Chapter - XVII
THE UNITIVE RECOGNITION OF THE THREE PATTERNS OF FAITH
(Sraddhatrayavvibhaga-yoga)
The theory of the three modalities of nature, discussed in Chapter XIV is again talked about here. In the latter half of the previous Chapter, the repercussions in the world of men, especially of demonic types, was discussed. This present Chapter naturally passes onwards from that and revolves around the subject of sraddha (faith).
The Chapter is particularly interesting as it states that even a man’s attraction to a certain type of food can reveal his pattern of interest in life.
NG says on this, “By finally referring to the Maha-Vakyam (Great Utterance, i.e. a philosophical formula of Vedanta), Aum-tat-sat (Absolute-Word-That is real), the author here is able to find one supreme formula for correlating all forms of spiritual expression or faith wherever found.”
In regard to this Chapter, the book Religious Consciousness says: “Chapter XVII is based on the dictum that the personality of man is determined by what he believes. The good, indifferent and bad forms of faith are graded and discussed here under the categories of faith which are mainly sacrifice, austerity and offering (or giving). Religion and philosophy are equated here. Religion consists of philosophy and philosophy consists of religion. The contemplative personality of man has its character fixed by the supreme faith in the Absolute at three levels represented by the secret meaning of the Maha-Vakya (Aum-Tat-Sat; Aum – that is real). Aum represents affiliation to the Absolute; Tat represents freedom from benefit-motive; and Sat the Reality that is basic and goodness in general. Dedication to the Absolute becomes confirmed at three levels to determine the perfected type of spiritual man who is to be discussed in the final chapter.”
This is the view on Aum of the writer of Religious Consciousness. You have already seen that we have given a detailed description of the true meaning of Aum, as described by the Upanishads. You will have to read the BOOK to know what Aum means.
[1]
Arjuna said:
What is the status in faith, O Krishna, of those who, discarding scriptural injunctions, sacrifice with faith, pure-clear (sattva), affective-active (rajas) or inert-dark (tamas)?
This verse has been translated by ACBSP differently:
Arjuna inquired: “O Krishna, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?
The sattva, rajas and tamas are translated as goodness, passion or ignorance. These terms are not new and have already been explained in detail earlier. Here Arjuna asks a question that was very relevant to the period. In fact, it has even more relevance today when a few ritualistic activities performed with faith are considered as sufficient; albeit there is only a limited faith left as regards to the Devatas and an increasingly greater number of people are linking faith with pseudo-gods like Sai Baba who himself said all his life: “God is One!”.
Conversation with Krishna till this juncture has already had its effect in transforming Arjuna’s views. A little earlier in Gita, Arjuna is seen to have confessed that the actions he performed prior to meeting with Krishna were more ritualistic in nature. Once those rituals were completed, with faith, people returned to a life of seeking material benefits and entertainment. God was seldom remembered in acts outside of the period spent in performing the rituals. Contrary to this, Krishna says God has to be remembered at all times and in all actions.
In short, this is something that the commentators have not understood. Whatever the scriptures said, people acted in accordance with their own set notions. They, in general, had discarded all scriptural and religious injunctions, and had taken to ritualistic sacrifices so as to reach heaven. Some had even started living in the forests. They had great faith in their pseudo-beliefs, particularly the ritual sacrifices that they used to perform. They were of the opinion these sacrifices would get them rid of the cycle of rebirth and take them to heaven. We know now that the Vedas, on the basis of which these entire rituals were built, contain all-together different meanings. What will be the status of such people, asks Arjuna?
The question here refers to the actual religious practices of the time when the identity of the Devatas too had been corrupted extensively. Previous chapter had concluded that one who does not follow the principles laid down in the scriptures is called an asura (demon). On the other hand, the Devatas follow the scriptural injunctions in the exact form. Asuras thus represent the forces of zulmat (darkness or black) and Devatas of Noor (white or light) respectively. You can conclude yourself the status of the person who, with faith, follows some rules that are not mentioned in the scriptural injunctions and does not follow the rest?
[2]
Sribhagavan said:
The faith of the embodied is of three kinds, born of their proper nature; the pure-clear (sattva), the affective-active (rajas), and the inert-dark (tamas). About it hear:
ACBSP translates it in this manner:
The Supreme Personality of Godhead (Krishna) 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.
In the purport, ACBSP writes: “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 that 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.”
Vedas, Gita, Quran and all other revealed books in their original form are scriptures that need to be followed. As per ACBSP, 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. These include offering the prescribed prayers, keeping fasts on prescribed days or doing other activities that are prescribed in the scriptures. The very reason why these activities are introduced is to make a person habitual of a ‘particular nature which is of a specific quality’.
Association of a living entity with the different modes of nature has been going on perpetually but this can change if we get associated with a bona fide spiritual master and abide by his rules and the scriptures. Spiritual master cannot be a common human being like you and I, whose little knowledge among the presence of even less knowledgeable makes him a spiritual master. Divine masters are those who are better in all spiritual aspects than all of us.
