विवेचन सारांश

The Three-Fold Path: How Faith, Action, and Transcendence Shape Human Nature According to Śrī Krishna

Arjuna, upon hearing Bhagavān’s words, raised a significant inquiry: O Krishna, those who, disregarding scriptural injunctions, worship the divine with faith—what is the nature of their faith? Is it Sattvic, Rajasic, or Tamasic?

Throughout the Bhagavad Gītā, Bhagavān has greatly extolled the glory of Shraddha (faith).

1. Śraddhāvanto 'nasūyaś ca śṛṇuyad api yo naraḥ | So 'pi muktaḥ śubhān lokān prāpnuyāt puṇyakarmaṇām || 3.31 ||
"Those who, full of faith and without envy, always follow this teaching of Mine are freed from karma and attain the auspicious worlds of the pious."
Here, Śrī Krishna says that those who have faith (śraddhā) and do not find faults will attain liberation.

2. Śraddhāvān labhate jñānaṁ tatparaḥ saṁyatendriyaḥ | Jñānaṁ labdhvā parāṁ śāntim acireṇādhigacchati || 4.39 ||
 "A faithful person who is devoted to knowledge and has control over the senses attains spiritual wisdom. Having attained knowledge, such a person quickly attains supreme peace."
Śrī Krishna asserts that faith leads to knowledge, and through knowledge, one attains peace.

3. Aśraddadhānāḥ puruṣā dharmasyāsya parantapa | Aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani || 4.40 ||
"But those who lack faith in this dharma, O Parantapa (Arjuna), do not attain Me and are reborn in the cycle of birth and death."
Lack of faith leads to destruction and continuous rebirth in the material world.

4. Yoginām api sarveṣāṁ madgatenāntarātmanā | Śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ || 6.47 ||
"Among all yogis, one who worships Me with faith (śraddhā), with his mind absorbed in Me, is considered the most devoted by Me."
Here, Śrī Krishna confirms that faith makes a devotee the most exalted among yogis.

5. Mayy āveśya mano ye māṁ nityayuktā upāsate | Śraddhayā parayopetāḥ te me yuktatamā matāḥ || 12.2 ||
"Those who fix their minds on Me and always worship Me with supreme faith (śraddhā), I consider them to be the best of yogis."

6. Ye tu dharmyāmṛtam idaṁ yathoktaṁ paryupāsate | Śraddadhānā mat-paramā bhaktās te 'tīva me priyāḥ || 12.20 ||
"Those who follow this nectar of righteousness as described, with faith (śraddhā) and making Me their supreme goal, are exceedingly dear to Me."

Having glorified Shraddha extensively in the preceding sixteen chapters, Bhagavān then emphasized the authority of scriptures. This led Arjuna to a dilemma—between faith and scripture, which holds greater significance? If one follows faith but not the scriptural injunctions, what then? Bhagavān proclaimed:
yaḥ śhāstra-vidhim utsṛijya vartate kāma-kārataḥ | na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim || 16.23 ||

Thus, if one disregards scriptural guidance yet worships with faith, what is their position? Is faith alone sufficient if not aligned with the scriptures? Arjuna's inquiry was profound—what is the nature of faith in such cases? Would it be classified as Sattvic, Rajasic, or Tamasic?

To understand this, the very essence of Shraddha must be examined. Different individuals perceive faith in varied ways. Etymologically, ‘Shraddha’ consists of ‘Shrad,’ meaning truth, and ‘Dha,’ meaning the path leading towards it—thus, Shraddha signifies the path toward ultimate truth. Its direct opposite is ‘Shanka’ (doubt). Where there is doubt, there can be no faith, and where there is faith, doubt ceases to exist. These two cannot coexist—either one is endowed with faith or consumed by doubt. The moment doubt arises, faith is lost, and when faith is established, doubt is annihilated.

Therefore, Bhagavān asserts that Shraddhāvān labhate jñānam—faith is essential for the acquisition of true knowledge. Without faith, knowledge is transient; it does not remain and eventually dissipates. A person afflicted by doubt suffers continually, dying a slow death every moment. This is relevant in today’s world, where television and media have ingrained suspicion within the collective consciousness. Many shows and serials constantly instill doubt—portraying betrayal among family members, friends, and relationships, leading people to question even their closest bonds. Such portrayals corrode trust and alter one’s mindset, fostering a culture of skepticism and mistrust.

Thus, the significance of Shraddha remains paramount. It is the unwavering force that leads one towards truth and ultimate realization. The discourse now proceeds further into understanding the depths of faith in alignment with divine wisdom.

In the Ramayana, there is an episode where Bharat travels to Chitrakoot to bring back Śrī Ram. Accompanied by the entire fourfold army, all the queens, sage Vashishta, other rishis, nobles of Ayodhya, and all the citizens, Bharat sets out on his journey. As they approach Chitrakoot, the Nishads observe the vast army marching toward the forest and inform their king, Nishadraj.

Nishadraj becomes suspicious—if Bharat had to come, he could have come alone; why was he bringing an entire army? Something seemed amiss. He immediately conveys this information to Lakshman, suggesting that Bharat may have arrived with an army to attack Ram and Lakshman. To reassure Lakshman, he assures him that the entire Nishad community has been summoned, and they are prepared to lay down their lives to protect Ram and Lakshman. Regardless of how powerful Ayodhya’s army is, as long as they live, they will not let any harm come to them.

