विवेचन सारांश
The quality of faith and belief determines the fate of one's personality and direction of one's life
Chapter 17 of the Srimad Bhagavad Gītā : Śhraddhā Traya Vibhāg Yog - The Yog of the three-fold divisions of faith
The session begins with the prayer.
By the grace of the Supreme Divine, each one of us have been blessed with an opportunity to learn and imbibe the divine wisdom of the Srimad Bhagavad Gītā. This would be the result by the grace of a Guru or a saint with whom one might have crossed path in the current previous lifetimes, or due to the positive karmic reactions of one's ancestors or due to the good karmic deeds of oneself in present and past lifetimes.
The Gītā enables one to elevate to higher levels of consciousness in the path to attain the Supreme goal of liberation. The Srimad Bhagavad Gītā imparts wisdom which puts one on the path of virtuousness, benediction and well-being. The Gītā imparts the skill to overcome ignorance and leads one to the path of knowledge and veracity. It has all the answers to help the seeker sail through every situation encountered in life from a serene state of mind. One must remember that it is the Supreme Divine who chooses the seeker to learn the divine knowledge of Gītā and not vice versa.
In the proceeding Chapter (16), Bhagavān has explained that the scriptures provide us with knowledge and understanding, which lights the path to attain higher levels of consciousness. The scriptures impart the instructions on what to do and what not to do - i.e., the directives of Do's and Dont's. By faithfully following both these kinds of injunctions, human beings can proceed toward perfection. However, those with demoniac nature refrain from the directives and engage in prohibited actions. Bhagavān explains that that those who deviate from the prescribed directives of the scriptures and engage in prohibited ones, achieve neither true knowledge, nor the perfection of happiness, nor liberation from material bondage.
Bhagavān had concluded Chapter 16 by saying that the scriptures are the supreme authority in determining what should be done and what should not be done, thereby instructing Arjuna to comprehend the teachings of the scriptures and act according to them.
This Chapter begins with Arjuna enquiring the fate of those seekers who have immense faith, but deviate from the directives of the scriptures.
Bhagavan then explains the three-fold classification of faith that is influenced by the three modes of nature. HE says that depending upon the nature of their mind, their faith adapts a corresponding color: sāttvic, rājasic, or tamasic. The quality of life they lead is determined by the nature of their faith, including the food they prefer to eat. HE also classifies food into three categories and discusses the impact of each category upon humans.
At a later stage in this Chapter, HE then expounds on yajña (sacrifice), daana (charity) and Tapah (austerities) and their three-fold classification based on the three modes of nature. We now begin with the session.
The session begins with the prayer.
By the grace of the Supreme Divine, each one of us have been blessed with an opportunity to learn and imbibe the divine wisdom of the Srimad Bhagavad Gītā. This would be the result by the grace of a Guru or a saint with whom one might have crossed path in the current previous lifetimes, or due to the positive karmic reactions of one's ancestors or due to the good karmic deeds of oneself in present and past lifetimes.
The Gītā enables one to elevate to higher levels of consciousness in the path to attain the Supreme goal of liberation. The Srimad Bhagavad Gītā imparts wisdom which puts one on the path of virtuousness, benediction and well-being. The Gītā imparts the skill to overcome ignorance and leads one to the path of knowledge and veracity. It has all the answers to help the seeker sail through every situation encountered in life from a serene state of mind. One must remember that it is the Supreme Divine who chooses the seeker to learn the divine knowledge of Gītā and not vice versa.
In the proceeding Chapter (16), Bhagavān has explained that the scriptures provide us with knowledge and understanding, which lights the path to attain higher levels of consciousness. The scriptures impart the instructions on what to do and what not to do - i.e., the directives of Do's and Dont's. By faithfully following both these kinds of injunctions, human beings can proceed toward perfection. However, those with demoniac nature refrain from the directives and engage in prohibited actions. Bhagavān explains that that those who deviate from the prescribed directives of the scriptures and engage in prohibited ones, achieve neither true knowledge, nor the perfection of happiness, nor liberation from material bondage.
Bhagavān had concluded Chapter 16 by saying that the scriptures are the supreme authority in determining what should be done and what should not be done, thereby instructing Arjuna to comprehend the teachings of the scriptures and act according to them.
This Chapter begins with Arjuna enquiring the fate of those seekers who have immense faith, but deviate from the directives of the scriptures.
Bhagavan then explains the three-fold classification of faith that is influenced by the three modes of nature. HE says that depending upon the nature of their mind, their faith adapts a corresponding color: sāttvic, rājasic, or tamasic. The quality of life they lead is determined by the nature of their faith, including the food they prefer to eat. HE also classifies food into three categories and discusses the impact of each category upon humans.
At a later stage in this Chapter, HE then expounds on yajña (sacrifice), daana (charity) and Tapah (austerities) and their three-fold classification based on the three modes of nature. We now begin with the session.
17.1
arjuna uvāca
ye śāstravidhimutsṛjya, yajante śraddhayānvitāḥ,
teṣāṃ(n) niṣṭhā tu kā kṛṣṇa, sattvamāho rajastamaḥ. 17.1
Arjuna said:Those, endowed with faith, who worship gods and others, disregarding the injunctions of scriptures, where do they stand, Kṛṣṇa,- in Sattva, Rajas or Tamas.
In the preceding chapter, Bhagavān had concluded by explaining about those people who disregard and violate the guidelines mentioned in the scriptures. The scriptures have directives about the Dos and Don'ts. When one follows the directives of the scriptures, one moves towards perfection.
However, those who deviate from the directives of the scriptures (with an assumption that they possess higher intellect and understanding) neither acquire true knowledge, nor the perfection of happiness, nor liberation from material bondage.
This chapter begins with this shloka where Arjuna enquires about the fate of those people who do not align to the directives of the scriptures but practice immense faith.
Although Arjuna was well versed in scriptures and the Vedas, he is curious to know about the fate of those who deviate from the instructions of the scriptures but have immense faith. He enquires from Bhagavān (by addressing HIM as Krishna) on how the faith of such people are categorized - i.e., Sattva (mode of goodness), Rajas (mode of passion) or Tamas (mode of ignorance). Most of us are unable to master or comprehend the directives of the scriptures and rely on the path of faith to attain the Supreme Divine, and hence would have the same question in the deepest thoughts of the mind.
Let's understand the meaning of śraddha (faith or trust). In Sanskrit, śrad implies to truth and Dha refers to the path. Hence, Shraddha or faith refers to the path which leads to the absolute truth. On the contrary, Shanka - i.e., doubt or uncertainty becomes the opposite of śraddha (faith or trust). Where there is faith, there is no room for doubt or uncertainty.
Bhagavān has explained in proceeding chapters that one who has immense faith will attain the true knowledge. One who is devoid of faith will not be able to attain true knowledge, devotion (Bhakti) and will fail to reach the perfected state of Karma Yog. The one who is gripped by doubt or uncertainty will be devoid of faith or trust and the one with immense faith will be free from doubt or ambiguity. Hence, faith and doubt cannot exist in the same mind at the same time, for one will override the other. One can either have immense faith or be griped by doubt and uncertainty.
Bhagavan had mentioned about the importance of faith across the entire Gita. In Chapter 3, HE explains the below
However, those who deviate from the directives of the scriptures (with an assumption that they possess higher intellect and understanding) neither acquire true knowledge, nor the perfection of happiness, nor liberation from material bondage.
This chapter begins with this shloka where Arjuna enquires about the fate of those people who do not align to the directives of the scriptures but practice immense faith.
Although Arjuna was well versed in scriptures and the Vedas, he is curious to know about the fate of those who deviate from the instructions of the scriptures but have immense faith. He enquires from Bhagavān (by addressing HIM as Krishna) on how the faith of such people are categorized - i.e., Sattva (mode of goodness), Rajas (mode of passion) or Tamas (mode of ignorance). Most of us are unable to master or comprehend the directives of the scriptures and rely on the path of faith to attain the Supreme Divine, and hence would have the same question in the deepest thoughts of the mind.
Let's understand the meaning of śraddha (faith or trust). In Sanskrit, śrad implies to truth and Dha refers to the path. Hence, Shraddha or faith refers to the path which leads to the absolute truth. On the contrary, Shanka - i.e., doubt or uncertainty becomes the opposite of śraddha (faith or trust). Where there is faith, there is no room for doubt or uncertainty.
Bhagavān has explained in proceeding chapters that one who has immense faith will attain the true knowledge. One who is devoid of faith will not be able to attain true knowledge, devotion (Bhakti) and will fail to reach the perfected state of Karma Yog. The one who is gripped by doubt or uncertainty will be devoid of faith or trust and the one with immense faith will be free from doubt or ambiguity. Hence, faith and doubt cannot exist in the same mind at the same time, for one will override the other. One can either have immense faith or be griped by doubt and uncertainty.
Bhagavan had mentioned about the importance of faith across the entire Gita. In Chapter 3, HE explains the below
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवा: |
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभि: || 3.31||
Those who abide by these teachings of Mine, with profound faith and free from envy, are released from the bondage of karma.श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभि: || 3.31||
HE then explains the below in Chapter 6:
श्रद्धावान्भजते यो मां स मे युक्ततमो मत: || 6.47||
Of all yogis, those whose minds are always absorbed in Me, and who engage in devotion to Me with great faith, them I consider to be the highest of all.HE has also explained the importance of faith in the below shloka:
श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: |
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || 4.39||
Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge.ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || 4.39||
HE then explains that those who lack faith descend down in the path of spritual journey.
HE then explains in Chapter 12 as stated below:
भगवान श्रीउवाच |
मैयावेश्य मनो ये मां नित्ययुक्त उपासते |
श्रद्धया परयोपेतास्ते मे युक्तात्मा माता: || 12.2||
Those who fix their minds on Me and always engage in My devotion with steadfast faith, I consider them to be the best yogis.मैयावेश्य मनो ये मां नित्ययुक्त उपासते |
श्रद्धया परयोपेतास्ते मे युक्तात्मा माता: || 12.2||
ये तु धर्म्यामृतमिदं यथोक्तं पुरुपासते |
श्रद्धाना मत्परमा भक्तास्तेऽतीव मे प्रिय: || 12.20||
श्रद्धाना मत्परमा भक्तास्तेऽतीव मे प्रिय: || 12.20||
Those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the supreme goal, they are exceedingly dear to Me.