ACBSP’s ‘Bhagavad-Gita as it is’ says about him that he is the “world’s foremost Vedic scholar and teacher”, and he represents “an unbroken chain of fully self-realized spiritual masters beginning with Lord Krishna himself”. We do not doubt his credentials; he may be as knowledgeable as Krishna himself. But can he say for certainty that all his previous ancestors, up to Krishna were equally knowledgeable… and pious? Perhaps, their outward actions made people come to that conclusion. But who would vouch for their thinking and their control of the senses within the mind. After all, spirituality, as per Krishna’s teachings, is governed by one’s ability to control his senses and not on outward show of piety. This chapter itself is stressing actions may be performed while in different modalities.
That is why spiritual master has to be one who has been authenticated by the scriptures themselves. Who else can be better spiritual masters than those whose creation has been for this purpose alone? That is the reason why all through the Vedas and Upanishads, and Puranas and books like Manusmriti (we are of opinion that Puranas and Smritis that we have now are either not in their original state or have been misinterpreted), Paramatma went through a laborious process of introducing the Devatas. Krishna and Rama and Buddha and Moses and Jesus were all spiritual masters for a particular region or tribe. They all tried their best to make us identify the final Messenger for all Humanity – Mohammad and his progeny are the spiritual masters of our period, for the entire world. Thirteen of the fourteen have already left, after imparting their teachings and leading us by example as to how to follow them. The last remnant of the spirit on earth (Baqiatullah) is Mahdi or Kalki, who is about to come.
That is why, Prophet Mohammad had said:
I am leaving behind two grand and respectable things, the Quran and Ahlulbayt, if you remain associated with them you won’t digress from the right path.
And Quran is not just the book that the Muslims call their own. Quran is the name of collection of all the scriptures that came to earth from God. Quran is the name of book that comprises all the scriptures that were sent to humans from the time of Adam till the time of Mohammad and it includes the Old and New Testament, Gita and Vedas. There are proofs of this claim in Quran that we have in our hands. But we will prove it in some other work.
[3]
Shaped according to one’s true nature the faith of everyone happens to be, O Bharata (Arjuna); man is made of his faith; of what faith a man is, even that he is.
ACBSP translates it in this manner:
O son of Bharata, 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.
This verse tells explicitly that faith is consequence of one’s nature. So whatever be the nature of man’s personality, so will be the type of his faith. Some of us may be of opinion that nature is an inherent quality of a person that cannot be changed. These verses however tell us the nature can very well be changed and consequently the faith too will change.
On the other hand, it is stated in the Fifteenth Chapter that every living being is originally a fragmental part and parcel of the Supreme Lord. Therefore one is originally transcendental to all the modes of material nature. But when one forgets his relationship with God 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 of life, originally he is nirguna, or transcendental. Therefore one has to become cleansed of the material contamination that he has acquired, in order to regain his relationship with the Supreme Lord.
[4]
Pure-clear (sattvik) men worship the divinities (devas); active-passionate (rajasik) the gods of eating and wealth (yakshas) and the gods of ferocity and violence (rakshasas); the others, the inert-dark (tamasik) the spirits of the dead (pretas) and the hosts of elemental beings (bhutas).
ACBSP translates it in these words:
Men in the mode of goodness worship the demigods (devas); those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.
The word used is ‘devan’ which is translated as divinities by NG and demigods by ACBSP. So God clearly states that those whose faith is in the mode of goodness or the pure-clear (sattvik) men worship the Devatas. However, it has been said earlier that it is best for us to transcend the sattvik mode and acquire union with the Manifest Self directly. That is the highest level. Such a person alone attains freedom from rebirth and become immortal.
On similar lines, those who are in the mode of passion worship the gods of eating and wealth and gods of ferocity and violence. Likewise, the ignorant ones worship the spirits of dead and bhutas. Such people are in the modes of darkness (Tamas or Zulmat).
Here, there is a need to introspect. Whereas, Gita clearly states those men who are in the mode of passion worship the gods of eating and wealth and gods of ferocity and violence, we today are worshipping gods who symbolize material wealth and many others whose very picture reveal nothing else but ferocity and violence. Some of them are surely Vedic characters and are to be revered. But the shape that we have given to their idols depicts the way we wish to see them. Is it not the case of portraying gods in the manner we wish them to be portrayed? God is not the creator of these shapes; it is we who have created gods in the image of our likings.
[5-6]
Those men who practice terrible austerities not enjoined by the scripture, given to hypocrisy and egoism, lust, passion and power,
torturing all the organs of the body and (harassing) Me seated in the body; know them to be of demonic resolves.
ACBSP translates:
Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons.
Commenting on this, NG says: “By the strong tone employed here, these verses condemn a certain severe type of tapas (austerity, self-discipline). Self-torture, self-immolation, sleeping on nails, fasting and such other forms of popular austerity with which historic India was replete, often did not have any philosophical or psychological validity. Such irrational and spurious forms of spirituality, lacking any raison d’etre, are condemned here.”