Hearing this, Lakshman too starts believing that Bharat has ill intentions. He wonders if Bharat fears that after fourteen years, when Ram returns, he will have to give up the throne, and so he has come to the forest to eliminate them, securing his claim to the kingdom forever. Convinced of this, Lakshman rushes to Ram, his anger ablaze. He exclaims furiously, "Brother, this is an unimaginable disaster! We could never have imagined such treachery from Bharat. He has come with the entire Ayodhya army to kill us! But fear not, brother, as long as I am here, I will not let anything happen to you. Even if the entire army of Ayodhya, or even the entire universe, stands against us, I will single-handedly fight them! You take care of Sita Maa and sit aside—I will fight alone."

Lakshman’s rage is so intense that he even declares in his battle fervor: As stated in Ayodhya Kand of Śrī Ramcharitmanas, written by Goswami Tulsidas.

Uthi kar jori rajāyasu māgā। Manahu vīr ras sovat jāgā॥
Bāndhi jaṭā sir kasi kaṭi bhāthā। Sāji sarāsanu sāyaku hāthā॥
"(Lakshman stands up, joins his hands, and seeks permission to act. It seems as if the dormant warrior spirit within him has awakened. He ties his matted hair, fastens his quiver around his waist, and picks up his bow and arrows.)"

Āju Rām sevak jasu leū। Bharatihi samar sikhāvan deū॥
Rām nirādar kar phalu pāī। Sovahu samar sej do'u bhāī॥
"(Today, I will uphold the honor of being Ram’s servant and teach Bharat a lesson in battle. If he has dared to dishonor Ram, then both brothers (Bharat and Shatrughna) will find their resting place on the battlefield.)"

Āi banā bhal sakal samāju। Pragaṭ karaum ris pāchila āju॥
Jimi kari nikara dalai mṛgarāju। Lei lapeṭi lavā jimi bāju॥
"(It is good that the entire society has gathered here. Today, I will reveal the anger I have held back for so long. Just as a lion crushes a herd of elephants or a hawk snatches up its prey, I will destroy Bharat and his army.)"

Taisehi Bharatihi sen sametā। Sānuja nidari nipātahu khetā॥
Jauṃ sahāya kara Sankara āī। Tau mārau ran Rām dohai॥
"(In the same way, I will strike down Bharat along with his army and younger brother in the battlefield. Even if Lord Shiva himself comes to aid them, I swear by Ram’s name that I will not spare them in battle.)"

Seeing Lakshman’s wrath, even the gods make a celestial proclamation, acknowledging his immense power. However, they caution, "O Lakshman, who does not know of your prowess? You are indeed capable of defeating even the mightiest forces, but consider what is right and wrong before taking any action. Vedanta teaches that one should never act impulsively without contemplation."

While the divine voice echoes in the skies, Śrī Ram listens with a gentle smile. He then says calmly, "Lakshman, you do not know Bharat. Do you really think he would come to claim the throne by attacking me? Forget Ayodhya’s kingdom—even if he were offered the position of Brahmā, Vishnu, and Mahadev, Bharat would never covet power."

Such was Ram’s faith in Bharat. While Lakshman, despite having the same information, is filled with doubt, Ram’s unwavering faith in Bharat remains unshaken.

Bharata hoi na rāja madhu vidhi, Hari Har pada pāī। Kabahu kī kānji sī karanī, kṣīra sindhu bina sā॥
"Even if Bharata were to attain kingship as per destiny, and even if he were to acquire the supreme position of Lord Vishnu or Lord Shiva, he would never behave like sour curd, for he is like the ocean of milk (always pure and untainted)."

Ram further asserts, "Lakshman, do you think Bharat could ever desire the throne? Impossible! Just as a drop of curdled milk can never pollute the vast ocean of milk, or as the midday sun can never be absorbed by clouds, Bharat’s mind can never be tainted by greed for power. Even if the entire universe is overturned, Bharat’s loyalty will never waver."

He reassures Lakshman:

Lakhan tumhār sapat̨ha pitu ānā, Sachi samaṃ nahi Bharata samānā॥
"Lakshman, you uphold the vow of our father (Dasharatha), and there is no one as truthful as Bharata."

This profound statement comes from Śrī Ram, who acknowledges Lakshman’s unparalleled service and sacrifice yet declares that Bharat remains the epitome of fraternal love and righteousness. Despite the years of separation, despite having no communication in between, Ram's trust in Bharat remains absolute, unwavering, and pure—such is the essence of true faith.

Once, a leftist questioned Mahatma Gandhi about his thoughts on left-wing ideologies, expressing that leftists had always been the same—contrary, rebellious, and radical in their thinking. Gandhi, upon hearing this, became deeply contemplative. He then responded by recalling a pivotal moment from his childhood that cemented the principle of truth in his life.

As a young boy, Gandhiji had watched a silent bioscope film on the legendary tale of Satyavadi Harishchandra. The film, despite being silent, profoundly impacted him. From that very moment, he resolved never to utter a falsehood for the rest of his life, a vow he upheld unwaveringly. He believed that the lesson he absorbed from merely witnessing that tale of truth was the ultimate truth itself.

Another significant episode from Gandhiji's life occurred when he was preparing to leave for London to study law. At that time, much like today, insurance agents actively approached individuals, persuading them to buy policies. Since sea voyages were perilous, people often insured themselves, unsure if they would return. One such agent convinced Gandhiji to purchase a life insurance policy worth 5000 rupees. Naive and trusting, he agreed without much thought. However, after completing the transaction, a realization dawned upon him. He felt he had committed a grave mistake.

It troubled him that he had placed his faith in an insurance agent rather than in his own brother. If anything happened to him, would his brother not take care of his wife and children? Would his family need the financial security of an insurance payout? This doubt unsettled him deeply. Upon reaching London, Gandhiji did not first settle into his accommodation; instead, he headed straight to the telegraph office and sent an urgent telegram to his brother, instructing him to cancel the policy immediately. His brother honored his request, and the policy was annulled.

