bhagavad gita chapter17

8/4/2019 Bhagavad Gita Chapter17

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Copyright 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.

17. The Divisions of Faith

TEXT 1

AJauRNa ovac )Yae XaaiviDaMauTSa*JYa YaJaNTae [YaaiNvTaa" )Taeza& iNaa Tau k-a k*-Z


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principles of scripture but worships according to his own imagination? Is he in

goodness, in passion or in ignorance?

PURPORT

In the Fourth Chapter, thirty-ninth verse, it is said that a person faithful toa particular type of worship gradually becomes elevated to the stage ofknowledge and attains the highest perfectional stage of peace and prosperity.In the Sixteenth Chapter, it is concluded that one who does not follow theprinciples laid down in the scriptures is called an asura, demon, and one whofollows the scriptural injunctions faithfully is called a deva, or demigod. Now,if one, with faith, follows some rules which are not mentioned in the scripturalinjunctions, what is his position? This doubt of Arjuna is to be cleared byKa. Are those who create some sort of God by selecting a human being andplacing their faith in him worshiping in goodness, passion or ignorance? Dosuch persons attain the perfectional stage of life? Is it possible for them to besituated in real knowledge and elevate themselves to the highest perfectionalstage? Do those who do not follow the rules and regulations of the scripturesbut who have faith in something and worship gods and demigods and menattain success in their effort? Arjuna is putting these questions to Ka.

TEXT 2

[q>aGavaNauvac )i}aivDaa >aviTa [a deihNaa& Saa Sv>aavJaa )Saaitvk-I raJaSaq cEv TaaMaSaq ceiTa Taa& *


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Audio

SYNONYMS

r bhagavn uvcathe Supreme Personality of Godhead said;tri-vidhthree kinds; bhavatibecome; raddhfaith; dehinmof theembodied; sthat; sva-bhva-jaccording to his mode of material nature;sttvikmode of goodness; rjasmode of passion; caalso; evacertainly;tmasmode of ignorance; caand; itithus; tmthat; suhear fromMe.

TRANSLATION

The Supreme Lord said, according to the modes of nature acquired by the

embodied soul, one's faith can be of three kinds-goodness, passion or ignorance.

Now hear about these.

PURPORT

Those who know the rules and regulations of the scriptures, but, out of

laziness or indolence, give up following these rules and regulations, aregoverned by the modes of material nature. According to their previousactivities in the modes of goodness, passion or ignorance, they acquire a naturewhich is of a specific quality. The association of the living entity with thedifferent modes of nature has been going on perpetually since the living entityis in contact with material nature. Thus he acquires different types ofmentality according to his association with the material modes. But this naturecan be changed if one associates with a bona fide spiritual master and abides byhis rules and the scriptures. Gradually, one can change his position fromignorance to goodness, or from passion to goodness. The conclusion is thatblind faith in a particular mode of nature cannot help a person becomeelevated to the perfectional stage. One has to consider things carefully, withintelligence, in the association of a bona fide spiritual master. Thus one canchange his position to a higher mode of nature.


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TEXT 3

SatvaNauPaa SavRSYa [a >aviTa >aarTa )[aMaYaae_Ya& Pauzae Yaae YaC^\" Sa Wv Sa" )) 3 ))sattvnurp sarvasya

raddh bhavati bhrataraddh-mayo 'ya puruoyo yac-chraddha sa eva sa

Audio

SYNONYMS

sattva-anurpaccording to the existence; sarvasyaof everyone;raddhfaith; bhavatibecomes; bhrataO son of Bhrata;raddhfaith; mayafull; ayamthis;purualiving entity;yaanyone; yatthat; raddhafaith; sathat; evacertainly; sahe.

TRANSLATION

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.

PURPORT

Everyone has a particular type of faith, regardless of what he is. But his

faith is considered good, passionate or ignorant according to the nature he hasacquired. Thus, according to his particular type of faith, one associates withcertain persons. Now the real fact is that every living being, as is stated in theFifteenth Chapter, is originally the fragmental part and parcel of the SupremeLord. Therefore one is originally transcendental to all the modes of material


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nature. But when one forgets his relationship with the Supreme Personality ofGodhead and comes into contact with the material nature in conditional life,he generates his own position by association with the different varieties of

material nature. The resultant artificial faith and existence are only material.Although one may be conducted by some impression, or some conception oflife, still, originally, he is nirgua, or transcendental. Therefore one has tobecome cleansed of the material contamination that he has acquired in orderto regain his relationship with the Supreme Lord. That is the only path backwithout fear: Ka consciousness. If one is situated in Ka consciousness,then that path is guaranteed for his elevation to the perfectional stage. If onedoes not take to this path of self-realization, then he is surely to be conducted

by the influence of the modes of nature.The word sattva, or faith, is very significant in this verse. Sattva or faith

always comes out of the works of goodness. One's faith may be in a demigod orsome created God or some mental concoction. It is supposed to be one's strongfaith in something that is productive of the works of material goodness. But inmaterial conditional life, no works of material nature are completely purified.They are mixed. They are not in pure goodness. Pure goodness istranscendental; in purified goodness one can understand the real nature of the

