श्रीभगवानुवाच |
त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा |
सात्त्विकी राजसी चैव तामसी चेति तां शृणु ||१७-२||


śrībhagavānuvāca .
trividhā bhavati śraddhā dehināṃ sā svabhāvajā .
sāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu ||17-2||



17.2. The Bhagavat said The faith of the embodied persons is born of their nature and is of three kinds [viz৷৷] that which is made of the Sattva ; that which is made of the Rajas ; and that which is made of the Tamas. Listen about them.

Shri Purohit Swami

17.2 Lord Shri Krishna replied: Man has an inherent faith in one or another of the Qualities -Purity, Passion and Ignorance. Now listen.

Sri Abhinav Gupta

17.2 Trividha etc. Here the ideas is this :- What is termed scripture is indeed the one which is not created by the intellect soiled by any partisan spirit; further it is of the form of the firmness of the recollection; and it is firmly recollected because of the sovereign freedom of the awareness; likewise it is also of the nature of fruit etc., i.e. the nature of the Supreme Brahman, the ultimate purport of speech, a flow of the pure Self-Consciousness; because of its free course, it starts from the internal nature of awareness and goes as for as the external flow, beginning from the subtlest hymn (Om), down to the series of popular saying well-known in the worldly activities. ‘What [the sage] says -

‘Also the [injunctions based on] remembrance and the virtuous conduct of the knowers of that [constitute authority]’. (Gautamadharmasutra, I, 2).

That scripture, by its own nature, distinguishes what is to be done and what is not to be done, in order to teach what is beneficial and what is not beneficial.

[Further], he whose heart is very tender by nature, because of the excess of the Sattva (i.e., godness) - in whatever way he behaves, that has certainly a scriptural authority. But other person who is made dirty by the Rajas or the Tamas (i.e., desire and ignorance) does not act rightly, even while performing what is enjoined in the scriptures. For, he does not follow the purport (the spirit) of the scripture in its entity. The scripture (or what is enjoined in the scripture) bears fruits only in the case of men of the Sattva (goodness) This has been declared by the scripture itself as :

‘He [alone] enjoys the fruit of the scripture (or holy bathing place) whose arms and feet and also mind, learning, austerity and conduct are controlled properly’. (MB, Aranyaka, Ch. 80, verse 30).

Any other person does not enjoy [the fruit], because the rmains unsubdued [in his mind]. Therefore, what is prescribed in the scripture bears fruit in the case of those who have abandoned desire, anger and delusion. This is the purport of the present chapter; and it is being elaborated [throughout]. But it is not explained [in every place by us (Ag.), because the idea is clear enough. But [the concerned verses] are simply written only to remove doubts regarding the readings [of the passages concerned].

Sri Ramanuja

17.2 The Lord said ‘Threefold is the faith among all’ embodied beings. And it arises from their ‘inborn nature.’ What is called Svabhava is the state unie to one’s own nature. It is the special taste or predilection caused by previous subtle impressions, ‘Vasanas.’ To whatever one’s predilection is directed, there faith is born in respect of it. For ‘faith’ is zeal or eagerness about any means in the belief that it is the way of action to achieve one’s own desired object. Vasana (subtle impression), Ruci (taste) and Sraddha (faith) are the alities of the self born from its association with the Gunas. The Sattva and the other Gunas are the alities of the body, the senses, the internal organs and sense-objects. They bring about their alities in the self associated with them. These are the Vasanas. These Gunas can be described only by their effects. These (i.e., Vasanas etc.) originate from experiences with the body etc., having origination in Sattva and other Gunas. Thus faith is threefold as marked by Sattva, Rajas and Tamas. Listen about this faith.