Time and again, throughout the entire conversation of the Gita, Bhagavan has emphasised on having immense faith.
Faith always sees the day and doubt always sees the darkest night. As they say - "In faith, there is enough light for those who want to believe and enough shadows to blind those who don’t." One needs to cast out doubt and cultivate the quality of faith.
In Ramayana, when Bhagavān Śrī Ram, Lakshman Ji and Mother Sita were seated outside their hut, they saw a deer and other jungle animals scurrying away and a cloud of dust on the jungle road indicating that a group was approaching. It was Bharaj ji with his kismen and citizens from Ayodhya approached Chitrakoot with the desire to persuade Śrī Ram to return to Ayodhya. As he was with his queen mothers and ministers, the army accompanied them for safety. Just then a forest dweller told them the news that Bharat Ji was arriving there along with an army, and courtiers and would soon reach Chitrakoot. Lakshman Ji was upset to hear this.
Time and again, throughout the entire conversation of the Gita, Bhagavan has emphasised on having immense faith.
Faith always sees the day and doubt always sees the darkest night. As they say - "In faith, there is enough light for those who want to believe and enough shadows to blind those who don’t." One needs to cast out doubt and cultivate the quality of faith.
In Ramayana, when Bhagavān Śrī Ram, Lakshman Ji and Mother Sita were seated outside their hut, they saw a deer and other jungle animals scurrying away and a cloud of dust on the jungle road indicating that a group was approaching. It was Bharaj ji with his kismen and citizens from Ayodhya approached Chitrakoot with the desire to persuade Śrī Ram to return to Ayodhya. As he was with his queen mothers and ministers, the army accompanied them for safety. Just then a forest dweller told them the news that Bharat Ji was arriving there along with an army, and courtiers and would soon reach Chitrakoot. Lakshman Ji was upset to hear this.
भरतहि समर सिखावन देऊँ।।
राम निरादर कर फलु पाई।
सोवहुँ समर सेज दोउ भाई।
राम निरादर कर फलु पाई।
सोवहुँ समर सेज दोउ भाई।
He said, “Look at him; like mother, like son! This Bharat thinks Śrī Ram is alone and unprotected in the forest. He has evil intentions; that is why he is coming with soldiers, but as long as Lakshman is alive, none of his plans will succeed!. He has with him no small army complete in its four limbs (viz., foot, horse, elephants and chariots)." Lakshman Ji accuses Bharat Ji and Shatrughna of transgressing the bounds of virtuousness due to the desire of ruling the kingdom of Ayodhya.
जगु भय मगन गगन भइ बानी।
लखन बाहुबलु बिपुल बखानी।।
तात प्रताप प्रभाउ तुम्हारा।
को कहि सकइ को जाननिहारा।।
अनुचित उचित काजु किछु होऊ।
समुझि करिअ भल कह सबु कोऊ।।
सहसा करि पाछैं पछिताहीं।
कहहिं बेद बुध ते बुध नाहीं।।
सुनि सुर बचन लखन सकुचाने।
राम सीयँ सादर सनमाने।।
लखन बाहुबलु बिपुल बखानी।।
तात प्रताप प्रभाउ तुम्हारा।
को कहि सकइ को जाननिहारा।।
अनुचित उचित काजु किछु होऊ।
समुझि करिअ भल कह सबु कोऊ।।
सहसा करि पाछैं पछिताहीं।
कहहिं बेद बुध ते बुध नाहीं।।
सुनि सुर बचन लखन सकुचाने।
राम सीयँ सादर सनमाने।।
Just then, Akashvaani (celestial announcement or a heavenly voice) began to loudly pronounce the immensity of physical power of Lakshman telling him, “O Son, who can rightly estimate and describe your glory and influence however whether it is for a right cause or a wrong cause, the wisdom lies in weighing pros and cons, all would agree so. If some rash action is taken it leaves only a trail of repentance behind, and such actors are not considered to be wise and sensible whether by Vedas or by the intelligent and knowledgeable class of people of society.”
Listening to this advice from heavens Lakshman Ji felt slightly cautious and humbled, up on which Śrī Ram and Mother Sita came forward giving him respect and confidence enabling him to regain his composure.
Listening to this advice from heavens Lakshman Ji felt slightly cautious and humbled, up on which Śrī Ram and Mother Sita came forward giving him respect and confidence enabling him to regain his composure.
कही तात तुम्ह नीति सुहाई।
सब तें कठिन राजमदु भाई।।
जो अचवँत नृप मातहिं तेई।
नाहिन साधुसभा जेहिं सेई।।
सुनहु लखन भल भरत सरीसा।
बिधि प्रपंच महँ सुना न दीसा।।
दो-भरतहि होइ न राजमदु बिधि हरि हर पद पाइ।।
कबहुँ कि काँजी सीकरनि छीरसिंधु बिनसाइ।।
सब तें कठिन राजमदु भाई।।
जो अचवँत नृप मातहिं तेई।
नाहिन साधुसभा जेहिं सेई।।
सुनहु लखन भल भरत सरीसा।
बिधि प्रपंच महँ सुना न दीसा।।
दो-भरतहि होइ न राजमदु बिधि हरि हर पद पाइ।।
कबहुँ कि काँजी सीकरनि छीरसिंधु बिनसाइ।।
They said, “O Brother, you have talked of the very gist of policy, the intoxicating influence that comes with power as a king is difficult to avoid but such power can affect only those who haven’t kept company of the Sadhus and served the assembly of them.
Even in current times, due to hunger for power, politicians stoop down to any level to attain power. To oppose a ruling party at the centre, the opposition compromises the interest of the nation and its progress.
Bhagavan Shri Ram continues to say “Lakshman, listen carefully, a right minded gentleman like Bharat in the whole creation of the Divine is hard to find, none has seen such a one or has heard of him. Bharat won’t be taking it to his head even if he needs to get position of Brahma Dev, Vishnu Ji or Mahesh Ji; can an ocean of milk be spoiled by a few drops of sour substance, its just not possible.”
Śrī Ram only wished to convey to Lakshman that Bharat has this wisdom hence there should not be any cause of worry. “You should not get so disturbed without any real cause!” he told Lakshman Ji. Bhagavān Śrī Ram then says the below words:
Darkness may swallow the midday sun, and sooner may the heavens be absorbed into a cloud or the jar-born sage Agastya (who is stated to have drunk off the ocean in a single draught) be drowned in the water collected in a cow's footprint: the earth may abandon its natural forbearance and Mount Meru be blown away by a puff of wind discharged from the mouth of a mosquito; but Bharata will never be intoxicated by kingly power.
Even in current times, due to hunger for power, politicians stoop down to any level to attain power. To oppose a ruling party at the centre, the opposition compromises the interest of the nation and its progress.
Bhagavan Shri Ram continues to say “Lakshman, listen carefully, a right minded gentleman like Bharat in the whole creation of the Divine is hard to find, none has seen such a one or has heard of him. Bharat won’t be taking it to his head even if he needs to get position of Brahma Dev, Vishnu Ji or Mahesh Ji; can an ocean of milk be spoiled by a few drops of sour substance, its just not possible.”
Śrī Ram only wished to convey to Lakshman that Bharat has this wisdom hence there should not be any cause of worry. “You should not get so disturbed without any real cause!” he told Lakshman Ji. Bhagavān Śrī Ram then says the below words:
Darkness may swallow the midday sun, and sooner may the heavens be absorbed into a cloud or the jar-born sage Agastya (who is stated to have drunk off the ocean in a single draught) be drowned in the water collected in a cow's footprint: the earth may abandon its natural forbearance and Mount Meru be blown away by a puff of wind discharged from the mouth of a mosquito; but Bharata will never be intoxicated by kingly power.
लखन तुम्हार सपथ पितु आना।
सुचि सुबंधु नहिं भरत समाना॥
सुचि सुबंधु नहिं भरत समाना॥
Śrī Ram says "O brother. Lakshmana, I swear by you as well as by our father that there is no brother so good and innocent as Bharata. The Divine creates the world by mixing the milk of goodness with the water of evil; while Bharata is a swan, born in the lake of the solar race, that has sifted goodness from evil. Choosing the milk of goodness and discarding the water of evil he has illumined the world by his glory."
One needs to understand the depth of the above words. For a period of 14 years, Lakshman Ji served Bhagavān as HIS ardent sevak continuously during the day and stayed up every night to ensure that Bhagavān Śrī Ram and Mother were safe. However, Bhagavān Śrī Ram declares that no brother so good and innocent as Bharat Ji, who is the jewel-crest amongst all. Bhagavān Śrī Ram was devoid of doubt or suspicion towards Bharat Ji. Hence, where there is faith, there is no room for suspicion or doubt.
The following example is from the life of Mahatma Gandhi Ji. Once, Gandhi Ji was questioned by a leftist if a highly educated man like him believed in the integrity of scriptures like Ramayana, Mahabharat, so on and so forth. When Gandhi Ji was around 8 years old, he had seen a silent film on Harishchandra in a bioscope, which is a movie projector that was used from 1895. When Gandhi Ji saw the silent film on Harishchandra in a bioscope, he was impacted by a firm resolute to walk on the path of truth for the rest of his life. Gandhi Ji responded to the journalist by saying that a glimpse of few rotating pictures in the film where Harishchandra does not relinquish the path of truth and virtuousness even when the body of his child had to be cremated made Gandhi Ji walk on the path of truth throughout his life. This experience of his life itself speaks volumes about the integrity of the scriptures.
There is a subtle difference between faith and belief. When one follows the directives of the scriptures or the instructions of great sages and acharyas, one is said to have faith in the same. However, when one experiences this faith, It then transforms into beliefs.
