Shraddha Traya Vibhaga Yoga: Understanding the Three Types of Faith

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Introduction

Throughout the Bhagavad Gita’s sacred discourse, Lord Krishna illuminates profound truths about our spiritual destiny, the nature of the universe, and the means by which we may live in harmony with the divine. The previous chapter (16), titled “Daivasura Sampad Vibhaga Yoga” (“The Yoga of the Divine and Demonic Natures”), stands as a vital turning point in this dialogue. It contrasts the qualities that uplift us toward God-consciousness with those that bind us in ignorance. Chapter 16 contains only 24 verses, yet within these concise teachings, Lord Krishna defines 26 noble qualities, sharply contrasts them with traits associated with a demonic mindset, and offers practical guidance on discerning the path that leads to lasting spiritual growth.

Scriptural Guidance and the Role of Dharma

In the concluding verses (21 to 24) of Chapter 16, Lord Krishna emphasizes that, to cultivate divine qualities and avoid demonic traps, a seeker should rely on scriptural injunctions. By “scripture,” He refers to teachings that genuinely uplift consciousness and sustain moral and spiritual well-being, such as the Vedas and other related bodies of divine wisdom. Shri Krishna emphasizes that knowledge alone is insufficient if it does not manifest in righteous actions. Put differently, it is not enough to merely read or recite sacred texts. One must embody their instructions in thought, word, and deed to experience spiritual transformation.

In highlighting the authority of scripture, Shri Krishna is also preparing the ground for the conversation in this Chapter 17, which delves into different kinds of faith and how they shape our spiritual and worldly activities. By ending Chapter 16 with an emphasis on following scriptural ordinances, He firmly underlines the necessity of having proper guidance and discernment when we engage in any form of spiritual pursuit.

Bridging to Chapter 17: Faith as the Next Step

One can view Chapter 16’s focus on divine and demonic natures as a moral and psychological foundation. It alerts us to the positive and negative forces within us and urges us to orient ourselves toward the positive. Yet this chapter by itself may prompt questions: How do we practically nurture these divine qualities in daily life? What internal or external factors influence whether one’s actions and devotion are pure or not?

These very questions lead naturally to this Chapter 17, which is about “Shraddha Traya Vibhaga Yoga,” the Yoga of the Threefold Faith. After having clarified that scripture is a guiding light, the next logical step is to examine the different types of faith people possess and how that faith shapes the way they interpret or follow scriptural teachings. In short, Chapter 17 explores:

1. Three types of faith (Sattvic, Rajasic, and Tamasic): How our inherent nature (or the mode of nature influencing us) determines what and how we believe, whether it be in terms of worship, spiritual discipline, or even the foods we prefer.
2. The Consequences of these types of faith: How each type of faith molds our destiny and influences our moral choices.
3. Purification and elevation: Practical guidelines from Krishna on refining our faith so that it aligns with divinity, thereby reinforcing and deepening the virtues extolled in Chapter 16.

By studying Chapter 16 carefully, we prepare ourselves for the self-reflection demanded in Chapter 17. We become more sensitive to the intricacies in our spiritual practice: are we performing our rituals or devotions for the sake of genuine love of God, or are we motivated by pride, ego, or some form of superficial recognition? In broadening our perspective from moral qualities to faith-driven action, we begin to explore our deeper spiritual identity.

A Glimpse into Chapter 17: Three types of Faith and Its Implications

A brief overview of what awaits us in Chapter 17, “Shraddha Traya Vibhaga Yoga,” can be summarized in three primary teachings:

1. Nature of One’s Faith (Shraddha): Krishna explains that each person’s faith typically aligns with their inherent temperament or the mode of material nature dominating them: sattva, rajas, or tamas.
2. Types of Worship and Sacrifice: Depending on our faith, we may worship different deities or practice sacrifices differently. The intention and purity behind these acts determine whether they uplift or degrade us.
3. Significance of Food, Austerity, and Charity: Krishna also categorizes food, austerities, and acts of charity along these same lines of sattva, rajas, and tamas. Understanding this categorization helps us refine all aspects of our lifestyle, not just formal worship.

As we prepare to journey into Chapter 17, let us carry forward the teachings of Chapter 16 with humility and determination. With the awareness that our inner qualities shape our destiny and that scripture serves as a beacon of divine insight, we stand ready to explore how faith, our innermost guiding principle, may further illuminate the path to spiritual realization.

