Speech of HH Sri Datta Vijayananda Teertha Swamiji – 17th Global Bhagavad Gita Conference – October 20, 2019 – Pune
Jaya Guru Datta
The 17th chapter of Bhagavad Gita, known as Shraddha-traya vibhaga yoga, has 28 verses. This chapter begins with Arjuna’s question- Arjuna uvāca:
ye śhāstra-vidhim utsṛijya
yajante śhraddhayānvitāḥ
teṣhāṁ niṣhṭhā tu kā kṛiṣhṇa
sattvam āho rajas tamaḥ
The concluding teaching of the 16th chapter became the basis for this question raised by Arjuna.
In the 16th chapter, Krishna had said, ‘Those who act impulsively, disregarding the dictates of the Scriptures, will not attain perfection. Neither will they attain happiness nor will they accomplish the ultimate goal of life.
Therefore, Arjuna, let the Scriptures (Shastras) determine what should be done and what should not be done. Retaining the Scriptural dictates as the basis, complete your actions. Abide by the Scriptural dictates to attain perfection and happiness. Through them, accomplish the ultimate goal of life’.
Hearing this, in this chapter, Arjuna asked, ‘O Lord, what is the fate of those who abandon Scriptural dictates, but yet, with full faith (dedication), perform yagnas, rituals and worship? Will their faith be considered as filled with goodness (sattvik), filled with passion (rajasic) or filled with ignorance (tamasic)?’
Krishna then gave a wonderful reply. He said, ‘Arjuna! Your question is incomplete, for, it is impossible to perfectly answer your question without making the appropriate classifications’.
He then continued, ‘Arjuna, Shraddha (faith/ dedication) is of three types. If the subtle impressions of the deeds performed in a past life, manifest at the time of death then, they transform to become the nature (svabhava) of that person.
Faith is of three types- faith which is filled with goodness (sattvika shraddha), faith which is filled with passion (rajasika shraddha) and faith filled primarily with ignorance (tamasic shraddha). Now hear more about it.
By birth, everyone has faith and this faith is dependent upon their past birth. Based on one’s nature, their faith gets classified within the three divisions.
Those who are predominantly filled with purity and goodness (sattvik) worship the Devatas. Those who are predominantly filled with passion (rajas) worship the yakshas and rakshasas while those who are filled with ignorance (tamas) worship ghosts and spirits.
Thus, the subtle mental impressions of one’s past actions (samskara) become the basis for determining the type of faith the person obtains. Faith manifests in the person in accordance to the subtle mental impressions (samskaras) of the person.
Understand that every person in this creation has to necessarily fall under any one of the three classifications mentioned above.
Those who are filled with hypocrisy, pride and egoism and who are motivated by desire and attachment, undertake rigorous, fearsome penance that is against the recommendation of the Scriptures. Such people torment not only their body composed of the five elements, but also torment Me, the Supreme Lord, who resides within them. This amounts to rejecting Me.
Disregarding laws laid down by Me in the Vedas and Scriptures itself amounts to rejecting Me. Understand that such people are demonic in nature. With this understanding, abandon demonic tendencies’- thus, in 5 verses, Lord Krishna detailed about the three types of faith.
He then went on to describe the three-fold classification applicable to food, yagnas, penance and charities.
Based on his food habits, one can assess for himself whether the food he is consuming is pure (sattvik), or whether it is the type that entices passion (rajas) or whether he is consuming food that increases ignorance (tamas). With this understanding, he can make the required changes in his diet to eliminate foods that are categorized as rajasic or tamasic while consuming foods that are primarily sattvik.
Similarly, understanding the components that render a yagna, charity or penance pure (sattvik), the person can abandon the rajasic or tamasic yagnas and engage only in yagnas and charities that are classified as sattvik (pure).
The clear instructions given by the Lord help us latch on to the sattvik practices. Through these instructions He makes known His infinite compassion. More importantly, the Guru-principle is highlighted through this teaching.