Supreme Personality of Godhead. As long as one's faith is not completely inpurified goodness, the faith is subject to contamination by any of the modes ofmaterial nature. The contaminated modes of material nature expand to theheart. Therefore according to the position of the heart in contact with aparticular mode of material nature, one's faith is established. It should beunderstood, that if one's heart is in the mode of goodness, his faith is also inthe mode of goodness. If his heart is in the mode of passion, his faith is also inthe mode of passion. And if his heart is in the mode of darkness, illusion, hisfaith is also thus contaminated. Thus we find different types of faith in thisworld, and there are different types of religions due to different types of faith.The real principle of religious faith is situated in the mode of pure goodness,but because the heart is tainted, we find different types of religious principles.Thus according to different types of faith, there are different kinds of worship.


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TEXT 4

YaJaNTae Saaitvk-a devaNYa+ar+aa&iSa raJaSaa" )Pa[eTaaN>aUTaGa


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material nature. Those who are situated in goodness generally worship thedemigods. The demigods include Brahm, iva and others such as Indra,Candra and the sun-god. There are various demigods. Those in goodness

worship a particular demigod for a particular purpose. Similarly, those who arein the mode of passion worship the demons. We recall that during the SecondWorld War, a man in Calcutta worshiped Hitler because thanks to that war hehad amassed a large amount of wealth by dealing in the black market.Similarly, those in the modes of passion and ignorance generally select apowerful man to be God. They think that anyone can be worshiped as Godand that the same results will be obtained.

Now, it is clearly described here that those who are in the mode of passion

worship and create such gods, and those who are in the mode of ignorance, indarkness, worship dead spirits. Sometimes people worship at the tomb of somedead man. Sexual service is also considered to be in the mode of darkness.Similarly, in remote villages in India there are worshipers of ghosts. We haveseen that in India the lower class people sometimes go to the forest, and if theyhave knowledge that a ghost lives in a tree, they worship that tree and offersacrifices. These different kinds of worship are not actually God worship. Godworship is for persons who are transcendentally situated in pure goodness. In

the rmad-Bhgavatam it is said, sattva viuddham vsudeva-abditam. "Whena man is situated in pure goodness, he worships Vsudeva." The purport is thatthose who are completely purified of the material modes of nature and who aretranscendentally situated can worship the Supreme Personality of Godhead.

The impersonalists are supposed to be situated in the mode of goodness, andthey worship five kinds of demigods. They worship the impersonal Viu, orViu form in the material world, which is known as philosophized Viu.Viu is the expansion of the Supreme Personality of Godhead, but theimpersonalists, because they do not ultimately believe in the SupremePersonality of Godhead, imagine that the Viu form is just another aspect ofthe impersonal Brahman; similarly, they imagine that Lord Brahm is theimpersonal form in the material mode of passion. Thus they sometimesdescribe five kinds of gods that are worshipable, but because they think that


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the actual truth is impersonal Brahman, they dispose of all worshipable objectsat the ultimate end. In conclusion, the different qualities of the material modesof nature can be purified through association with persons who are of

transcendental nature.

TEXTS 5-6

AXaaivihTa& gaaer& TaPYaNTae Yae TaPaae JaNaa" )dM>aaharSa&Yau-a" k-aMaraGabl/aiNvTaa" )) 5 ))k-zRYaNTa" XarqrSQa& >aUTaGa]aMaMaceTaSa" )Maa& cEvaNTa" XarqrSQa& TaaiNvyaSauriNaYaaNa( )) 6 ))

astra-vihita ghoratapyante ye tapo jan

dambhhakra-sayuktkma-rga-balnvit

karayanta arra-sthabhta-grmam acetasa

m caivnta arra-sthatn viddhy sura-nicayn

Audio

SYNONYMS

astranot mentioned in the scriptures; vihitamdirected;ghoramharmful to others; tapyanteundergo penances; yethose;

tapaausterities;janpersons; dambhapride; ahakraegotism;sayuktengaged; kmalust; rgaattachment; balaforce;anvitimpelled by; karayantatormenting; arra-sthamsituatedwithin the body; bhtagrmamcombination of material elements;acetasaby such a misled mentality; mmto Me; caalso; evacertainly;


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antawithin; arra-sthamsituated in the body; tnthem;viddhiunderstand; surademons; nicayncertainly.

