Shraddha Traya Vibhaga Yoga (श्रद्धात्रयविभागयोगः)

Shraddha Traya Vibhaga Yoga (Samskrit: श्रद्धात्रयविभागयोगः) is the name of the seventeenth chapter of the Bhagavad Gita. The theme of this chapter is a response to Arjuna's query about the advice of Shri Krishna in chapter sixteen.

अध्यायसारः ॥ Summary of the Seventeenth Chapter

In the previous Chapter Shri Krishna says that,

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः । न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥१६.२३॥

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६.२४॥

yaḥ śāstravidhimutsr̥jya vartate kāmakārataḥ । na sa siddhimavāpnoti na sukhaṁ na parāṁ gatim ॥16.23॥

tasmācchāstraṁ pramāṇaṁ te kāryākāryavyavasthitau । jñātvā śāstravidhānoktaṁ karma kartumihārhasi ॥16.24॥

Meaning: He who, casting aside the ordinances of the scriptures, acts under the impulse of desire, attains neither perfection nor happiness nor the supreme goal. Therefore, let the scripture be the authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, one should act here in this world. Based on this, Arjuna asks,“What about those who, even though setting aside scriptural injunctions yet perform worship with shraddha ?”

ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥१७.१॥ ye śāstravidhimutsr̥jya yajante śraddhayānvitāḥ । teṣāṁ niṣṭhā tu kā kr̥ṣṇa sattvamāho rajastamaḥ ॥17.1॥

To this, Shri Krishna replies that the shraddha of people could be either Sattvik, Rajasik or Tamasik in accordance with the basic nature of the person. And, conversely, as is the kind of shraddha, so develops the nature of the person. Thus, in all things like yajna, worship, charity, penance, etc., these qualities become expressed in accordance with the kind of shraddha in which the person concerned is based and they produce results in accordance with the quality of the doer’s shraddha.

Therefore, acts done with right shraddha lead to supreme blessedness while, those done without any shraddha whatsoever, become barren and useless.

त्रिविधा श्रद्धा ॥ Trividha Shraddha

The Bhagavad Gita explains the concept of Shraddha with respect to the Trigunas. It says that Shraddha of people that is born of their individual natures, is of three kinds viz. Sattviki, Rajasi and Tamasi characterized by sattva, rajas and tamas respectively.

त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥१७.२॥ trividhā bhavati śraddhā dehināṁ sā svabhāvajā । sāttvikī rājasī caiva tāmasī ceti tāṁ śr̥ṇu ॥17.2॥

Sattva, Rajas and Tamas are together referred to as Trigunas. In Samkhya darshana, they refer to the three metaphysical properties that Prakrti or primordial nature is composed of and are different from the concept of Gunas in the Vaisheshika darshana. It is an interaction between these Samkhyan Trigunas that leads to manifestation of the material universe from the Trigunatmika Prakrti. Manas or mind that plays a key role in all experiences, by mediating between the senses and the intellect to convert simple impressions into preception, is one of the 25 tattvas that evolves from Prakriti. It is believed that the effect is of the same nature as the cause. Therefore, the trigunas present in Prakrti as the three modes of material energy are also present in the mind as 3 types of characteristics. However, they are found in varying proportions in different people. Based on the predominent guna, one's mind-type is classified as Sattvika, Rajasika or Tamasika that in turn influences one's emotions and behaviour.

Since human emotions are largely dependent on the predominence of trigunas in one's mind, the typology of Shraddha, which is a firm belief, an emotion one has towards a deity, person or shastra, is also described as threefold in nature viz. Sattviki, Rajasi and Tamasi, based on one's individual nature.

श्रद्धायाः स्वरूपं प्रभावश्च ॥ Nature and Impact of Shraddha

The Bhagavad Gita emphasizes that the inherent qualities of one’s mind mould one’s Shraddha. And of whatever nature one’s shraddha is, that the person personifies.

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥१७.३॥ sattvānurūpā sarvasya śraddhā bhavati bhārata । śraddhāmayo'yaṁ puruṣo yo yacchraddhaḥ sa eva saḥ ॥17.3॥

Commenting on this verse, Sri Aurobindo adds that whatever one has faith to see as possible in himself and strive for, that one can create and become.Thus, Shraddha has the ability to shape a person.