Keywords: Three Types of Faith in the Bhagavad Gita, Sattvic Faith Rajasic Faith Tamasic Faith, How to Transform Faith from Tamas to Sattva, Krishna’s Guidance on Faith, Cultivating Sattvic Devotion, Gita Chapter 17 Explanation, Faith in Hindu Scripture, Inner Consciousness and Spiritual Growth, Daily Sadhana with Bhagavad Gita, Shraddha, Sharaddha Traya Vibhaga Yoga

Verses 17.1 to 17.6

अर्जुन उवाच
ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः।
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः॥17.1॥

arjuna uvāca
ye śāstra-vidhimutsṛjya yajante śraddhayānvitāḥ
teṣāṃ niṣṭhā tu kā kṛṣṇa sattvamāho rajastamaḥ

arjuna (अर्जुन) – Arjuna; uvāca (उवाच) – said; ye (ये) – who; śāstra (शास्त्र) – scripture; vidhim (विधिम्) – injunctions; utsṛjya (उत्सृज्य) – abandoning; yajante (यजन्ते) – worship; śraddhayā (श्रद्धया) – with faith; anvitāḥ (अन्विताः) – endowed; teṣām (तेषां) – their; niṣṭhā (निष्ठा) – faith; tu (तु) – but; kā (का) – what; kṛṣṇa (कृष्ण) – O Krishna; sattvam (सत्त्वम्) – goodness; āho (आहो) – or; rajas (रजस्) – passion; tamaḥ (तमः) – ignorance;

Arjuna inquired: O Krishna, what is the faith of those who worship with faith but without following the scriptural injunctions? Is it in goodness, passion, or ignorance?

श्रीभगवानुवाच
त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा।
सात्त्विकी राजसी चैव तामसी चेति तां शृणु॥17.2॥

śrībhagavānuvāca
trividhā bhavati śraddhā dehināṃ sā svabhāvajā
sāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu

śrībhagavānuvāca (श्रीभगवानुवाच) – the Supreme Lord said; trividhā (त्रिविधा) – threefold; bhavati (भवति) – is; śraddhā (श्रद्धा) – faith; dehināṃ (देहिनां) – of embodied beings; sā (सा) – that; svabhāvajā (स्वभावजा) – arising from one’s nature; sāttvikī (सात्त्विकी) – in goodness; rājasī (राजसी) – in passion; ca (च) – and; eva (एव) – indeed; tāmasī (तामसी) – in ignorance; ca (च) – and; iti (इति) – thus; tāṃ (ताम्) – that; śṛṇu (श्रृणु) – hear;

The Supreme Lord said: The faith of the embodied beings is of three kinds, born of one’s nature – sattva, rajas and tamas (goodness, passion, and ignorance). Now hear about these from Me.

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः॥17.3॥

sattvānurūpā sarvasya śraddhā bhavati bhārata
śraddhāmayo’yaṃ puruṣo yo yacchraddhaḥ sa eva saḥ

sattvānurūpā (सत्त्वानुरूपा) – corresponding to one’s inner disposition; sarvasya (सर्वस्य) – of everyone; śraddhā (श्रद्धा) – faith; bhavati (भवति) – becomes; bhārata (भारत) – O descendant of Bharata; śraddhāmayaḥ (श्रद्धामयः) – composed of faith; ayam (अयम्) – this; puruṣaḥ (पुरुषः) – person; yaḥ (यः) – who; yat (यत्) – whatever; śraddhaḥ (श्रद्धः) – faith; sa (स) – he; eva (एव) – indeed; saḥ (सः) – he;

O Bhārata, everyone’s faith conforms to the nature of their own minds. All people possess faith, and what they are depends verily on the nature of their faith.

