Chapter 17
Arjuna. If men forsake the holy ordinance, Heedless of Shastras, yet keep faith at heart And worship, what shall be the state of those, Great Krishna! Sattwan, Rajas, Tamas? Say!
Arjuna. If men abandon the sacred law And ignore the Shastras, yet still have faith And worship, what is their state, Great Krishna? Sattwan, Rajas, or Tamas? Tell me!
Krishna. Threefold the faith is of mankind and springs From those three qualities,--becoming "true," Or "passion-stained," or "dark," as thou shalt hear!
Krishna. Human faith has three forms. It comes From the three qualities, becoming "true," Or "passion-stained," or "dark," as you will hear!
The faith of each believer, Indian Prince! Conforms itself to what he truly is. Where thou shalt see a worshipper, that one To what he worships lives assimilate, [Such as the shrine, so is the votary,] The "soothfast" souls adore true gods; the souls Obeying Rajas worship Rakshasas Or Yakshas; and the men of Darkness pray To Pretas and to Bhutas. Yea, and those Who practise bitter penance, not enjoined By rightful rule--penance which hath its root In self-sufficient, proud hypocrisies-- Those men, passion-beset, violent, wild, Torturing--the witless ones--My elements Shut in fair company within their flesh, (Nay, Me myself, present within the flesh!) Know them to devils devoted, not to Heaven! For like as foods are threefold for mankind In nourishing, so is there threefold way Of worship, abstinence, and almsgiving! Hear this of Me! there is a food which brings Force, substance, strength, and health, and joy to live, Being well-seasoned, cordial, comforting, The "Soothfast" meat. And there be foods which bring Aches and unrests, and burning blood, and grief, Being too biting, heating, salt, and sharp, And therefore craved by too strong appetite. And there is foul food--kept from over-night, Savourless, filthy, which the foul will eat, A feast of rottenness, meet for the lips Of such as love the "Darkness."
Each believer's faith, Indian Prince, Reflects who that person truly is. Whenever you see a worshipper, that person Becomes like whatever they worship. [As the shrine is, so is the worshipper.] The "pure" souls worship true gods. Souls Ruled by Rajas worship Rakshasas Or Yakshas. People of Darkness pray To Pretas and Bhutas. And those Who practice harsh penances not prescribed By sacred law, penances rooted In self-satisfied pride and hypocrisy, Are driven by passion, violence, and recklessness. These foolish people torture my elements, Which live in harmony within their bodies. (They even torture me, present within their bodies!) Know that they are devoted to devils, not Heaven! For just as food comes in three kinds, Each nourishing people differently, so there are three kinds Of worship, self-discipline, and giving to others! Hear this from me! Some food brings Energy, nourishment, strength, health, and joy in living. Well-seasoned, heartening, and comforting, This is "Pure" food. Other foods bring Pain, restlessness, feverish blood, and sorrow. These foods are too pungent, hot, salty, and sharp, And so people with excessive appetites crave them. Then there is foul food, kept overnight, Tasteless and filthy, eaten by the impure. Such rotten food is fit for the mouths Of those who love the "Darkness."
Rakshasas and Yakshas are beings without bodies but with unpredictable natures, great power, gifts, and beauty, and sometimes kindness.
These are evil spirits, wandering ghosts.
Yatayaman, food left overnight. In India, such food would probably "go bad."
Thus with rites;-- A sacrifice not for rewardment made, Offered in rightful wise, when he who vows Sayeth, with heart devout, "This I should do!" Is "Soothfast" rite. But sacrifice for gain, Offered for good repute, be sure that this, O Best of Bharatas! is Rajas-rite, With stamp of "passion." And a sacrifice Offered against the laws, with no due dole Of food-giving, with no accompaniment Of hallowed hymn, nor largesse to the priests, In faithless celebration, call it vile, The deed of "Darkness!"--lost!
The same applies to rituals: A sacrifice made without seeking reward, Offered according to the rules, when the worshipper Says with a devoted heart, "This is my duty!" Is a ritual of "Goodness." But a sacrifice for gain, Offered to win a good reputation, is different. Be sure, O Best of Bharatas! Such a sacrifice is a Rajas-rite, Marked by "passion." And consider a sacrifice Offered against the rules, without the proper gifts Of food, without the singing Of sacred hymns, without gifts to the priests, And celebrated without faith. Call that sacrifice vile, A deed of "Darkness!" It is wasted!
Worship of gods Meriting worship; lowly reverence Of Twice-borns, Teachers, Elders; Purity, Rectitude, and the Brahmacharya's vow, And not to injure any helpless thing,-- These make a true religiousness of Act.
Worship gods who deserve worship. Show humble respect for Twice-borns, Teachers, and Elders. Maintain purity, act with integrity, and keep the Brahmacharya's vow of celibacy. Do not harm any helpless creature. These acts make up true religious devotion.
Words causing no man woe, words ever true, Gentle and pleasing words, and those ye say In murmured reading of a Sacred Writ,-- These make the true religiousness of Speech.
Words that hurt no one, words that are always true, Gentle and pleasing words, and words you speak While quietly reading sacred scripture: These make speech truly religious.
Serenity of soul, benignity, Sway of the silent Spirit, constant stress To sanctify the Nature,--these things make Good rite, and true religiousness of Mind.
Peace of mind, kindness, the quiet Spirit's guidance, and constant effort to purify one's nature make up proper spiritual practice and true devotion of the mind.
Such threefold faith, in highest piety Kept, with no hope of gain, by hearts devote, Is perfect work of Sattwan, true belief.
Such threefold faith, practiced with the deepest devotion by devoted hearts without any hope of gain, is the perfect work of Sattwan, true belief.
Religion shown in act of proud display To win good entertainment, worship, fame, Such--say I--is of Rajas, rash and vain.
Religion practiced as a proud display To gain hospitality, worship, and fame Is of Rajas, I say. Such religion is reckless and vain.
Religion followed by a witless will To torture self, or come at power to hurt Another,--'tis of Tamas, dark and ill.
Religion driven by a foolish will to torture yourself or gain power to harm another belongs to Tamas, dark and evil.
The gift lovingly given, when one shall say "Now must I gladly give!" when he who takes Can render nothing back; made in due place, Due time, and to a meet recipient, Is gift of Sattwan, fair and profitable.
When a gift is given lovingly, with the thought "Now I must gladly give!", when the recipient can give nothing in return, and the gift is given in the right place, at the right time, and to a suitable recipient, the gift is of Sattwan, good and beneficial.
The gift selfishly given, where to receive Is hoped again, or when some end is sought, Or where the gift is proffered with a grudge, This is of Rajas, stained with impulse, ill.
A gift given selfishly, hoping for something in return, Or seeking some goal, Or given grudgingly, Is of Rajas, tainted by impulse and wrong.
The gift churlishly flung, at evil time, In wrongful place, to base recipient, Made in disdain or harsh unkindliness, Is gift of Tamas, dark; it doth not bless!
A gift rudely tossed out at the wrong time, In the wrong place, to an unworthy recipient, Given with contempt or harsh unkindness, Is a gift of dark Tamas. Such a gift brings no blessing!
I leave out the final shlokas because their authenticity is very doubtful.
HERE ENDETH CHAPTER XVII. OF THE BHAGAVAD-GITA, Entitled "Sraddhatrayavibhagayog," Or "The Book of Religion by the Threefold Kinds of Faith."
Here ends Chapter 17 of the Bhagavad-Gita, titled "Sraddhatrayavibhagayog," or "The Book of Religion Based on the Three Kinds of Faith."