When a disciple puts forth his/her doubt, the Spiritual Guru clarifies not only that doubt but also offers clarifications on many related subjects. This stands as a proof of His infinite compassion towards that devotee. For this reason, Srikrishna became the universal Guru.
Due to its in-depth essence, it is imperative for everyone to recollect this chapter every moment from birth to death. What is more important is that the person must strive to put the teachings into practice.
‘Aharashuddau sattva-shuddhih’- declare the Upanishads! Due to intake of pure food, we can alter even our inherent nature which has been brought forward from our past births! Purity in food helps develop pure tendencies and pure faith. Due to intake of pure food, the influence of passion and ignorance (rajas-tamas) on us declines while purity surges which in turn draws us closer to God. Our spiritual progress makes significant leaps.
It is a well-known fact that we are what we eat! But very few are aware that the food we take regulates not just our gross body, but also regulates our mind, intellect and senses. The Lord therefore wanted to make it clear to us that purity in food is very crucial for spiritual upliftment.
āyuḥ-sattva-balārogya-
sukha-prīti-vivardhanāḥ
rasyāḥ snigdhāḥ sthirā hṛidyā
āhārāḥ sāttvika-priyāḥ
Sattvik foods: Foods that increases longevity, virtue, strength, health, happiness and contentment, foods which are juicy, oily, succulent, nourishing, foods which appease our hunger for a longer time, which are tasty and which attract the mind are known as Sattvik foods. Consumption of these foods increases the goodness and purity (sattva) in us. Our food we eat must neither be too watery nor too hard.
For various reasons, it has become a practice to consume foods that contain neither oil nor ghee. Such foods actually cause more harm than good. When oil and ghee are used in equal quantities, the food actually is nourishing. Yet another important factor is that the food we eat should remain in our stomach for a longer time. Foods that make us feel hungry quickly are not recommended. Once we eat, we must not feel hungry till the next meal- this is a guideline to be followed.
People are more desirous of consuming tasty foods but lack focus towards foods that are good for health. While taste and flavour gain importance, nourishment and health are relegated to the back. Here the Lord clarifies that such thinking is wrong.
Rajasic foods: Foods that are too bitter, too sour, too salty, extremely hot, extremely pungent, dry and spicy are loved by those people who are predominantly filled with passion (rajas). Such foods trigger grief, pain and disease and hence they must be abandoned.
Tamasic foods: Foods that are uncooked, undercooked, those that lack nourishment, those that are tasteless, putrid, cooked foods that are left overnight, left-overs or eating foods already tasted by others and foods that are ineligible for offering in Yagnas – such foods are dear to those who are predominantly filled with ignorance and inertia (tamas). Consuming such foods furthers the ignorance (tamas) in the person. For this reason, such foods must be totally abandoned.
In this way, Lord Srikrishna clearly defined the three types of food.
Vibheeshana, Ravana and Kumbhakarna stand as examples for the three types of food. Sundarakanda explains about the food habits of Ravana, while Yuddhakanda chapter explains about the food habits of Kumbhakarna. Ravana’s food habits were totally rajasic while Kumbhakarna’s food habits were totally tamasic.
The sacred text Ramacharitamanas explains about the food habits of Vibheeshana.
Although Srimad Valmiki Ramayana does not directly talk about Vibheeshana’s food habits. the fact that Lord Srirama, Mother Sita and Lord Hanuman extolled him as an epitome of purity and goodness, makes it evident that his food habits were undoubtedly pure.
Now, Yagnas too are of three types.
Sattvik Yagna: Yagna that is performed strictly in accordance to the Scriptural commands, without any expectation of reward, considering that performance as one’s mandated duty is termed a sattvik yagna.
Rajasic Yagna: A yagna performed seeking the fulfillment of some desire or seeking prestige or with the intent of broadcasting his dharmic nature is classified as a rajasic yagna. Daksha’s yagna falls under this category.