NG is refraining from saying so but the truth is that God has called such men to be of demonic resolves, even if these so called austerities are performed in the name of Devatas or in the name of God Himself.
There are persons who manufacture modes of austerity and penance which is not mentioned in the scriptural injunctions. For instance, fasting excessively for days and going without food for long periods, that makes the body weak, is not mentioned in the scriptural texts. The scriptures recommend fasting for spiritual advancement, not for some political end or social purpose. Persons who take to such austerities are, according to Bhagavada-Gita, certainly demoniac. Their acts are against the scriptural injunctions and are not beneficial for the people in general. Actually, they act out of pride, false ego, lust and attachment for material enjoyment. By such activities, not only the combination of material elements, of which the body is constructed, gets disturbed but also the self inside us which is directly linked to the Divine Spirit and through It to the God. This is so because the spirit needs food for sustenance and to devoid the body of food is actually to devoid the spirit of its nourishment. Such people are described with the word ‘acetasah’ or those with misled-mentality.
A very clear example of this misled-mentality can be found in the conduct of the Shias from amongst Muslims, who claim themselves to be the rightful believers of Prophet Mohammad and his progeny viz. the Devatas of the Vedas. Shias are of the opinion that in the absence of Ahlulbayt’s direct guidance, it is obligatory on every Muslim to follow a Mujtahid or a person with proper knowledge of scriptures and the path shown by the Ahlulbayt. One who doesn’t do so is not a Muslim and the rules laid down by the Mujtahid, the one whom a person is following, are to be obligatorily followed.
As part of the commemoration of Imam Husain’s sacrifice, many Shias beat themselves with their own fists, or injure themselves with knives, swords or blades. The practice is in vogue since centuries. In the recent past, a Mujtahid from Iran with a good following among the Shias of India, gave a fatwa that this practice be stopped, as it portrays Islam in bad light. Instead of obeying him, which is obligatory on them as per Shia jurisprudence, the same so called followers of this Mujtahid started criticizing him and went on to do those very activities with renewed vigour – wounding themselves with blades, swords and knives or walking barefoot on fire. These were the ways of their forefathers, some argued. Innumerable people still perform these acts during the Moharram month that marks the death anniversary of Imam Husain. And very much like the times of Krishna, God seldom comes in the mind during the performance of these austerities, as He has been silently thrown out from our acts of piety and religiosity. Is it not misguided faith?
Look how history repeats itself. Rather, see how Zulmat uses the same time-tested methods to deviate humanity again and again. Krishna was also faced with the people who were performing all types of absurd penances in the name of religion. They were all worshipping the Devatas (the Ahlulbayt), but in ways and manners that were contradictory to the basic teachings of religion. Yet, they all felt that worshipping the Devatas with faith was enough for a place in heaven. Krishna, a true apostle of God, had to fight and kill such people. Within 1200 years of receiving direct guidance from the last of our 14 Ahlulbayt or the 12th Imam (Aditya), many of the so-called Shias are today performing those acts in the name of Ahlulbayt, which were never ever approved by them. They do it in the name of faith but God here tells faith too can be of different types. And such activities like torturing the organs of the body are definitely acts of people with demonic faith, as per Gita.
It is best now to understand who a Shia is and what does this term mean. This is important lest the readers wrongly conclude that the present day Shias (among the Muslims) are closest to the teachings of Ahlulbayt. The word ‘shia’ lexically means ‘follower’ and originally referred to those who followed Ali and who recognized him as Prophet Mohammad’s divinely appointed rightful successor. Today it refers to the body of Muslims who recognize the twelve Imams including Ali and the rest in the progeny of Ali and Fatima. The Ahlulbayt have themselves elaborated on who their Shias are; let us see whether the modern day Shias fit the description.
Ali, the first of the Imams (Adityas) said:
I complained to the Prophet about people’s jealousy towards me, so he replied: “O Ali, the first four people to enter Paradise will be myself, you, Hasan and Husain. The rest of our progeny will be behind us, those who love us will be behind them, and our Shia will be on either side of us.
Al-Irshad, v. 1, p. 43
The fifth Imam (Aditya) Mohammad al-Baqir said:
Umm e Salama, the wife of the Prophet was one asked about (the status of) Ali, to which she replied, ‘I have heard the Prophet say, “Verily Ali and his Shia are the victorious ones.”
Ibid, p. 41
Shias are preferred ones is proven from Prophet Mohammad’s tradition. But who are the Shias need to be understood? They cannot be the majority of present day Shias, who do not fit the description given by Ahlulbayt of their Shias.
Imam Ali asked Naqf al-Bakali, ‘Do you know who my Shia are, Nawf? To which he replied, ‘By Allah, no.’ Imam replied: My Shia have parched lips and empty stomachs. They are those whose faces disclose ascetism, for they are ascetics by night, lions by day.
Bihar al-Anwar, v. 78, p. 28, no. 95
Imam Hasan said in answer to a man who said to him, ‘Verily I am one of your Shia’. Imam replied: “If you are truly obedient to us in our commands and prohibitions, then you are telling the truth. But if not, then do not add to your sins by falsely claiming such a dignified position that you are not worthy of. Do not say, ‘I am one of your Shia,’ but say rather, ‘I am one of your adherents and one of your lovers and an enemy to your enemies.’ You are (doing) good and aiming towards good.’