In Ram Charitra manas, Tulsidas Ji has explained by choosing to describe with the word 'faith' at some instances and choosing to describe with the word 'experience' at many instances:
One needs to understand the depth of the above words. For a period of 14 years, Lakshman Ji served Bhagavān as HIS ardent sevak continuously during the day and stayed up every night to ensure that Bhagavān Śrī Ram and Mother were safe. However, Bhagavān Śrī Ram declares that no brother so good and innocent as Bharat Ji, who is the jewel-crest amongst all. Bhagavān Śrī Ram was devoid of doubt or suspicion towards Bharat Ji. Hence, where there is faith, there is no room for suspicion or doubt.
The following example is from the life of Mahatma Gandhi Ji. Once, Gandhi Ji was questioned by a leftist if a highly educated man like him believed in the integrity of scriptures like Ramayana, Mahabharat, so on and so forth. When Gandhi Ji was around 8 years old, he had seen a silent film on Harishchandra in a bioscope, which is a movie projector that was used from 1895. When Gandhi Ji saw the silent film on Harishchandra in a bioscope, he was impacted by a firm resolute to walk on the path of truth for the rest of his life. Gandhi Ji responded to the journalist by saying that a glimpse of few rotating pictures in the film where Harishchandra does not relinquish the path of truth and virtuousness even when the body of his child had to be cremated made Gandhi Ji walk on the path of truth throughout his life. This experience of his life itself speaks volumes about the integrity of the scriptures.
There is a subtle difference between faith and belief. When one follows the directives of the scriptures or the instructions of great sages and acharyas, one is said to have faith in the same. However, when one experiences this faith, It then transforms into beliefs.
In Ram Charitra manas, Tulsidas Ji has explained by choosing to describe with the word 'faith' at some instances and choosing to describe with the word 'experience' at many instances:
Say for example:
उमा कहउँ मैं अनुभव अपना।
सत हरि भजनु जगत् सब सपना॥
सत हरि भजनु जगत् सब सपना॥
Jagadguru Adi Shankaracharya Ji has described the quality of faith in Vivek Chudamani as stated in the below shloka:
शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यवधारणम् ।
सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥२५॥
सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥२५॥
Acceptance by firm judgment as true of what the Scriptures and the Guru instruct, is called by sages. Śraddhā or faith, by means of which the Reality is perceived.
Let's now understand the significance of a Guru. The word 'Guru' indicates a teacher of any subject, a religious leader, or a spiritual guide. It is in this sense that some texts interpret guru as indicative of the one who reveals the deep and secret Truth, or of the one who removes from the seeker from the darkness of ignorance and leads him to spiritual illumination.
Among the various types of gurus recognized by the Hindu tradition, the most important ones are the Shiksha-guru (teaching guru) and the Deeksha-guru (initiating guru). Some people are skeptical about finding a true Guru and seeking initiation or Deeksha from the Guru. However, if one has surrendered to a true Bonafide Guru and has immense faith towards his spiritual master, one will surely attain the divine wisdom of the scriptures.
When Goswami Tulasidas ji began to write the holy and sublime Epic "Ram Charitra Manas", he first prayed to Bhagavān Shiv and Devi Parvati as stated in the below shloka:
Let's now understand the significance of a Guru. The word 'Guru' indicates a teacher of any subject, a religious leader, or a spiritual guide. It is in this sense that some texts interpret guru as indicative of the one who reveals the deep and secret Truth, or of the one who removes from the seeker from the darkness of ignorance and leads him to spiritual illumination.
Among the various types of gurus recognized by the Hindu tradition, the most important ones are the Shiksha-guru (teaching guru) and the Deeksha-guru (initiating guru). Some people are skeptical about finding a true Guru and seeking initiation or Deeksha from the Guru. However, if one has surrendered to a true Bonafide Guru and has immense faith towards his spiritual master, one will surely attain the divine wisdom of the scriptures.
When Goswami Tulasidas ji began to write the holy and sublime Epic "Ram Charitra Manas", he first prayed to Bhagavān Shiv and Devi Parvati as stated in the below shloka:
भवानी शङ्करौ वन्दे श्रद्धा विश्वास रूपिणौ। याभ्यां विना न पश्यन्ति सिद्धाःस्वान्तःस्थमीश्वरम्।।
The above shloka (couplet) originated from the depths of his aspiring soul and is the key to the understanding of the basic divine attributes of masculine-feminine divinity, which actually manifests as Śiva-Shakti or Bhavani Shankar.
Let us try to grasp the great message conveyed through the above salutation. "Bhavani Shankarau Vande" means "We pray to the Goddess Bhavani (Parvati) and God Shankar (Śiva)". In the charan - "Shraddha Vishwasa Rupinau", Devi Parvati is shraddha (faith) and Śiva is Vishwaas (belief), hence Śiva is referred to as Guru on whom one has immense faith. Shraddha or absolute intrinsic faith that inspires and inculcates divine virtues and values, and Vishwaas is the unperturbed confidence and inner belief, together prepare the ground for the manifestation of the divine force of Śiva-Parvati.
We have to clearly understand that the key to receiving divine grace lies in shraddha and Vishwaas. The charan "Yabhyam Bina Na Pashyanti" implies without which, no one, not even a siddha, can have a vision of the Indwelling Divinity. Hence, Bhagavān Shiv narrated Ramayan to Devi Parvati (as she had faith) and not to Devi Sati (as she lacked faith).
Let us try to grasp the great message conveyed through the above salutation. "Bhavani Shankarau Vande" means "We pray to the Goddess Bhavani (Parvati) and God Shankar (Śiva)". In the charan - "Shraddha Vishwasa Rupinau", Devi Parvati is shraddha (faith) and Śiva is Vishwaas (belief), hence Śiva is referred to as Guru on whom one has immense faith. Shraddha or absolute intrinsic faith that inspires and inculcates divine virtues and values, and Vishwaas is the unperturbed confidence and inner belief, together prepare the ground for the manifestation of the divine force of Śiva-Parvati.
We have to clearly understand that the key to receiving divine grace lies in shraddha and Vishwaas. The charan "Yabhyam Bina Na Pashyanti" implies without which, no one, not even a siddha, can have a vision of the Indwelling Divinity. Hence, Bhagavān Shiv narrated Ramayan to Devi Parvati (as she had faith) and not to Devi Sati (as she lacked faith).
Tale of Devi Sati doubting the divinity of Bhagavān Śrī Ram
एक बार त्रेता जुग माहीं। संभु गए कुंभज रिषि पाहीं।।
संग सती जगजननि भवानी। पूजे रिषि अखिलेस्वर जानी।।
संग सती जगजननि भवानी। पूजे रिषि अखिलेस्वर जानी।।
Bhagavān Shiv was extremely inclined towards hearing the Ram Katha. HE would always reach out to a sage to listen to the same. Once, when TretaYug was in progress, Bhagavān Shiv desired to hear the Ramayana from Rishi Agastya. Bhagavān Shiv and his first consort Sati – traveled to Rishi Agastya’s ashram. Rishi Agastya welcomed them with a pooja, a simple religious ceremony expressing due honor, and proceeded to relate the story of The Ramayana.
रामकथा मुनीबर्ज बखानी। सुनी महेस परम सुखु मानी।।
रिषि पूछी हरिभगति सुहाई। कही संभु अधिकारी पाई।।
कहत सुनत रघुपति गुन गाथा। कछु दिन तहाँ रहे गिरिनाथा।।
रिषि पूछी हरिभगति सुहाई। कही संभु अधिकारी पाई।।
कहत सुनत रघुपति गुन गाथा। कछु दिन तहाँ रहे गिरिनाथा।।
As Bhagavān Shiv drank the nectar of the story through his ears, Sati was inattentive and was not keen on listening to the nitty gritty aspects of Ramayana. Devi Sati was of the opinion that she was the wife of Bhagavān Shiv himself and HE is the source of all knowledge. She thought that her husband should be the one narrating to the other and not vice versa where he listens to the Ramayana from someone else who would not be able to measure up to her husband's intellect. Thus, the process of6 narrating and listening to Ramayana went on for a few days.
मुनि सन बिदा मागि त्रिपुरारी। चले भवन सँग दच्छकुमारी।।
Hence, Tulsidas Ji is addressing Devi Sati as Dakshakumari - The daughter of Prajapati Daksha, instead of addressing her as Sati - the wife of Bhagavān Shiv.
Later, while returning back from the ashram, they happened to witness Bhagavān Śrī Ram searching for Mother Sita (as Treta Yug was in progress at this point in time). Bhagavān Śrī Ram, his dutiful brother Lakshman frantically searching the woods for the kidnapped Sita. The devastated Bhagavān Śrī Ram was enquiring from flora and fauna of the forest if they happen to know the whereabouts of Sita. Recognizing Bhagavān Śrī Ram, Bhagavān Shiv was full of devotion and offered his respects from afar, as HE dint want to disturb the Leela (divine pastime) of Bhagavān Śrī Ram.
When Bhagavān Shiv was offering his obeisance to Bhagavān Śrī Ram from a state of devotion, Sati was taken aback with Shiv Ji's action of offering his obeisance with folded hands to a mere human in forest.
Later, while returning back from the ashram, they happened to witness Bhagavān Śrī Ram searching for Mother Sita (as Treta Yug was in progress at this point in time). Bhagavān Śrī Ram, his dutiful brother Lakshman frantically searching the woods for the kidnapped Sita. The devastated Bhagavān Śrī Ram was enquiring from flora and fauna of the forest if they happen to know the whereabouts of Sita. Recognizing Bhagavān Śrī Ram, Bhagavān Shiv was full of devotion and offered his respects from afar, as HE dint want to disturb the Leela (divine pastime) of Bhagavān Śrī Ram.
When Bhagavān Shiv was offering his obeisance to Bhagavān Śrī Ram from a state of devotion, Sati was taken aback with Shiv Ji's action of offering his obeisance with folded hands to a mere human in forest.
संकरु जगतबंद्य जगदीसा। सुर नर मुनि सब नावत सीसा॥
Sati was unable to comprehend why her husband is struck with decotuoj upon seeing an ordinary human longing for his lost wife. She was not able to see Shri Ram as Satchidananda Swaroop.