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः।
प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः॥17.4॥

yajante sāttvikā devān yakṣarakṣāṃsi rājasāḥ
pretānbhūtagaṇāṃś cānye yajante tāmasā janāḥ

yajante (यजन्ते) – worship; sāttvikāḥ (सात्त्विकाः) – those in goodness; devān (देवान्) – gods; yakṣarakṣāṃsi (यक्षरक्षांसि) – yakṣas and rākṣasas; rājasāḥ (राजसाः) – those in passion; pretān (प्रेतान्) – ghosts; bhūtagaṇān (भूतगणान्) – hosts of spirits; ca (च) – and; anye (अन्ये) – others; yajante (यजन्ते) – worship; tāmasāḥ (तामसाः) – those in ignorance; janāḥ (जनाः) – people;

Those in the mode of goodness worship the celestial gods; those in passion worship yakṣas and rākṣasas; while those in ignorance worship ghosts and spirits.

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः।
दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः॥17.5॥

कर्षयन्तः शरीरस्थं भूतग्राममचेतसः।
मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान्॥17.6॥

aśāstravihitaṃ ghoraṃ tapyante ye tapo janāḥ
dambhāhaṅkārasaṃyuktāḥ kāmarāgabalānvitāḥ

karṣayantaḥ śarīrasthaṃ bhūtagrāmam acetasaḥ
māṃ caivāntaḥśarīrasthaṃ tān viddhy āsuraniścayān

aśāstravihitam (अशास्त्रविहितम्) – not prescribed by scriptures; ghoram (घोरम्) – severe; tapyante (तप्यन्ते) – practice austerities; ye (ये) – those who; tapaḥ (तपः) – austerity; janāḥ (जनाः) – people; dambha (दम्भ) – hypocrisy; ahaṅkāra (अहङ्कार) – ego; saṃyuktāḥ (संयुक्ताः) – endowed with; kāma (काम) – desire; rāga (राग) – attachment; bala (बल) – power; anvitāḥ (अन्विताः) – impelled by;

karṣayantaḥ (कर्षयन्तः) – tormenting; śarīrastham (शरीरस्थम्) – residing in the body; bhūtagrāmam (भूतग्रामम्) – the group of elements/beings; acetasaḥ (अचेतसः) – without sense; mām (माम्) – Me; ca (च) – and; eva (एव) – also; antaḥśarīrastham (अन्तःशरीरस्थम्) – dwelling inside the body; tān (तान्) – them; viddhi (विद्धि) – know; āsura (आसुर) – demoniac; niścayān (निश्चयान्) – whose resolve;

Those who undergo severe austerities not prescribed by the scriptures, being impelled by hypocrisy and egoism, lust, attachment, and the force of their desires, they torment not only their body, but also I who dwell within them as the Supreme Soul. Know these senseless people to be of demoniacal resolve.

Importance of our level of consciousness

In the Sixteenth Chapter of the Bhagavad Gita, Shree Krishna reminded us that our spiritual journey depends greatly on elevating our consciousness. When our awareness remains stuck in lower, ego-driven states, we develop demoniac (asuri) qualities. These arise from pride, selfishness, and ignorance, preventing us from living in harmony with divine laws. Shree Krishna’s guidance is that by uplifting our consciousness through right understanding and virtuous conduct, we naturally avoid developing such negative traits.

In Chapter Seventeen, the focus shifts to faith, or shraddha. Shree Krishna explains that faith itself can be affected by the three gunas (modes of material nature) of sattva (goodness), rajas (passion), and tamas (ignorance). As discussed in Chapter Fourteen, these three modes influence all aspects of our lives: our behavior, our habits, the foods we prefer, and even the way we worship. Because faith shapes our identity and our connection to the divine, it is crucial to understand that even something as seemingly pure as devotion can take on the color of these modes.

The chapter begins with a question from Arjuna: “O Krishna, what happens to people who are faithful in worship but do not strictly follow the principles laid down in the scriptures? Are they sattvic, rajasic, or tamasic in their faith?”

Krishna’s response is profound and insightful. He emphasizes that the quality of one’s faith is more important than mere adherence to scriptural principles. While the scriptures provide valuable guidance, it is the nature of one’s faith that ultimately shapes their spiritual journey.

In the Sixteenth Chapter, Shree Krishna categorized those who deliberately defy scriptural guidelines as demoniac in nature, while those who nurture devotion and follow scriptural teachings are considered divine (daivic). Arjuna now seeks clarity about a middle ground: individuals who do respect God and practice devotion, yet their understanding or application of scriptural rules may be incomplete or inconsistent. Where do they fit?