This incident highlighted his profound belief in trust and faith. He reflected on the difference between faith and mere belief. Faith arises when one reads the scriptures or listens to the words of enlightened beings, sages, and saints, and the heart instinctively accepts it. That is Shraddha (faith). When that wisdom permeates one's life and becomes an undeniable truth through experience, it transforms into Vishwas (conviction).

This is why Bhagavān Shiva imparted:

"Uma kaha mai anubhav apna, Sat Hari bhajan jagat sab sapna."
(Parvati, I share my experience: devotion to Bhagavān Hari is the ultimate truth; the world is but a fleeting dream.)

Wherever faith is discussed, experience inevitably follows. Adi Shankaracharya, in 'Vivekachudamani,' defines faith as:

"Sa shraddha kathita satya, Yaya vastu upalabhyate."
(That which leads to the realization of truth through the words of the Guru and scriptures is Shraddha.)

Guru is the embodiment of faith, and without faith in the Guru, even initiation holds no meaning. Goswami Tulsidas Ji, while invoking the divine, expresses:

"Bhavani Shankar Vande, Shraddha vishwas roopinam."
(I bow to Bhavani and Shankar, who manifest as faith and conviction.)

The disciple embodies faith, and the Guru embodies conviction. When Bhagavān Shiva narrated the Ram Katha to Parvati, he represented the unwavering trust of the speaker, and she embodied the faithful devotion of the listener.

This tradition traces back to a time when Bhagavān Shiva and Mata Sati once visited the ashram of Sage Agastya in Treta Yuga. As narrated in the Baal Kand of Ramcharitmanas:

"Ek baar Treta Jug maahi, Sambhu gaye kunj rishi paahi, Sang Sati jag janani Bhavani, Pooje rishi akhileshwar jnani."
(Once, in Treta Yuga, Bhagavān Shiva visited the hermitage of Sage Agastya along with Goddess Sati, the Divine Mother. The sage, recognizing Shiva as the Bhagavān of all worlds, worshipped him with great reverence.)

Bhagavān Shiva, known for his deep love for Ram Katha, delighted in both narrating and listening to it. Upon reaching Sage Agastya's ashram, he requested:

"Ram Katha muni baran bakhani, Suni Mahesh param sukh mani."
(O great sage, please narrate the glorious Ram Katha; hearing it brings immense joy to Maheshwar.)

Sage Agastya, honored by Bhagavān Shiva’s request, considered it his great fortune to share the sacred tale. With deep reverence, he narrated the divine Ram Katha for many days, immersing the Bhagavān of Kailash in its sublime essence.

Thus, the interplay of faith and conviction, of Shraddha and Vishwas, has been central to spiritual understanding. Whether in Gandhiji's unwavering trust in truth, his belief in familial bonds over financial security, or the eternal transmission of divine wisdom from Bhagavān Shiva to Mata Parvati, faith remains the cornerstone of realization and ultimate experience.

As the journey back from the hermitage of Agastya Muni began, a shift in perception had taken place. While Mata Sati was received at the hermitage as "Jagat Janani Bhavani," upon leaving, she was addressed as "Daksha Kumari." This change in address was not merely linguistic but signified a shift in her spiritual standing. Having failed to embrace the essence of Ram Katha with faith, her identity had been subtly diminished in the divine order.

As Bhagavān Shiva and Mata Sati journeyed through the forests, an extraordinary event was unfolding in the Dandaka forest. At that very moment, Sita ji had been abducted, and Sri Rama was wandering through the wilderness, calling out his beloved Sita ji. He sought her among the trees, the rivers, the animals—his anguish filling the atmosphere. Observing this, Shiva, in deep reverence, bowed from a distance and chanted, "Jai Sachchidananda!" repeatedly, offering his obeisance to the Bhagavān.

Perplexed by this act, Sati questioned his devotion. To her, this was merely a grief-stricken prince lamenting the loss of his wife. How could such a being be the Supreme Bhagavān, the very embodiment of Sachchidananda? Bhagavān Shiva, with His infinite wisdom, instructed her to follow suit and offer her respects, as this was indeed Paramātmā engaged in divine play. However, doubt clouded Sati’s mind. How could one who was suffering be the Supreme Being? To her, this defied reason.

ji'Bhagavān Shiva, sensing her skepticism, simply stated, "If you doubt my words, you may test it yourself. But be warned—this is the Bhagavān's divine leela, and a misstep will have consequences." Driven by curiosity and disbelief, Mata Sati resolved to conduct her own test. To ascertain whether Śrī Rama recognized the truth of his own divinity, she took the form of Sita ji. Her plan was simple—if she assumed Sita s form and Śrī Rama failed to distinguish between the real and the illusion, it would prove that he was merely a mortal.

As she approached in her disguise, Sri Rama and Lakshmana beheld her. Yet, there was no moment of confusion. Instead, with a gentle smile, Śrī Rama bowed before her with folded hands and declared, Jori pāni prabhu kīnha pranāmu, Pitu samēta līnh nija nāmu.—A gesture of profound recognition. He addressed her, "O Mother! Why do you wander alone in this forest? And where is Mahadeva, the one who rides the great bull?"

A tremor ran through Mata Sati. How had he seen through her disguise? Fear gripped her heart as the weight of her error became apparent. She had doubted the omniscience of the Bhagavān and now stood exposed. Guilt consumed her as she realized that she had attempted to deceive not a mere mortal, but the Supreme Bhagavān Himself.