Bhagavan Shiv tries to explain that the human who is looking for his wife is almighty Shri Ram. Sati was still not satisfied as she was gripped by doubt and lacked faith in her husband's words.
Bhagavān Shiv explains to Sati that it was Śrī Ram himself and hence he is full of devotion with folded hands. Sati however, seeing Bhagavān Śrī Ram in such a grievous state of longing for Sita, began to doubt his divinity.
Bhagavān Shiv realized that his wife was not convinced and asked her to go and verify the truth for herself. Sati does not trust her husband’s words about Bhagavān Śrī Ram and decides to test the divinity of Bhagavān Śrī Ram herself.
Bhagavan Shiv tries to explain that the human who is looking for his wife is almighty Shri Ram. Sati was still not satisfied as she was gripped by doubt and lacked faith in her husband's words.
Bhagavān Shiv explains to Sati that it was Śrī Ram himself and hence he is full of devotion with folded hands. Sati however, seeing Bhagavān Śrī Ram in such a grievous state of longing for Sita, began to doubt his divinity.
Bhagavān Shiv realized that his wife was not convinced and asked her to go and verify the truth for herself. Sati does not trust her husband’s words about Bhagavān Śrī Ram and decides to test the divinity of Bhagavān Śrī Ram herself.
जौं तुम्हरें मन अति संदेहू। तौ किन जाइ परीछा लेहू॥
इहाँ संभु अस मन अनुमाना। दच्छसुता कहुँ नहिं कल्याना॥
इहाँ संभु अस मन अनुमाना। दच्छसुता कहुँ नहिं कल्याना॥
Bhagavān Shiv thinks that even upon explaining the divinity of Śrī Ram, Sati still lacks faith and trust on his words and wants to test Śrī Ram's divinity herself as she is gripped by doubt.
होइहि सोइ जो राम रचि राखा। को करि तर्क बढ़ावै साखा॥
अस कहि लगे जपन हरिनामा। गईं सती जहँ प्रभु सुखधामा॥
अस कहि लगे जपन हरिनामा। गईं सती जहँ प्रभु सुखधामा॥
Shiv Ji then thinks that whatever unfolds next would be as per Śrī Ram's will and went to Samādhi by chanting the name of Ram. Sati goes ahead to test Śrī Ram's divinity.
Sati takes the form of Sita and goes to the forest to test the divinity of Śrī Ram. She doubts that Śrī Ram is not the avatar of the supreme divine and hence disguises herself as Sita to test his divinity to see if he would be able to identify her true form. Lakshman Ji spots Sati and is astonished to see her disguised as Sita.
Sati takes the form of Sita and goes to the forest to test the divinity of Śrī Ram. She doubts that Śrī Ram is not the avatar of the supreme divine and hence disguises herself as Sita to test his divinity to see if he would be able to identify her true form. Lakshman Ji spots Sati and is astonished to see her disguised as Sita.
निज माया बलु हृदयँ बखानी। बोले बिहसि रामु मृदु बानी॥
Śrī Ram also witnesses the same. As HE is the avatar of the Supreme Divine, an antaryamin, he realizes that she is Sati disguised as Sita and is astonished to see how the Maya or HIS material energy has gripped Sati with doubt and suspicion.
जोरि पानि प्रभु कीन्ह प्रनामू। पिता समेत लीन्ह निज नामू॥
Śrī Ram offers his obeisance to Sati by addressing her as Maata Sati (As Shiv Ji is his Ishta Dev, a divine father). Śrī Ram enquires from Sati about the Shiv Ji not being present with her in the forest, as she was all alone.
Sati does not reply to Śrī Ram Ji's question and desires to leave the forest immediately. She now realizes her ignorance and lack of faith in the words of her husband. She regrets her decision to test Śrī Ram and feels sad about the same.
Śrī Ram, being an antaryamin, understands the state of her emotion. When Sati starts to walk away in a different direction, he then shows his divinity. Sati sees Śrī Ram, Sita and Lakshman in any direction or turn that she took in the forest. She then sees every Flaura and fauna offering obeisance to Śrī Ram. She also witnesses the celestial devatas, great sages, even Shiv Ji and Brahmā Ji offering their obeisance to Śrī Ram. She then realizes her mistake of not having faith on her husband's words.
She then reaches Kailash and does not reveal all that unfolded and all that she witnessed in the forest. Shiv Ji enquires from her on what happened in the forest and she does not reveal any details. Shiv Ji understands as he is an antaryamin and was able to see her internal state.
Sati understood the divine glory of the finest amongst Raghus Śrī Ram, but out of fear she concealed the facts from Bhagavan Shiv. She replied, “Oh Lord of senses (Shiv ji), I did not test Shri Ram, just like yourself I paid obeisance to Him.” Although she denies testing the divinity of Śrī Ram and does not reveal all that unfolded in the forest.
Shiv Ji being an antaryamin, meditated and understood what had unfolded. He is disappointed with Sati's action. He then tells Sati that Sita is like his mother and Śrī Ram is his Ishta Dev - a divine father. Sati had disguised herself as Sita ji and this pained Shiv Ji’s heart deeply. Shiv ji thought that if he is affectionate towards his wife Sati now, it will not only be unwise but it will also put an end to the path of devotion. Since Sati had disguised as Sita, who was his divine mother, he rejected Sati as his wife. Seeing the devotion of Shiv Ji, the celestial devatas showered flowers from the heaven. Sati was gripped by guild, anxiety and regret. Sati was sad with the change of attitude of Shiv Ji but she stayed on at Mount Kailash, the abode of
Shiv. Later, Sati's father Daksha organized a yagna, but did not invite Sati or Shiv Ji as he had an altercation with Shiv Ji in the court of Brahma. But, Sati who wanted to attend the Yagna, went even though Bhagavān Shiv did not appreciate the idea. To her great anguish, Daksha ignored her presence and did not even offer Prasad for Shiv Ji. Sati felt humiliated and was struck with profound grief. She was gripped by guilt that she tested the divinity of Śrī Ram by not having faith on the words of her husband and she once again violated his words by visiting Daksha. She jumped into the yagna fire and immolated herself. Shiv Ji became extremely furious when he heard the news of Sati's immolation.
Carrying the body of Sati, Shiv Ji began to perform Rudra Tandava or the dance of destruction and wiped out the kingdom of Daksha. Everybody was terrified as Shiv Ji's Tandava had the power to destroy the entire universe. In order to calm Bhagavān Shiv, Bhagavān Vishnu severed Sati's body into 12 pieces and threw them on earth. It is said that wherever the pieces of Shakti's body fell, there emerged a Shakti Peetha.
Shiv Ji was now alone, undertook rigorous penance and retired to the Himalayas. Devi Sati took a rebirth as Devi Parvati in the family of God Himalaya. She performed penance to break Shiv meditation and win his attention. Devi Parvati undertook severe penance to win over Shiv Ji. Through her devotion and persuasion by sages and devas, Devi Parvati, also known as Uma, was finally able to convince Shiv Ji into marriage and away from asceticism.
Sati does not reply to Śrī Ram Ji's question and desires to leave the forest immediately. She now realizes her ignorance and lack of faith in the words of her husband. She regrets her decision to test Śrī Ram and feels sad about the same.
Śrī Ram, being an antaryamin, understands the state of her emotion. When Sati starts to walk away in a different direction, he then shows his divinity. Sati sees Śrī Ram, Sita and Lakshman in any direction or turn that she took in the forest. She then sees every Flaura and fauna offering obeisance to Śrī Ram. She also witnesses the celestial devatas, great sages, even Shiv Ji and Brahmā Ji offering their obeisance to Śrī Ram. She then realizes her mistake of not having faith on her husband's words.
She then reaches Kailash and does not reveal all that unfolded and all that she witnessed in the forest. Shiv Ji enquires from her on what happened in the forest and she does not reveal any details. Shiv Ji understands as he is an antaryamin and was able to see her internal state.
Sati understood the divine glory of the finest amongst Raghus Śrī Ram, but out of fear she concealed the facts from Bhagavan Shiv. She replied, “Oh Lord of senses (Shiv ji), I did not test Shri Ram, just like yourself I paid obeisance to Him.” Although she denies testing the divinity of Śrī Ram and does not reveal all that unfolded in the forest.
Shiv Ji being an antaryamin, meditated and understood what had unfolded. He is disappointed with Sati's action. He then tells Sati that Sita is like his mother and Śrī Ram is his Ishta Dev - a divine father. Sati had disguised herself as Sita ji and this pained Shiv Ji’s heart deeply. Shiv ji thought that if he is affectionate towards his wife Sati now, it will not only be unwise but it will also put an end to the path of devotion. Since Sati had disguised as Sita, who was his divine mother, he rejected Sati as his wife. Seeing the devotion of Shiv Ji, the celestial devatas showered flowers from the heaven. Sati was gripped by guild, anxiety and regret. Sati was sad with the change of attitude of Shiv Ji but she stayed on at Mount Kailash, the abode of
Shiv. Later, Sati's father Daksha organized a yagna, but did not invite Sati or Shiv Ji as he had an altercation with Shiv Ji in the court of Brahma. But, Sati who wanted to attend the Yagna, went even though Bhagavān Shiv did not appreciate the idea. To her great anguish, Daksha ignored her presence and did not even offer Prasad for Shiv Ji. Sati felt humiliated and was struck with profound grief. She was gripped by guilt that she tested the divinity of Śrī Ram by not having faith on the words of her husband and she once again violated his words by visiting Daksha. She jumped into the yagna fire and immolated herself. Shiv Ji became extremely furious when he heard the news of Sati's immolation.
Carrying the body of Sati, Shiv Ji began to perform Rudra Tandava or the dance of destruction and wiped out the kingdom of Daksha. Everybody was terrified as Shiv Ji's Tandava had the power to destroy the entire universe. In order to calm Bhagavān Shiv, Bhagavān Vishnu severed Sati's body into 12 pieces and threw them on earth. It is said that wherever the pieces of Shakti's body fell, there emerged a Shakti Peetha.
