FolioCorpusBhagavad-gītā

Bhagavad-gītā 17.2

श्रीभगवानुवाच त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां श‍ृणु ॥ २ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
tri-vidhā bhavati śraddhā
[tri-vidhaa bhavati shraddhaa]
dehināṁ sā svabhāva-jā
[dehinaam saa svabhaava-jaa]
sāttvikī rājasī caiva
[saattvikee raajasee chaiva]
tāmasī ceti tāṁ śṛṇu
[taamasee cheti taam shrinu]
Word-for-word
śrī - bhagavān uvāca — the Supreme Personality of Godhead said tri - vidhā — of three kinds bhavati — becomes śraddhā — the faith dehinām — of the embodied sā — that sva - bhāva - jā — according to his mode of material nature sāttvikī — in the mode of goodness rājasī — in the mode of passion ca — also eva — certainly tāmasī — in the mode of ignorance ca — and iti — thus tām — that śṛṇu — hear from Me .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Personality of Godhead said
tri-vidhā bhavati śraddhā
tri - vidhā
of three kinds
bhavati
becomes
śraddhā
the faith
dehināṁ sā svabhāva-jā
dehinām
of the embodied
sā
that
sva - bhāva - jā
according to his mode of material nature
sāttvikī rājasī caiva
sāttvikī
in the mode of goodness
rājasī
in the mode of passion
ca
also
eva
certainly
tāmasī ceti tāṁ śṛṇu
tāmasī
in the mode of ignorance
ca
and
iti
thus
tām
that
śṛṇu
hear from Me .
Important Words
  • tri - vidhā — of three kinds
    The chapter's organizing principle. Kṛṣṇa refuses the modern flattening that treats all faith as equivalent. Faith itself is sorted by the guṇas — sattva, rajas, tamas — and the sorting is structural, not moral.
  • śraddhā — the faith
    Feminine noun from √śrad-dhā, 'to place the heart upon.' Not credulity but the heart's adherence. Kṛṣṇa elevates the diagnostic: śraddhā is not optional — it is the lens through which the soul sees everything else.
  • dehinām — of the embodied
    Genitive plural of dehin — one who bears a deha. The choice of word is precise: as long as one is embodied, faith carries the colour of the body's modal mix. Liberation lies beyond all three flavours, but in the meantime the diagnostic applies.
  • sva - bhāva - jā — born of one's own nature
    Compound: sva-bhāva (one's acquired nature) + jā (born). Faith is not chosen freshly each morning — it is born from the accumulated saṁskāras of past association. This is why Kṛṣṇa will spend the chapter teaching how to reshape that bhāva.
  • sāttvikī — in the mode of goodness
    Feminine adjective qualifying śraddhā. The grammar matters: faith is gendered with the mode it grows in. Kṛṣṇa is preparing the reader to inspect their own śraddhā for its mode-tint.
The Supreme Personality of Godhead 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. Now hear about this.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa accepts the premise and reframes: faith is not a single thing graded high-to-low, but arises naturally (svabhāva-jā) from the modal constitution of each embodied being. The three modes that color body and mind also color the very faith with which one approaches anything.
Further notes (विवरण · Vivaraṇa)
Svabhāva-jā ties this chapter to 18.41-44 (varṇa-svabhāva) and to Sāṅkhya doctrine of guṇa-saturation. The point is decisive: śraddhā is not chosen but inherited from one's modal makeup, and therefore can only be re-directed through transformation of those modes (cf. ch. 14). The imperative śṛṇu marks the start of a formal teaching, parallel to 2.39, 7.1, 13.1.
Prose order (अन्वय · Anvaya)
देहिनां सा स्वभाव-जा श्रद्धा त्रिविधा भवति — सात्त्विकी राजसी च एव तामसी च इति; तां शृणु ।
dehināṃ sā svabhāva-jā śraddhā trividhā bhavati — sāttvikī rājasī ca eva tāmasī ca iti; tāṃ śṛṇu |
The faith of embodied beings, born of their inherent nature, is of three kinds — sāttvika, rājasa, and tāmasa. Hear about that (from Me).
Word split (पदच्छेद · Padaccheda)
श्रीभगवान् उवाच
śrībhagavān uvāca
त्रिविधा भवति श्रद्धा देहिनां सा स्वभाव-जा । सात्त्विकी राजसी च एव तामसी च इति तां शृणु ॥
trividhā bhavati śraddhā dehināṃ sā svabhāva-jā | sāttvikī rājasī ca eva tāmasī ca iti tāṃ śṛṇu ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
त्रिविधा trividhā त्रि + विधा (f.) nom.sg. (nominative singular), bahuvrīhi cpd. (compound) of three kinds
भवति bhavati √भू pres. (present) 3sg.par. (parasmaipada / active voice) becomes, is
श्रद्धा śraddhā श्रद्धा (f.) nom.sg. (nominative singular) faith
देहिनाम् dehinām देहिन् (m.) gen.pl. (genitive plural) of the embodied beings
सा sā तद् (dem. (demonstrative) pron. (pronoun)) nom.sg. (nominative singular)f. that
स्वभाव-जा svabhāva-jā स्वभाव (m.) + जा (f.) nom.sg. (nominative singular), upapada-tatpuruṣa cpd. (compound) born of one's own nature
सात्त्विकी sāttvikī सात्त्विक (adj. < सत्त्व) nom.sg. (nominative singular)f. of the mode of goodness
राजसी rājasī राजस (adj. < रजस्) nom.sg. (nominative singular)f. of the mode of passion
च ca ind. (indeclinable) and
एव eva ind. (indeclinable), emphatic indeed
तामसी tāmasī तामस (adj. < तमस्) nom.sg. (nominative singular)f. of the mode of ignorance
इति iti ind. (indeclinable), quotative thus
ताम् tām तद् (dem. (demonstrative) pron. (pronoun)) acc.sg. (accusative singular)f. that (faith)
शृणु śṛṇu √श्रु impv. 2sg.par. (parasmaipada / active voice) hear!
Purport