In response, Shree Krishna emphasizes that while devotion is admirable, true faith must be accompanied by wisdom and guided by scriptural authority. He refers back to a principle he established earlier in Chapter Four, Verse 39:

श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: ।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ 39॥

śhraddhāvān labhate jñānaṁ
tat-paraḥ sanyatendriyaḥ
jñānaṁ labdhvā parāṁ śhāntim
achireṇa adhigachchhati

The person with faith, who is dedicated, and who has controlled the senses, attains knowledge. Having attained knowledge, one quickly attains supreme peace.

This verse conveys that a person endowed with faith, committed to spiritual endeavors, and disciplined in sense control acquires higher knowledge. With the acquisition of such knowledge comes profound inner peace. The implication here is that shraddha (faith) is not just a feeling or a ritualistic practice; it must be nurtured by genuine understanding and self-restraint. When faith is rooted in knowledge and regulated senses, it flowers into true wisdom and realization. 

The three types of faith

Although having faith may seem like a sattvic quality, Shri Krishna clarifies that faith or shraddha can itself be sāttvic, rājasic, or tāmasic in nature.

Sāttvic faith is characterized by purity, wisdom, and a deep understanding of the divine. Those with sāttvic faith worship with a clear mind, selflessness, and devotion. They follow the path of righteousness and seek to align themselves with the highest truth.

Rājasic faith, on the other hand, is driven by desire, ego, and a thirst for power. People with rājasic faith may perform religious rituals or engage in spiritual practices, but their motivation is often tied to personal gain or recognition. They may have faith, but it is tainted by selfish intentions.

Tāmasic faith is born out of ignorance and superstition. Those with tāmasic faith may blindly follow certain practices without understanding their true significance. They may engage in worship or rituals out of fear, habit, or a lack of discernment.

Shri Krishna’s message is clear: the quality of one’s faith is more crucial than mere adherence to external practices. Even if someone does not strictly follow the scriptural injunctions, if their faith is sāttvic – pure, selfless, and grounded in wisdom – they are on the right path. Conversely, someone may outwardly follow the scriptures but if their faith is rājasic or tāmasic, their spiritual progress will be hindered.

For daily spiritual practice (sadhana), this teaching offers several valuable insights:

1. Reflection on Motives: When we engage in worship, prayer, or any other spiritual activity, it is helpful to pause and reflect on why we are doing it. Is our focus primarily on self-improvement, inner transformation, and service to God? Or do we crave external rewards such as prestige, power, or material success? This self-analysis is key to purifying our faith.
2. Scriptural Guidance: Chapter Sixteen warned that ignoring scriptural principles can lead us toward demoniac traits. Chapter Seventeen refines this idea by suggesting that sincere devotion must still align with the moral and spiritual teachings of the scriptures. While the heart’s longing for God is important, proper guidance ensures that devotion blossoms fully rather than getting tangled in confusion or misinformation.
3. Power of Sattvic Faith: Sattvic faith, being pure and free from personal agendas, paves the way to higher realizations. Such faith is nurtured by humility, compassion, and the willingness to learn from enlightened teachers and sacred texts. This type of devotion ultimately grants lasting inner peace and clarity.
4. Transforming Lower Modes: Even if our faith starts in the lower modes, there is hope for transformation. By chanting the holy names, studying the Gita and other scriptures, associating with spiritually-minded people, and regularly introspecting, we can gradually lift our faith from tamas or rajas to sattva.

In this way, Shri Krishna reminds us that faith is not automatically perfect just because we acknowledge God. Rather, faith must be developed with sincerity, aligned with scriptural wisdom, and refined through personal effort and introspection. Only then does faith become an unwavering force for spiritual advancement, illuminating our path and uplifting our consciousness to a truly divine level.

Faith as the Guiding Compass:

Let’s imagine our mind as a ship, and faith as its compass. Where our compass points, our ship will sail. Just as a compass guides a ship, our faith directs our lives. What we truly believe in, what we hold as sacred, dictates the course of our actions, thoughts, and ultimately, our destiny.

As discussed in earlier chapters, the intellect provides initial input, but it’s the mind that embraces and nurtures those ideas, transforming them into unwavering faith. If the intellect whispers, “Money is the key to happiness,” the mind will amplify that whisper into a roar, “Money is everything!” This belief becomes a powerful magnet, drawing us towards material pursuits.