TRANSLATION

Those who undergo severe austerities and penances not recommended in the

scriptures, performing them out of pride, egotism, lust and attachment, who are

impelled by passion and who torture their bodily organs as well as the Supersoul

dwelling within are to be known as demons.

PURPORT

There are persons who manufacture modes of austerity and penances whichare not mentioned in the scriptural injunctions. For instance, fasting for someulterior purpose, such as to promote a purely political end, is not mentioned inthe scriptural directions. The scriptures recommend fasting for spiritualadvancement, not for some political end or social purpose. Persons who take tosuch austerities are, according to Bhagavad-gt, certainly demoniac. Their actsare against the scriptural injunction and are not beneficial for the people ingeneral. Actually, they act out of pride, false ego, lust and attachment for

material enjoyment. By such activities, not only are the combination ofmaterial elements of which the body is constructed disturbed, but also theSupreme Personality of Godhead Himself living within the body. Suchunauthorized fasting or austerities for some political end are certainly verydisturbing to others. They are not mentioned in the Vedic literature. Ademoniac person may think that he can force his enemy or other parties tocomply with his desire by this method, but sometimes one dies by such fasting.These acts are not approved by the Supreme Personality of Godhead, and Hesays that those who engage in them are demons. Such demonstrations areinsults to the Supreme Personality of Godhead because they are enacted indisobedience to the Vedic scriptural injunctions. The word acetasa issignificant in this connection-persons of normal mental condition must obeythe scriptural injunctions. Those who are not in such a position neglect and


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disobey the scriptures and manufacture their own way of austerities andpenances. One should always remember the ultimate end of the demoniacpeople, as described in the previous chapter. The Lord forces them to take

birth in the womb of demoniac persons. Consequently they will live bydemoniac principles life after life without knowing their relationship with theSupreme Personality of Godhead. If, however, such persons are fortunateenough to be guided by a spiritual master who can direct them to the path ofVedic wisdom, they can get out of this entanglement and ultimately achievethe supreme goal.

TEXT 7

AaharSTviPa SavRSYa i}aivDaae >aviTa iPa[Ya" )YajSTaPaSTaQaa daNa& Taeza& >aediMaMa& *


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Listen, and I shall tell you of the distinctions of these.

PURPORT

In terms of different situations and the modes of material nature, there aredifferences in the manner of eating, performing sacrifices, austerities andcharities. They are not all conducted on the same level. Those who canunderstand analytically what kind of performances are in what modes ofmaterial nature are actually wise; those who consider all kinds of sacrifice orfoods or charity to be the same cannot discriminate, and they are foolish.There are missionary workers who advocate that one can do whatever he likesand attain perfection. But these foolish guides are not acting according to thedirection of the scripture. They are manufacturing ways and misleading thepeople in general.

TEXT 8-10

AaYau"Satvbl/araeGYaSau%Pa[qiTaivvDaRNaa" )rSYaa" iGDaa" iSQara a Aahara" Saaitvk-iPa[Yaa" )) 8 ))k-l/v


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dukha-okmaya-prad

yta-yma gata-rasa

pti paryuita ca yatucchiam api cmedhyabhojana tmasa-priyam

Audio

SYNONYMS

yuduration of life; sattvaexistence; balastrength; rogyahealth;sukhahappiness;prtiand satisfaction; vivardhanincreasing;

rasyjuicy; snigdhfatty; sthirenduring; hdypleasing to theheart; hrfood; sttvikato one in goodness;priypalatable.

TRANSLATION

Foods in the mode of goodness increase the duration of life, purify one's

existence and give strength, health, happiness and satisfaction. Such nourishing

foods are sweet, juicy, fattening and palatable. Foods that are too bitter, too

sour, salty, pungent, dry and hot, are liked by people in the modes of passion.

Such foods cause pain, distress, and disease. Food cooked more than three hoursbefore being eaten, which is tasteless, stale, putrid, decomposed and unclean, is

food liked by people in the mode of ignorance.

PURPORT

Thc purpose of food is to increase the duration of life, purify the mind andaid bodily strength. This is its only purpose. In the past, great authoritiesselected those foods that best aid health and increase life's duration, such asmilk products, sugar, rice, wheat, fruits and vegetables. These foods are verydear to those in the mode of goodness. Some other foods, such as baked cornand molasses, while not very palatable in themselves, can be made pleasantwhen mixed with milk or other foods. They are then in the mode of goodness.


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All these foods are pure by nature. They are quite distinct from untouchablethings like meat and liquor. Fatty foods, as mentioned in the eighth verse, haveno connection with animal fat obtained by slaughter. Animal fat is available in

the form of milk, which is the most wonderful of all foods. Milk, butter, cheeseand similar products give animal fat in a form which rules out any need for thekilling of innocent creatures. It is only through brute mentality that thiskilling goes on. The civilized method of obtaining needed fat is by milk.Slaughter is the way of subhumans. Protein is amply available through splitpeas, dhall, whole wheat, etc.

