Bhagavadgita ch-17- Yoga of Trigonistic Reverence

 

 In this chapter, Shri Krishna elucidates to Arjuna the three types of reverence that manifest in living beings - Satvik, Rajasik, and Tamasi. These differing forms of reverence arise due to the dominant quality of nature within each individual, as all beings are composed of the three qualities of Apra Prakriti (Maya). The sacraments of the soul are shaped by the qualities of nature, which in turn create the mind and the resulting actions. This order continues from one birth to the next, and the three qualities of the soul are not easily shed. Therefore, those individuals possessing similar virtues to the rituals will exhibit corresponding forms of reverence. Sattvik living beings hold dear foods that are juicy, smooth, stable, and fresh, with long-lasting effects that promote longevity, strength, health, happiness, and love. In contrast, Rajasik individuals prefer foods that are bitter with a high acid content, sour and salty, very spicy or pungent, and dry, which can cause discomfort, anxiety, and disease in the body. People of the Tamas trend, on the other hand, have an affinity for undercooked, juiceless, and raw foods, as well as those whose juices have been dried up by heat, deodorized, or fermented and possess a bad odour. Such foods can lead to negative physical and mental effects. Overall, the type of food one prefers is an indication of the dominant quality of nature, which influences their thoughts and actions, shaping their character and form of reverence.

 

Arjuna asked, "O Shri Krishna! What is the position of a person who lacks knowledge of the scriptures but has faith in you and worships you with complete devotion, such as through rituals and offerings?"1.

Shri Bhagavan replied, "O Arjuna! As I explained earlier, reverence arises in living beings due to the three qualities of nature - Satvik, Rajasik, and Tamasi. These qualities exist in all beings as they are composed of Apra Prakriti (Maya). The dominant quality of nature in an individual influences their form of reverence and subsequent actions. The sacraments of the soul are shaped by the qualities of nature, which in turn create the mind and the resulting actions. This order continues from one birth to the next, and the three qualities of the soul do not disappear. Therefore, a person who lacks knowledge of the scriptures but has faith in me and worships me with complete devotion, following rituals and offerings according to their nature, will have the same form of reverence as their dominant quality of nature. It is their sincerity and dedication that matter more than their knowledge of the scriptures."2.

 Shri Krishna continued, "Hey Arjun! It is important to understand that the type of reverence in an individual soul will be either Sattvic, Rajasic, or Tamasic. All living beings have some form of reverence within them, but it varies according to their dominant quality of nature. The state in which a person gives up their body and the state in which they retain their body is also influenced by their dominant quality of nature. For example, a person with Tamasic reverence will give up their body in a Tamasic state and will also have Tamasic reverence after being reborn in Tamasic qualities. This pattern can be observed for other qualities as well.  It is important to note that all vegetation in an area receives the same amount of sun, moon, rain, and water, but the species and quality of the flora and fruits produced vary based on the qualities of that vegetation."

In summary, the dominant quality of nature in an individual determines their form of reverence and subsequent actions, including the state in which they give up their body and the state in which they are reborn. The quality of vegetation also affects the species and quality of flora and fruits produced.3.

Shri Krishna continued, "Men with Sattvic reverence typically worship deities, perform Yajnas or fire sacrifices, and offer prayers. Those with Rajasic reverence tend to worship Yakshas or semi-divine beings and demons. On the other hand, people with Tamasic reverence may worship evil spirits, perform cremation rituals, or practice Kapala Puja, which involves worshiping skulls. It is important to note that the type of worship and rituals performed by an individual is influenced by their dominant quality of nature. However, it is important to focus on the intention and sincerity of the worshipper rather than the specific form of worship. By developing devotion and offering sincere prayers, one can gradually move towards a more Sattvic form of reverence."4.

 Shri Krishna replied, "Those who do not follow scriptural rules and engage in self-torturous practices, such as fasting for many days, hanging from trees, plucking their hair and beard, sacrificing animals or even humans, and causing harm to themselves and others, are driven by their desires and display arrogance towards their worldly possessions. Such people engage in insignificant worship with the sole purpose of satisfying their hypocrisy. Their hypocritical behaviour causes immense pain to both themselves and those around them, leading to confusion and increasing stupidity. These ignorant individuals are consumed by demonic instincts and are completely detached from their true selves. For them, direct knowledge and action is the only thing that matters, and as a result, their true nature becomes hidden. It is important to remember that true reverence and devotion do not come from external acts of worship, but from a pure heart and sincere intentions. True reverence is rooted in love and compassion for all beings and is expressed through one's actions towards others.5,6.