Tanbih al-Khawatir, v. 2, p. 106
The fifth Imam Mohammad Al-Baqir said: ‘Our Shia are none other than those who are consciously wary of their duty to Allah and obey Him. They are known solely for their humbleness, their humility, their returning promptly whatever is entrusted in their care and their abundant remembrance of Allah.’
Tuhaf al-Uqoul, p. 295
The sixth Imam, Jafar al-Sadiq said, ‘Verily the Shia of Ali were those who restrained their stomachs and their sexual desires, who struggled and fought intensely, who worked hard for their Creator, who hope for His reward and feared His punishment. If you have seen such people, then they are the very Shia of Jafar.’
Al-Kafi, v. 2, p. 233, no. 9
The sixth Imam, Jafar al-Sadiq said, ‘Test our Shia with regard to three things: the prayer times to see how well they observe them, their secrets to see how well they guard them from our enemies, and their wealth to see how they help out their fellow brothers with it.’
Bihar al-Anwar, v. 83, p. 22, no. 40
The sixth Imam, Jafar al-Sadiq said, ‘Verily our Shia are those who possess four eyes: two in their head, as well as two in their heart. Actually, all people are such, except that Allah has opened their (the Shia’s) eyes, and blinded others’ (as a result of their rejection of His guidance).’
Al-Kafi, v. 8, p. 215, no. 260
The Ahlulbayt even described those who are not considered to be Shias.
The sixth Imam, Jafar al-Sadiq said, ‘One who claims to follow us with his tongue, but does the opposite to our actions and deeds is not from among our Shias.
Bihar al-Anwar, v. 68, p. 164, no. 13
The sixth Imam, Jafar al-Sadiq said, ‘There is a group of people who claim that I am their Imam, but by Allah, I am no Imam of theirs – may Allah curse them – every time I conceal a secret, they disclose it. Every time I explain a matter, they retort, saying, ‘Actually that means such and such.’ I am only the Imam of those who obey me.
Ibid, vi. 2, p. 80, no. 76
The sixth Imam, Jafar al-Sadiq said, ‘The one who rejects four things is not from among our Shia. They are: the Prophet’s Ascension to the heavens, the questioning in the grave, the creation of heaven and hell, and intercession.’
Bihar al-Anwar, v. 69, p. 9, no. 11
The sixth Imam, Jafar al-Sadiq once asked a man about his tribe and brothers whom he had left back whom, which the latter replied by praising them, attesting to their integrity and extolling them. The Imam asked, ‘Do the rich among them visit the poor when they are ill?’ He replied, ‘Not much.’ ‘Do the rich frequent the poor at all?’ asked Imam. The man replied, ‘Not much.’ ‘Then, do the rich maintain relations with the leaders from amongst the poor?’ The man replied, ‘Verily you are listing virtues that people amongst us rarely possess,’ Imam said. ‘Then how can these people claim to be Shia?’
Al-Kafi, v. 2, p. 173, no. 10
The seventh Imam, Musa al-Kazim said, ‘One who goes into retreat (in order to achieve spiritual upliftment) and who does not attain piety in his heart as a result is not from among our Shia.’
Basa’ir al-Darajat, p. 247, no. 10
The fifth Imam, Mohammad al-Baqir said, ‘Our Shia are of three types: one type dupe people in our name, one type are like glass which discloses everything that is inside it (that they, like glass, cannot keep hidden that which is placed in their trust, like secrets, and one type are like red gold, which the more it is brandished in the fire, the purer it becomes.’
Bihar al-Anwar, v. 78, p. 186, no. 24
The sixth Imam, Jafar al-Sadiq said, ‘The Shia are of three types: one type who loves us and shows affection towards us, and he is one of us. The other type is he who adorns himself through us, and we will serve as an adornment for whoever adorns himself through us. And the third type seeks to cheat people and enrich himself in our name, and whoever does this will be impoverished.’
Al-Khisal, p. 103 no. 61
The fifth Imam Mohammad al-Baqir said, ‘O community of Shai – the Shia of the household of Mohammad – be like the middle saddle-cushion, on which the extremist who has slid forward falls back, and with which the follower who is yet to come catches up.’ Upon hearing this, a man called Sa’ad from among the Ansaar asked him, ‘May I be your ransom, who is an extremist?’ He replied, ‘They are a group of people who say such things about us that we do not say about ourselves. Neither are these people from among us, nor do we associate ourselves with them.’ Then the man asked, ‘Who is the follower that is yet to come?’ He replied, ‘The one who is searching for good and wants it, and who will eventually attain and be rewarded for it.’
Al-Kafi, v. 2, p. 75, no. 6
The sixth Imam, Jafar al-Sadiq said, ‘Give my greetings of peace and the mercy of Allah to my Shia, and tell them: Allah has mercy on the servant who incites love in the people toward himself and towards us (when attracting them towards Islam), by displaying to them that which they already like, and keeping from them that which they would reject.’
