1 Bg 17: The Divisions of Faith
2
3 Chapter 17
4
5 The Divisions of Faith
6
7 Bg 17.1
8
9 TEXT 1
10
11 TRANSLATION
12
13 Arjuna inquired: O Krsna, what is the situation of those
> who do not follow the principles of scripture but
> worship according to their own imagination? Are they in
> goodness, in passion or in ignorance?
14
15 PURPORT
16
17 In the Fourth Chapter, thirty-ninth verse, it is said that
> a person faithful to a particular type of worship gradually
> becomes elevated to the stage of knowledge and attains the
> highest perfectional stage of peace and prosperity. In the
> Sixteenth Chapter, it is concluded that one who does not
> follow the principles laid down in the scriptures is called
> an asura, demon, and one who follows the scriptural
> injunctions faithfully is called a deva, or demigod. Now,
> if one, with faith, follows some rules which are not
> mentioned in the scriptural injunctions, what is his
> position? This doubt of Arjuna's is to be cleared by Krsna.
> Are those who create some sort of God by selecting a human
> being and placing their faith in him worshiping in goodness,
> passion or ignorance? Do such persons attain the
> perfectional stage of life? Is it possible for them to be
> situated in real knowledge and elevate themselves to the
> highest perfectional stage? Do those who do not follow the
> rules and regulations of the scriptures but who have faith
> in something and worship gods and demigods and men attain
> success in their effort? Arjuna is putting these questions
> to Krsna.
18
19 Bg 17.2
20
21 TEXT 2
22
23 TRANSLATION
24
25 The Supreme Personality of Godhead said: According to the
> modes of nature acquired by the embodied soul, one's faith
> can be of three kinds-in goodness, in passion or in
> ignorance. Now hear about this.
26
27 PURPORT
28
29 Those who know the rules and regulations of the scriptures
> but out of laziness or indolence give up following these
> rules and regulations are governed by the modes of
> material nature. According to their previous activities in
> the mode of goodness, passion or ignorance, they acquire a
> nature which is of a specific quality. The association of
> the living entity with the different modes of nature has
> been going on perpetually; since the living entity is in
> contact with material nature, he acquires different
> types of mentality according to his association with the
> material modes. But this nature can be changed if one
> associates with a bona fide spiritual master and abides by
> his rules and the scriptures. Gradually, one can change his
> position from ignorance to goodness, or from passion to
> goodness. The conclusion is that blind faith in a
> particular mode of nature cannot help a person become
> elevated to the perfectional stage. One has to consider
> things carefully, with intelligence, in the association of
> a bona fide spiritual master. Thus one can change his
> position to a higher mode of nature.
30
31 Bg 17.3
32
33 TEXT 3
34
35 TRANSLATION
36
37 O son of Bharata, according to one's existence
> under the various modes of nature, one evolves a particular
> kind of faith. The living being is said to be of a
> particular faith according to the modes he has acquired.
38
39 PURPORT
40
41 Everyone has a particular type of faith, regardless of what
> he is. But his faith is considered good, passionate or
> ignorant according to the nature he has acquired. Thus,
> according to his particular type of faith, one associates
> with certain persons. Now the real fact is that every
> living being, as is stated in the Fifteenth Chapter, is
> originally a fragmental part and parcel of the Supreme
> Lord. Therefore one is originally transcendental to all the
> modes of material nature. But when one forgets his
> relationship with the Supreme Personality of Godhead and
> comes into contact with the material nature in conditional
> life, he generates his own position by association with the
> different varieties of material nature. The resultant
> artificial faith and existence are only material. Although
> one may be conducted by some impression, or some conception
> of life, originally he is nirguna, or
> transcendental. Therefore one has to become cleansed of the
> material contamination that he has acquired, in order to
> regain his relationship with the Supreme Lord. That is the
> only path back without fear: Krsna consciousness. If one is
> situated in Krsna consciousness, then that path is
> guaranteed for his elevation to the perfectional stage. If
> one does not take to this path of self-realization, then he
> is surely to be conducted by the influence of the modes of
> nature.