Shiv Ji was now alone, undertook rigorous penance and retired to the Himalayas. Devi Sati took a rebirth as Devi Parvati in the family of God Himalaya. She performed penance to break Shiv meditation and win his attention. Devi Parvati undertook severe penance to win over Shiv Ji. Through her devotion and persuasion by sages and devas, Devi Parvati, also known as Uma, was finally able to convince Shiv Ji into marriage and away from asceticism.
जदपि जोषिता नहिं अधिकारी। दासी मन क्रम बचन तुम्हारी॥
गूढ़उ तत्त्व न साधु दुरावहिं। आरत अधिकारी जहँ पावहिं॥
गूढ़उ तत्त्व न साधु दुरावहिं। आरत अधिकारी जहँ पावहिं॥
Devi Parvati now desired to listen to Ramayana from Shiv Ji with immense faith. She apologizes to him for all that unfolded during her previous birth. Shiv Ji then narrates the Ramayana to Devi Parvati and Tulsi Das Ji has derived Ram Charitra Manas from the same in 15th Century.
Sati's lack of faith led to her downfall and Devi Parvati's immense faith led to her spiritual elevation.
We all are gripped by illusion that we have faith. However, deep down within us, we lack faith. Bhagavan tells Garud Ji as stated below when Garud Ji was gripped by doubt
Sati's lack of faith led to her downfall and Devi Parvati's immense faith led to her spiritual elevation.
We all are gripped by illusion that we have faith. However, deep down within us, we lack faith. Bhagavan tells Garud Ji as stated below when Garud Ji was gripped by doubt
तबहि होइ सब संसय भंगा। जब बहु काल करिअ सतसंगा।।
HE says long term association is effective than short term association. The power of Satsang influences the quality of faith.
This can be understood with the example of oil and water. When oil is poured into water, it forms a thin film on the surface of the water. The oil does not blend with water. When we insert a finger into the water, we can feel the oil film on the surface and just water at the bottom.
However, upon leaving this mixture as is for a long time (say a couple of months), one can feel the oil blended in water upon inserting the finger. Thus, long term association or Satsang has a deeper impact than short term association.
This can be understood with the example of oil and water. When oil is poured into water, it forms a thin film on the surface of the water. The oil does not blend with water. When we insert a finger into the water, we can feel the oil film on the surface and just water at the bottom.
However, upon leaving this mixture as is for a long time (say a couple of months), one can feel the oil blended in water upon inserting the finger. Thus, long term association or Satsang has a deeper impact than short term association.
śrībhagavānuvāca
trividhā bhavati śraddhā, dehināṃ(m) sā svabhāvajā,
sāttvikī rājasī caiva, tāmasī ceti tāṃ(m) śṛṇu. 17.2
Śrī Bhagavān said :That untutored innate faith of men is of three kinds– Sāttvika, Rājasika and Tāmasika. Hear of it from Me.
In this shloka, in response to Arjuna's question, Bhagavān starts to explain the three-fold categories of Shraddha - i.e., Sattva (faith emanating from the mode of goodness), Rajas (faith emanating from the mode of passion) and Tamas (faith emanating from the mode of ignorance).
Before we deep dive into the three-fold classification of faith in the forthcoming shlokas, let's understand the three categories which influences the basis of one's faith or Shraddha.
1. śāstrajā: Faith based on sampradaya or alignment towards the directive of the scriptures:
People in this category align to faith that is rooted from the sampradaya followed in family. Their faith is conditioned based on the family traditions followed from generations. Such persons channalise the faith based on the directives of the scriptures and follow the same accross generations of the family.
2. saṅgajā: Faith being developed by the influence of the company of people (Satsang):
In this category, people develop faith by being in the company of people who follow certain belief or habits. Say for example, if one is in the company of people who are inclined towards the study of Gita and engrossed in its teachings, one automatically develops faith and inclination towards the Gita. This is called Satsang where the practices or habits of the other influences one's belief. This is not restricted to spirituality alone. If one is in the company of people who have health goals, one automatically strives to maintain good health.
Consider another example of two school going children. Let's say one child is inclined to exploring the functions of a smart phone and is engaged in playing virtual games on the phone. On the contrary, the other child does not have any inclination towards smart phones. However, if the latter is in the company of the former child engaged with smart phone, the latter tends to develop interest and inclination to play with the smartphone. Hence, the mindset and beliefs of the people around influences our own beliefs. However, short term association is not as impactful as long-term association.
3. svabhāvajā: Faith that stems from one's own true nature
In this category, people develop faith and beliefs based on their true nature or personality. Consider the example where one develops a dislike towards meat or egg. This feeling of dislike towards meat or egg arises naturally and might not be based on sampradaya or family tradition of not consuming meet. This category of faith could also be a result of past impressions or Saṃskāras.
On the other hand, such people might consume pastries which are not eggless without any feeling of dislike or disgust (as the raw egg used as the ingredient is not visibly seen on the pastry). This type of faith is based on natural instincts of like or dislike and is not based on any family tradition or directives of the scriptures.
Bhagavān continues to explain this further in the forthcoming shlokas.
Before we deep dive into the three-fold classification of faith in the forthcoming shlokas, let's understand the three categories which influences the basis of one's faith or Shraddha.
1. śāstrajā: Faith based on sampradaya or alignment towards the directive of the scriptures:
People in this category align to faith that is rooted from the sampradaya followed in family. Their faith is conditioned based on the family traditions followed from generations. Such persons channalise the faith based on the directives of the scriptures and follow the same accross generations of the family.
2. saṅgajā: Faith being developed by the influence of the company of people (Satsang):
In this category, people develop faith by being in the company of people who follow certain belief or habits. Say for example, if one is in the company of people who are inclined towards the study of Gita and engrossed in its teachings, one automatically develops faith and inclination towards the Gita. This is called Satsang where the practices or habits of the other influences one's belief. This is not restricted to spirituality alone. If one is in the company of people who have health goals, one automatically strives to maintain good health.
Consider another example of two school going children. Let's say one child is inclined to exploring the functions of a smart phone and is engaged in playing virtual games on the phone. On the contrary, the other child does not have any inclination towards smart phones. However, if the latter is in the company of the former child engaged with smart phone, the latter tends to develop interest and inclination to play with the smartphone. Hence, the mindset and beliefs of the people around influences our own beliefs. However, short term association is not as impactful as long-term association.
3. svabhāvajā: Faith that stems from one's own true nature
In this category, people develop faith and beliefs based on their true nature or personality. Consider the example where one develops a dislike towards meat or egg. This feeling of dislike towards meat or egg arises naturally and might not be based on sampradaya or family tradition of not consuming meet. This category of faith could also be a result of past impressions or Saṃskāras.
On the other hand, such people might consume pastries which are not eggless without any feeling of dislike or disgust (as the raw egg used as the ingredient is not visibly seen on the pastry). This type of faith is based on natural instincts of like or dislike and is not based on any family tradition or directives of the scriptures.
Bhagavān continues to explain this further in the forthcoming shlokas.
sattvānurūpā sarvasya, śraddhā bhavati bhārata,
śraddhāmayo'yaṃ(m) puruṣo, yo yacchraddhaḥ(s) sa eva saḥ. 17.3
The faith of all men conforms to their mental disposition, Arjuna. Faith constitutes a man; whatever the nature of his faith, he is verily that.
In this shloka, Bhagavān explains that the quality of faith shapes up one's personality and paves the way for one's future. Having true faith means having trust, even when the road ahead is filled with uncertainty. Bhagavān says that one carves one's own true nature based on the degree of faith one harbors. Let's understand this with an example.
Once, a king invited a renowned sculptor to carve an idol of a deity which would be known for it's beauty in his kingdom. He wanted the idol of the deity to be made such that it's beauty captivates everyone in and around his kingdom during his rule and also to mesmerize the future generations after his rule.
The sculptor agreed and asked the king to arrange for the raw materials and stone pillars using which, he would be able to carve out an idol of the deity. The king ordered his associates to gather the raw materials as instructed by the sculptor. The associates piled up all the raw materials and big boulders of stones that they could find in and around the kingdom and informed the sculptor. The sculptor then inspected the quality of the huge stones that were gathered and shortlisted four such stones using which the idol could be carved out.
The sculptor started to work on the first stone. Even before he could start to chisel and use his tools on the stone, the stone spoke to him and said that it would not be able to withstand the pain inflicted upon it by his tools to chisel an idol out of it. The stone requested to be spared as it is in its original form. The sculptor agreed to the request made by the stone.
He then started to chisel the second stone. After few days of chiseling, the stone requested to be spared from being chiseled further as it is not able to bear the pain and pressure from his tools. The sculptor agreed and stopped chiseling the second stone.
He then moved to the third stone and started to chisel the same. After a couple of months, the sculptor had managed to file, chip and shape the uneven stone into a round stone, which forms the basis to start carving the idol of the deity. However, even the third stone gave into the pain due to continuous chipping and requested the sculptor to spare it as it is from being chiseled further. The stone expressed that it would not be able to withstand pain any further. The sculptor agreed and stopped working on the stone any further.
He then looked at the forth stone. Even before he started chiseling the fourth stone with his tools, the stone started to speak to him. The sculptor expected that the fourth stone would request to be spared as it is (similar to the other three stones). However, the stone spoke to him and said that he is free to chisel until it has been carved out into the idol of the deity. The stone said that it would surrender itself completely to the sculptor (without complaining of any pain or discomfort) until the task is fully complete. The sculptor started to chisel the stone and after a span of two years, he carved out a mesmerizing idol of the deity. The stone had surrendered itself in the hands of the sculptor by enduring pain and discomfort during the entire process of chiseling which went on for a span of two years. The result of it's faith in the hands of the sculptor and it's endurance to withstand anything that came it's way led to it's transformation from an ordinary stone to a beautiful idol of Bhagavan Dwarkadeesh.