Those who know the rules and regulations of the scriptures but out of laziness or indolence give up following these rules and regulations are governed by the modes of material nature. According to their previous activities in the mode of goodness, passion or ignorance, they acquire a nature which is of a specific quality. The association of the living entity with the different modes of nature has been going on perpetually; since the living entity is in contact with material nature, he acquires different types of mentality according to his association with the material modes. But this nature can be changed if one associates with a bona fide spiritual master and abides by his rules and the scriptures. Gradually, one can change his position from ignorance to goodness, or from passion to goodness. The conclusion is that blind faith in a particular mode of nature cannot help a person become elevated to the perfectional stage. One has to consider things carefully, with intelligence, in the association of a bona fide spiritual master. Thus one can change his position to a higher mode of nature.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
2. The Lord said: The faith of embodied beings is of three types, arising from their previous impressions. It is made of sattva, rajas or tamas.
Commentary

O Arjuna, first hear from Me the situation of those who worship without giving up the rules of scripture. After that I will speak to you about the condition of those who give up the rules of scripture. Hear about the three types of faith which arise from svabhāva—particular impressions from previous experiences.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
2. The Lord said: The faith of embodied beings is of three types arising from their previous impressions. It is made of sattva, rajas or tamas.
Commentary

Being asked, the Lord begins to speak. That faith by which one worships the devas and other beings while giving up rules of scripture because of laziness or difficulties, should be understood to arise from virtuous and sinful impressions from previous lives (svabhāva jā). That faith is of three types, arising from states of sattva, rajas and tamas, for the beginningless, unrelenting births of embodied souls in beginningless contact with the three guṇas of prakṛti. They do not have the spiritual intelligence arising from scripture taught by the devotees which will allow them to change those impressions (svabhāva). Therefore the three types of faith which arise from those impressions appear. Faith born from the scriptures is different. It brings about performance of actions only according to the scriptural directions (not because of impressions of the three guṇas).

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Krishna says: “If one does not follow the Vedas, one will follow the natural instincts which will be in

goodness, passion or ignorance”

Focus of Learning

(a) Who are under the modes – Those who know the rules and regulations of scripture but out of

laziness or indolence give up following these rules are governed by the modes

(b) Basis of acquiring modes – Acquired according to previous activities (Ref. Bg. 13.22)

(c) How to change the influence of the modes – By the help of the bona-fide spiritual master and if

one abides by the rules of scriptures

Consider things carefully
With intelligence
In association with a bona-fide spiritual master
Blind faith in a particular mode of nature cannot help to elevate one to the perfectional stage

(a) Faithful – A person faithful to a particular type of worship (Ref. Bg. 4.39)

Becomes gradually elevated to a stage of knowledge
Attains the highest perfectional stage of peace and prosperity

(b) Demonaic – One who does not follow the principles of scripture is a demon and one who follows is

a demigod (Ref. Bg. 16.23 – 16.24)