Hi Arjun! Food is something that everyone loves and there are three types of it that people prefer based on their nature. Similarly, there are three types of practices - sacrifice, donation, and meditation. Let me explain the differences between them.7.

Sattvic food is characterized by its juiciness, smoothness, stability, freshness, and long-lasting effect on the body. This type of food is highly valued by those who follow a Sattvic lifestyle, as it is believed to increase one's lifespan, strength, health, happiness, and love.8.

Rajasic people tend to enjoy bitter foods with a high acid content, as well as sour and salty foods that are very hot and pungent, causing a burning sensation in the mouth and stomach. However, such food can lead to negative effects such as sorrow, anxiety, and various diseases in the body.9.

People with a Tamasic nature tend to prefer undercooked, juiceless, raw, or overcooked food with dried-up juices. They also tend to like food that has gone rancid or has a fermented smell to it. Such food may not be healthy and can have negative effects on the body.10.

The ultimate path of achieving merit involves following the duties prescribed by the scriptures for worshipping the Supreme Soul that resides within me as the true self. This is my ultimate goal. To achieve this, I must control my mind and remain detached from the world and free from desires. This state of detachment is known as the Satvic Yajna. The goal is not to seek any particular outcome but to focus on the process of worshipping the Supreme Soul.11.

 When actions are performed with a sense of arrogance or hypocrisy, or with a desire for material gain or to satisfy one's ego, it is known as a Rajasic Yajna. This type of worship is not in line with the ultimate goal of achieving merit and can lead to negative consequences. It is important to perform actions with a pure heart and selfless intentions, without any attachment to the outcome or desire for personal gain.12.

 A Tamas Yajna is performed in a manner where there is no adherence to scriptural laws, decorum, or any established rules. This type of worship is characterized by foolishness, and there is no regard for the satisfaction of any living being, be it an animal, bird, man, Guru, or Brahmin. The worship is done without any mantra and is devoid of reverence. In short, it is a senseless and foolishly performed yajna that has no spiritual benefit.13.

 Lord Krishna explains various types of austerities which include serving and obeying one's guru, taking care of their daily tasks, serving and obeying parents, practising devotion by visiting religious places and holy sites i.e. to go temple, church, pilgrimage, going to the site of saints, going to the place of self-knowledgeable Mahatma, again and again, maintaining purity of body, action, and mind, showing kindness to all beings, having self-control regarding women, and avoiding causing harm through speech, actions, and thoughts. These practices are considered bodily austerities since they involve physical actions.14.

 The practice of speech-related penance involves refraining from speaking words that cause excitement or sadness in others, speaking kind and beneficial words, speaking the truth to dispel ignorance, regularly studying religious texts, and consistently remembering the Lord.15.

Being happy and peaceful requires having a quiet mind that isn't constantly distracted by external stimuli. This can be achieved by practising self-awareness and focusing on positive, divine thoughts instead of letting the senses control us. When our mind is in control of our senses, we can experience a sense of well-being for all beings, which is known as mental austerity..16.

Sattwik austerity refers to the practice of performing austerities with complete devotion, without any attachment to the results of those actions. This type of austerity is characterized by a focus on the purification of the body, speech, and mind, and is often practised by yogis and spiritual seekers as a means of attaining spiritual growth and enlightenment. The three types of tenacity mentioned in this context refer to the physical, verbal, and mental practices that are employed in the pursuit of austerity. Physical tenacity may involve practices such as fasting, intense physical exercise, and celibacy, while verbal tenacity may involve practices such as maintaining silence or reciting mantras. Mental tenacity may involve practices such as meditation, visualization, and contemplation. Ultimately, the goal of Sattwik austerity is to cultivate a state of inner purity, detachment, and equanimity, which enables the practitioner to connect with the divine and attain a higher state of consciousness. This practice requires great discipline and dedication and is often considered to be a central aspect of many spiritual traditions around the world. 17.