42
43 The word sraddha, or "faith," is very significant in this
> verse. Sraddha, or faith, originally comes out of the mode
> of goodness. One's faith may be in a demigod or some
> created God or some mental concoction. One
> 's strong faith is supposed to be productive of
> works of material goodness. But in material conditional
> life, no works are completely purified.
> They are mixed. They are not in pure goodness. Pure
> goodness is transcendental; in purified goodness one can
> understand the real nature of the Supreme Personality of
> Godhead. As long as one's faith is not completely in
> purified goodness, the faith is subject to contamination by
> any of the modes of material nature. The contaminated modes
> of material nature expand to the heart. Therefore according
> to the position of the heart in contact with a particular
> mode of material nature, one's faith is established. It
> should be understood that if one's heart is in the mode of
> goodness his faith is also in the mode of goodness. If his
> heart is in the mode of passion, his faith is also in the
> mode of passion. And if his heart is in the mode of
> darkness, illusion, his faith is also thus contaminated.
> Thus we find different types of faith in this world, and
> there are different types of religions due to different
> types of faith. The real principle of religious faith is
> situated in the mode of pure goodness, but because the
> heart is tainted we find different types of religious
> principles. Thus according to different types of faith,
> there are different kinds of worship.
44
45 Bg 17.4
46
47 TEXT 4
48
49 TRANSLATION
50
51 Men in the mode of goodness worship the demigods; those in
> the mode of passion worship the demons; and those in the
> mode of ignorance worship ghosts and spirits.
52
53 PURPORT
54
55 In this verse the Supreme Personality of Godhead describes
> different kinds of worshipers according to their external
> activities. According to scriptural injunction, only the
> Supreme Personality of Godhead is worshipable, but those
> who are not very conversant with, or faithful to, the
> scriptural injunctions worship different objects, according
> to their specific situations in the modes of material
> nature. Those who are situated in goodness generally
> worship the demigods. The demigods include Brahma, Siva and
> others such as Indra, Candra and the sun-god. There are
> various demigods. Those in goodness worship a particular
> demigod for a particular purpose. Similarly, those who are
> in the mode of passion worship the demons. We recall that
> during the Second World War a man in Calcutta worshiped
> Hitler because thanks to that war he had amassed a large
> amount of wealth by dealing in the black market. Similarly,
> those in the modes of passion and ignorance generally
> select a powerful man to be God. They think that anyone can
> be worshiped as God and that the same results will be
> obtained.
56
57 Now, it is clearly described here that those who are in the
> mode of passion worship and create such gods, and those who
> are in the mode of ignorance, in darkness, worship dead
> spirits. Sometimes people worship at the tomb of some dead
> man. Sexual service is also considered to be in the mode of
> darkness. Similarly, in remote villages in India there are
> worshipers of ghosts. We have seen that in India the lower-
> class people sometimes go to the forest, and if they have
> knowledge that a ghost lives in a tree, they worship that
> tree and offer sacrifices. These different kinds of worship
> are not actually God worship. God worship is for persons
> who are transcendentally situated in pure goodness. In the
> Srimad-Bhagavatam (4.3.23) it is said, sattvam visuddham
> vasudeva-sabditam: "When a man is situated in pure goodness,
> he worships Vasudeva." The purport is that those who are
> completely purified of the material modes of nature and who
> are transcendentally situated can worship the Supreme
> Personality of Godhead.