Sri Shankaracharya

17.2 Sa, that; sraddha, faith, the state about which you ask; dehinam, of the embodied beings; svabhavaja, born of their own nature-by svabhava (nature) is meant that latent impression of virtuous acts etc. acired in the past lives, which becomes manifest at the time of death; what arises out of that is svabhavaja-; is trividha, threefold, of three kinds; sattviki, born of sattva, and related to worship of gods, etc.; rajasi, born of rajas, concerning worship of Yaksas (a class of demi-gods, Kubera and others), Raksas (ogres, Nairrti and others); and tamasi, born of tamas, concerning worship of ghosts, goblins and others. Thus it is of three kinds. Srnu, hear; tam, about it, that faith, as it is being stated. That (faith) is threefold as follows:

Swami Adidevananda

17.2 The Lord said Threefold is the faith of embodied beings, born of their own nature, constituted of Sattva, Rajas and Tamas. Listen now about it.

Swami Gambirananda

17.2 The Blessed Lord said That faith of the embodied beings, born of their own nature, is threefold-born of sattva, rajas and tamas. Hear about it.

Swami Sivananda

17.2 The Blessed Lord said Threefold is the faith of the embodied, which is inherent in their nature the Sattvic (pure), the Rajasic (passionate) and the Tamasic (dark). Do thou hear of it.


Swami Sivananda

17.2 त्रिविधा threefold? भवति is? श्रद्धा faith? देहिनाम् of the embodied? सा that (faith)? स्वभावजा (is) inherent in (their) nature? सात्त्विकी Sattvic (pure)? राजसी Rajasic (passionate)? च and? एव even? तामसी Tamasic (dark)? च and? इति thus? ताम् it? श्रृणु hear (thou).Commentary The whole world is made up? as if were? of faith. Faith assumes a threefold aspect under the influence of the three alities. When Sattva is strongly developed? when there is a preponderance of Sattva or purity in a man? it is easy for him to attain Selfrealisation or the knowledge of the Self. If Rajas is predominant? the faith becomes the handmaid of activity. If Tamas or inertia prevails? faith is annihilated.Those who are endowed with Sattvic faith aim at the attainment of liberation. Those who are endowed with Rajasic faith run after inferior duties or worldly activities. Those whose faith is Tamasic are cruel. They kill animals for sacrifice. They invoke the spirits and talk with ghosts. When faith is joined to Sattva? it leads to salvation. When Rajas preponderates? it colours the faith and leads to various activities. When Tamas predominates? the faith results in darkness.Faith acires different alities when it is in company with the mind of man. Mind is a thing of many colours. Just as the water of the Ganga is contaminated by being put in a vessel where lior had been kept? so also a virtuous person is spoiled by bad company or constant association with evil persons. The three Gunas or attributes colour the faith of a man. The mind of a man is governed by the preponderating attribute or ality which manifests itself when the other two alities are suppressed. Faith takes a threefold aspect in accordance with the inherent nature or tendencies of the man. The inclinations of men are moulded according to their ality or inherent nature born of their past Samskaras.As is the tendency? so is the desire as is the desire? so is the action as is the action? so is the birth into another being after death. The body is like the seed of the tree? a perpetual chain. Seed perishes in developing into a tree and the tree again produces the seed. This process or cycle continues eternally. Even so man takes a body? does actions? develops tendencies? dies and puts,on a new body in accordance with the nature or tendencies. This continues till he gets knowledge of the Self by transcending the three Gunas? when ignorance? the root cause of birth and death? is destroyed.Faith is born of the individual nature? i.e.? the Samskaras or the latent impressions of virtuous and vicious actions which were performed in the past births and which manifested themselves at the time of death. In the subconscious mind or the Chitta there is a reservoir of past impressions which are revived through the operation of memory.Sattvic Faith in the worship of gods? which is an effect of Sattva.Rajasic Faith in the worship of the Yakshas and Rakshasas? which is an effect of Rajas.Tamasic Faith in the worship of the disembodied spirits and ghosts? which is an effect of Tamas.Faith is the main support of life. It is not mere intellectual belief or blind acceptance of pet dogmas or doctrines. You must understand clearly its characteristics? just as you recognise a tree from the fruits? the mind of a man from his speech? and the actions of previous birth from worldly pleasures and pains.Svabhavaja Inherent in their nature born of past Samskaras.Tam Of it? referring to the threefold faith.