The Mind’s Echo Chamber:

The mind, in its essence, is an amplifying echo chamber. It reflects back to us the thoughts and beliefs we feed it. If we constantly dwell on the idea that money is the ultimate solution, the mind will reinforce that belief, creating a self-fulfilling prophecy.

This concept is beautifully illustrated in the Yoga Vasistha, a profound text that explores the nature of consciousness. It emphasizes that our thoughts create our reality. If we believe in limitations, we experience limitations. If we believe in infinite possibilities, we open ourselves to them.

The Power of Sankalpa (Intention):

The Upanishads also highlight the power of sankalpa (resolve). The Brihadaranyaka Upanishad (4.4.5) states:

यथाकामो भवति तत्क्रतुर्भवति,
यत्क्रतुर्भवति तत्कर्म कुरुते,
यत्कर्म कुरुते तदभिसंपद्यते॥

sa yathākāmo bhavati tatkratur bhavati
– as one’s desire is, so becomes one’s resolve

yatkratur bhavati tatkarma kurute
– as one’s resolve is, so one performs actions

-yatkarma kurute tadabhisaṃpadyate
as one acts, so one becomes (i.e. one attains the results of that action)

As is one’s desire, so is one’s resolve; as is one’s resolve, so is one’s action; as is one’s action, so is one’s attainment.

This verse highlights the direct link between our desires, intentions, actions, and outcomes. Our faith shapes our desires, which in turn drive our actions and ultimately determine our destiny.

The Gunas and Our Affinities

The principle of “like attracts like” is a fundamental law of nature, and it applies to our inner world as well. The gunas, as Shri Krishna explains in the Bhagavad Gita, influence our attractions and affinities.

• Tamasic Tendencies:
  • Those with a predominance of tamas are naturally drawn to darkness, ignorance, and inertia. They may seek out experiences that reinforce these qualities, such as indulging in harmful habits or associating with negative influences. As you mentioned, this can manifest as an attraction to “tamasic entities like ghosts and evil spirits.”
  • This aligns with the concept of preta loka (the realm of departed spirits) in Vedic cosmology, where those with tamasic tendencies are believed to eventually end up in.
• Rajasic Tendencies:
  • Rajasic individuals are driven by ambition, passion, and the desire for power and control. They are drawn to experiences that stimulate their senses and fuel their ego.
  • Their attraction to yakshas (guardians of wealth) and rakshasas (powerful, often malevolent beings) reflects their desire for material prosperity and dominance.
  • This is shown in many puranic stories, where kings and powerful people perform rituals to gain power from these entities.
• Sattvic Tendencies:
  • Those with a predominance of sattva are drawn to purity, goodness, and harmony. They seek out experiences that cultivate these qualities, such as engaging in spiritual practices, serving others, and appreciating beauty.
  • Their inclination towards celestial gods reflects their aspiration for higher consciousness and divine qualities.
  • The concept of deva loka (the realm of the gods) is an abode of those with Sattvic tendencies.
• Supreme Sattva and Devotion:
  • When sattva is highly refined, it leads to a deep understanding of the divine. Individuals with this level of sattva recognize Krishna as the Supreme Personality of Godhead and develop unwavering faith in Him.
  • This is the essence of bhakti yoga, the path of devotion, where the devotee surrenders to the divine with love and reverence.
  • The Narada Bhakti Sutras and the Srimad Bhagavatam are filled with stories of devotees whose pure sattva led them to Krishna.

Cultivating Sattvic Faith

The Bhagavad Gita, in Chapter 17, provides practical guidance on cultivating sattvic faith. By understanding the influence of the gunas on our beliefs and actions, we can make conscious choices that align with our spiritual aspirations.

It is important to understand that the Gunas are always intermingled. We are not purely one Guna or another. The point of understanding the Gunas is to be able to recognize when the lower Gunas are influencing our actions and thoughts, and to take steps to increase the Sattvic Guna within ourselves.

By cultivating sattvic faith, we align ourselves with the forces of goodness and truth, paving the way for a life of purpose, fulfillment, and spiritual growth.

Shri Krishna then says that in the name of spirituality, people perform senseless austerities. He talks about people who torture their bodies believing that it will give them mystic powers or Siddhis. There are people who hang upside down for years or stand on one leg for years, and there are others who lie on beds of thorns, etc. Shree Krishna says that such people torture themselves and also trouble Him who is present in them.