Fleeing in terror, she attempted to retreat to Bhagavān Shiva, but wherever she turned, she encountered only Śrī Rama, Sita ji, and Lakshmana in every direction. The divine illusion enveloped her, leaving her disoriented. Not only did she see multiple forms of the divine trio, but she also beheld infinite manifestations of Bhagavān Shiva, Bhagavān Vishnu, Brahmā ji, Indra, and other deities—all engaged in reverence towards Sri Rama.

Overwhelmed, she closed her eyes, surrendering to the incomprehensible vision. When she finally opened them, the illusions had vanished, leaving her shaken to the core. With a heart full of repentance, she offered her respects from afar and made her way back to Bhagavān Shiva, burdened by the weight of her actions.

As Shiv ji and Mata Sati returned, Shiv ji looked at her and inquired about her experience. Smiling, he asked if everything was well and how she had conducted the test. "Parīkṣā kavan vidhi kahahu satya saba bāta"—how did you test? Tell me everything truthfully.

Mata Sati hesitated, unable to confess her actions. Instead, she simply said, "Kachhu na parīkṣā līna gosāī, kīn pranāma tumhārī nāī"—I did not conduct any test; I only offered my respects just as you did. But Shiv ji, all-knowing and omniscient, saw through the deception. If mere reverence was the intent, she could have stood beside him and done the same. There was no need for such an elaborate pretense.

Shiv ji meditated and saw the truth. He realized that Mata Sati had taken the form of his divine mother, Jānaki. This deeply troubled Him, for to Him, Mata Jānaki was the embodiment of the Supreme Mother. Seeing Mata Sati in that form made it impossible for him to regard her as his wife any longer. Thus, in his mind, he renounced her as his consort. At that very moment, the gods in the heavens showered flowers upon him, declaring, "Jaya ho Mahādeva! Jaya ho Mahādeva!"—Hail Mahādeva! Yet, Mata Sati remained unaware of the divine proclamation and Shiv ji's silent resolution, though she sensed that something had changed.

Though they continued to dwell together, Shiv ji no longer saw Mata Sati as his wife. Time passed, and an event occurred that would forever alter destiny. Her father, Dakṣa, held a grand yajña, inviting all the gods and celestial beings—except Shiv ji. Neither was Shiv ji welcomed, nor was Mata Sati invited. As celestial chariots soared towards the grand assembly, Mata Sati noticed the heavenly beings journeying toward her father’s abode. Curious, she stopped one of the divine beings and asked where they were all headed. She was informed, "Your father, Prajāpati Dakṣa, is performing a great yajña, and all the deities are attending. You, too, should go."

jiOvercome with emotion, Sati approached Shiv ji, expressing her desire to attend. But Shiv ji, ever-wise, reminded her that they had not been invited. It was improper to go uninvited, for where there is no invitation, there is no honor. He warned that she would only find sorrow there. Yet, Mata Sati was determined. "A daughter does not need an invitation to her father's home," she insisted. Seeing her resolve, Shiv ji relented and sent her with his attendants.

Upon reaching the yajña, Mata Sati was met with blatant disrespect. Dakṣa had meticulously arranged offerings for all deities, yet had deliberately omitted Shiv ji. The slight was unbearable. Mata Sati, burning with righteous indignation, rebuked Dakṣa for his offense. She lamented her own actions, acknowledging her past transgressions in doubting her divine husband. She declared, "I have dishonored my Bhagavān not once but twice. This body that has committed such sins is no longer of any worth. I renounce it now!" With these words, she invoked the yogāgni, reducing her mortal form to ashes.

jiWitnessing this tragic end, Shiv ji’s attendants, enraged, wreaked havoc upon Dakṣa’s yajña, bringing it to ruin. News of Sati’s self-immolation reached Shiv ji, who, in his grief, arrived at the scene. The yajña lay in ruins, the gods had fled, and there, amid the destruction, lay the ashes of Sati. Overwhelmed by sorrow, Shiv ji lifted her lifeless form and wandered in anguish. Wherever parts of her body fell, sacred Śakti Pīṭhas were established, places that are revered to this day.

Yet destiny was not to be denied. In time, Sati was reborn as the daughter of Himālaya, named Pārvatī. The great sage Nārada visited her and revealed her true purpose: "Your birth is destined for only one purpose—to unite with Shiva. Perform intense tapasya and win his grace."

With unwavering resolve, Pārvatī undertook the most severe austerities. So steadfast was her penance that she earned the name Aparṇā, as she even forsook the sustenance of leaves. Years turned into centuries, yet she remained undeterred. Finally, Shiv ji, though known for his detachment, appeared before her. Though reluctant at first, he was moved by her devotion. Thus, in divine union, they were married.

Unlike her past life, in this incarnation, Mata Pārvatī retained the memory of her former self. She approached Shiv ji and admitted her past mistakes. "I was ignorant before, but now my heart is filled with pure devotion. Please, tell me the Śrī Ram Katha in its entirety."

A true listener, filled with śraddhā, must be granted the knowledge they seek. Moved by her sincerity, Shiv ji narrated the Śrī Ram Katha to her in full. This very narration, recorded by Goswami Tulsidas, became the sacred text known as the Ramcharitmanas.

Thus, the invocation: "Bhavānī Śaṅkara vande śraddhā-viśvāsa rūpiṇam." The essence of devotion and faith is embodied in Bhavānī and Śaṅkara.

This tale, woven within the grand narrative, illustrates how a lack of śraddhā leads to destruction, while unwavering faith leads to ultimate elevation. In the Bhagavad Gītā, Arjuna once asked, "What happens to one whose faith is not rooted in śāstra? Is such a person’s faith sāttvika, rājasika, or tāmasika?" To this, Bhagavān responded, revealing the threefold nature of faith and the consequences of forsaking divine wisdom. Thus, the journey of faith remains the key to transcendence and ultimate realization.