Foods in the mode of passion, which are bitter, too salty, or too hot oroverly mixed with red pepper, cause misery by producing mucous in the

stomach, leading to disease. Foods in the mode of ignorance or darkness areessentially those that are not fresh. Any food cooked more than three hoursbefore it is eaten (except prasdam, food offered to the Lord) is considered tobe in the mode of darkness. Because they are decomposing, such foods give abad odor, which often attracts people in this mode but repulses those in themode of goodness.

Remnants of food may be eaten only when they are part of a meal that wasfirst offered to the Supreme Lord or first eaten by saintly persons, especially

the spiritual master. Otherwise the remnants of food are considered to be inthe mode of darkness, and they increase infection or disease. Such foodstuffs,although very palatable to persons in the mode of darkness, are neither likednor even touched by those in the mode of goodness. The best food is theremnant of what is offered to the Supreme Personality of Godhead. InBhagavad-gt the Supreme Lord says that He accepts preparations ofvegetables, flour and milk when offered with devotion. Patra pupa phalatoyam. Of course, devotion and love are the chief things which the SupremePersonality of Godhead accepts. But it is also mentioned that the prasdamshould be prepared in a particular way. Any food prepared by the injunction ofthe scripture offered to the Supreme Personality of Godhead can be takeneven if prepared long, long ago, because such food is transcendental. Thereforeto make food antiseptic, eatable and palatable for all persons, one should offer


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food to the Supreme Personality of Godhead.

TEXT 11

Af-l/ak-ax(i+ai>aYaRjae iviDad*ae Ya wJYaTae )YaVYaMaeveiTa MaNa" SaMaaDaaYa Sa Saaitvk-" )) 11 ))aphalkkibhir yajo

vidhi-dio ya ijyateyaavyam eveti manasamdhya sa sttvika

Audio

SYNONYMS

aphala-kkibhidevoid of desire for result; yajasacrifice;vidhiaccordingly; dtadirection; yaanyone; ijyateperforms;yaavyammust be performed; evacertainly; itithus; manamind;samdhyafixed in; sahe; sttvikais in the mode of goodness.

TRANSLATION

Of sacrifices, that sacrifice performed according to duty and to scriptural

rules, and with no expectation of reward, is of the nature of goodness.

PURPORT

The general tendency is to offer sacrifice with some purpose in mind, but

here it is stated that sacrifice should be performed without any such desire. Itshould be done as a matter of duty. Take, for example, the performance ofrituals in temples or in churches. Generally they are performed with thepurpose of material benefit, but that is not in the mode of goodness. Oneshould go to a temple or church as a matter of duty, offer respect to the


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Supreme Personality of Godhead and offer flowers and eatables. Everyonethinks that there is no use in going to the temple just to worship God. Butworship for economic benefit is not recommended in the scriptural injunction.

One should go simply to offer respect to the Deity. That will place one in themode of goodness. It is the duty of every civilized man to obey the injunctionsof the scriptures and offer respect to the Supreme Personality of Godhead.

TEXT 12

Ai>aSaNDaaYa Tau f-l&/ dM>aaQaRMaiPa cEv YaTa( )wJYaTae >arTa[e Ta& Yaj& ivi raJaSaMa( )) 12 ))abhisandhya tu phala

dambhrtham api caiva yatijyate bharata-reha

ta yaja viddhi rjasamAudio

SYNONYMS

abhisandhyadesiring; tubut;phalamthe result; dambhapride;arthammaterial benefits; apialso; caand; evacertainly; yatthatwhich; ijyateworship; bharata-rehaO chief of the Bhratas; tamthat;yajamsacrifice; viddhiknow; rjasamin the mode of passion.

TRANSLATION

But that sacrifice performed for some material end or benefit or performed

ostentatiously, out of pride, is of the nature of passion, O chief of the Bhratas.

PURPORT

Sometimes sacrifices and rituals are performed for elevation to the


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heavenly kingdom or for some material benefits in this world. Such sacrificesor ritualistic performances are considered to be in the mode of passion.

TEXT 13

iviDahqNaMaSa*a& MaN}ahqNaMadi+a


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the money for recreation, ignoring the scriptural injunctions. Such ceremonialshows of religiosity are not accepted as genuine. They are all in the mode ofdarkness; they produce a demoniac mentality and do not benefit human

society.

TEXT 14

deviJaGauPa[ajPaUJaNa& XaaEcMaaJaRvMa( )b]cYaRMaih&Saa c Xaarqr& TaPa oCYaTae )) 14 ))deva-dvija-guru-prja-

pjana aucam rjavambrahmacaryam ahis ca

rra tapa ucyateAudio

SYNONYMS

devathe Supreme Lord; dvijathe brhmaa; guruthe spiritual master;

prjaworshipable personalities;pjanamworship; aucamcleanliness;rjavamsimplicity; brahma-caryamcelibacy; ahisnonviolence;caalso; rrampertaining to the body; tapaausterity; ucyateis said tobe.