One may then ask a question “but there are stories of great saints and holy men in the puranas who are described to have performed severe penances and received the grace of God. How do we account for that in the context of the above statement by Shri Krishna”?

I would like to clarify this point about the apparent contradiction between Krishna’s condemnation of austerities performed without scriptural guidance and the stories of great saints and holy men in the Puranas who achieved divine grace through severe penances. 

• The Nature of Scriptural Guidance: “Scriptural guidance” isn’t necessarily about rigidly following every single rule in a literal way. It’s more about adhering to the underlying principles of dharma (righteousness), detachment, and selfless devotion. The true spirit of the scriptures is to guide one towards self-realization and union with the Divine.
• Motivation and Intention: The key lies in the intention behind the penance. Krishna criticizes those whose austerities are motivated by ego, pride, lust, attachment, and a desire for personal power or worldly gain. The saints and holy men of the Puranas, while performing intense austerities, did so with the intention of purifying their hearts, destroying their ego, and developing selfless love and devotion for God.
• The Role of a Guru: Often, these saints and holy men were guided by a qualified guru (spiritual teacher) who ensured that their practices were aligned with the principles of dharma and were not simply acts of self-torture or ego-gratification. The guru would help them understand the deeper meaning of the scriptures and apply them appropriately to their individual circumstances.
• Evolution of Consciousness: The Puranas often describe the evolution of a soul through various stages. A person might initially perform austerities with some selfish desires, but through the process of purification and divine grace, their intentions become more selfless and their devotion deepens.
• Contextual Understanding: It’s important to understand the context of Krishna’s statement in the Bhagavad Gita. He is addressing Arjuna’s specific concerns about those who abandon scriptural injunctions but still claim to have faith. Krishna is not condemning all forms of austerity, but rather those that are performed without proper understanding, motivation, and guidance.
• Grace and Divine Will: Ultimately, divine grace is a crucial factor. Even if someone makes mistakes along the way, sincere devotion and a genuine desire for God can attract the Lord’s mercy. God may choose to overlook imperfections and bestow His grace upon those who are truly seeking Him.

In short, the difference lies in the intention with which the austerities are performed. Penances done with ego, selfish desires, and a disregard for dharma are considered demoniac, while those done with humility, devotion, and a desire for self-realization are considered conducive to spiritual progress.

Shri Krishna uses the term Asura-nischayan (Demoniac resolves) to refer to the determined intentions and decisions of those with a demoniac nature. These resolves are characterized by:

• Rejection of scriptures: They disregard or even hate the scriptures, relying instead on their own desires and impulses.
• Impurity and lack of ethics: They lack purity, good conduct, and truthfulness.
• Materialistic focus: They believe the world is unreal, without a moral basis, and driven only by lust. Their primary goal is sensual gratification, leading to endless anxiety and the pursuit of wealth through unjust means.
• Ego and arrogance: They are filled with hypocrisy, pride, and arrogance, considering themselves superior and powerful.
• Destructive actions: Driven by their distorted views, they engage in harmful and horrible actions that ultimately destroy the world.
• Cruelty and hatred: They are malicious, cruel, and hate the God within themselves and others.

In essence, “demoniac resolves” are the firm decisions and plans made by individuals who are consumed by negative qualities like lust, greed, anger, and ego, leading them to act in ways that are harmful to themselves and society.

The important lesson that Shri Krishna conveys here is that faith exists even in such people and they have a deep conviction in the effectiveness of their practices, but their faith is in the mode of ignorance. Those who abuse and torture their own physical body disrespect the Supreme Soul who resides within. 

Shree Krishna has explained earlier that activities like body and mind control using personal will power are activities driven by ego and pride and these never lead us towards liberation. What is required is simply a humble mind and devotion to the supreme God. It is the easiest and surest way to reach Him.

I would like to reiterate what we learned earlier on, that devotion cannot be developed using our intellect or our will power. We need God’s grace in order to develop devotion for God. And to receive God’s grace, we need to let go of pride and develop purity of mind by following the teachings of Krishna.

Having described the three categories of faith, Shree Krishna now explains, corresponding to each of these, the categories of food, activities, sacrifice, charity, and so forth.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)