"The faith of all embodied beings arises from their inherent nature and is of three types—Sāttvikī (pure), Rājasī (passionate), and Tāmasī (ignorant). Listen to this wisdom."

The Supreme Bhagavān, being the perfect guide and teacher, never gives incomplete or superficial answers. If the question is significant, the answer must be equally profound. Here, the Bhagavān explains the nature of faith in great detail.

Faith can be classified into three broad categories: Svabhāva-jā Śraddhā (innate faith), Saṅga-jā Śraddhā (faith acquired through association), and Śāstra-jā Śraddhā (faith derived from scriptures).

The abandonment of scriptural injunctions can occur due to three primary reasons:

The Supreme Bhagavān explains to Arjuna that even Svabhāva-jā Śraddhā (innate faith) has three categories—Sāttvikī, Rājasī, and Tāmasī—each influenced by the qualities (gunas) of nature.

Faith is not something that develops overnight; it requires time and sustained effort. Garuḍa once inquired about faith from Bhagavān Shiva, and HE directed him to Kākabhuśuṇḍi but advised him not to return hastily.

"Jab bahu kāla kiye satsanga, tab hoye sab saṃśaya abhaṅga."
(Only after a prolonged association with saints and spiritual discourse do all doubts dissolve.)

One must engage in long-term satsanga (spiritual discourse) to truly transform one’s mind and intellect. Merely asking a few questions in a discussion does not eliminate doubts. It takes time for understanding to take deep root. Just as placing a few drops of oil in a bowl of water does not mix them instantly, but leaving the oil for a month allows it to gradually spread throughout, faith develops over extended exposure to spiritual wisdom.

Many believe that attending a single Gītā class or hearing a discourse will instantly change their lives. However, true transformation demands continuous immersion in knowledge over a long period. Only then does the mind start shifting, and only then does faith become unwavering.

Thus, faith is built gradually through scriptural study, association with the wise, and conscious contemplation.

Every person is composed of their śraddhā, and the nature of their śraddhā determines what they become. One who deeply engages with films is often referred to as a film enthusiast, while someone who is immersed in games is called a gamer. Those who are devoted to cooking earn the reputation of being excellent chefs. The subject of devotion shapes an individual into its likeness.

A king once conceived the idea of constructing a magnificent temple. His inspiration arose from having an extraordinarily skilled sculptor in his kingdom, one whose craftsmanship was so refined that even stones seemed to communicate with him. Recognizing the sculptor's unparalleled ability, the king entrusted him with the task of creating a temple that would be renowned across distant lands. The sculptor was given complete freedom—materials, funds, and time—to craft something extraordinary.

The sculptor selected four special stones for carving the deity's idol. The first stone was brought into his workshop, and as he prepared to chisel, the stone spoke, pleading to be left untouched, unable to endure the pain of carving. Respecting its wish, the sculptor set it aside. The second stone underwent a month of chiseling but eventually protested, unable to bear further pain. It too was put aside. The third stone endured six months of carving, and its form began to take shape. However, over time, it also succumbed to the pain and asked to be left alone.

Finally, the fourth stone was brought in. The moment the sculptor touched it, the stone resonated with eagerness, expressing its complete surrender. It declared itself ready to endure every stroke, willing to be shaped as per the sculptor’s vision. It welcomed the transformation, considering its very existence meant for this purpose. Over two years, the sculptor meticulously crafted a divine idol of Dwarkadhish. When the idol was completed, the sculptor bowed down in reverence, recognizing the stone’s unwavering surrender as the key to its divine transformation.

The king was invited to witness the idol and was overwhelmed with emotion upon seeing its beauty. The temple construction neared completion, and each of the four stones found its place. The first stone, which refused carving, was crushed and laid as road gravel. The second, which endured some chiseling, became the temple’s steps. The third, which had taken partial form, was used for the temple’s pillars. The fourth, which had surrendered completely, became the very idol worshipped in the sanctum.

The fate of each stone was determined by its degree of surrender. One became mere gravel, another became a step, one turned into a pillar, while the one that embraced transformation attained divinity. The same principle applies to human life—one’s śraddhā defines their journey and destiny.

Man alone has the potential to transform into the divine, but this transformation is impossible without complete surrender. The greatest saints and enlightened beings have reached their heights only through unwavering dedication and surrender to their purpose. Similarly, individuals who nurture destructive habits manifest a different destiny. The trajectory of life is guided by one’s faith and commitment.

Swami Vivekananda once remarked that human beings are creatures of thought. Their thoughts shape their reality, and they have the power to become what they aspire to be. Everyone is provided with the same potential, but their śraddhā determines what they become.

Each person’s desires vary—some seek worldly pleasures in this life, others in future lives, while some aspire for celestial luxuries. Those seeking a good spouse observe Monday fasts, those longing for strength devote Tuesdays to Hanuman, those desiring wealth turn to Brihaspati on Thursdays, and those seeking relief from troubles worship on Saturdays. While the physical form remains the same, the mind's inclinations and aspirations differ greatly.

Just as water takes the color of the substance it mixes with, the human mind shapes itself according to its faith and devotion. The path one walks, the faith one nurtures, and the surrender one embraces all determine their ultimate destiny.

The mind is like a mirror, reflecting all deeds—good and bad. No one can escape their own conscience. Even if one hides their actions from the world, they remain exposed to themselves. The mind alone determines what brings joy and what brings sorrow. If the mind changes, then joy and sorrow change, faith changes, and ultimately, the individual transforms.

Thus, faith dictates one’s devotion and choices. The one who understands and refines their faith aligns with their highest potential, just as the fourth stone that surrendered to the sculptor became worthy of worship. True transformation lies in unwavering faith and surrender.