The king was extremely pleased to see the mesmerizing idol of Bhagavan Dwarkadeesh and decided to install the idol at the temple. The sculptor bowed down to the idol with complete faith and surrender. The stone (now transformed into the idol of Bhagavan Dwarkadeesh) enquired why the sculptor was prostrating with folded hands, as it was he who created and shaped the idol. The sculptor replied that when he was chiseling the stone, he was playing the role of a sculptor. But since the stone is now a beautiful idol of the diety, it is a manifestation of the Divine in the form of the idol.
The idol of Bhagavan Dwarkadeesh was installed in the temple. The stone which was filed to a round shape was installed as a pillar a round the temple. The stone which took few strokes of chisel and later gave in to the pain was installed as steps leading to the idol. Lastly, the stone which requested to be untouched, was broken down into pieces and was laid as a pathway leading to the temple.
From this example, one can understand that the quality of faith is most important in shaping our true nature and our ability to achieve even the most difficult goals. It was due to the immense faith that the stone had in the hands of the sculptor which led to it's transformation as an idol of the deity (which would be worshipped as the Divine in the temple even for generations to come). On the other hand, based on the degree of faith the other three stones had, their fate unfolded accordingly. If the faith of a stone could transform itself into the idol of the diety that would be seen as a manifestation of the Divine, one can imagine how the faith of a seeker could move mountains and make things possible.
The quality of faith has the ability to make impossible things possible. Faith not just shapes up the basis of one's character and true nature in the present, but also chisels or carves out the future outcome based on our conditioned beliefs. Hence, shaping up one's personality is in one's own hands. The quality of faith and belief determines the fate of one's personality and direction of one's life.
The spiritual seekers would harbor faith on the Supreme Divine and the material seekers harbor faith on attaining material happiness. Some seekers wrongly believe that they have immense faith in the Supreme Divine. Their devotion is based on seeking material happiness. Those who seek for a good partner engage in the devotion of Bhagavan Shiv on Mondays. Those who seek for physical strength engage in devotion towards Hanuman Ji on Tuesdays. Similarly, those who ungergo testing times in life engage in the devotion of Shani Dev to ward off the difficult times. Hence, for such seekers, the basis of devotion is material happiness and comfort. The quality of faith differs from person to person and it is faith that forms the basis of one's character and mirrors one's true nature.
The below Bhajan explains this concept really well.
Once, a king invited a renowned sculptor to carve an idol of a deity which would be known for it's beauty in his kingdom. He wanted the idol of the deity to be made such that it's beauty captivates everyone in and around his kingdom during his rule and also to mesmerize the future generations after his rule.
The sculptor agreed and asked the king to arrange for the raw materials and stone pillars using which, he would be able to carve out an idol of the deity. The king ordered his associates to gather the raw materials as instructed by the sculptor. The associates piled up all the raw materials and big boulders of stones that they could find in and around the kingdom and informed the sculptor. The sculptor then inspected the quality of the huge stones that were gathered and shortlisted four such stones using which the idol could be carved out.
The sculptor started to work on the first stone. Even before he could start to chisel and use his tools on the stone, the stone spoke to him and said that it would not be able to withstand the pain inflicted upon it by his tools to chisel an idol out of it. The stone requested to be spared as it is in its original form. The sculptor agreed to the request made by the stone.
He then started to chisel the second stone. After few days of chiseling, the stone requested to be spared from being chiseled further as it is not able to bear the pain and pressure from his tools. The sculptor agreed and stopped chiseling the second stone.
He then moved to the third stone and started to chisel the same. After a couple of months, the sculptor had managed to file, chip and shape the uneven stone into a round stone, which forms the basis to start carving the idol of the deity. However, even the third stone gave into the pain due to continuous chipping and requested the sculptor to spare it as it is from being chiseled further. The stone expressed that it would not be able to withstand pain any further. The sculptor agreed and stopped working on the stone any further.
He then looked at the forth stone. Even before he started chiseling the fourth stone with his tools, the stone started to speak to him. The sculptor expected that the fourth stone would request to be spared as it is (similar to the other three stones). However, the stone spoke to him and said that he is free to chisel until it has been carved out into the idol of the deity. The stone said that it would surrender itself completely to the sculptor (without complaining of any pain or discomfort) until the task is fully complete. The sculptor started to chisel the stone and after a span of two years, he carved out a mesmerizing idol of the deity. The stone had surrendered itself in the hands of the sculptor by enduring pain and discomfort during the entire process of chiseling which went on for a span of two years. The result of it's faith in the hands of the sculptor and it's endurance to withstand anything that came it's way led to it's transformation from an ordinary stone to a beautiful idol of Bhagavan Dwarkadeesh.
The king was extremely pleased to see the mesmerizing idol of Bhagavan Dwarkadeesh and decided to install the idol at the temple. The sculptor bowed down to the idol with complete faith and surrender. The stone (now transformed into the idol of Bhagavan Dwarkadeesh) enquired why the sculptor was prostrating with folded hands, as it was he who created and shaped the idol. The sculptor replied that when he was chiseling the stone, he was playing the role of a sculptor. But since the stone is now a beautiful idol of the diety, it is a manifestation of the Divine in the form of the idol.
The idol of Bhagavan Dwarkadeesh was installed in the temple. The stone which was filed to a round shape was installed as a pillar a round the temple. The stone which took few strokes of chisel and later gave in to the pain was installed as steps leading to the idol. Lastly, the stone which requested to be untouched, was broken down into pieces and was laid as a pathway leading to the temple.
From this example, one can understand that the quality of faith is most important in shaping our true nature and our ability to achieve even the most difficult goals. It was due to the immense faith that the stone had in the hands of the sculptor which led to it's transformation as an idol of the deity (which would be worshipped as the Divine in the temple even for generations to come). On the other hand, based on the degree of faith the other three stones had, their fate unfolded accordingly. If the faith of a stone could transform itself into the idol of the diety that would be seen as a manifestation of the Divine, one can imagine how the faith of a seeker could move mountains and make things possible.
The quality of faith has the ability to make impossible things possible. Faith not just shapes up the basis of one's character and true nature in the present, but also chisels or carves out the future outcome based on our conditioned beliefs. Hence, shaping up one's personality is in one's own hands. The quality of faith and belief determines the fate of one's personality and direction of one's life.
The spiritual seekers would harbor faith on the Supreme Divine and the material seekers harbor faith on attaining material happiness. Some seekers wrongly believe that they have immense faith in the Supreme Divine. Their devotion is based on seeking material happiness. Those who seek for a good partner engage in the devotion of Bhagavan Shiv on Mondays. Those who seek for physical strength engage in devotion towards Hanuman Ji on Tuesdays. Similarly, those who ungergo testing times in life engage in the devotion of Shani Dev to ward off the difficult times. Hence, for such seekers, the basis of devotion is material happiness and comfort. The quality of faith differs from person to person and it is faith that forms the basis of one's character and mirrors one's true nature.
The below Bhajan explains this concept really well.
Translation
Your mind is known as the mirror.
Deeds, good and bad,
it witnesses all and shows all!
(Your mind is known as the mirror!)
Mind is celestial, mind is Divine,
None there is higher than the mind.
Whenever, wherever the mind spreads its light,
(Then, there) the world is lit!
On this mind-mirror,
Let not dirt ever set!
(Your mind is known as the mirror!)
Flowers of pleasure,
Thorns of sorrow,
Mind is the basis of all!
Nothing at all
Can hide from the mind,
The mind has a thousand eyes!
Maybe someone could run away from the world,
But none can run away from the mind!
(Your mind is known as the mirror!)
The wealth of the body
Is but a fleeting shadow,
Whereas , Priceless Is the wealth of the mind!
Because of the body
Do not rub and ruin
The wealth of your mind
In grime!
Those who are in forgetfulness
Of the value of the mind,
Live a life wasting the precious times!
(Your mind is known as the mirror!)
In a nutshell, the above Bhajan conveys that the human nature and the human mind is like the water. It takes the shape of it's container. When it is turbulent, it is difficult to see and when it is calm, things are clear. Hence, one needs to blend into calmness like water instead of lashing out like a turbulent wave. One needs to be shapeless like water to infuse positivity instead of blending with negativity.
Your mind is known as the mirror.
Deeds, good and bad,
it witnesses all and shows all!
(Your mind is known as the mirror!)
Mind is celestial, mind is Divine,
None there is higher than the mind.
Whenever, wherever the mind spreads its light,
(Then, there) the world is lit!
On this mind-mirror,
Let not dirt ever set!
(Your mind is known as the mirror!)
Flowers of pleasure,
Thorns of sorrow,
Mind is the basis of all!
Nothing at all
Can hide from the mind,
The mind has a thousand eyes!
Maybe someone could run away from the world,
But none can run away from the mind!
(Your mind is known as the mirror!)
The wealth of the body
Is but a fleeting shadow,
Whereas , Priceless Is the wealth of the mind!
Because of the body
Do not rub and ruin
The wealth of your mind
In grime!
Those who are in forgetfulness
Of the value of the mind,
Live a life wasting the precious times!
(Your mind is known as the mirror!)
In a nutshell, the above Bhajan conveys that the human nature and the human mind is like the water. It takes the shape of it's container. When it is turbulent, it is difficult to see and when it is calm, things are clear. Hence, one needs to blend into calmness like water instead of lashing out like a turbulent wave. One needs to be shapeless like water to infuse positivity instead of blending with negativity.
yajante sāttvikā devān, yakṣarakṣāṃsi rājasāḥ,
pretānbhūtagaṇāṃścānye, yajante tāmasā janāḥ. 17.4
Men of Sāttvika disposition worship gods; those of Rājasika temperament worship demigods and demons; while others, who are men of Tāmasika disposition, worship the spirits of dead and ghosts.
In this shloka, Bhagavan explains the three-fold classification of faith based on the three modes of nature i.e., Faith emanating from the mode if goodness (Sattva), faith emanating from the mode of passion (Rajas) and faith practiced from the mode of ignorance (Tamas).
Those endowed with sattva guṇa engage in the worship of celestial devatas in whom they perceive the qualities of goodness.