TRANSLATION

The austerity of the body consists in this: worship of the Supreme Lord, the

brhmaas, the spiritual master, and superiors like the father and mother.

Cleanliness, simplicity, celibacy and nonviolence are also austerities of the body.

PURPORT

The Supreme Godhead here explains the different kinds of austerity and


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penance. First He explains the austerities and penances practiced by the body.One should offer, or learn to offer, respect to God or to the demigods, theperfect, qualified brhmaas and the spiritual master and superiors like father,

mother or any person who is conversant with Vedic knowledge. These shouldbe given proper respect. One should practice cleansing oneself externally andinternally, and he should learn to become simple in behavior. He should not doanything which is not sanctioned by the scriptural injunction. He should notindulge in sex outside of married life, for sex is sanctioned in the scripture onlyin marriage, not otherwise. This is called celibacy. These are penances andausterities as far as the body is concerned.

TEXT 15

ANaueGak-r& vaKYa& SaTYa& iPa[YaihTa& c YaTa( )SvaDYaaYaa>YaSaNa& cEv vax(MaYa& TaPa oCYaTae )) 15 ))anudvega-kara vkyasatya priya-hita ca yat

svdhyybhyasana caiva

v-maya tapa ucyateAudio

SYNONYMS

anudveganot agitating; karamproducing; vkyamwords;satyamtruthful;priyadear; hitambeneficial; caalso; yatwhich;svdhyyaVedic study; abhyasanampractice; caalso; evacertainly;

vmayaof the voice; tapaausterity; ucyateis said to be.

TRANSLATION

Austerity of speech consists in speaking truthfully and beneficially and in


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avoiding speech that offends. One should also recite the Vedas regularly.

PURPORT

One should not speak in such a way as to agitate the minds of others. Ofcourse, when a teacher speaks, he can speak the truth for the instruction of hisstudents, but such a teacher should not speak to others who are not hisstudents if he will agitate their minds. This is penance as far as talking isconcerned. Besides that, one should not talk nonsense. When speaking inspiritual circles, one's statements must be upheld by the scriptures. One shouldat once quote from scriptural authority to back up what he is saying. At thesame time, such talk should be very pleasurable to the ear. By such discussions,one may derive the highest benefit and elevate human society. There is alimitless stock of Vedic literature, and one should study this. This is calledpenance of speech.

TEXT 16

MaNa"Pa[Saad" SaaEMYaTv& MaaENaMaaTMaiviNaGa]h" )>aavSa&uiirTYaeTataPaae MaaNaSaMauCYaTae )) 16 ))

mana-prasda saumyatvamaunam tma-vinigrahabhva-sauddhir ity etat

tapo mnasam ucyateAudio

SYNONYMS

mana-prasdasatisfaction of the mind; saumyatvamwithout duplicitytowards others; maunamgravity; tmaself; vinigrahacontrol;bhvanature; sauddhipurification; itithus; etatthat is;tapaausterity; mnasamof the mind; ucyateis said to be.


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TRANSLATION

And serenity, simplicity, gravity, self-control and purity of thought are theausterities of the mind.

PURPORT

To make the mind austere is to detach it from sense gratification. It shouldbe so trained that it can be always thinking of doing good for others. The besttraining for the mind is gravity in thought. One should not deviate from Kaconsciousness and must always avoid sense gratification. To purify one's nature

is to become Ka conscious. Satisfaction of the mind can be obtained only bytaking the mind away from thoughts of sense enjoyment. The more we thinkof sense enjoyment, the more the mind becomes dissatisfied. In the present agewe unnecessarily engage the mind in so many different ways for sensegratification, and so there is no possibility of the mind's becoming satisfied.The best course is to divert the mind to the Vedic literature, which is full ofsatisfying stories, as in the Puras and the Mahbhrata. One can takeadvantage of this knowledge and thus become purified. The mind should be

devoid of duplicity, and one should think of the welfare of all. Silence meansthat one is always thinking of self-realization. The person in Kaconsciousness observes perfect silence in this sense. Control of the mindmeans detaching the mind from sense enjoyment. One should bestraightforward in his dealing and thereby purify his existence. All thesequalities together constitute austerity in mental activities.