The Bhagavad Gītā explains that faith determines one's object of worship. Those who possess a sāttvika (pure) nature worship the devas (celestial beings), as they recognize their benevolence in providing sustenance, rainfall, and prosperity. They offer prayers, rituals, and oblations with sincerity, acknowledging the divine forces that maintain cosmic harmony.

Those of rājasika (passionate, ambitious) nature, driven by material desires, turn to yakṣas (demigods of wealth) and rākṣasas (power-seeking entities). This is evident in commercial establishments where invocations to Kubera, the deity of wealth, are prominently displayed, reflecting the worshipper's focus on prosperity and material gain. Their worship is often motivated by desires for power, success, and personal gain.

In contrast, those with a tāmasika (ignorant, deluded) disposition are drawn to pretas (spirits) and bhūtas (supernatural beings). Certain temples and shrines cater to such worship, where offerings of intoxicants and meat are made, aligning with dark and chaotic energies. Worshippers engrossed in such practices often indulge in rituals that lack purity and discipline, reinforcing their attachment to ignorance and lower tendencies.

One’s faith dictates their inclinations, shaping their choices and ultimately determining the path they walk. The form of worship one engages in reflects their inner disposition and aspirations.

There are individuals who engage in severe austerities that are not prescribed by Śāstra (scriptures). Their penances are self-imposed and fueled by dambha (pretentiousness), ahaṁkāra (ego), and kāmarāga (desires and passions). Rather than adhering to spiritual discipline with humility, they create their own extreme practices to seek attention and validation.

Modern-day examples of such misguided practices can be observed in certain puja pandals (festival setups) where true reverence is overshadowed by ostentation. While the idols of Ganesh ji and Durga mata are placed, the sanctity of the worship is lost amidst loud music, dance, and extravagance. Instead of mantra ucchāra (sacred chanting), one often hears film songs and unholy revelry, completely deviating from the essence of devotion.

Some individuals display gigantic self-images alongside deities, drawing focus to themselves rather than the divine. They assume the role of priests, chanting verses without true understanding, performing rituals without sincerity. This distortion of faith is driven by personal desires and attachment to recognition rather than genuine bhakti (devotion).

True worship must be aligned with scriptural wisdom and a pure heart. The pursuit of spirituality should be guided by humility and devotion, free from arrogance and indulgence in superficial practices. Faith should elevate the soul, not feed the ego.

Those who torment the elements within their own bodies and also trouble the Supreme Self residing within, lack true wisdom. Such ignorant beings should be known as possessing demonic tendencies. Their actions neither align with divine wisdom nor contribute to spiritual progress.

Food is dear to all beings and is of three types according to their nature. Similarly, yajña (sacrifices), tapa (austerity), and dāna (charity) also fall into three categories. The distinctions among them will now be explained.

Every individual prefers food according to their inherent nature. Just as food differs based on temperament, so too do sacrifices, austerities, and acts of charity. These three aspects are deeply intertwined with one’s intrinsic tendencies and reflect their disposition.

The discourse further explores the nature of different inclinations, revealing how one’s choices and preferences align with their inner constitution. This classification is not rigidly absolute but rather intermingled, much like the transitions between morning, noon, and evening. No moment is an absolute morning, just as no person is purely one type. The blending of qualities is inevitable, and each phase carries an influence of the preceding and succeeding one.

For instance, what is termed ‘morning’ is merely the meeting point of the last phase of night and the first light of dawn. Noon results from the overlap of the late morning and early afternoon, while evening is defined by the transition from afternoon to night. Just as there is no absolute boundary between these phases of the day, so too do sattva, rajas, and tamas blend with one another.

Absolute divisions do not exist; rather, the dominant quality at a given moment determines the classification. Even in the darkness of night, some light remains present, as with the moon. Similarly, during daylight, traces of darkness exist. The presence of sattva in a person does not mean the absence of rajas or tamas, but rather a predominance of sattva. Rajas contains elements of both sattva and tamas, while tamas similarly overlaps with rajas.

The discussion now turns toward the nature of food. Since food is essential to all beings, it serves as the starting point for understanding the distinctions among these qualities. What one prefers to consume reveals a great deal about their inner nature. This understanding of food preferences extends to all aspects of life, shaping one's approach to sacrifice, austerity, and charity. The interconnection between one's inherent qualities and their external choices provides profound insight into their spiritual disposition.

The Bhagavad Gītā emphasizes six significant aspects of life that are directly influenced by food: longevity (āyuḥ), mental clarity (sattva), strength (bala), health (ārogya), happiness (sukha), and affection (prīti). Sattvic food is known to enhance these qualities. It is characterized as rasyā (juicy), snigdhā (unctuous), sthirā (stable and long-lasting), and hṛdyā (pleasing to the heart). Such food is naturally appealing to those inclined towards a sattvic lifestyle.

The effects of sattvic food are profound. It increases longevity, enhances intelligence, strengthens the body, ensures good health, brings joy, and fosters love in the heart. The extent to which a person consumes sattvic food determines the degree of these benefits. The characteristics of sattvic food include being juicy, smooth, stable, and naturally delightful.

For example, among pulses, moong dal is considered sattvic, whereas arhar/toor dal is rajasic, and urad dal is tamasic. However, these classifications are not absolute. Depending on time, quantity, and preparation, the nature of food can change. Even moong dal, if consumed excessively or at an improper time, can become rajasic or tamasic. Similarly, urad dal, generally tamasic, can be sattvic when consumed in small quantities mixed with other dals.