(c) Intermediate category: Arjuna inquires about such categories

If one with faith, follows some rules not mentioned in scriptural injunctions, what is his position
Are those who create some God by selecting a human being and placing their faith in him, worshipping in goodness, passion or ignorance
Do such persons attain the perfectional stage of life
Do those who do not follow the rules of scriptures but have faith in something and worship gods and demigods and men attain success in their effort

PRACTICAL APPLICATION OF SECTION I

When one does not base his faith in sastric injunctions, his faith becomes

based upon his mentality, which is a product of his particular conditioning by the modes

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
17.2 Sa, that; sraddha, faith, the state about which you ask; dehinam, of the embodied beings; svabhavaja, born of their own nature-by svabhava (nature) is meant that latent impression of virtuous acts etc. acired in the past lives, which becomes manifest at the time of death; what arises out of that is svabhavaja-; is trividha, threefold, of three kinds; sattviki, born of sattva, and related to worship of gods, etc.; rajasi, born of rajas, concerning worship of Yaksas (a class of demi-gods, Kubera and others), Raksas (ogres, Nairrti and others); and tamasi, born of tamas, concerning worship of ghosts, goblins and others. Thus it is of three kinds. Srnu, hear; tam, about it, that faith, as it is being stated. That (faith) is threefold as follows:
Śrī Rāmānujācārya Classical
Translation
17.2 The Lord said 'Threefold is the faith among all' embodied beings. And it arises from their 'inborn nature.' What is called Svabhava is the state unie to one's own nature. It is the special taste or predilection caused by previous subtle impressions, 'Vasanas.' To whatever one's predilection is directed, there faith is born in respect of it. For 'faith' is zeal or eagerness about any means in the belief that it is the way of action to achieve one's own desired object. Vasana (subtle impression), Ruci (taste) and Sraddha (faith) are the alities of the self born from its association with the Gunas. The Sattva and the other Gunas are the alities of the body, the senses, the internal organs and sense-objects. They bring about their alities in the self associated with them. These are the Vasanas. These Gunas can be described only by their effects. These (i.e., Vasanas etc.) originate from experiences with the body etc., having origination in Sattva and other Gunas. Thus faith is threefold as marked by Sattva, Rajas and Tamas. Listen about this faith.
Śrī Abhinavagupta Classical
Translation
17.2 Trividha etc. Here the ideas is this :- What is termed scripture is indeed the one which is not created by the intellect soiled by any partisan spirit; further it is of the form of the firmness of the recollection; and it is firmly recollected because of the sovereign freedom of the awareness; likewise it is also of the nature of fruit etc., i.e. the nature of the Supreme Brahman, the ultimate purport of speech, a flow of the pure Self-Consciousness; because of its free course, it starts from the internal nature of awareness and goes as for as the external flow, beginning from the subtlest hymn (Om), down to the series of popular saying well-known in the worldly activities. 'What [the sage] says - 'Also the [injunctions based on] remembrance and the virtuous conduct of the knowers of that [constitute authority]'. (Gautamadharmasutra, I, 2). That scripture, by its own nature, distinguishes what is to be done and what is not to be done, in order to teach what is beneficial and what is not beneficial. [Further], he whose heart is very tender by nature, because of the excess of the Sattva (i.e., godness) - in whatever way he behaves, that has certainly a scriptural authority. But other person who is made dirty by the Rajas or the Tamas (i.e., desire and ignorance) does not act rightly, even while performing what is enjoined in the scriptures. For, he does not follow the purport (the spirit) of the scripture in its entity. The scripture (or what is enjoined in the scripture) bears fruits only in the case of men of the Sattva (goodness) This has been declared by the scripture itself as : 'He [alone] enjoys the fruit of the scripture (or holy bathing place) whose arms and feet and also mind, learning, austerity and conduct are controlled properly'. (MB, Aranyaka, Ch. 80, verse 30). Any other person does not enjoy [the fruit], because the rmains unsubdued [in his mind]. Therefore, what is prescribed in the scripture bears fruit in the case of those who have abandoned desire, anger and delusion. This is the purport of the present chapter; and it is being elaborated [throughout]. But it is not explained [in every place by us (Ag.), because the idea is clear enough. But [the concerned verses] are simply written only to remove doubts regarding the readings [of the passages concerned].
Swami Sivananda Classical
Translation
17.2 The Blessed Lord said Threefold is the faith of the embodied, which is inherent in their nature the Sattvic (pure), the Rajasic (passionate) and the Tamasic (dark). Do thou hear of it.
Commentary