Tamasic Yagna: A Yagna that is totally against the Scriptural dictates, in which there is no devotion and faith, in which there is no offering of food to Brahmins, which is not accompanied by chanting of mantras and in which no dakshina (money) is offered to the priests is classified as tamasic yagna. The Nukumbhila yagna performed by Indrajit falls under this category.
Sattvik yagnas must be encouraged while rajasic and tamasic yagnas must be abandoned.
Even penance is of three types.
Physical penance: Understand that worshipping God, Brahmins, Spiritual Gurus, and the learned elders while maintaining cleanliness, simplicity, practicing celibacy and non-violence is classified as bodily penance.
Verbal penance: Our speech should not hurt the feelings of others. We must always be truthful. Our speech must be pleasant thereby filling others with delight. The words uttered by us must be beneficial both in this world and the next. They must be beneficial to us and to others. When these are abided by, it transforms into verbal penance. (The story of Satyavrata stands as proof of this penance). Chanting the Vedas of the branch to which a person belongs is also classified as verbal penance.
Mental penance: Retaining the mind pure and serene, ensuring that the mind is free from dirty or negative thoughts and from agitations of any kind, controlling and regulating speech, speaking only as much as is needed while remaining mentally silent the remaining time, controlling and regulating the mind, abandoning hypocrisy when dealing with others- all these constitute mental penance.
Sattvik penance: When these three types of penances are performed diligently, with absolute dedication and without any expectation of reward then it is termed as sattvik penance (penance filled with purity and goodness).
Rajasic penance: When these three penances are performed ostentatiously seeking recognition, honour and monetary rewards, then it is classified as rajasic penance. The benefits of rajasic penance are unstable and temporary.
Tamasic penance: Penance that is the outcome of blind belief, due to ignorance, while torturing oneself or with the intent of harming others is classified as tamasic penance.
Mahatmas perform sattvik penance. Dhruva’s penance is classified as rajasic penance. Demons undertake tamasic penance.
What about charities? They too are of three types:
Sattvik charity: Charities given to a worthy person, at Kurukshetra and other sacred worthy places and during Sankranti and other auspicious times while considering the act of charity to be one’s mandated duty and giving it without any expectation of any reward or recognition, gets classified as sattvik charity (filled with goodness and purity).
Rajasic charity: Charity performed reluctantly with some expectation of some reward or expecting some help in return from the person to whom donation has been given is classified as rajasic charity.
Tamasic charity: Giving charities in a place filled with sinners and impure objects, giving charity to unworthy people such as sinners, thieves, or fools, at a time that is not considered auspicious, is classified as tamasic charity. Even charity performed at the proper time becomes tamasic if it is offered without any respect and without performance of the rituals associated with it or when offered with contempt.
In order to grant fulfilment for the yagnas, penance and charities performed, the Supreme Lord has commanded the usage of words ‘Om tat sat’ – these three words pertain to Brahma.
Brahmins, vedas and yagnas have originated from the words ‘Om tat sat’. Spiritual Masters who perform yagnas, charities and penance, for the spiritual upliftment of others always prefix the ‘om’ when beginning these activities.
‘Tat’ means Brahma. Spiritual aspirants desirous of liberation, perform the yagnas, charities and penance without seeking any reward while mentally focussing solely upon the Supreme.
Now, coming to ‘sat’. In order to emphasize that the impossible can be rendered possible, for example, obtaining children who did not exist, and to emphasize gentleness i.e. to emphasize that a sinner transformed into a pious man, the word ‘sat’ is used.
Uttering the word ‘sat’ during marriage and other auspicious events, is advisable. Remaining firmly dedicated in performance of yagnas, charities and penance is called ‘sat’. Even the yagnas, charities and penance performed for the Lord is called ‘sat’. In this way, glorifying true dedication, Lord Krishna concluded this chapter.
Any yagna, charity or penance performed without dedication/ faith is termed ‘asat’. They are useless both in this world and the next. With such deeds, one cannot reach God. Hence is not only crucial to develop faith, it must be ensured that such faith is also sattvik in nature.
Iti
datta narayana smaranam,
Sri Datta Vijayananda Teertha Swamiji