Bihar al-Anwar, v. 2, p. 77, no. 62
The sixth Imam Jafar al-Sadiq said, ‘O Shia community, be an adornment for us (amongst people) and not a disgrace to us. Say good words to people, guard your tongues and restrain yourselves from mindless chatter and offensive speech.’
Amali al-Saduq, p. 327, no. 17
It is clear from the quotes of Ahlulbayt that their true Shias are not those who hold them in high esteem but who worships Allah dearly, elevate their self and work to get united with the Manifest Self, which is a higher state from whom Brahma (the first Light or Noor of Mohammad) and the rest of the Devatas (Ahlulbayt) were created. This can be done by keeping our own self pure and united all through the life and not allowing it to get affected due to hypocrisy, lust, passion and power – which are all consequence of our modalities of nature – and also due to eating of wrong type of foods, as mentioned in the next verse.
Says ACBSP: “The word acetasah is significant in this connection. Persons of normal mental condition must obey the scriptural injunctions. Those who are not in such a position neglect and disobey the scriptures and manufacture their own way of austerities and penances. One should always remember the ultimate end of the demoniac people, as described in the previous chapter. The Lord forces them to tame birth in the wombs of demoniac persons. Consequently they will live by demoniac principles life after life without knowing their relationship with the Supreme Personality of Godhead. If, however, such persons are fortunate enough to be guided by a spiritual master who can direct them to the path of Vedic wisdom, they can get out of this entanglement and ultimately achieve the supreme goal.”
The spiritual master of our time is Mahdi – the Kalki Avatar - whose Noor has already come on this earth, about 1200 years back. Let us follow him truly so that we can tread on the path to reach God.
[7]
Even the food which is dear to everyone is of three kinds; as also the sacrifices, austerities and gifts. Hear you of the distinction between them.
In terms of different situations in the modes of material nature, there are differences in the manner of eating and performing sacrifices, austerities and charities. They are not at all conducted on the same level. Those who can understand analytically what kind of performances are in what modes of material nature are actually wise; those who cannot discriminate, they are foolish. There are missionary workers who advocate that one can do whatever he likes and attain perfection. But these foolish guides are not acting according to the direction of the scriptures. They are manufacturing ways and misleading the people in general.
[8]
The foods which promote life, vitality, strength, health, joy and cheerfulness and which are (in themselves) tasty, rich, substantial and appealing, are dear to the pure-clear (sattvik) types.
ACBSP writes:
Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.
Says NG in the commentary: “The kind of food preferred by pure-clear types is what prolongs life or vitality, when looked upon from the standpoint of its effect. In itself the food mentioned is tasty, rich, substantial and appealing. These qualities of food can exist only when a person has the right attitude towards food in general. A gourmandiser interested in stuffing himself does not really enjoy food in the sense of the last epithet. Only a clear-minded, refined person capable of enjoying a good dinner, as it ought to be enjoyed, can choose such items that have good effects and enjoy them properly. Some have made the mistake of translating snigdhah (rich) as meaning bland or tasteless. Such a meaning would only indicate a dietetic fad.”
[9]
Foods that are strongly-flavoured, sour, saline, excessively hot, pungent, hardened and burning, are liked by the active-passionate (rajasik) and are producers of pain, unhappiness and indisposition.
ACBSP writes:
Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease.
The fact that such food is high on demand today speaks the facts for itself.
[10]
That which is left over, which has lost its taste, which is putrid, stale, which is refuse and unfit for consumption, such alimentary items are welcome to the inert-dark (tamasik) types.
Says NG in the commentary: “Here there is no choice on the part of the eater. The items are conditioned by necessity, and it would be wrong therefore to take the expression priyah (dear) too literally. All the items are distinguished by being bhojanam (general alimentary items, food of some sort or another). The term amedhyam (unfit to be eaten) suggests all items which have to be eaten by force of necessity only, though without virtue in themselves because of taste etc. or because of desirable after-effects. They might even verge on what is poisonous. Stray dogs are seen to have no choice of food and stray humans likewise. To call them as consciously conforming to any type would be a travesty of truth. By long conditioning it is perhaps possible to find persons who prefer stale or putrid food when they could have a better choice.”
NG wrongly takes the argument in favour of those who have no choice but to eat the type of food mentioned here. But if there are certain people who wilfully or out of choice eat food which is left over, “which has lost its taste, which is putrid, stale, which is refuse and unfit for consumption”, such people are definitely the ones who belong to the tamasik types.
Who will eat such food that is unfit for consumption, or which is stale, putrid, lost its taste or is left over, out of choice, you may ask? If this is so, then in which category will you place cigarettes, or tea or colas or wine or burgers or pakodas or tobacco products or the food that is left in the refrigerators and cold storages for weeks before being consumed? Also, what would you say about wine, which is clearly the grapes gone stale?