58
59 The impersonalists are supposed to be situated in the mode
> of goodness, and they worship five kinds of demigods. They
> worship the impersonal Visnu form in the material
> world, which is known as philosophized Visnu. Visnu is the
> expansion of the Supreme Personality of Godhead, but the
> impersonalists, because they do not ultimately believe in
> the Supreme Personality of Godhead, imagine that the Visnu
> form is just another aspect of the impersonal Brahman;
> similarly, they imagine that Lord Brahma is the impersonal
> form in the material mode of passion. Thus they sometimes
> describe five kinds of gods that are worshipable, but
> because they think that the actual truth is impersonal
> Brahman, they dispose of all worshipable objects at the
> ultimate end. In conclusion, the different qualities of the
> material modes of nature can be purified through
> association with persons who are of transcendental nature.
60
61 Bg 17.5-6
62
63 TEXTS 5–6
64
65 TRANSLATION
66
67 Those who undergo severe austerities and penances not
> recommended in the scriptures, performing them out of
> pride and egoism, who are impelled by lust and
> attachment, who are foolish and who torture
> the material elements of the body as well as the
> Supersoul dwelling within, are to be known as demons.
68
69 PURPORT
70
71 There are persons who manufacture modes of austerity and
> penance which are not mentioned in the scriptural
> injunctions. For instance, fasting for some ulterior
> purpose, such as to promote a purely political end, is not
> mentioned in the scriptural directions. The scriptures
> recommend fasting for spiritual advancement, not for some
> political end or social purpose. Persons who take to such
> austerities are, according to Bhagavad-gita, certainly
> demoniac. Their acts are against the scriptural injunctions
> and are not beneficial for the people in general. Actually,
> they act out of pride, false ego, lust and attachment for
> material enjoyment. By such activities, not only is the
> combination of material elements of which the body is
> constructed disturbed, but also the Supreme Personality of
> Godhead Himself living within the body. Such unauthorized
> fasting or austerities for some political end are certainly
> very disturbing to others. They are not mentioned in the
> Vedic literature. A demoniac person may think that he can
> force his enemy or other parties to comply with his desire
> by this method, but sometimes one dies by such fasting.
> These acts are not approved by the Supreme Personality of
> Godhead, and He says that those who engage in them are
> demons. Such demonstrations are insults to the Supreme
> Personality of Godhead because they are enacted in
> disobedience to the Vedic scriptural injunctions. The word
> acetasah is significant in this connection. Persons
> of normal mental condition must obey the scriptural
> injunctions. Those who are not in such a position neglect
> and disobey the scriptures and manufacture their own way of
> austerities and penances. One should always remember the
> ultimate end of the demoniac people, as described in the
> previous chapter. The Lord forces them to take birth in the
> wombs of demoniac persons. Consequently they will live by
> demoniac principles life after life without knowing their
> relationship with the Supreme Personality of Godhead. If,
> however, such persons are fortunate enough to be guided by
> a spiritual master who can direct them to the path of Vedic
> wisdom, they can get out of this entanglement and
> ultimately achieve the supreme goal.
72
73 Bg 17.7
74
75 TEXT 7
76
77 TRANSLATION
78
79 Even the food each person prefers is of three kinds,
> according to the three modes of material nature. The same
> is true of sacrifices, austerities and charity. Now
> hear of the distinctions between them.
80
81 PURPORT
82
83 In terms of different situations in the modes of material
> nature, there are differences in the manner of eating and
> performing sacrifices, austerities and charities. They are
> not all conducted on the same level. Those who can
> understand analytically what kind of performances are in
> what modes of material nature are actually wise; those who
> consider all kinds of sacrifice or food or charity to be
> the same cannot discriminate, and they are foolish. There
> are missionary workers who advocate that one can do
> whatever he likes and attain perfection. But these foolish
> guides are not acting according to the direction of the
> scripture. They are manufacturing ways and misleading the
> people in general.
84
85 Bg 17.8
86
87 TEXT 8
88
89 TRANSLATION
90
91 Foods dear to those in the mode of goodness increase the
> duration of life, purify one's existence and give strength,
> health, happiness and satisfaction. Such foods are juicy,
> fatty, wholesome, and pleasing to the heart.