Rajas Tapa is a type of austerity characterized by the tenacity that is driven by personal ambition, greed, or a desire for recognition or validation from others. This type of austerity is often performed to satisfy one's ego or achieve personal gain, whether in the form of material possessions, social status, or praise from others. When engaging in Rajas Tapa, the practitioner may appear to be committed and diligent, but their underlying motives may be based on selfishness and self-interest. This can manifest as hypocrisy, as the practitioner may be motivated more by the desire for personal gain than by genuine spiritual or charitable intentions. Although the rewards of Rajas Tapa may be tangible and immediate, such as material or social benefits, they are often short-lived and can leave the practitioner feeling unfulfilled in the long run. This is because the practice of Rajas Tapa is not rooted in true spiritual growth or self-transformation, but rather in the pursuit of external rewards and validation. Ultimately, Rajas Tapa is considered to be a less pure form of austerity than Sattwik austerity, which is characterized by selfless devotion and detachment from the fruits of one's actions. By contrast, Rajas Tapa is driven by the ego and a desire for personal gain, and may ultimately hinder one's spiritual growth and development. 18.

Tamas Tapa refers to a type of austerity that is performed out of ignorance, confusion, or a lack of understanding about the true nature of the spiritual practice. This type of austerity is often characterized by extreme physical or mental suffering, self-destructive behaviour, or actions that are harmful to oneself or others. Tamas Tapa may be performed as a result of a lack of clarity or guidance on the part of the practitioner, or due to stubbornness or a desire to prove oneself to others. This type of austerity may involve physically painful practices such as standing on one leg in the water, lying in thorns, or subjecting oneself to extreme temperatures or physical discomfort. In addition to physical suffering, Tamas Tapa may also involve mental and emotional torture, such as forcing oneself to wear silence or subjecting oneself to negative thoughts and emotions. While Tamas Tapa may appear to be a form of spiritual practice, it is often motivated by ignorance or self-interest and can lead to harm to oneself or others. 19.

Hey Arjuna! Yes, you are correct. According to many faiths, there are three types of donations, known as the three Gunas or qualities: Sattva, Rajas, and Tamas. Sattva, or Sattvik, the donation is considered the purest form of donation. It is performed selflessly, with no expectation of anything in return. The donor gives intending to serve others and please God, without any attachment to personal gain or recognition. Sattvik donation is given to those who are in genuine need, and the donor chooses to give what is most beneficial to the recipient. This may include necessities like food, water, and shelter, or may extend to other forms of support, such as education or healthcare. The focus of Sattvik's donation is on serving the greater good and helping others to improve their lives and achieve their goals. This type of donation is considered to be the most valuable, as it is performed with a pure heart and a sincere desire to help others, without any selfish motives or desires for personal gain. In summary, Sattvik's donation is an act of charity that is performed selflessly, with no expectation of reward or recognition. It is given to those who are in genuine need, to serve others and please God.20.

Rajas donation is a form of charity that is given with a desire for personal gain or recognition. The focus of this type of donation is on creating a sense of pride or satisfaction in the donor, rather than serving the needs of the recipient. Rajas donation may be given to gain status or recognition in the community, or as a way to secure a better place in the afterlife. The donor may also give with the expectation of receiving something in return, such as future favours or blessings. Unlike Sattvik donation, which is given to serve others and please God, Rajas donation is motivated by personal desires and may cause suffering in the mind. The act of giving may be accompanied by feelings of superiority, hypocrisy, or arrogance. Furthermore, the recipient of Rajas donation may not be chosen based on need or deservingness, but rather on the donor's desire for recognition or personal gain. The focus is on the act of giving itself, rather than the impact it has on the recipient. In summary, Rajas donation is a form of charity that is given with a desire for personal gain or recognition. The focus is on creating a sense of pride or satisfaction in the donor, rather than serving the needs of the recipient.21.

A donation that is given to a foolish person, deluded in their intelligence, ignorant, or known to steal or snatch away money or food, is considered a Tamas donation. Such a donation is made with disrespect, deceit, or to enable the misuse of the funds.22.