Time and proportion also play a crucial role in determining the effects of food. Urad dal consumed during the day may be rajasic, but at night, it becomes tamasic. Chyawanprash is known to enhance longevity, while milk increases sattva. Bananas, being nutritious, contribute to strength, whereas apples are excellent for maintaining health. Mangoes, known for their sweetness, bring immense pleasure and satisfaction.

The amount of liquid intake also reflects one’s disposition. A sattvic individual prefers liquids such as fresh juice, milk, and soup, whereas a rajasic person may lean towards tea or coffee while avoiding natural liquids. Fruits, which are naturally filled with juice, are inherently sattvic.

Snigdhā (unctuous food) includes ghee, butter, and natural oils. While modern medicine often advises against ghee, this is primarily because of the inferior quality of ghee available today. Desi cow’s ghee is rich in good cholesterol and does not contain harmful cholesterol like buffalo ghee or processed dairy. Similarly, traditional oils such as mustard, groundnut, and coconut oil are beneficial, whereas refined oils harm the body.

Sthirā (stable food) provides long-term nourishment. Milk, ghee, and juices do not provide instant energy but build strength over time. A person who consumes pure ghee in childhood maintains strong joints even in old age.

Hṛdyā foods nourish the heart and internal organs. While many opt for instant energy drinks, these often cause harm in the long run. Instead, natural beverages like buttermilk and lassi during summer are far more beneficial.

To maintain sattvic qualities, food must be consumed appropriately based on time, quantity, age, and hunger. For instance, drinking water in the morning, buttermilk in the afternoon, and milk at night is highly beneficial. However, altering this sequence can change the food’s nature, making it rajasic or tamasic. Excessive consumption of even sattvic food can turn it rajasic or tamasic. Similarly, dietary needs evolve with age—what is suitable in childhood may not be appropriate in old age. Additionally, one must eat according to their hunger; overeating, even of pure food, can make it harmful.

Beyond the physical aspects, the purity of the person preparing and serving the food influences its nature. The emotions of the cook and server are transferred to the food. If prepared with love and positive intention, the food retains its sattvic nature. Conversely, if prepared or served with anger or negative emotions, it loses its purity. Hence, one must be mindful of who prepares and serves their food.

The origin of food is equally important. It must be earned through righteous means. Guru Nanak Dev Ji illustrated this through a powerful incident. Once, while traveling with his disciples Bala and Mardana, they went without food for four days. A wealthy landlord, upon seeing them, sent a lavish meal on silver plates. Meanwhile, a poor woodcutter’s daughter humbly offered six simple rotis wrapped in a cloth. Guru Nanak Dev Ji joyfully accepted the humble offering and blessed the girl and her family.

When questioned by his disciples about rejecting the grand feast, Guru Nanak Dev Ji demonstrated a profound truth. He squeezed the landlord’s food, and blood oozed out, symbolizing the exploitation behind his wealth. In contrast, the simple rotis, when pressed, released milk, signifying purity and honest labor. This incident emphasized that food earned through unjust means, no matter how luxurious, is tamasic, while food earned through righteous labor remains sattvic.

Thus, the sattvic nature of food is not merely about its physical properties but also its emotional, ethical, and spiritual aspects. From the gross to the subtle, and from the subtle to the essential, the more refined something is, the more powerful it becomes. Just as a microchip holds immense power in a small space, the essence of sattvic food, when deeply understood and practiced, yields enormous benefits for the body, mind, and soul.

Having explored the significance of Sāttvika āhāra (pure food) and its impact on longevity, strength, health, happiness, and love, it is time to pause here. The discussion on Rājasika and Tāmasika food will continue in the next session, as these too hold great importance in understanding the nature of diet and its influence on the mind and body.

Furthermore, the discourse will expand into the three types of Yajña (sacrifices), the three types of Tapas (austerities), and the three types of Dāna (charity). These aspects are not merely theoretical but deeply practical, guiding one’s way of living towards righteousness and spiritual growth.

The session concludes with a moment of Kīrtana in devotion, immersing the mind in the divine name and surrendering to the ultimate truth.

Hari Sharanam Hari Sharanam Hari Sharanam Hari Sharanam
Yogeshwara Śrī Krishna Chandra Bhagavān kī Jai!

Rajani Ji
Q: I want to say that I feel really good when I attend the Gītā class. Also, I want to share that after the 3rd of July, my husband was very sick—so much so that it was a very critical situation. At that time, I applied a little vibhuti (sacred ash) on him at 10 PM, and I used to read the Gītā in front of him at night from 2 AM to 4 AM. His blood pressure, which had dropped dangerously low (between 0 and 22), gradually stabilized. He was completely unwell but then miraculously recovered. During that time, I continued reading the Gītā.
A: A great blessing indeed! Sharing the wisdom of the Gītā brings immense grace. The Gītā consists of 700 verses, out of which 574 were spoken directly by Bhagavān Himself. That is why reading the Gītā is supremely auspicious. In such challenging situations, these miraculous experiences occur by the grace of Gītā Mata. You have personally experienced this divine intervention. Many good wishes and blessings to you.

Dharun Ji
Q: Bhaiya, you said that Shiva tested Parvati for many years before finally accepting her as His wife. But why did Shiva put Maa Parvati through such a long test?
A: It all depends on what is being asked. If one asks something from Bhagavān Shiva, He grants it quickly. However, asking for Bhagavān Shiva Himself is a much greater matter. There is a difference between asking something from Shiva and asking for Shiva Himself. If you ask for a boon, He may grant it easily, but if you desire Him as your eternal companion, He will put you through intense penance. He will test whether you are truly worthy of Him. You need to prove your eligibility.