92
93 Bg 17.9
94
95 TEXT 9
96
97 TRANSLATION
98
99 Foods that are too bitter, too sour, salty, hot, pungent,
> dry and burning are dear to those in the mode of passion.
> Such foods cause distress, misery and disease.
100
101 Bg 17.10
102
103 TEXT 10
104
105 TRANSLATION
106
107 Food prepared more than three hours
> before being eaten, food that is tasteless, decomposed and
> putrid, and food consisting of remnants and
> untouchable things is dear to those in the mode of
> darkness.
>
108 PURPORT
109
110 The purpose of food is to increase the duration of life,
111 purify the mind and aid bodily strength. This is its only
> purpose. In the past, great authorities selected those
> foods that best aid health and increase life's duration,
> such as milk products, sugar, rice, wheat, fruits and
> vegetables. These foods are very dear to those in the mode
> of goodness. Some other foods, such as baked corn and
> molasses, while not very palatable in themselves, can be
> made pleasant when mixed with milk or other foods. They are
> then in the mode of goodness. All these foods are pure by
> nature. They are quite distinct from untouchable things
> like meat and liquor. Fatty foods, as mentioned in the
> eighth verse, have no connection with animal fat obtained
> by slaughter. Animal fat is available in the form of milk,
> which is the most wonderful of all foods. Milk, butter,
> cheese and similar products give animal fat in a form which
> rules out any need for the killing of innocent creatures.
> It is only through brute mentality that this killing goes
> on. The civilized method of obtaining needed fat is by milk.
> Slaughter is the way of subhumans. Protein is amply
> available through split peas, dal, whole wheat, etc.
>
112 Foods in the mode of passion, which are bitter, too salty,
113 or too hot or overly mixed with red pepper, cause misery by
> reducing the mucus in the stomach, leading to disease.
> Foods in the mode of ignorance or darkness are essentially
> those that are not fresh. Any food cooked more than three
> hours before it is eaten (except prasadam, food offered to
> the Lord) is considered to be in the mode of darkness.
> Because they are decomposing, such foods give a bad odor,
> which often attracts people in this mode but repulses those
> in the mode of goodness.
>
114 Remnants of food may be eaten only when they are part of a
115 meal that was first offered to the Supreme Lord or first
> eaten by saintly persons, especially the spiritual master.
> Otherwise the remnants of food are considered to be in the
> mode of darkness, and they increase infection or disease.
> Such foodstuffs, although very palatable to persons in the
> mode of darkness, are neither liked nor even touched by
> those in the mode of goodness. The best food is the
> remnants of what is offered to the Supreme Personality of
> Godhead. In Bhagavad-gita the Supreme Lord says that He
> accepts preparations of vegetables, flour and milk when
> offered with devotion. Patram puspam phalam toyam. Of
> course, devotion and love are the chief things which the
> Supreme Personality of Godhead accepts. But it is also
> mentioned that the prasadam should be prepared in a
> particular way. Any food prepared by the injunctions of the
> scripture and offered to the Supreme Personality of Godhead
> can be taken even if prepared long, long ago, because such
> food is transcendental. Therefore to make food antiseptic,
> eatable and palatable for all persons, one should offer
> food to the Supreme Personality of Godhead.
>
116 Bg 17.11
117
118 TEXT 11
119
120 TRANSLATION
121
122 Of sacrifices, the sacrifice performed according to the
123 directions of scripture, as a matter of duty, by
> those who desire no reward, is of the nature of
> goodness.
>
124 PURPORT
125
126 The general tendency is to offer sacrifice with some
127 purpose in mind, but here it is stated that sacrifice
> should be performed without any such desire. It should be
> done as a matter of duty. Take, for example, the
> performance of rituals in temples or in churches. Generally
> they are performed with the purpose of material benefit,
> but that is not in the mode of goodness. One should go to a
> temple or church as a matter of duty, offer respect to the
> Supreme Personality of Godhead and offer flowers and
> eatables. Everyone thinks that there is no use in going to
> the temple just to worship God. But worship for economic
> benefit is not recommended in the scriptural injunctions.