Yogakshem represents the divine's help and support in both progressing on the spiritual path and also in maintaining one's progress. The practice of spiritual and yogic disciplines is important, but it is also recognized that individuals may face obstacles or limitations in their practice. The divine's grace helps to overcome these obstacles and limitations, thus filling in the gaps in one's practice and progress. Therefore, Yogakshem emphasizes the importance of both personal effort and divine grace in attaining and maintaining spiritual progress. By working diligently on one's spiritual practice and also surrendering to the divine, one can overcome theirm limitations and progress on the spiritual path with the divine's help and support. He emphasizes the need to remember God always. Lord Krishna then reveals that the name of the supreme divine is "Om," "Tat," and "Sat." "Om" is the

original and purest name of the divine. It is known to phonologists as being located in the middle of the command cycle in the body. "Tat" is the divine's second name, which signifies that the divine is beyond creation. "Sat" is the third name of the divine, and it represents the destruction of ignorance. Lord Krishna explains that the divine does not have any name in its original latent stage. However, to know and speak of the divine, it is necessary to associate the divine with a name. "Om" is the pure ego of the supreme divine and is therefore the divine's true name. By remembering and chanting this name, one can attain spiritual enlightenment and connect with the divine. 23

In Hindu philosophy, "Om" represents the essence of all existence and is believed to be the self of the universe. It is understood that everything in the universe is a manifestation of the one divine consciousness, and "Om" represents this divine consciousness in its purest form. Moreover, "Om" is also seen as representing the self of every individual. The resonance of "Om" within the body can help to connect the individual with their true self and with the divine. Beginning one's actions with the feeling of "Om" can bring a sense of focus and intention to the action and can also aid in connecting the individual with the divine. Therefore, using "Om" in spiritual practice is considered a powerful tool for connecting with the divine and enhancing one's spiritual growth.24.

Parabrahman Paramatma" refers to the ultimate reality, the Supreme Being or God, who transcends the material world and is the witness of all that exists. Those who realize this truth, pronounce the word "Tat," which signifies this ultimate reality beyond the material world. By surrendering all actions, including karma, penance, sacrifice, Yajna, and donation, to Parabrahman Paramatma, one becomes free from desires and attachments. This surrender is not an act of weakness, but rather an act of spiritual strength and devotion, as it involves complete faith and trust in the ultimate reality and its divine plan. The surrender to "Tat" or Parabrahman Paramatma is seen as a way to transcend the limitations of the material world and attain spiritual enlightenment. It is a path of renunciation, detachment, and devotion to the ultimate reality, and is considered one of the highest forms of spiritual practice in Hindu philosophy. 25.

"Sat" represents the ultimate truth and reality, which destroys ignorance and falsehood. It is believed that the divine is the ultimate reality and that all other realities are mere illusions in comparison. In the context of spiritual practice, "Sat" is often used to describe actions or deeds that are done in accordance with this ultimate reality, and that help to bring an individual closer to the divine. These actions are often seen as being selfless and motivated by a desire to connect with the divine, rather than by personal gain or ambition. Overall, the use of "Sat" in spiritual practice emphasizes the importance of aligning one's actions and intentions with the ultimate reality, and of striving to connect with the divine through selfless deeds and practices.26.

In this verse, Lord Krishna is emphasizing the importance of performing actions in the name of God and using the word "Sat" to denote this connection to the divine. He explains that actions performed to serve God and for the benefit of others are considered true and virtuous. The word "Sat" is used to represent the divine truth and reality, which is unchanging and certain. By using the word "Sat" with one's actions, it helps to align those actions with the divine truth and purpose. This connection to the divine can help to bring a sense of meaning and fulfilment to one's actions, and can also help to cultivate a deeper sense of devotion and surrender to the divine. Overall, Lord Krishna is emphasizing that actions performed to serve God and using the word "Sat" to denote this connection to the divine are considered virtuous and true. By recognizing and realizing the unique power of "Sat," one can align their actions with the divine purpose and cultivate a deeper sense of devotion and surrender to God.27.

Hey Arjun! Yajna, charity, austerity, and other deeds that are not performed with reverence for the divine are considered to be of no value. Such actions are driven by ignorance and foolishness, and they do not yield any benefits in this world or the afterlife. Engaging in such actions only leads to lowly existence and does not lead to salvation. Therefore, it is essential to perform all actions with a sense of devotion and reverence for the divine. By doing so, one can attain spiritual growth and enlightenment. Additionally, one should also strive to act in accordance with the principles of dharma, which include performing actions that are beneficial to oneself and others and avoiding actions that cause harm or suffering. 28.

Om tat sat