ACBSP presents another side to the argument: “Remnants of food may be eaten only when they are part of a meal that was first offered to the Supreme Lord or first eaten by saintly persons, especially the spiritual master. Otherwise the remnants of food are considered to be in the mode of darkness, and they increase infection or disease. Such foodstuffs, although very palatable to persons in the mode of darkness, are neither liked nor even touched by those in the mode of goodness. The best food is the remnants of what is offered to the Supreme Personality of Godhead. In Bhagavada-Gita the Supreme Lord says that He accepts preparations of vegetables, flour and milk when offered with devotion. Patram puspam phalam toyam. Of course, devotion and love are the chief things which the Supreme Personality of God accepts. But it is also mentioned that the prasadam should be prepared in a particular way. Any food prepared by the injunctions of the scripture and offered to the Supreme Personality of Godhead can be taken even if prepared long, long ago, because such food is transcendental. Therefore to make food antiseptic, eatable and palatable for all persons, one should offer food to the Supreme Personality of Godhead.”
Readers would like to know that amongst Muslims, who are still untouched by the propagandist drive of psedu-believers, a custom of niaaz or nazar is prevalent where two of the surahs (chapters) of Quran which talk of oneness and Unity of God, His praise and a prayer seeking His guidance towards the right path and asking Him to lead us away from the path of those who got astray, is recited by the people, before the food is consumed. An increasingly large number of Sunnis under propagandist influence call it unreligious. However, while the original concept of offering food (niaaz) seem to be for the reasons described in Gita, people have largely forgotten its real purpose, and perform this merely as a ritual. This is so despite the fact that their niaazs would still be incomplete without reciting the two Quranic surahs that talk about God’s bounties, oneness, unity and a prayer to keep us on His preferred path. Unfortunately, the surahs being in Arabic, majority never know what they have chanted.
[11]
That sacrifice is pure-clear (sattvik) which is offered by those desiring no gain, having injunctional recognition on the mind being tranquilized by (their saying to themselves) sacrifice is necessary.
ACBSP says:
Of sacrifices, the sacrifice performed according to the directions of scripture, as a matter of duty, by those who desire no reward, is of the nature of goodness.
Three kinds of sacrifices are mentioned in this and the two verses that follow. The main distinction between good and bad sacrifices lies in the fact that while those who perform good sacrifices do not have results or gains in mind, those who perform bad sacrifices are definitely prompted by gain-motive.
The tamasik (inert-dark) kind is devoid of value in itself because it is not based on any recognized indications in scripture, and also because beneficial items, like distribution of food or recitation of exalting spiritual texts, are absent. Such sacrifices have to be counted as meaningless or without value. The persons who perform such sacrifices are unable to think in any rational way and are akin to blind people led by other blind people whom they imitate.
Islamic concept of sacrifice is incomplete without the name of God. It has to start with ‘Bismillah hir rahmanir raheem’ (I start with the name of God who is most compassionate and beneficial). On the day of Id-ul-azha and other occasions like the aqeeqa ceremony of a new-born child, sacrifices are offered. Not this alone, Muslims are prohibited from eating the meat of any animal that was slaughtered without taking the name of God.
All the three conditions mentioned in this verse here may not be violated in any particular instance. When it is so violated the whole sacrifice has to be considered absurd, not only as being ineffective spiritually, but also as being useless in the more ordinary sense of the term.
This is of the material sacrifices! More valuable are the sacrifices that are performed outside of the prescribed exercises. These may be the sacrifices of the senses, actions, wealth, or even one’s own life. Here too, God is to be remembered at all times and the conditions mentioned above need to be adhered to.
[12]
That (sacrifice) which is offered with expectation of return, or for egoistic show, know, O Best of Bharatas, (Arjuna) that sacrifice to be active-passionate (rajasik).
Translates ACBSP:
But the sacrifice performed for some material benefit, or for the sake of pride, O chief of the Bharatas, you should know to be in the mode of passion.
Sometimes sacrifices and rituals are performed for the elevation to the heavenly kingdom or for some material or social benefits in this world. Such sacrifices were common during Krishna’s time and are considered to be in the mode of passion.
[13]
The sacrifice which does not conform to scriptural rules, without food distribution, without sacred chants and token gift meant for the Guru, and devoid of faith, they declare to be inert-dark (tamasik).
“Faith in the mode of darkness or ignorance is actually faithlessness. Sometimes people worship some demigod just to make money and then spend the money for recreation, ignoring the scriptural injunctions. Such ceremonial shows of religiosity are not accepted as genuine. They are all in the mode of darkness; they produce a demoniac mentality and do not benefit human society.” says ACBSP.
It is apparent from these wordings that ACBSP and others are of the opinion that the guru of Gita is reference to them. We have said earlier that the guru has to be one who is designated as guru by One who knows the in and out of the person. The worldly gurus appointed by us may be pious and religious from outside but we do not know what is going on in their heart and mind. This is why when the fourteen gurus, designated as gurus by God Himself, were presented in human bodies, God took the guarantee that they were pure and sinless.
Ponder for a moment! Can such teachings be accepted by the gurus who were used to lot of respect, fame and power? If they came in opposition to Krishna and his teachings, we shouldn’t be surprised.