> One should go simply to offer respect to the Deity. That
> will place one in the mode of goodness. It is the duty of
> every civilized man to obey the injunctions of the
> scriptures and offer respect to the Supreme Personality of
> Godhead.
>
128 Bg 17.12
129
130 TEXT 12
131
132 TRANSLATION
133
134 But the sacrifice performed for some material
135 benefit, or for the sake of pride, O
> chief of the Bharatas, you should know to be in the
> mode of passion.
>
136 PURPORT
137
138 Sometimes sacrifices and rituals are performed for
139 elevation to the heavenly kingdom or for some material
> benefits in this world. Such sacrifices or ritualistic
> performances are considered to be in the mode of passion.
>
140 Bg 17.13
141
142 TEXT 13
143
144 TRANSLATION
145
146 Any sacrifice performed without regard for
147 the directions of scripture, without distribution
> of prasadam [spiritual food], without
> chanting of Vedic hymns and remunerations to
> the priests, and without faith is considered to
> be in the mode of ignorance.
>
148 PURPORT
149
150 Faith in the mode of darkness or ignorance is actually
151 faithlessness. Sometimes people worship some demigod just
> to make money and then spend the money for recreation,
> ignoring the scriptural injunctions. Such ceremonial shows
> of religiosity are not accepted as genuine. They are all in
> the mode of darkness; they produce a demoniac mentality and
> do not benefit human society.
>
152 Bg 17.14
153
154 TEXT 14
155
156 TRANSLATION
157
158 Austerity of the body consists in worship
159 of the Supreme Lord, the brahmanas, the spiritual master,
> and superiors like the father and mother, and in
> cleanliness, simplicity, celibacy and nonviolence
> .
>
160 PURPORT
161
162 The Supreme Godhead here explains the different kinds of
163 austerity and penance. First He explains the austerities
> and penances practiced by the body. One should offer, or
> learn to offer, respect to God or to the demigods, the
> perfect, qualified brahmanas and the spiritual master and
> superiors like father, mother or any person who is
> conversant with Vedic knowledge. These should be given
> proper respect. One should practice cleansing oneself
> externally and internally, and he should learn to become
> simple in behavior. He should not do anything which is not
> sanctioned by the scriptural injunctions. He should not
> indulge in sex outside of married life, for sex is
> sanctioned in the scripture only in marriage, not otherwise.
> This is called celibacy. These are penances and
> austerities as far as the body is concerned.
>
164 Bg 17.15
165
166 TEXT 15
167
168 TRANSLATION
169
170 Austerity of speech consists in speaking words that
171 are truthful, pleasing, beneficial, and not
> agitating to others, and also in regularly reciting
> Vedic literature.
>
172 PURPORT
173
174 One should not speak in such a way as to agitate the minds
175 of others. Of course, when a teacher speaks, he can speak
> the truth for the instruction of his students, but such a
> teacher should not speak to those who are not his students
> if he will agitate their minds. This is penance as far as
> talking is concerned. Besides that, one should not talk
> nonsense. The process of speaking in spiritual circles
> is to say something upheld by the scriptures.
> One should at once quote from scriptural authority to back
> up what he is saying. At the same time, such talk should be
> very pleasurable to the ear. By such discussions, one may
> derive the highest benefit and elevate human society. There
> is a limitless stock of Vedic literature, and one should
> study this. This is called penance of speech.
>
176 Bg 17.16
177
178 TEXT 16
179
180 TRANSLATION
181
182 And satisfaction, simplicity, gravity, self-control and
183 purification of one's existence are the austerities of
> the mind.
