
yajantē sāttvikā dēvānyakṣarakṣāṃsi rājasāḥ
prētānbhūtagaṇāṃśchānyē yajantē tāmasā janāḥ
aśāstravihitaṃ ghōraṃ tapyantē yē tapō janāḥ
dambhāhaṅkārasaṃyuktāḥ kāmarāgabalānvitāḥ
karṣayantaḥ śarīrasthaṃ bhūtagrāmamachētasaḥ
māṃ chaivāntaḥśarīrasthaṃ tānviddhyāsuraniśchayān
āhārastvapi sarvasya trividhō bhavati priyaḥ
yajñastapastathā dānaṃ tēṣāṃ bhēdamimaṃ śṛṇu
āyuḥsattvabalārōgyasukhaprītivivardhanāḥ
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ
kaṭvamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ
āhārā rājasasyēṣṭā duḥkhaśōkāmayapradāḥ
yātayāmaṃ gatarasaṃ pūti paryuṣitaṃ cha yat
uchChiṣṭamapi chāmēdhyaṃ bhōjanaṃ tāmasapriyam
aphalākāṅkṣibhiryajñō vidhidṛṣṭō ya ijyatē
yaṣṭavyamēvēti manaḥ samādhāya sa sāttvikaḥ
abhisandhāya tu phalaṃ dambhārthamapi chaiva yat
ijyatē bharataśrēṣṭha taṃ yajñaṃ viddhi rājasam
vidhihīnamasṛṣṭānnaṃ mantrahīnamadakṣiṇam
śraddhāvirahitaṃ yajñaṃ tāmasaṃ parichakṣatē
dēvadvijaguruprājñapūjanaṃ śauchamārjavam
brahmacharyamahiṃsā cha śārīraṃ tapa uchyatē
anudvēgakaraṃ vākyaṃ satyaṃ priyahitaṃ cha yat
svādhyāyābhyasanaṃ chaiva vāṅmayaṃ tapa uchyatē
manaḥ prasādaḥ saumyatvaṃ maunamātmavinigrahaḥ
bhāvasaṃśuddhirityētattapō mānasamuchyatē
śraddhayā parayā taptaṃ tapastattrividhaṃ naraiḥ
aphalākāṅkṣibhiryuktaiḥ sāttvikaṃ parichakṣatē
satkāramānapūjārthaṃ tapō dambhēna chaiva yat
kriyatē tadiha prōktaṃ rājasaṃ chalamadhruvam
mūḍhagrāhēṇātmanō yatpīḍayā kriyatē tapaḥ
parasyōtsādanārthaṃ vā tattāmasamudāhṛtam
dātavyamiti yaddānaṃ dīyatē'nupakāriṇē
dēśē kālē cha pātrē cha taddānaṃ sāttvikaṃ smṛtam
yattu prattyupakārārthaṃ phalamuddiśya vā punaḥ
dīyatē cha parikliṣṭaṃ taddānaṃ rājasaṃ smṛtam
adēśakālē yaddānamapātrēbhyaścha dīyatē
asatkṛtamavajñātaṃ tattāmasamudāhṛtam
ōṃ tatsaditi nirdēśō brahmaṇastrividhaḥ smṛtaḥ
brāhmaṇāstēna vēdāścha yajñāścha vihitāḥ purā
tasmādōmityudāhṛtya yajñadānatapaḥkriyāḥ
pravartantē vidhānōktāḥ satataṃ brahmavādinām
The Lord said According to the modes of nature acquired by the embodied soul, one’s faith can be of three kinds in goodness, in passion or in ignorance. 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. 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. Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons. Even the food each person prefers is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them. Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.
Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease. Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness. Of sacrifices, the sacrifice performed according to the directions of scripture, as a matter of duty, by those who desire no reward, is of the nature of goodness. But the sacrifice performed for some material benefit, or for the sake of pride, you should know to be in the mode of passion. Any sacrifice performed without regard for the directions of scripture, without distribution of prasādam, without chanting of Vedic hymns and remunerations to the priests, and without faith is considered to be in the mode of ignorance. Austerity of the body consists in worship of the Supreme Lord, the brāhmaṇas, the spiritual master, and superiors like the father and mother, and in cleanliness, simplicity, celibacy and nonviolence. Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature. And satisfaction, simplicity, gravity, self-control and purification of one’s existence are the austerities of the mind. This threefold austerity, performed with transcendental faith by men not expecting material benefits but engaged only for the sake of the Supreme, is called austerity in goodness. Penance performed out of pride and for the sake of gaining respect, honor and worship is said to be in the mode of passion. It is neither stable nor permanent. Penance performed out of foolishness, with self-torture or to destroy or injure others, is said to be in the mode of ignorance. Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness. 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. And charity performed at an impure place, at an improper time, to unworthy persons, or without proper attention and respect is said to be in the mode of ignorance. 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.