Also to be noted is the stress that is being given on sacrifices. This is so because the people of the time, who were in conflict with Krishna’s teachings, were performing grand ritual sacrifices and outside of these ritual sacrifices they had forgotten God and their obligation towards society.
[14]
Worship offered to the gods (devas), to wisdom-initiates, (dvijas), to spiritual teachers (gurus) and the wise (generally), cleanliness, straightforwardness, the chaste ways of a wisdom-novice, non-hurting, are said to constitute austerity of the body.
ACBSP translates:
Austerity of the body consists in worship of the Supreme Lord, the brahmanas, the spiritual master, and superiors like the father and mother, and in cleanliness, simplicity, celibacy and non-violence.
ACBSP has translated Devatas here as the Supreme Lord. How can it be true when he himself has translated Devatas as demigods till now? Moreover, he is confirming to the worship of father and mother, which has already been told by Krishna as demonic. Also, he is confirming celibacy that is also against the basic principles laid down by God here in Gita. All through Gita, on various occasions, God has criticized those who go seeking nirvana in the forests or leave the actions which are necessary to perform. Those who confess celibacy to be the meaning here should also confess that their religion is not worthy of being followed by the entire humanity. Because if the entire humanity starts following such teachings and resorts to celibacy, there will be no human being left to live in this world in a period of about 100 years. We are of the opinion that the teachings of Gita are for eternity and were only later refined and presented for a large mass by Prophet Mohammad, several hundred years later to Krishna.
Another point can be put forward to prove that ACBSP’s understanding is incorrect. As per ACBSP’s translation, Krishna is talking of the virtues of celibacy. On the other hand, as per Puranas and other writings, Krishna was not only married to several thousand women but also has hundreds of thousand sons. If we are to believe in ACBSP’s teachings, we will have to believe in duality within Gita, which surely is not there. Thus, it can be seen that the very contradictory nature of some commentaries is enough to show that they have been least understood.
The translation of NG therefore, appears closer to truth. We know now who are people referred to by the term ‘deva’. The words dvija (wisdom initiates), guru and prag (wise) are perhaps meant for the various classifications of innumerable Prophets who were sent from time to time as well as the revered sages who mastered the science of spirituality. This is followed by the word pujanam which is translated as ‘worship’ but it would be better to translate it as ‘respectful’. Worship offered to the Devatas, who also have the other attributes as described - along with cleanliness, straightforwardness, following their chaste ways and without hurting anybody - constitutes the austerity of the body.
[15]
Inoffensive speech, which is truthful, pleasant and beneficial, contemplative self-study, are named the austerity of speech.
[16]
Mental happiness, gentleness, silence, self-restraint, an imagination of creative transparency, are named the austerity of the mind.
[17]
This three austerity, practiced with transcendent faith by unitively balanced men without desire of gain, is named pure-clear (sattvik).
[18]
That austerity which is practiced for gaining respect, honour, reverence, and for the sake of show, is named active-passionate (rajasik); changeful and insecure.
[19]
That austerity which is practiced out of foolish obstinacy, with self-torture or for the detriment of another, is named inert-dark (tamasik).
Says NG: “These verses, 14 to 19 form a section on tapas (austerity). In the first three verses of this section, self-discipline with body, speech and mind are described. In the three verses that follow, body, speech and mind are taken together and distinguished as belonging to modality types. The guiding principles in all these verses have been mentioned already in speaking of sacrifices, and they require no further comment.”
[20]
That gift which (clearly) ought to be made, given to one from whom no return is expected, in (the right) place and time and to a deserving person, that gift is pure-clear (sattvik).
ACBSP writes:
Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness.
[21]
And what is given with a view to return benefit, or with gain in view, reluctantly, that gift is held to be active-passionate (rajasik).
Read this verse again! Gita has said earlier that all actions need to be performed with non-attachment. A person who performs an austerity seeking more wealth, greater power, a child or any other similar benefit is in active-passionate mode. However, as we have said, it all depends on the thinking. If the child is sought because he can assist the Kalki Avatar, when he would come, or for any such reason where God is there in the mind, it will not be in rajasik mode.
[22]
The gift that is given at a wrong place or time, disdainfully and patronizingly, to persons unfit to receive it, affords an example of the inert-dark (tamasik).
There is not much need to write further as the aforesaid verses are self-explanatory. We would like to reiterate only one thing here; that it is possible that the same person performs one act in sattvik mode, another in rajasik mode and few others that would describe him to be in tamasik mode. Those who will remember God or the Devatas in all their acts will lead their entire life in sattvik mode or even attempt to transcend the modalities altogether, whereas those who will enable Satan (forces of darkness) to govern their hearts and mind will lead the life of a tamasik. It is desired that we measure each and every action of ours minutely and try to perform it in sattvik mode. It would be even better if we transcend these modes altogether and remain united with the Self, at all times.
[23]
Aum tat sat (Absolute Word, That is Real), this has been known in the past as designating the Absolute. The scriptures (called) Brahmanas, the Vedas and sacrifices also by this were prescribed of old.