>
184 PURPORT
185
186 To make the mind austere is to detach it from sense
187 gratification. It should be so trained that it can be
> always thinking of doing good for others. The best training
> for the mind is gravity in thought. One should not deviate
> from Krsna consciousness and must always avoid sense
> gratification. To purify one's nature is to become Krsna
> conscious. Satisfaction of the mind can be obtained only by
> taking the mind away from thoughts of sense enjoyment. The
> more we think of sense enjoyment, the more the mind becomes
> dissatisfied. In the present age we unnecessarily engage
> the mind in so many different ways for sense gratification,
> and so there is no possibility of the mind's becoming
> satisfied. The best course is to divert the mind to the
> Vedic literature, which is full of satisfying stories, as
> in the Puranas and the Mahabharata. One can take advantage
> of this knowledge and thus become purified. The mind should
> be devoid of duplicity, and one should think of the welfare
> of all. Silence means that one is always thinking of self-
> realization. The person in Krsna consciousness observes
> perfect silence in this sense. Control of the mind means
> detaching the mind from sense enjoyment. One should be
> straightforward in his dealings and thereby purify his
> existence. All these qualities together constitute
> austerity in mental activities.
>
188 Bg 17.17
189
190 TEXT 17
191
192 TRANSLATION
193
194 This threefold austerity, performed with transcendental
195 faith by men not expecting material benefits but engaged
> only for the sake of the Supreme, is
> called austerity in goodness.
>
196 Bg 17.18
197
198 TEXT 18
199
200 TRANSLATION
201
202 Penance performed out of pride and
203 for the sake of gaining respect, honor and worship
> is said to be in the mode of passion. It is neither
> stable nor permanent.
>
204 PURPORT
205
206 Sometimes penance and austerity are executed to attract
207 people and receive honor, respect and worship from others.
> Persons in the mode of passion arrange to be worshiped by
> subordinates and let them wash their feet and offer riches.
> Such arrangements artificially made by the performance of
> penances are considered to be in the mode of passion. The
> results are temporary; they can be continued for some time,
> but they are not permanent.
>
208 Bg 17.19
209
210 TEXT 19
211
212 TRANSLATION
213
214 Penance performed
215 out of foolishness, with self-torture or to
> destroy or injure others, is said to be in the mode of
> ignorance.
>
216 PURPORT
217
218 There are instances of foolish penance undertaken by demons
219 like Hiranyakasipu, who performed austere penances to
> become immortal and kill the demigods. He prayed to Brahma
> for such things, but ultimately he was killed by the
> Supreme Personality of Godhead. To undergo penances for
> something which is impossible is certainly in the mode of
> ignorance.
>
220 Bg 17.20
221
222 TEXT 20
223
224 TRANSLATION
225
226 Charity given out of duty, without
227 expectation of return, at the proper time and place, and to
> a worthy person is
> considered to be in the mode of goodness.
>
228 PURPORT
229
230 In the Vedic literature, charity given to a person engaged
231 in spiritual activities is recommended. There is no
> recommendation for giving charity indiscriminately.
> Spiritual perfection is always a consideration. Therefore
> charity is recommended to be given at a place of pilgrimage
> and at lunar or solar eclipses or at the end of the month
> or to a qualified brahmana or a Vaisnava (devotee) or in
> temples. Such charities should be given without any
> consideration of return. Charity to the poor is sometimes
> given out of compassion, but if a poor man is not worth
> giving charity to, then there is no spiritual advancement.
> In other words, indiscriminate charity is not recommended
> in the Vedic literature.
>
232 Bg 17.21
233
234 TEXT 21
235
236 TRANSLATION
237
238 But charity performed with the expectation of some return,
239 or with a desire for fruitive results, or in a grudging
> mood, is said to be charity in the mode of passion.
>
240 PURPORT
241
242 Charity is sometimes performed for elevation to the
243 heavenly kingdom and sometimes with great trouble and with
> repentance afterwards: "Why have I spent so much in this
> way?" Charity is also sometimes given under some obligation,
> at the request of a superior. These kinds of charity are
> said to be given in the mode of passion.