TEXT 17

[Yaa ParYaa Ta& TaPaSTaiT}aivDa& NarE" )Af-l/ak-ax(i+ai>aYauRE-" Saaitvk&- Pairc+aTae )) 17 ))raddhay paray tapta


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tapas tat tri-vidha naraiaphalkkibhir yuktai

sttvika paricakate

Audio

SYNONYMS

raddhaywith faith;paraytranscendental; taptamexecuted;tapaausterity; tatthat; tri-vidhamthree kinds; naraiby men;aphala-kkibhiwithout desires for fruits; yuktaiengaged;sttvikamin the mode of goodness;pari-cakateis called.

TRANSLATION

This threefold austerity, practiced by men whose aim is not to benefit

themselves materially but to please the Supreme, is of the nature of goodness.

TEXT 18

SaTk-arMaaNaPaUJaaQa| TaPaae dM>aeNa cEv YaTa( )i-YaTae Taidh Pa[ae&- raJaSa& cl/MaDa]uvMa( )) 18 ))satkra-mna-pjrthatapo dambhena caiva yatkriyate tad iha prokta

rjasa calam adhruvamAudio

SYNONYMS

satkrarespect; mnahonor;pj-arthamfor worship; tapaausterity;dambhenawith pride; caalso; evacertainly; yatwhich is;kriyateperformed; tatthat; ihain this world;proktamis said;


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rjasamin the mode of passion; calamflickering; adhruvamtemporary.

TRANSLATION

Those ostentatious penances and austerities which are performed in order to

gain respect, honor and reverence are said to be in the mode of passion. They

are neither stable nor permanent.

PURPORT

Sometimes penance and austerity are executed to attract people and receivehonor, respect and worship from others. Persons in the mode of passion

arrange to be worshiped by subordinates and let them wash their feet and offerriches. Such arrangements artificially made by the performance of penancesare considered to be in the mode of passion. The results are temporary; theycan be continued for some time, but they are not permanent.

TEXT 19

MaU!Ga]ahe


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tmasamin the mode of darkness; udhtamis said to be.

TRANSLATION

And those penances and austerities which are performed foolishly by means

of obstinant self-torture, or to destroy or injure others, are said to be in the

mode of ignorance.

PURPORT

There are instances of foolish penance undertaken by demons likeHirayakaipu, who performed austere penances to become immortal and kill

the demigods. He prayed to Brahm for such things, but ultimately he waskilled by the Supreme Personality of Godhead. To undergo penances forsomething which is impossible is certainly in the mode of ignorance.

TEXT 20

daTaVYaiMaiTa YaaNa& dqYaTae_NauPak-air


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smtamconsider.

TRANSLATION

That gift which is given out of duty, at the proper time and place, to a

worthy person, and without expectation of return, is considered to be charity in

the mode of goodness.

PURPORT

In the Vedic literature, charity given to a person engaged in spiritualactivities is recommended. There is no recommendation for giving charity

indiscriminately. Spiritual perfection is always a consideration. Thereforecharity is recommended to be given at a place of pilgrimage and at lunar orsolar eclipses or at the end of the month or to a qualified brhmaa or aVaiava (devotee) or in temples. Such charities should be given without anyconsideration of return. Charity to the poor is sometimes given out ofcompassion, but if a poor man is not worth giving charity to, then there is nospiritual advancement. In other words, indiscriminate charity is notrecommended in the Vedic literature.

TEXT 21

Yatau Pa[TYauPak-araQa| f-l/MauiXYa va PauNa" )dqYaTae c Pairi(c)-& TaaNa& raJaSa& SMa*TaMa( )) 21 ))yat tu pratyupakrrthaphalam uddiya v puna

dyate ca parikliatad dna rjasa smtam

Audio

SYNONYMS


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yatthat which; tubut; prati-upakra-arthamfor the sake of getting somereturn;phalamresult; uddiyadesiring; vor;punaagain; dyateis

given in charity; caalso;parikliamgrudgingly; tatthat;dnamcharity; rjasamin the mode of passion; smtamis understood tobe.

TRANSLATION

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.

PURPORT

Charity is sometimes performed for elevation to the heavenly kingdom andsometimes with great trouble and with repentance afterwards. "Why have Ispent so much in this way?" Charity is also sometimes made under someobligation, at the request of a superior. These kinds of charity are said to bemade in the mode of passion.

There are many charitable foundations which offer their gifts to

institutions where sense gratification goes on. Such charities are notrecommended in the Vedic scripture. Only charity in the mode of goodness isrecommended.

TEXT 22

AdeXak-ale/ YaaNaMaPaa}ae>Ya dqYaTae )ASaTk*-TaMavjaTa& TataaMaSaMaudaTaMa( )) 22 ))adea-kle yad dnamaptrebhya ca dyateasat-ktam avajtatat tmasam udhtam


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Audio

SYNONYMS

adesaunpurified place; kleunpurified time; yatthat which is;dnamcharity; aptrebhyato unworthy persons; caalso; dyateisgiven; asatktamwithout respect; avajtamwithout proper attention;tatthat; tmasamin the mode of darkness; udhtamis said to be.