Those who have a predominant Rajo guna tattva get drawn to the yakṣhas (semi-celestial beings who exude power and wealth) and rākṣhasas (powerful beings who embody sensual enjoyment, revenge, and wrath). Say for example, some businessmen believe in worshiping Kuber Maharaj (who is a Yaksha) in order to reap more wealth. Those with material desires engage in devotion for the desires to be manifested. They engage in religious practices (say havan) to get the desired benefits. This form of devotion where there is a desire to be blessed with returns and manifestations of dreams is Rajasik faith. Such persons have a give and take approach with the Divine.
Those with a predominant tamo guṇa are drawn toward ghosts and spirits and are inclined towards pleasing such beings. Some people even engage in animal sacrifice and offer it's blood or meet to the Devi and end consume them after offering to the Devi. Some of them engage in adorning skeletons as garland and perform rituals during the darkest hour of the night. Such type of practices are classified as Tamasik faith, which is pleasing to beings like ghosts or spirits and are deemed unfit as pure devotion towards the Divine. The nature of predominant guna influences and shapes up one’s state of devotion.
Those endowed with sattva guṇa engage in the worship of celestial devatas in whom they perceive the qualities of goodness.
Those who have a predominant Rajo guna tattva get drawn to the yakṣhas (semi-celestial beings who exude power and wealth) and rākṣhasas (powerful beings who embody sensual enjoyment, revenge, and wrath). Say for example, some businessmen believe in worshiping Kuber Maharaj (who is a Yaksha) in order to reap more wealth. Those with material desires engage in devotion for the desires to be manifested. They engage in religious practices (say havan) to get the desired benefits. This form of devotion where there is a desire to be blessed with returns and manifestations of dreams is Rajasik faith. Such persons have a give and take approach with the Divine.
Those with a predominant tamo guṇa are drawn toward ghosts and spirits and are inclined towards pleasing such beings. Some people even engage in animal sacrifice and offer it's blood or meet to the Devi and end consume them after offering to the Devi. Some of them engage in adorning skeletons as garland and perform rituals during the darkest hour of the night. Such type of practices are classified as Tamasik faith, which is pleasing to beings like ghosts or spirits and are deemed unfit as pure devotion towards the Divine. The nature of predominant guna influences and shapes up one’s state of devotion.
aśāstravihitaṃ(ṅ) ghoraṃ(n), tapyante ye tapo janāḥ,
dambhāhaṅkārasaṃyuktāḥ(kh), kāmarāgabalānvitāḥ. 17.5
Men who practice severe penance of an arbitrary type, not sanctioned by scriptures, and who are full of hypocrisy and egotism are obsessed with desire, attachment and pride of power;
Bhagavān now explains the qualitiy of faith in those people who perform severe austerities or penance. HE days that their faith is devoid of wisdom and do not align to the directive of the scriptures.
Consider the example of Ravan, Hiranyakashipu and Bhasmasura. These demoniac natured persons engaged in stern penance, but the same did not align to the directive of the scriptures. Ravan sacrificed his head during the intense penance, which was later bestowed back by the Divine. Such people do possess deep conviction in the effectiveness of their practices, but their faith is in the mode of ignorance. Some people perform stern austerities that are not inline with the directives of the scriptures, but rather motivated by greed, hypocrisy, pride and egotism.
Consider the example of Ravan, Hiranyakashipu and Bhasmasura. These demoniac natured persons engaged in stern penance, but the same did not align to the directive of the scriptures. Ravan sacrificed his head during the intense penance, which was later bestowed back by the Divine. Such people do possess deep conviction in the effectiveness of their practices, but their faith is in the mode of ignorance. Some people perform stern austerities that are not inline with the directives of the scriptures, but rather motivated by greed, hypocrisy, pride and egotism.
karśayantaḥ(ś) śarīrasthaṃ(m), bhūtagrāmamacetasaḥ,
māṃ(ñ) caivāntaḥ(ś) śarīrasthaṃ(n), tānviddhyāsuraniścayān. 17.6
And who emaciate the elements constituting their body as well as Me, the Supreme Spirit, dwelling in their heart- know those senseless people to have a demoniac disposition.
17.6 writeup
āhārastvapi sarvasya, trividho bhavati priyaḥ,
yajñastapastathā dānaṃ(n), teṣāṃ(m) bhedamimaṃ(m) śṛṇu. 17.7
Food also, which is agreeable to different men according to their innate disposition is of three kinds. and likewise sacrifice, penance and charity too are of three kinds each; hear their distinction as follows.
In this shloka, Bhagavan explains that the entities namely the food consumed, charity and austerities are also of three types and derive the three-fold classification that is based on the three modes of nature - Sattva, Rajas and Tamas. HE explains each of these entities in detail in the forthcoming shlokas.
āyuḥ(s) sattvabalārogya, sukhaprītivivardhanāḥ,
rasyāḥ(s) snigdhāḥ(s) sthirā hṛdyā, āhārāḥ(s) sāttvikapriyāḥ. 17.8
Foods which promote longevity, intelligence, vigor, health, happiness and cheerfulness, and which are juicy, succulent, substantial and naturally agreeable, are liked by men of Sāttvika nature.
In this shloka, Bhagavan explains that those in the mode of goodness prefer foods that promote life span, and increase virtue, strength, health, happiness, and satisfaction. Such foods are juicy, succulent, nourishing, and naturally tasteful. HE says that Sattvik diet bestows good health, virtue, happiness, and satisfaction. Such foods are juicy, naturally tasteful, mild, and beneficial. These include grains, pulses, beans, fruits, vegetables, milk, and other vegetarian foods.
Consider the example of Dal. Amongst the varieties of Dal, Moong Dal is considered as Sattvik, Arhar Dal is seen as Rajasik and Urad Dal is seen as a Tamasik form of diet. However, based on the quantity and the time consumed, Moong Dal can also turn Tamasik.
Some people consume Chavanprash and fruits for health benefits. Fruits like banana aid in gaining body mass and fruits like apple are filled with nutrients that build natural immunity. As they say – "An apple a day keeps the doctor away." People with sattva tattva prefer juicy fruits and milk.
Those with Rajasik or Tamasik tattva are often dry and do not provide much health benefits (Say pizza or burger). However, pure desi Ghee, and butter (which is devoid of bad cholesterol) does not cause harm to one’s health and has long term benefits until old age. The pure desi cow ghee aids to develop strong bones and keeps diseases like arthiritis at bay. Those who consumed pure desi ghee are free of health issues and engage in physical activities even in old age.
One needs to understand that the food consumed can turn Sattvik, rajasik or tamasik based on age of the consumer, time of consumption, appetite, and quantity consumed. Consuming water early morning, butter milk in the afternoon and milk at bedtime is considered Sattvik. However, if the time of consumption is changed, it loses its effect on aiding good health. Let's say if an adult consumes a glass of milk in the morning, it takes close to eight hours to digest which makes one lethargic during the day. Hence, it is recommended to consume milk during the night. On the other hand, a child can consume milk at any point of time during the day. Thus, the effect of food consumption also depends on age.
If one consumes Desi Ghee in recommended quality, one can maintain good health. However, if one consumes impure Ghee in excess, it will have a detrimental effect on one’s health in a long run.
The effect of consuming food also depends upon the person who cooks and serves the food. If one does not maintain cleanliness and purity, if one is in a stressful state of mind (anxiety, anger, frustration, irritation, fear, so on and so forth), the same states or energies get infused into the food and the Sattvik food can turn into tamasic food. By eating pure food, the mind becomes pure. Let's understand this with an example.
Once, Guru Nanak Ji with his disciples Bala and Mardana was traveling from one village to another and they would usually stay at one place for not more than a day. They would visit houses in every village and request for food as alms. Usually during those times, if a Guru or a sage visited a village, the villagers would engage in hospitality by serving freshly prepared food.
In one such village, a wealthy man was told that Guru Nanak Ji and his disciples are at his village. He offered three silver plates filled with variety of delicacies. The disciples were very happy upon seeing the delicious delicacies. Guru Nanak Ji did not permit his disciples to consume the delicacies even after few hours and kept them waiting. Then, a poor girl (adorning unclean clothes) reached out to Guru Nanak Ji with few Rotis wrapped in her duppatta. She informs them that her mother had prepared the Rotis explicitly for Guru Nanak Ji and his disciples.
Guru Nanak Ji delighted to see the girl with Rotis. He blessed the girl and humbly accepted the Rotis from her. The disciples were taken aback as the girl seemed to be unclean and got just few Rotis whereas the wealthy man had prepared a variety of delicacies and offered the same on a silver plate.
Guru Nanak Ji held the Roti offered by the girl on one hand and the Roti offered by the wealthy man on the other hand. He squeezed the Rotis held in each of his hands. The Roti offered by the girl had pure milk dripping from it while the Roti offered by the wealthy man had drops of blood dripping from it.
Guru Nanak Ji then explained that the girl’s mother had prepared the Rotis with hard earned money from a pure intention. Hence, pure milk dripped from those Rotis. Whereas the wealthy man had earned his wealth by resorting to unfair, unvirtuous and unethical means by hurting others. He acquired wealth by deceit, imposing high rate of interest from the poor and unlawfully taking into possession their hard earned wealth. Hence, drops of blood dripped from his Rotis. He then told his disciples to refrain from consuming the food that is derived from unfair or unethical means, as those negative states of deceit, greed, hatred, jealousy, hunger for power, pride etc. would be experienced with every bite they consume.
With this example, one needs to understand that the negative states of the one serving the food gets infused in the food which makes it Tamasik. Hence, one needs to be mindful while consuming food at public places as it can keep one away from attracting positive karmic reactions. As they say - "You are what you eat".
Consider the example of Dal. Amongst the varieties of Dal, Moong Dal is considered as Sattvik, Arhar Dal is seen as Rajasik and Urad Dal is seen as a Tamasik form of diet. However, based on the quantity and the time consumed, Moong Dal can also turn Tamasik.