Anita Ji
Q: I have tried many times to memorize the Gītā's verses, but I am unable to. What should I do?
A: How much time do you dedicate to it? Memorization requires consistent effort. The more you listen to the verses, the easier they will become for you. Try incorporating them into your daily routine—set an alarm in the morning and listen to the verses while going for a walk, cooking, or resting. Repeated listening will help your subconscious mind absorb them. Think about film songs—we hear them repeatedly on the radio, and suddenly, we find ourselves singing them without having consciously memorized them. This happens because our subconscious mind picks them up. Apply the same method to the Gītā. Every morning during your prayers, recite the verses without looking at them. If you forget a line, refer and correct yourself. Do this repeatedly. Also, involve young children at home—make it a fun challenge. Tell them that whoever helps you memorize ten verses will get a chocolate. You’ll be surprised how quickly they’ll help you learn!

Q: If I listen to Kaki Ji’s Gītā recitation all day, will I be able to memorize it?
A: Yes, that is one step—listening is important. But after listening, practice reciting the verses without looking at the text. Only then will your practice be solid. Listening is one part of the process, but true mastery comes when you attempt to recite without looking and correct yourself wherever needed. This will make your memorization perfect. 

Mirilaya Ji
Q: The essence of the Gītā—does it change based on situation, person, time, and place? Is it different from person to person, time to time, and place to place?
A: No, it does not change based on the person or time. The wisdom of the Gītā is universal—it applies to all people at all times. However, I understand your point. For example, dietary needs change based on age—what one consumes in youth might not be suitable in old age. But this applies only to external factors like food and lifestyle, not to the eternal wisdom of the Gītā. The knowledge of the Gītā is not dependent on these changing circumstances—it remains timeless and absolute.

Chanchal Ji
Q: I wanted to ask, people say that incense sticks should not be burned as they are made of bamboo. So, should incense sticks not be burned?
A: I personally do not believe in this idea and do not support it because it is not written anywhere. This is just a belief that has been formed. There is no scripture that states that bamboo should not be burned. Yes, you can burn incense sticks. This is a matter of personal choice. Since there is no scripture that forbids burning bamboo, there is no need to believe in such a notion.

Q: In Ramayana, we read phrases like "Mamalopankaj Lochan." This was recited for Bhagavān Ram. Can we also read such verses?
A: Yes, absolutely. The praises sung by saints for God can be recited by anyone. It is not restricted.

Q: Vishnu Sahasranama classes—when will they begin?
A: They are starting soon. Join immediately at https://krishnasakha.com/vishnusahasranam/

RM Thakor Ji
Q: I wanted to know how to ensure the availability of sattvic food.
A: By controlling one’s tongue and making an effort. If one lives in the city, getting pure desi cow milk may not always be easy, but it is available with effort. People want things to be effortless and cheap, but that is not possible. First, do what is easily accessible, then move on to the more difficult aspects. For example, instead of arhar dal, start eating moong dal, then gradually shift to organic pulses. Avoid chemically treated foods step by step.

Nalini Ji
Q: Bhaiya Ji, you mentioned the Vishnu Sahasranama path, and we will start that. However, the discourse that begins at 5 PM on Sundays—its link is not shared with us. We can watch but cannot ask questions.
A: The Zoom link is shared in the Vishnu Sahasranama group, not in other groups. However, you can always watch the discourse live on the "Learngeeta" platform. To ask questions, you can click on the link from there and join.

Q: I do not eat at others’ homes or outside food, and I get mocked for it. How should I handle this?
A: If it is a strict personal rule, then do not break it. But if it is not a firm vow, then be flexible so that others do not feel hurt. A balance should be maintained. If people insist, you can consume fruits or milk instead of food. Over time, people will understand your dietary preferences and will stop insisting.

Bhupendra Ji
Q: I wanted to ask about the difference between doubt and faith. Even Hanuman Ji had doubts in the Ramayana—whether Bhagavān Ram was truly the divine one. If we do not have doubts, how will faith arise?
A: Faith means accepting God. Doubt is natural when one does not know the subject. Hanuman Ji questioned only because Bhagavān Ram was in disguise. But once he recognized Him, he had unwavering faith.

Q: Is it true that figs are non-vegetarian, as some articles claim?
A: No, figs are completely pure and vegetarian. You can eat them.

Shipra Ji
Q: What shloka should be recited before cooking? I also teach cooking and would like to start my class with a shloka.
A: The verse from the Bhagavad Gītā, Chapter 15, Verse 14:
ahaṃ vaiśvānaro bhūtvā prāṇināṃ deham āśritaḥ |
prāṇāpāna-samāyuktaḥ pacāmy annaṃ catur-vidham || 15-14 || This will sanctify the food.

Vani Ji
Q: Are the Bhagavad Gītā and Upanishads separate? Because the Gītā is often referred to as the "essence of the Upanishads."
A: Yes, the Bhagavad Gītā is considered the essence of the Upanishads. The Gītā is composed of 700 shlokas, making it easier to find references compared to the vast 108 Upanishads. If you are familiar with the Upanishads, you can find similar teachings there, but the Gītā provides a concise summary.

Q: How are the Bhagavad Gītā, Brahma Sutras, and Upanishads connected?
A: These three form the "Prasthanatrayi" (the three foundational scriptures). To become an Acharya, one must write commentaries on all three. Adi Shankaracharya set this as a requirement.

Rajni Ji
Q: If a child is born in the family, for how many days should prayers be avoided?
A: This varies by tradition. Some observe a period of 10 days, some 30 days, and some 40 days. Follow the tradition of your family.

Q: What if we do not know the family tradition?
A: In such a case, follow a minimum period of 10 days.

The session concluded with prayers and chanting of Hanuman Chalisa.