Bhagavad Gita 17.2

Shraddhatraya Vibhaga Yoga · English Translation

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.

Sanskrit

श्रीभगवानुवाच | त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा | सात्त्विकी राजसी चैव तामसी चेति तां शृणु ||१७-२||

Transliteration

śrībhagavānuvāca . trividhā bhavati śraddhā dehināṃ sā svabhāvajā . sāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu ||17-2||

What Does This Verse Mean?

In this verse, Lord Krishna addresses Arjuna to explain that faith is not a single uniform quality but exists in three distinct forms based on one's inherent nature: Sattvic (pure and harmonious), Rajasic (passionate and active), or Tamasic (dark and ignorant). The key teaching here is that your beliefs, how you worship, and the way you approach life are direct reflections of your internal state of mind. Krishna invites Arjuna to listen closely so he can understand which type of faith governs his actions.

The Teaching Behind It

This verse is foundational to Gita's psychology and sits within the framework of Sankhya philosophy, which classifies all material existence through three gunas (modes of nature). It establishes that spiritual practice cannot be separated from one's innate constitution; therefore, different paths are prescribed for those dominated by purity, passion, or ignorance. This prepares the student for the subsequent chapters where Krishna details how these modes affect diet, sacrifice, charity, and meditation.

Word by Word

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)

Classical 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.

Where This Happens

This conversation takes place on the battlefield of Kurukshetra during the Mahabharata, where Prince Arjuna has just fallen into a deep state of despair and confusion about fighting his own relatives. After Krishna explains various spiritual concepts in previous chapters, he begins Chapter 17 to provide specific details on how human nature dictates behavior. Speaking as the Supreme Divine Teacher (Bhagavan), Krishna transitions from abstract philosophy to practical psychology by addressing Arjuna's need to understand his own mindset before making decisions.

Living It Out Today

Consider a team member who is anxious about an upcoming project deadline; their reaction depends entirely on their dominant nature: if they are Sattvic, they will calmly organize tasks and seek help constructively. If they are Rajasic, they might panic, work obsessively without sleep to prove themselves, or blame others for delays. A Tamasic response would be to ignore the email completely, procrastinate until the last minute, or give up in frustration. Recognizing these patterns helps you offer the right kind of support rather than generic advice.

Explained for Children

Imagine three different types of seeds: one grows into a beautiful flower with lots of sunshine (pure), another grows fast and loud like a wild vine that takes over everything (active but messy), and the last one stays stuck in dark dirt without growing much at all. Just like these seeds, every person has their own special 'faith seed' inside them when they are born. This verse teaches us to check which kind of seed we have so we can help it grow into something good.

Daily Reflection

You might notice how deeply your faith shapes every action you take, often before you even realize it. Sometimes this shows up as confusion when we act without purpose, or restlessness when driven only by personal gain. The good news is that you are not bound forever to whatever nature currently holds sway over you; with awareness and practice, the dark can lighten into a steady clarity.

A Practice for Today

Pause and notice your current state of mind as you approach your next task; is it driven by clarity, a desire for reward, or simply inertia? Imagine this inherent quality not as a fixed label but as a seed that can be nurtured toward purity. Breathe into the intention to transform any darkness or agitation in your heart toward steady light today.

Key Teachings

Faith Reflects Inner Nature
The Lord teaches that faith is not merely an intellectual belief but flows directly from one's inherent nature (svabhava). This means our spiritual orientation—whether pure, passionate, or dull—is a mirror of our current internal state.
The Three Gunas in Action
Every soul operates under the influence of three modes: Sattva (purity and balance), Rajas (activity and desire), and Tamas (inertia and darkness). Understanding which mode dominates helps us diagnose why our faith feels stable or chaotic.
The Path to Transformation
While nature dictates our starting point, the Gita implies that this quality is not static but can be cultivated through conscious practice. By recognizing these tendencies, we gain the power to elevate ourselves from Tamasic or Rajasic faith toward Sattvic purity.

Themes

faithgunasself-naturespiritual practiceconsciousnessdiscrimination

Related Verses

2.47 3.30 4.18 6.5 18.66

Frequently Asked Questions

What does 'svabhavaja' mean in this context?

'Svabhavaja' means that faith is born from one's own intrinsic nature or constitution. It implies that a person's beliefs and spiritual inclinations are not random but stem directly from their dominant Guna (mode of nature) accumulated over time.

Can someone change from Tamasic to Sattvic faith?

Yes, the entire Bhagavad Gita is designed as a tool for transformation. By consciously engaging in specific practices like pure diet, selfless service, and meditation, one can gradually transcend Rajasika and Tamasik tendencies to cultivate a more Sattvic nature.

Why does Krishna start Chapter 17 by talking about faith?

Krishna starts here because faith is the foundation of all spiritual practice; without understanding one's own type of faith, rituals and actions can become ineffective or even harmful. By classifying faith first, he sets the stage for explaining how diet, charity, and sacrifice differ based on these three modes.

Is Rajasic faith considered 'bad'?

Rajasic faith is not necessarily evil but is driven by passion, desire for results, and ego. While it leads to action and energy, it often binds the soul through attachment to outcomes rather than fostering true liberation or inner peace like Sattvic faith.

In Other Languages: Bhagavad Gita 17.2 →