>
244 There are many charitable foundations which offer their
245 gifts to institutions where sense gratification goes on.
> Such charities are not recommended in the Vedic scripture.
> Only charity in the mode of goodness is recommended.
>
246 Bg 17.22
247
248 TEXT 22
249
250 TRANSLATION
251
252 And charity performed at an impure place, at an
253 improper time, to unworthy persons, or without proper
> attention and respect is said to be in the mode of
> ignorance.
>
254 PURPORT
255
256 Contributions for indulgence in intoxication and gambling
257 are not encouraged here. That sort of contribution is in
> the mode of ignorance. Such charity is not beneficial;
> rather, sinful persons are encouraged. Similarly, if a
> person gives charity to a suitable person but without
> respect and without attention, that sort of charity is also
> said to be in the mode of darkness.
>
258 Bg 17.23
259
260 TEXT 23
261
262 TRANSLATION
263
264 From the beginning of creation, the three words om tat
265 sat were used to indicate the Supreme Absolute Truth
> . These three symbolic representations were
> used by brahmanas while chanting the hymns of the
> Vedas and during sacrifices for the satisfaction of the
> Supreme.
>
266 PURPORT
267
268 It has been explained that penance, sacrifice, charity and
269 foods are divided into three categories: the modes of
> goodness, passion and ignorance. But whether first class,
> second class or third class, they are all conditioned,
> contaminated by the material modes of nature. When they are
> aimed at the Supreme-om tat sat, the Supreme Personality of
> Godhead, the eternal-they become means for spiritual
> elevation. In the scriptural injunctions such an objective
> is indicated. These three words, om tat sat, particularly
> indicate the Absolute Truth, the Supreme Personality of
> Godhead. In the Vedic hymns, the word om is always found.
>
270 One who acts without following the regulations of the
271 scriptures will not attain the Absolute Truth. He will get
> some temporary result, but not the ultimate end of life.
> The conclusion is that the performance of charity,
> sacrifice and penance must be done in the mode of goodness.
> Performed in the mode of passion or ignorance, they are
> certainly inferior in quality. The three words om tat sat
> are uttered in conjunction with the holy name of the
> Supreme Lord, e.g., om tad visnoh. Whenever a Vedic hymn or
> the holy name of the Supreme Lord is uttered, om is added.
> This is the indication of Vedic literature. These three
> words are taken from Vedic hymns. Om ity etad brahmano
> nedistham nama (Rg Veda) indicates the first goal. Then
> tat tvam asi (Chandogya Upanisad 6.8.7) indicates
> the second goal. And sad eva saumya (Chandogya Upanisad 6.2.
> 1) indicates the third goal. Combined they become om tat
> sat. Formerly when Brahma, the first created living entity,
> performed sacrifices, he indicated by these three words
> the Supreme Personality of Godhead. Therefore the same
> principle has always been followed by disciplic
> succession. So this hymn has great significance. Bhagavad-
> gita recommends, therefore, that any work done should be
> done for om tat sat, or for the Supreme Personality of
> Godhead. When one performs penance, charity and sacrifice
> with these three words, he is acting in Krsna consciousness.
> Krsna consciousness is a scientific execution of
> transcendental activities which enables one to return home,
> back to Godhead. There is no loss of energy in acting in
> such a transcendental way.
>
272 Bg 17.24
273
274 TEXT 24
275
276 TRANSLATION
277
278 Therefore, transcendentalists undertaking performances
279 of sacrifice, charity and penance in accordance
> with scriptural regulations begin always with om, to
> attain the Supreme.
>
280 PURPORT
281
282 Om tad visnoh paramam padam (Rg Veda 1.22.20). The lotus
283 feet of Visnu are the supreme devotional platform. The
> performance of everything on behalf of the Supreme
> Personality of Godhead assures the perfection of all
> activity.