‘Aum tat sat’ is the phrase that is oft repeated in Veda and Vedanta together. However, this phrase and particularly the word ‘Aum’ has perplexed the people of all times, and all we know about it is that it is the Maha Vakya (Great Utterance, contemplative philosophical formula). We also know that since time immemorial sages have used the word ‘Aum’ to meditate and reach God, many of whom have been successful, thereby proving that it is one of the cherished names of God, who is real and existent.
We request you to read the BOOK as you will find proofs from various Upanishads to show that Aum actually leads to the One Absolute God but through the path shown by the Devatas.
[24]
Therefore uttering Aum (Absolute Word), sacrifice, giving, austerity and action enjoined by scriptural ordinance always begin for those who represent the doctrine of the Absolute.
Says NG: “Aum (the Word, Logos, Absolute) as representing the knowledge or wisdom of the Absolute, which itself is a supreme value, is the first word to be uttered as laid down in scripture even for necessary ritual within the scope of the Vedas. It thus forms a common value-link between both Veda and Vedanta. Only knowers of the Absolute use the Aum in the manner as stated here. Others might not realize such a significance.”
However, Gita says clearly that merely uttering Aum is not enough, but it has to be accompanied by sacrifice, giving, acts of austerity and complying with the actions that are enjoined by scriptural ordinance. All utterances without righteousness has no meaning!
[25]
With tat (That) excluding all values of gain, acts of sacrifice and austerity, as also acts of giving, of various kinds are performed by those who desire liberation.
Those who desire liberation perform all righteous acts for God rather than for self-interest.
[26]
This (term) sat (the Real) is used in the sense of existence and of goodness and likewise, O Partha (Arjuna), to all laudable actions, the expression sat is usually applied.
[27]
Steady loyalty in sacrifice, austerity and giving is also called sat (good and existing) and so also action so intended is called sat.
We have said how the sacrifices came to be built around the hymns of the Vedas and with time got deeply entrenched with the Aryan mind-set. So much so that by the time of Krishna, most of the Aryans practiced ritual sacrifices in the name of Vedas. There were a lot many who performed ancestral form of worship too; Arjuna himself confesses to be follower of the ancestral form at an earlier time, when under the influence of Drona. While Drona continued to follow the old path, Arjuna was shown the true path by Krishna and came under the fold of his teachings.
Fact is that those commentators who divide the worship talked about in Gita between pitriyana (ancestral worship) and devayana (referring to the Devatas such as Indra and Varuna of the Vedas) are on the wrong. This was the wrong belief of the people of the time and Gita has revalued both of them. The characteristic silence of Krishna that we noticed, to the philosophical and religious scruples of Arjuna, in the first Chapter, was due to this reason; Krishna was to revalue all of Arjuna’s thoughts in the succeeding Chapters. Also, they are to be replaced by the thorough-going Absolutist way. However, we find later that while the blind attachment to the ancestral way is ridiculed, once Krishna removes the evils that had got associated with the way of the Devatas, he brings their subject again, and tells that they are non-separable and it is through them that one has to attain union with the Absolute. This revalued way includes the old way as a flooded area can hide an old well – to use an analogy employed in the Gita itself in II.46.
There would be as much use for the Vedas to a Brahman of wisdom as there could be for a pool of water when a full flood prevails over all.
However, contrary to what is generally believed, ritual sacrifices came to be associated with the Vedas at a later stage and have no sanction by the Vedas. Vedas, we have proved, talk of much loftier subjects than we understood them to contain. Therefore, Krishna preferred not to reply when Arjuna asked him about these, as Arjuna surely had rituals in mind in the name of Devatas like Indra. Moreover, we have also seen how several additional names had also been associated with the Devatas and several of them were discounted when the Manifest Self showed the image to Arjuna.
Ritual sacrifices too have no place when the Absolute Man is being described. Otherwise, ritual sacrifices are not to be discounted altogether as these serve as means for common man to be introduced to God, and it is through these that some of these men could truly identify the God or find the path on which to commence work to attain Him.
[28]
Whatever is sacrificed, given or done, and whatever austerity is gone through, without faith it is called asat (non-existent, no good), O Partha (Arjuna); it has no value here or hereafter.
The Chapter dealt with the subject of faith all through and God has described faith of the embodied to be of three kinds, which shape a man’s personality, even his food habits. The desired way is to be in the mode of goodness (sattvik or pure) faith, some of the characteristics of such men are described in length in this Chapter. These are the people who worship the Devatas, who are the people whose life fully confirms to the attributes described of sattvik men. In the last verse of this Chapter, Paramatma again brings the subject of faith in discussion, saying that whatever is sacrificed, given or done, and whatever austerity is performed, without faith it is called asat.
Thus ends in the Upanishads of the Songs of God, in the Science of the Wisdom of the Absolute, in the Dialogue between Sri Krishna and Arjuna, the Seventeenth Chapter entitled The Unitive Recognition of the Three Patterns of faith.
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