Shraddha and Individual Choice

Sattva, Rajas and Tamas are the inherent qualities in one's mind that mould one's shraddha. Each of these Trigunas has an inherent tendency. It is said,

सत्त्वं सुखे संजयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥१४.९॥ sattvaṁ sukhe saṁjayati rajaḥ karmaṇi bhārata । jñānamāvr̥tya tu tamaḥ pramāde saṁjayatyuta ॥14.9॥

Meaning: Sattva enjoins one to happiness; rajas conditions one towards fruitive action and tamas veils knowledge and binds one to unmindfulness. Therefore, the nature of one’s shraddha that is based on the predominence of the trigunas in oneself influences the choices one makes. Reflecting this impact of shraddha on individual choice, the Bhagavad Gita states,

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥१७.४॥ yajante sāttvikā devānyakṣarakṣāṁsi rājasāḥ । pretānbhūtagaṇāṁścānye yajante tāmasā janāḥ ॥17.4॥

Meaning: People in whom sattva prevails worship the devas; people in whom rajas prevails worship the yakshas and rakshasas, and people in whom tamas prevails worship the pretas and bhutaganas.

केऽसुराः ? Who are Asuras ?

Chapter 16 of the Bhagavad Gita concludes with the statement that those who act under the impulse of desire by casting aside the ordinances of scriptures neither attain happiness nor the Supreme goal. And therefore, one must take scriptures as authoritative in determining the dos and donts and act accordingly.

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः । न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥१६.२३॥

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६.२४॥

yaḥ śāstravidhimutsr̥jya vartate kāmakārataḥ । na sa siddhimavāpnoti na sukhaṁ na parāṁ gatim ॥16.23॥

tasmācchāstraṁ pramāṇaṁ te kāryākāryavyavasthitau । jñātvā śāstravidhānoktaṁ karma kartumihārhasi ॥16.24॥

This forms the basis for the discussion on Shraddha, its role in determining the basic nature of people, its influence on individual choices, etc. in the 17th chapter. Having enumerated the threefold typology of Shraddha based on the Trigunas, Shri Krishna now returns to the fundamental question that prompted the discussion ie. 'who are those who act in disobedience to Vedic scriptures'. To this, he answers,

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः । दम्भाहंकारसंयुक्ताः कामरागबलान्विताः ॥१७.५॥

कर्षयन्तः शरीरस्थं भूतग्राममचेतसः । मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥१७.६॥

aśāstravihitaṁ ghoraṁ tapyante ye tapo janāḥ । dambhāhaṁkārasaṁyuktāḥ kāmarāgabalānvitāḥ ॥17.5॥

karṣayantaḥ śarīrasthaṁ bhūtagrāmamacetasaḥ । māṁ caivāntaḥśarīrasthaṁ tānviddhyāsuraniścayān ॥17.6॥

Meaning: People who subject themselves to severe austerities and penances not recommended in the scriptures, perform them out of pride and egoism being impelled by the force of lust and attachment, who are foolish, they not only torture the material elements of the body but also the Supreme being dwelling within. And they are to be known as Asuras.

त्रिविधः विन्यासः ॥ Threefold Typology

It has already been indicated that one's Shraddha and inherent qualities play a determining role in one's choices. Since the nature of individuals is threefold ie. Sattvika, Rajasika and Tamasika, their consequent choices are also conceived as threefold in nature. The Bhagavad Gita states that even the food that is dear to all is of three kinds (based on the threefold nature of beings) and the same is true in the case of Yajna, Tapa and Dana as well.

आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः । यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥१७.७॥ āhārastvapi sarvasya trividho bhavati priyaḥ । yajñastapastathā dānaṁ teṣāṁ bhedamimaṁ śr̥ṇu ॥17.7॥

The threefold typology thus exemplified in the Bhagavad Gita in the context of Ahara, Yajna, Tapa and Dana is as follows:

	Sattvika	Rajasika	Tamasika
आहारः ॥ Ahara Food preferred by people characterised by the predominence of sattva, rajas or tamas in their nature are enumerated in verses 17.8-17.10 of the Bhagavad Gita.	Foods favoured by people endowed with sattva pomote longevity vitality (mental vigour) strength health happiness satisfaction Such (Sattvika) foods are Juicy Contain fat Wholesome (whose essence nourishes the body for a long time) Pleasing to the heart	Foods that are dear to those who are rajasika in nature are excessively bitter sour salty hot pungent dry burning Such (rajasika) foods cause distress (at the time the food is eaten) grief (after-effect in the form of mental distress) disease	People endowed with Tamas favour food that is ill cooked tasteless foul-smelling stale left over impure
यज्ञः ॥ Yajna The Bhagavad Gita defines three kinds of Yajna across verses 17.11 and 17.13	Sattvika Yajna is that which is performed without expectation of reward according to scriptural rules as a matter of duty	Rajasika Yajna is that which is performed in expectation of reward out of pride	Tamasika Yajna is that which is performed mechanically without regard for the directions of scriptures without distribution of food without chanting of mantras without offering dakshina without shraddha
तपः ॥ Tapa The Bhagavad Gita (17.14-17.16) enlists three kinds of Tapa: Sharira Tapa It refers to the worship of the Supreme Being, brahmanas, spiritual masters and the wise with cleanliness, sincerity, self-restraint and non-violence. Vangmaya Tapa It refers to speech that is non-offensive, truthful, pleasing and beneficial; and also the regular recitation of the Vedas. Manasa Tapa It refers to the serenity, gentleness and silence of the mind (ie. control of thought which precedes the silence of the tongue), self-control and purity of the heart. The Bhagavad Gita (17.17-17.19) then describes the characteristics of these three kinds of Tapa on the basis of the trigunas:	This threefold Tapa is said to be Sattivika in nature when it is performed by steadfast people with supreme shraddha without desire for fruit	Tapa is said to be Rajasika in nature when it is practised to gain respect, honour and reverence out of pride The result of such Tapa is uncertain and transient.	Tapa is said to be Tamasika in nature when it is performed out of foolishness by means of Self-torture to destroy or injure others
दानम् ॥ Dana In the Bhagavad Gita (17.20-17.22), Dana is also characterised with respect to the Trigunas.	Sattvika Dana is that which is given in a sense of duty without expectation of return at the right time and place; and to a worthy person	Rajasika Dana is that which is given with an expectation of some return from the receiver with a desire for fruits in a gruding mood	Tamasika Dana is that which is given at an impure place and an improper time to unworthy persons without honour and respect

श्लोकाः ॥ Verses

The verses between 17.8-17.22 that enumerate the above mentioned threefold characteristics of Ahara, Yajna, Tapa and Dana in correspondence to the predominent gunas ie. Sattva, Rajas and Tamas in individuals are enlisted below:

Ahara

Sattvika	आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः । रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥१७.८॥	āyuḥsattvabalārogyasukhaprītivivardhanāḥ । rasyāḥ snigdhāḥ sthirā hr̥dyā āhārāḥ sāttvikapriyāḥ ॥17.8॥
Rajasika	कट्‌वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः । आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥१७.९॥	kaṭ‌vamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ । āhārā rājasasyeṣṭā duḥkhaśokāmayapradāḥ ॥17.9॥
Tamasika	यातयामं गतरसं पूति पर्युषितं च यत् । उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥१७.१०॥	yātayāmaṁ gatarasaṁ pūti paryuṣitaṁ ca yat । ucchiṣṭamapi cāmedhyaṁ bhojanaṁ tāmasapriyam ॥17.10॥

Yajna

Sattvika	अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥१७.११॥	aphalākāṅkṣibhiryajño vidhidr̥ṣṭo ya ijyate । yaṣṭavyameveti manaḥ samādhāya sa sāttvikaḥ ॥17.11॥
Rajasika	अभिसंधाय तु फलं दम्भार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥१७.१२॥	abhisaṁdhāya tu phalaṁ dambhārthamapi caiva yat । ijyate bharataśreṣṭha taṁ yajñaṁ viddhi rājasam ॥17.12॥
Tamasika	विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१७.१३॥	vidhihīnamasr̥ṣṭānnaṁ mantrahīnamadakṣiṇam । śraddhāvirahitaṁ yajñaṁ tāmasaṁ paricakṣate ॥17.13॥

Tapa

Sattvika देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् । ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥१७.१४॥ devadvijaguruprājñapūjanaṁ śaucamārjavam । brahmacaryamahiṁsā ca śārīraṁ tapa ucyate ॥17.14॥	श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥१७.१७॥	śraddhayā parayā taptaṁ tapastattrividhaṁ naraiḥ । aphalākāṅkṣibhiryuktaiḥ sāttvikaṁ paricakṣate ॥17.17॥
Rajasika अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् । स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥१७.१५॥ anudvegakaraṁ vākyaṁ satyaṁ priyahitaṁ ca yat । svādhyāyābhyasanaṁ caiva vāṅmayaṁ tapa ucyate ॥17.15॥	सत्कारमानपूजार्थं तपो दम्भेन चैव यत् । क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥१७.१८॥	satkāramānapūjārthaṁ tapo dambhena caiva yat । kriyate tadiha proktaṁ rājasaṁ calamadhruvam ॥17.18॥
Tamasika मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः । भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥१७.१६॥ manaḥ prasādaḥ saumyatvaṁ maunamātmavinigrahaḥ । bhāvasaṁśuddhirityetattapo mānasamucyate ॥17.16॥	मूढग्राहेणात्मनो यत्पीडया क्रियते तपः । परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥१७.१९॥	mūḍhagrāheṇātmano yatpīḍayā kriyate tapaḥ । parasyotsādanārthaṁ vā tattāmasamudāhr̥tam ॥17.19॥