>
284 Bg 17.25
285
286 TEXT 25
287
288 TRANSLATION
289
290 Without desiring fruitive results, one should perform
291 various kinds of sacrifice, penance and charity with the
> word tat. The purpose of such transcendental activities is
> to get free from material entanglement.
>
292 PURPORT
293
294 To be elevated to the spiritual position, one should not
295 act for any material gain. Acts should be performed for the
> ultimate gain of being transferred to the spiritual kingdom,
> back to home, back to Godhead.
>
296 Bg 17.26-27
297
298 TEXTS 26–27
299
300 TRANSLATION
301
302 The Absolute Truth is the objective of devotional sacrifice,
303 and it is indicated by the word sat. The performer of
> such sacrifice is also called sat, as are all works of
> sacrifice, penance and charity which, true to the
> absolute nature, are performed to please the Supreme Person,
> O son of Prtha.
>
304 PURPORT
305
306 The words prasaste karmani, or "prescribed duties,"
307 indicate that there are many activities prescribed in the
> Vedic literature which are purificatory processes,
> beginning from the time of conception up to the end of
> one's life. Such purificatory processes are adopted for the
> ultimate liberation of the living entity. In all such
> activities it is recommended that one vibrate om tat
> sat. The words sad-bhave and sadhu-bhave indicate the
> transcendental situation. Acting in Krsna
> consciousness is called sattva, and one who is fully
> conscious of the activities of Krsna consciousness is
> called a sadhu. In the Srimad-Bhagavatam (3.25.25) it
> is said that the transcendental subject matter becomes
> clear in the association of the devotees. The words used
> are satam prasangat. Without good association, one cannot
> achieve transcendental knowledge. When initiating a person
> or offering the sacred thread, one vibrates the words om
> tat sat. Similarly, in all kinds of performance
> of yajna the object is the Supreme, om tat
> sat. The word tad-arthiyam further means offering service
> to anything which represents the Supreme, including
> such service as cooking and helping in the Lord's temple,
> or any other kind of work for broadcasting the glories of
> the Lord. These supreme words om tat sat are thus used in
> many ways to perfect all activities and
> make everything complete.
>
308 Bg 17.28
309
310 TEXT 28
311
312 TRANSLATION
313
314 Anything done as sacrifice, charity
315 or penance without faith in the Supreme
> , O son of Prtha, is
> impermanent. It is called asat and is useless both
> in this life and the next.
>
316 PURPORT
317
318 Anything done without the transcendental objective-whether
319 it be sacrifice, charity or penance-is useless. Therefore
> in this verse it is declared that such activities are
> abominable. Everything should be done for the Supreme in
> Krsna consciousness. Without such faith, and without the
> proper guidance, there can never be any fruit. In all the
> Vedic scriptures, faith in the Supreme is advised. In the
> pursuit of all Vedic instructions, the ultimate goal is the
> understanding of Krsna. No one can obtain success without
> following this principle. Therefore, the best course is to
> work from the very beginning in Krsna consciousness under
> the guidance of a bona fide spiritual master. That is the
> way to make everything successful.
>
320 In the conditional state, people are attracted to
321 worshiping demigods, ghosts, or Yaksas like Kuvera. The
> mode of goodness is better than the modes of passion and
> ignorance, but one who takes directly to Krsna
> consciousness is transcendental to all three modes of
> material nature. Although there is a process of gradual
> elevation, if one, by the association of pure devotees,
> takes directly to Krsna consciousness, that is the best way.
> And that is recommended in this chapter. To achieve
> success in this way, one must first find the proper
> spiritual master and receive training under his direction.
> Then one can achieve faith in the Supreme. When that faith
> matures, in course of time, it is called love of God. This
> love is the ultimate goal of the living entities. One
> should therefore take to Krsna consciousness directly.
> That is the message of this Seventeenth Chapter.
>
322 Thus end the Bhaktivedanta Purports to the Seventeenth
323 Chapter of the Srimad Bhagavad-gita in the matter of the
> Divisions of Faith.
>