TRANSLATION

And charity performed at an improper place and time and given to unworthy

persons without respect and with contempt is charity in the mode of ignorance.

PURPORT

Contributions for indulgence in intoxication and gambling are notencouraged here. That sort of contribution is in the mode of ignorance. Suchcharity is not beneficial; rather, sinful persons are encouraged. Similarly, if aperson gives charity to a suitable person without respect and without

attention, that sort of charity is also said to be in the mode of darkness.

TEXT 23

p TaTSaidiTa iNadeRXaae b]


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SYNONYMS

omindication of the Supreme; tatthat; sateternal; itithat;nirdeaindication; brhmaof the Supreme; tri-vidhathree kinds;smtaconsider; brahmaathe brhmaas; tenatherefore; vedtheVedic literature; caalso; yajsacrifice; caalso; vihitsacrifice;

purformerly.

TRANSLATION

From the beginning of creation, the three syllables-om tat sat-have been used

to indicate the Supreme Absolute Truth [Brahman]. They were uttered by

brhmaas while chanting Vedic hymns and during sacrifices, for the

satisfaction of the Supreme.

PURPORT

It has been explained that penance, sacrifice, charity and foods are dividedinto three categories: the modes of goodness, passion and ignorance. But

whether first class, second class or third class, they are all conditioned,contaminated by the material modes of nature. When they are aimed at theSupreme-om tat sat, the Supreme Personality of Godhead, the eternal-theybecome means for spiritual elevation. In the scriptural injunctions such anobjective is indicated. These three words, om tat sat, particularly indicate theAbsolute Truth, the Supreme Personality of Godhead. In the Vedic hymns, theword om is always found.

One who acts without following the regulations of the scriptures will notattain the Absolute Truth. He will get some temporary result, but not theultimate end of life. The conclusion is that the performance of charities,sacrifice and penance must be done in the mode of goodness. Performed in themodes of passion or ignorance, they are certainly inferior in quality. The threewords om tat sat are uttered in conjunction with the holy name of the SupremeLord, e.g., om tad vio. Whenever a Vedic hymn or the holy name of the


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Supreme Lord is uttered, om is added. This is the indication of Vedicliterature. These three words are taken from Vedic hymns. Om ity etadbrahmao nedia nma indicates the first goal. Then tattvamasi indicates the

second goal. And sad eva saumya indicates the third goal. Combined theybecome om tat sat. Formerly when Brahm, the first created living entity,performed sacrifices, he spoke these three names of the Supreme Personality ofGodhead. The same principle holds by disciplic succession. So this hymn hasgreat significance. Bhagavad-gt recommends, therefore, that any work doneshould be done for om tat sat, or for the Supreme Personality of Godhead.When one performs penance, charity, and sacrifice with these three words, heis acting in Krna consciousness. Ka consciousness is a scientific execution

of transcendental activities which enables one to return home, back toGodhead. There is no loss of energy in acting in such a transcendental way.

TEXT 24

TaSMaad( p wTYaudaTYa YajdaNaTaPa"i-Yaa" )Pa[vTaRNTae ivDaaNaae-a" SaTaTa& b]vaidNaaMa( )) 24 ))tasmd o ity udhtya

yaja-dna-tapa-kriypravartante vidhnoktsatata brahma-vdinm

Audio

SYNONYMS

tasmttherefore; ombeginning with om; itithus; udhtyaindicating;yajasacrifice; dnacharity; tapapenance; kriyperformances;

pravartantebegins; vidhna-uktaccording to scriptural regulation;satatamalways; brahma-vdinmof the transcendentalists.


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TRANSLATION

Thus the transcendentalists undertake sacrifices, charities, and penances,beginning always with om, to attain the Supreme.

PURPORT

Om tad vio parama padam. The lotus feet of Viu are the supremedevotional platform. The performance of everything on behalf of the SupremePersonality of Godhead assures the perfection of all activity.

TEXT 25

TaidTYaNai>aSaNDaaYa f-l&/ YajTaPa"i-Yaa" )daNai-Yaa ivivDaa" i-YaNTae Maae+ak-ax(i+ai>a" )) 25 ))tad ity anabhisandhya

phala yaja-tapa-kriydna-kriy ca vividh

kriyante moka-kkibhiAudio

SYNONYMS

tatthat; itithey; anabhisandhyawithout fruitive result;phalamresultof sacrifice; yajasacrifice; tapapenance; kriyactivities;dnacharity; kriyactivities; caalso; vividhvarieties;

kriyantedone; moka-kkibhithose who actually desire liberation.

TRANSLATION

One should perform sacrifice, penance and charity with the word tat. The

purpose of such transcendental activities is to get free from the material


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entanglement.