Dana

Sattvika	दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥१७.२०॥	dātavyamiti yaddānaṁ dīyate'nupakāriṇe । deśe kāle ca pātre ca taddānaṁ sāttvikaṁ smr̥tam ॥17.20॥
Rajasika	यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥१७.२१॥	yattu pratyupakārārthaṁ phalamuddiśya vā punaḥ । dīyate ca parikliṣṭaṁ taddānaṁ rājasaṁ smr̥tam ॥17.21॥
Tamasika	अदेशकाले यद्दानमपात्रेभ्यश्च दीयते । असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥१७.२२॥	adeśakāle yaddānamapātrebhyaśca dīyate । asatkr̥tamavajñātaṁ tattāmasamudāhr̥tam ॥17.22॥

ॐ तत् सत् ॥ Om Tat Sat

Having enumerated the threefold typology inherent in nature and choice, the Bhagavad Gita speaks of the three utterances that signify the Supreme Being, their importance and purpose in usage.

ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥१७.२३॥

oṁtatsaditi nirdeśo brahmaṇastrividhaḥ smr̥taḥ । brāhmaṇāstena vedāśca yajñāśca vihitāḥ purā ॥17.23॥

Meaning: Om Tat Sat - this has been declared as the threefold designation of Brahman. These three symbolic representations were used, since the earlier times, by brahmanas while chanting the hymns of the Vedas and during yajnas.

For, any defect in yajna, dana, tapa or karma is redeemed by the utterance of one of the three symbols of Brahman ie. Om, Tat, Sat as it purifies the minds of the devotees and gradually enables them to realize Brahman. Therefore, Shri Krishna here is suggesting the way of purifying an imperfect action.

When a sacrificial rite or the like is found defective, it will be made faultless by the utterance of one of these three symbols of Brahman.

The three words are taken from Vedic hymns. Om ityetad brahmano nedistham nama (Rgveda) indicates the first goal.

Then tat tvam asi (Chandogya Upanishad 6.8.7) indicates the second goal. And sad eva saumya (Chandogya Upanishad 6.2.1) indicates the third goal. Combined they become Om tat sat.

Bhagavad Gita recommends, therefore, that any work done should be done for om tat sat or for the Supreme Personality of Godhead.

तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः । प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥१७.२४॥

Therefore, transcendentalists undertaking performances of sacrifice, charity and penance in accordance with scriptural regulations begin always with om to attain the Supreme.

Therefore, the acts of sacrifice, gift and austerity enjoined by the scriptures are always begun by the followers of the Vedas with the utterance of 'Om'

तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥१७.२५॥

Without desiring fruitive results, one should perform various kinds of sacrifice, penance and charity with the word tat. The purpose of such transcendental ativities is to get free from material entanglement.

And with the utterance of 'Tat', and without seeking any recompense, are the various acts of sacrifice, austerity and gift performed by those who seek liberation.

The utterance of 'Tat' at the beginning of a sacrifice, austerity or gift purifies the heart and eliminates the desire for fruit.

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥१७.२६॥

The word 'Sat' is used to denote reality and goodness; and likewise, O Partha, the word 'Sat' is used for an auspicious action.

Sat & Asat

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥१७.२७॥

The Absolute Truth is the objective of devotional sacrifice 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.

Steadfastness in sacrifice, austerity and gift is also called Sat and so too is any action connected therewith.

Imperfectly performed acts of sacrifice, austerity and gift are made perfect by the utterance, with faith, of 'Sat' the name of Brahman.

But without faith everything is futile.

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥१७.२८॥

Anything done as sacrifice, charity 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.

Whatever sacrifice or gift is made, whatever austerity is practised, whatever ceremony is observed - it is called 'asat' 'non-existent' if it is done without faith. It is of no account here or hereafter.

Non-existent - That is to say, it is as good as not performed, because it does not bring any result.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे  श्रीकृष्णार्जुनसंवादे श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्यायः ॥१७॥

And it is based on one’s shraddha and inherent qualities, that one chooses the kind of yajna, tapas and dana one performs. And as explained in the previous section of the article, one's choice of yajna, dana, tapa or karma depends on one's inherent qualities that are driven either by Sattva, Rajas or Tamas.

Shraddha is the foundation of Yajna, Dana, Tapa and Karma as it is the presence of shraddha that makes them virtuous.

As is the kind of shraddha, so develops the nature of the person. Thus, in all things like yajna, worship, charity, penance, etc., these qualities become expressed in accordance with the kind of shraddha in which the person concerned is based and they produce results in accordance with the quality of the doer’s shraddha.