Some people consume Chavanprash and fruits for health benefits. Fruits like banana aid in gaining body mass and fruits like apple are filled with nutrients that build natural immunity. As they say – "An apple a day keeps the doctor away." People with sattva tattva prefer juicy fruits and milk.
Those with Rajasik or Tamasik tattva are often dry and do not provide much health benefits (Say pizza or burger). However, pure desi Ghee, and butter (which is devoid of bad cholesterol) does not cause harm to one’s health and has long term benefits until old age. The pure desi cow ghee aids to develop strong bones and keeps diseases like arthiritis at bay. Those who consumed pure desi ghee are free of health issues and engage in physical activities even in old age.
One needs to understand that the food consumed can turn Sattvik, rajasik or tamasik based on age of the consumer, time of consumption, appetite, and quantity consumed. Consuming water early morning, butter milk in the afternoon and milk at bedtime is considered Sattvik. However, if the time of consumption is changed, it loses its effect on aiding good health. Let's say if an adult consumes a glass of milk in the morning, it takes close to eight hours to digest which makes one lethargic during the day. Hence, it is recommended to consume milk during the night. On the other hand, a child can consume milk at any point of time during the day. Thus, the effect of food consumption also depends on age.
If one consumes Desi Ghee in recommended quality, one can maintain good health. However, if one consumes impure Ghee in excess, it will have a detrimental effect on one’s health in a long run.
The effect of consuming food also depends upon the person who cooks and serves the food. If one does not maintain cleanliness and purity, if one is in a stressful state of mind (anxiety, anger, frustration, irritation, fear, so on and so forth), the same states or energies get infused into the food and the Sattvik food can turn into tamasic food. By eating pure food, the mind becomes pure. Let's understand this with an example.
Once, Guru Nanak Ji with his disciples Bala and Mardana was traveling from one village to another and they would usually stay at one place for not more than a day. They would visit houses in every village and request for food as alms. Usually during those times, if a Guru or a sage visited a village, the villagers would engage in hospitality by serving freshly prepared food.
In one such village, a wealthy man was told that Guru Nanak Ji and his disciples are at his village. He offered three silver plates filled with variety of delicacies. The disciples were very happy upon seeing the delicious delicacies. Guru Nanak Ji did not permit his disciples to consume the delicacies even after few hours and kept them waiting. Then, a poor girl (adorning unclean clothes) reached out to Guru Nanak Ji with few Rotis wrapped in her duppatta. She informs them that her mother had prepared the Rotis explicitly for Guru Nanak Ji and his disciples.
Guru Nanak Ji delighted to see the girl with Rotis. He blessed the girl and humbly accepted the Rotis from her. The disciples were taken aback as the girl seemed to be unclean and got just few Rotis whereas the wealthy man had prepared a variety of delicacies and offered the same on a silver plate.
Guru Nanak Ji held the Roti offered by the girl on one hand and the Roti offered by the wealthy man on the other hand. He squeezed the Rotis held in each of his hands. The Roti offered by the girl had pure milk dripping from it while the Roti offered by the wealthy man had drops of blood dripping from it.
Guru Nanak Ji then explained that the girl’s mother had prepared the Rotis with hard earned money from a pure intention. Hence, pure milk dripped from those Rotis. Whereas the wealthy man had earned his wealth by resorting to unfair, unvirtuous and unethical means by hurting others. He acquired wealth by deceit, imposing high rate of interest from the poor and unlawfully taking into possession their hard earned wealth. Hence, drops of blood dripped from his Rotis. He then told his disciples to refrain from consuming the food that is derived from unfair or unethical means, as those negative states of deceit, greed, hatred, jealousy, hunger for power, pride etc. would be experienced with every bite they consume.
With this example, one needs to understand that the negative states of the one serving the food gets infused in the food which makes it Tamasik. Hence, one needs to be mindful while consuming food at public places as it can keep one away from attracting positive karmic reactions. As they say - "You are what you eat".
kaṭvamlalavaṇātyuṣṇa, tīkṣṇarūkṣavidāhinaḥ,
āhārā rājasasyeṣṭā, duḥkhaśokāmayapradāḥ. 17.9
Foods which are bitter, sour, salty, overhot, pungent, dry and burning, and which cause suffering, grief and sickness, are dear to the Rājasika type of men.
In this shloka, Bhagavan explains that foods that are too bitter, too sour, very salty, very hot, pungent, extremely dry, and full of chillies, are dear to persons in the mode of passion. Such foods produce pain, grief, and disease. Such foods appear tasty at the time of consumption but lead to health issues like acidity or heartburn. Such foods are termed as Rajasik diet and it does not have a long term benefit in maintaining good health.
People who engage in Rajasik diet are fully aware about the detrimental effects it could have on one's health in the long run (say consuming pizzas, burgers or ice cream). However they give in to the pleasure and consume the same beyond the recommended portions.
People who engage in Rajasik diet are fully aware about the detrimental effects it could have on one's health in the long run (say consuming pizzas, burgers or ice cream). However they give in to the pleasure and consume the same beyond the recommended portions.
yātayāmaṃ(ṅ) gatarasaṃ(m), pūti paryuṣitaṃ(ñ) ca yat,
ucchiṣṭamapi cāmedhyaṃ(m), bhojanaṃ(n) tāmasapriyam. 17.10
Food which is ill-cooked or not fully ripe, insipid, putrid, stale and polluted, and which is impure too, is dear to men of a Tāmasika disposition.
In this shloka, Bhagavān explains that the foods that are overcooked, stale, putrid, polluted, and impure are dear to persons in the mode of ignorance. Such foods are categorised as Tamasik form of diet. Left over foods, partially cooked ones and foods with a strong odour (onions and garlic), meat etc are all considered to be Tamasik.
Such foods neither have a short-term benefit not bring good health in the long run. People in the mode of ignorance engage in binge eating of such foods and are ignorant about the ill effects it could have on one's health. They do not even read the ingredients listed on the processed food and do not engage in mindful eating.
Those inclined towards Rajasik diet are aware about the detrimental effects on health by consuming such foods (Say ice creams, fast food or processed foods), but they give in to temptation and consume the same. However, Tamasik natured persons are not even aware about the damage that they could do to their health by consuming such foods. They continue to remain ignorant with the choice of food for consumption.
While explaining about the three-fold classification of food, Bhagavān explains the effects of Satvik food and then it's nature. HE then explains the nature of Rajasik food and then it's effects. In this shloka, HE just explains the nature of Tamasik food without deep diving any further. We need to engage in mindful eating habits. The wise partake of foods that are conducive to good health, and have a peaceable impact upon the mind.
Such foods neither have a short-term benefit not bring good health in the long run. People in the mode of ignorance engage in binge eating of such foods and are ignorant about the ill effects it could have on one's health. They do not even read the ingredients listed on the processed food and do not engage in mindful eating.
Those inclined towards Rajasik diet are aware about the detrimental effects on health by consuming such foods (Say ice creams, fast food or processed foods), but they give in to temptation and consume the same. However, Tamasik natured persons are not even aware about the damage that they could do to their health by consuming such foods. They continue to remain ignorant with the choice of food for consumption.
While explaining about the three-fold classification of food, Bhagavān explains the effects of Satvik food and then it's nature. HE then explains the nature of Rajasik food and then it's effects. In this shloka, HE just explains the nature of Tamasik food without deep diving any further. We need to engage in mindful eating habits. The wise partake of foods that are conducive to good health, and have a peaceable impact upon the mind.
Question and Answer
Sathish Ji
Question: It is told that the lifespan of a person is predetermined. Then how does the quality of food consumed determine one's lifespan?
Answer: The lifespan is based on the number of breaths. Approximately, one takes around 21000 breaths in a day. This adds up to 15 breaths in a minute. If one is ill, the count of breath goes up and if one is healthy, the count comes down. By decreasing the count of breaths, one can live long.
Bhajarang Ji
Question: Is it wrong to harbor desires and perform actions always from a desire-free state?
Answer: For those who are at the start of their career, it is natural to have desires and achieve goals. However, when one is around 50 years of age, one can relinquish desires.
Shashi Ji
Question: Why food that is dry is classified as Rajasik diet?
Answer : Dry foods do not have a long term benefit on health and is hence classified as Rajasik diet. The quantity of consumption also determines if the diet is Sattvik or Rajasik.
Preeti Ji
Question : There are well known temples which engage in animal sacrifice for the Devi. Why is it Tamasik?
Answer: Devi has not told in the scriptures that she desires animal sacrifice. Those engaging in Tamasik practices will attain Tamasik fruits.
Bimeshwar Ji
Question : Under which category of food are mushrooms and bakery items classified?
Answer : Mushroom is considered as a living entity. In biology, it is a classification of fungi. Hence, it is a Tamasik diet. All packed foods from the bakery are classified as Rajasik.
Question: It is told that the lifespan of a person is predetermined. Then how does the quality of food consumed determine one's lifespan?
Answer: The lifespan is based on the number of breaths. Approximately, one takes around 21000 breaths in a day. This adds up to 15 breaths in a minute. If one is ill, the count of breath goes up and if one is healthy, the count comes down. By decreasing the count of breaths, one can live long.
Bhajarang Ji
Question: Is it wrong to harbor desires and perform actions always from a desire-free state?
Answer: For those who are at the start of their career, it is natural to have desires and achieve goals. However, when one is around 50 years of age, one can relinquish desires.
Shashi Ji
Question: Why food that is dry is classified as Rajasik diet?
Answer : Dry foods do not have a long term benefit on health and is hence classified as Rajasik diet. The quantity of consumption also determines if the diet is Sattvik or Rajasik.
Preeti Ji
Question : There are well known temples which engage in animal sacrifice for the Devi. Why is it Tamasik?
Answer: Devi has not told in the scriptures that she desires animal sacrifice. Those engaging in Tamasik practices will attain Tamasik fruits.
Bimeshwar Ji
Question : Under which category of food are mushrooms and bakery items classified?
Answer : Mushroom is considered as a living entity. In biology, it is a classification of fungi. Hence, it is a Tamasik diet. All packed foods from the bakery are classified as Rajasik.
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