PURPORT

To be elevated to the spiritual position, one should not act for any materialgain. Acts should be performed for the ultimate gain of being transferred tothe spiritual kingdom, back to home, back to Godhead.

TEXTS 26-27

Saave SaaDau>aave c SaidTYaeTaTPa[YauJYaTae )Pa[XaSTae k-MaRiaDaqYaTae )) 27 ))

sad-bhve sdhu-bhve casad ity etat prayujyate

praaste karmai tathsac-chabda prtha yujyate

yaje tapasi dne casthiti sad iti cocyate

karma caiva tad-arthyasad ity evbhidhyate

Audio

SYNONYMS

sat-bhvein the sense of the nature of the Supreme; sdhu-bhvein thesense of the nature of devotion; caalso; satthe Supreme; itithus;etatthis;prayujyateis used;praastebona fide; karmaiactivities;tathalso; sat-abdasound;prthaO son of Pth; yujyateis used;yajesacrifice; tapasiin penance; dnecharity; caalso;


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sthitisituated; satthe Supreme; itithus; caand; ucyatepronounced;karmawork; caalso; evacertainly; tatthat; arthyamare meant;satSupreme; itithus; evacertainly; abhidhyateis practiced.

TRANSLATION

The Absolute Truth is the objective of devotional sacrifice, and it is

indicated by the word sat. These works of sacrifice, of penance and of charity,

true to the absolute nature, are performed to please the Supreme Person, O son

of Pth.

PURPORT

The words praaste karmai, or prescribed duties, indicate that there aremany activities prescribed in the Vedic literature which are purificatoryprocesses beginning from parental care up to the end of one's life. Suchpurificatory processes are adopted for the ultimate liberation of the livingentity. In all such activities it is recommended that one should vibrate om tatsat. The words sad-bhve and sdhu-bhve indicate the transcendentalsituation. One who is acting in Ka consciousness is called sattva, and one

who is fully conscious of activities in Ka consciousness is called svarpa. Inthe rmad-Bhgavatam it is said that the transcendental subject matterbecomes clear in the association of the devotees. Without good association,one cannot achieve transcendental knowledge. When initiating a person oroffering the sacred thread, one vibrates the words om tat sat. Similarly, in allkinds of yogic performances, the supreme object, om tat sat is invoked. Thesewords om tat sat are used to perfect all activities. This supreme om tat satmakes everything complete.

TEXT 28

A[Yaa huTa& dta& TaPaSTa& k*-Ta& c YaTa( )


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ASaidTYauCYaTae PaaQaR Na c TaTPa[eTYa Naae wh )) 28 ))araddhay huta datta

tapas tapta kta ca yatasad ity ucyate prthana ca tat pretya no iha

Audio

SYNONYMS

araddhaywithout faith; hutamperformed; dattamgiven;

tapapenance; taptamexecuted; ktamperformed; caalso; yatthatwhich; asatfalls; itithus; ucyateis said to be;prthaO son of Pth;nanever; caalso; tatthat;pretyaafter death; nonor; ihain this life.

TRANSLATION

But sacrifices, austerities and charities performed without faith in the

Supreme are nonpermanent, O son of Pth, regardless of whatever rites are

performed. They are called asat and are useless both in this life and the next.

PURPORT

Anything done without the transcendental objective-whether it besacrifice, charity or penance-is useless. Therefore, in this verse, it is declaredthat such activities are abominable. Everything should be done for theSupreme in Ka consciousness. Without such faith, and without the properguidance, there can never be any fruit. In all the Vedic scriptures, faith in the

Supreme is advised. In the pursuit of all Vedic instructions, the ultimate goal isthe understanding of Ka. No one can obtain success without following thisprinciple. Therefore, the best course is to work from the very beginning inKa consciousness under the guidance of a bona fide spiritual master. That isthe way to make everything successful.


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Copyright 1998 The Bhaktivedanta Book Trust Int'l All Rights Reserved

In the conditional state, people are attracted to worship demigods, ghosts,or Yakas like Kuvera. The mode of goodness is better than the modes ofpassion and ignorance, but one who takes directly to Ka consciousness is

transcendental to all three modes of material nature. Although there is aprocess of gradual elevation, if one, by the association of pure devotees, takesdirectly to Ka consciousness, that is the best way. And that is recommendedin this chapter. To achieve success in this way, one must first find the properspiritual master and receive training under his direction. Then one canachieve faith in the Supreme. When that faith matures, in course of time, it iscalled love of God. This love is the ultimate goal of the living entities. Oneshould, therefore, take to Kra consciousness directly. That is the message of

this Seventeenth Chapter.

Thus end the Bhaktivedanta Purports to the Seventeenth Chapter of thermad-Bhagavad-gt in the matter of the Divisions of Faith.

bhagavad gita chapter17

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