17.2 त्रिविधा threefold? भवति is? श्रद्धा faith? देहिनाम् of the embodied? सा that (faith)? स्वभावजा (is) inherent in (their) nature? सात्त्विकी Sattvic (pure)? राजसी Rajasic (passionate)? च and? एव even? तामसी Tamasic (dark)? च and? इति thus? ताम् it? श्रृणु hear (thou).Commentary The whole world is made up? as if were? of faith. Faith assumes a threefold aspect under the influence of the three alities. When Sattva is strongly developed? when there is a preponderance of Sattva or purity in a man? it is easy for him to attain Selfrealisation or the knowledge of the Self. If Rajas is predominant? the faith becomes the handmaid of activity. If Tamas or inertia prevails? faith is annihilated.Those who are endowed with Sattvic faith aim at the attainment of liberation. Those who are endowed with Rajasic faith run after inferior duties or worldly activities. Those whose faith is Tamasic are cruel. They kill animals for sacrifice. They invoke the spirits and talk with ghosts. When faith is joined to Sattva? it leads to salvation. When Rajas preponderates? it colours the faith and leads to various activities. When Tamas predominates? the faith results in darkness.Faith acires different alities when it is in company with the mind of man. Mind is a thing of many colours. Just as the water of the Ganga is contaminated by being put in a vessel where lior had been kept? so also a virtuous person is spoiled by bad company or constant association with evil persons. The three Gunas or attributes colour the faith of a man. The mind of a man is governed by the preponderating attribute or ality which manifests itself when the other two alities are suppressed. Faith takes a threefold aspect in accordance with the inherent nature or tendencies of the man. The inclinations of men are moulded according to their ality or inherent nature born of their past Samskaras.As is the tendency? so is the desire as is the desire? so is the action as is the action? so is the birth into another being after death. The body is like the seed of the tree? a perpetual chain. Seed perishes in developing into a tree and the tree again produces the seed. This process or cycle continues eternally. Even so man takes a body? does actions? develops tendencies? dies and puts,on a new body in accordance with the nature or tendencies. This continues till he gets knowledge of the Self by transcending the three Gunas? when ignorance? the root cause of birth and death? is destroyed.Faith is born of the individual nature? i.e.? the Samskaras or the latent impressions of virtuous and vicious actions which were performed in the past births and which manifested themselves at the time of death. In the subconscious mind or the Chitta there is a reservoir of past impressions which are revived through the operation of memory.Sattvic Faith in the worship of gods? which is an effect of Sattva.Rajasic Faith in the worship of the Yakshas and Rakshasas? which is an effect of Rajas.Tamasic Faith in the worship of the disembodied spirits and ghosts? which is an effect of Tamas.Faith is the main support of life. It is not mere intellectual belief or blind acceptance of pet dogmas or doctrines. You must understand clearly its characteristics? just as you recognise a tree from the fruits? the mind of a man from his speech? and the actions of previous birth from worldly pleasures and pains.Svabhavaja Inherent in their nature born of past Samskaras.Tam Of it? referring to the threefold faith.

Swami Gambhīrānanda Classical
Translation
17.2 The Blessed Lord said That faith of the embodied beings, born of their own nature, is threefold-born of sattva, rajas and tamas. Hear about it.
Shri Purohit Swami Classical
Translation
17.2 Lord Shri Krishna replied: Man has an inherent faith in one or another of the Qualities -Purity, Passion and Ignorance. Now listen.
Related values & verses
Primary values
Shraddha (Faith / Reverence)
Related values
Tapas (Austerity / Discipline)Ishvara Pranidhana (Surrender to God)Discriminative WisdomPrema (Divine Love)Tyaga (Renunciation / Letting Go)
Related verses
BG 14.5 BG 14.6 BG 7.12 SB 11.25.2 SB 11.25.27 SB 3.29.7 CC Madhya 19.149 CC Madhya 22.71 CC Madhya 24.95 Śvetāśvatara Upaniṣad 1.3BRS 1.2.91
Stories
sudama_krishna_devotion_middle
Related lectures
Personal Guidance
Faith is of three kinds — born of one's nature: sattvic, rajasic, tamasic.
Practical Applications
  • Recognize that faith itself comes in modes.
  • Diagnose your own faith's mode.
  • Don't assume all faith is equal.
Reflection Questions
  • What mode does my faith primarily express?
  • What evidence?
Analogy

Faith is like the soil a seed falls into. The same Sanskrit prayer chanted from sattvic soil grows into bhakti; from rajasic soil into ambition; from tamasic soil into superstition. Kṛṣṇa is teaching Arjuna to ask not 'do you have faith?' but 'what soil is your faith growing in?'

📝 My note

Source: vedabase.io

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