Chapter Seventeen
श्रद्धात्रयविभागयोग
Śraddhātraya Vibhāga Yoga - The Yoga of Three Divisions of Faith
28 Sacred VersesBhagavad Gita Chapter 17, Shraddhatraya Vibhaga Yoga, explains how faith (shraddha) and all spiritual practices manifest differently according to the three gunas—sattva, rajas, and tamas. Krishna systematically describes how food preferences, sacrifice (yajna), austerity (tapas), and charity (dana) each take three distinct forms depending on one's dominant nature. The chapter culminates with the revelation of "Om Tat Sat"—the sacred threefold designation of Brahman that sanctifies all spiritual activities. This teaching provides practical guidance for evaluating and elevating one's spiritual practices.
| Category | Sattvic (सात्त्विक) | Rajasic (राजसिक) | Tamasic (तामसिक) |
|---|---|---|---|
| Faith (श्रद्धा) | Worship of gods, pursuit of spiritual elevation, study of scriptures | Worship for power and material gains, focus on yakshas and rakshasas | Worship of ghosts and spirits, dark practices, superstition |
| Food (आहार) | Juicy, wholesome, pleasant; increases life, purity, strength, health, joy | Bitter, sour, salty, hot, pungent; causes pain, grief, disease | Stale, tasteless, putrid, leftover, impure; causes dullness and lethargy |
| Sacrifice (यज्ञ) | Performed as duty without desire for reward, with focused mind | Performed for show or seeking rewards and results | Without faith, mantras, or proper distribution; performed carelessly |
| Austerity (तप) | Practiced with faith, without desire for results, for purification | Practiced for honor, respect, and recognition; unstable | Practiced with self-torture or to harm others; deluded |
| Charity (दान) | Given as duty, without expectation, to worthy person, at right time/place | Given reluctantly, expecting return, or seeking reward | Given to unworthy person, at wrong time/place, disrespectfully |
ॐ तत् सत् इति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः — Verse 17.23
These three sacred syllables sanctify all acts of sacrifice, austerity, and charity. By invoking Om Tat Sat, practitioners align their actions with the Absolute, transforming mundane activities into spiritual offerings. This threefold designation elevates all sincere spiritual practice to transcendence.
Chapter 17 provides a practical framework for understanding how the quality of our consciousness shapes every aspect of spiritual practice. Rather than prescribing a single approach, Krishna acknowledges diversity while guiding toward sattvic elevation.
Faith (shraddha) is not uniform—it takes different forms according to the gunas. Understanding our faith type helps elevate it toward sattvic purity.
What we eat affects our mind and spiritual progress. Sattvic diet promotes clarity, while rajasic and tamasic foods disturb the mind.
The same practice (sacrifice, austerity, charity) yields different results based on the quality of consciousness behind it—intent determines karmic fruit.
Om Tat Sat transforms ordinary actions into spiritual offerings, connecting practice to the transcendent.
The chapter provides criteria to evaluate one's own practices and motivations, guiding continuous refinement of spiritual life.
शारीरं तपः
वाङ्मयं तपः
मानसं तपः
Verse 17.3 — Faith Reflects Nature
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत ।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥३॥
sattvānurūpā sarvasya śraddhā bhavati bhārata |
śraddhāmayo 'yaṁ puruṣo yo yac-chraddhaḥ sa eva saḥ ||3||
Verses 17.7-10 — Three Types of Food
आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः ।
यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥७॥
आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः ।
रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥८॥
āhāras tv api sarvasya tri-vidho bhavati priyaḥ |
yajñas tapas tathā dānaṁ teṣāṁ bhedam imaṁ śṛṇu ||7||
āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ |
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ ||8||
Krishna begins his detailed analysis of how the gunas affect different aspects of life, starting with food—something everyone can relate to. Sattvic foods are described with six beneficial qualities: they increase life (āyuḥ), purity of mind (sattva), strength (bala), health (ārogya), happiness (sukha), and satisfaction (prīti). Their physical characteristics are: rasyāḥ (juicy/flavorful), snigdhāḥ (containing healthy fats/oleaginous), sthirāḥ (stable/nourishing), and hṛdyāḥ (pleasing to the heart). This includes fresh fruits, vegetables, grains, milk products, and natural sweeteners. The following verses describe rajasic foods as excessively stimulating (bitter, sour, salty, hot, pungent) causing disease and discomfort, while tamasic foods are stale, tasteless, putrid, or impure. This teaching recognizes the profound connection between diet and consciousness—what we eat affects not just the body but the quality of our mind and spiritual receptivity.
Verses 17.14-16 — The Three Austerities
देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् ।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥१४॥
अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् ।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥१५॥
मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः ।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥१६॥
deva-dvija-guru-prājña-pūjanaṁ śaucam ārjavam |
brahmacaryam ahiṁsā ca śārīraṁ tapa ucyate ||14||
anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ ca yat |
svādhyāyābhyasanaṁ caiva vāṅ-mayaṁ tapa ucyate ||15||
manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ |
bhāva-saṁśuddhir ity etat tapo mānasam ucyate ||16||
Krishna presents a comprehensive system of austerity (tapas) covering body, speech, and mind. Physical austerity includes respect and worship (pūjana) of worthy persons—gods, teachers (gurus), and sages. It requires external and internal cleanliness (śaucam), straightforward conduct (ārjavam), sexual restraint (brahmacharya), and non-violence (ahiṁsā). Austerity of speech focuses on quality of words: they should not agitate others (anudvega-karam), be truthful (satyam), pleasant (priya), and beneficial (hitam). Regular scriptural study (svādhyāya) also constitutes verbal austerity. Mental austerity requires serenity (manaḥ-prasāda), gentleness (saumyatva), observing silence (mauna), self-control (ātma-vinigraha), and purity of emotion and intention (bhāva-saṁśuddhi). This threefold tapas provides a complete program for spiritual refinement at all levels of being. The subsequent verses explain how each type can be practiced in sattvic, rajasic, or tamasic modes.
Verses 17.20-22 — Three Types of Charity
दातव्यमिति यद्दानं दीयतेऽनुपकारिणे ।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥२०॥
यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः ।
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥२१॥
अदेशकाले यद्दानमपात्रेभ्यश्च दीयते ।
असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥२२॥
dātavyam iti yad dānaṁ dīyate 'nupakāriṇe |
deśe kāle ca pātre ca tad dānaṁ sāttvikaṁ smṛtam ||20||
yat tu pratyupakārārthaṁ phalam uddiśya vā punaḥ |
dīyate ca parikliṣṭaṁ tad dānaṁ rājasaṁ smṛtam ||21||
adeśa-kāle yad dānam apātrebhyaś ca dīyate |
asat-kṛtam avajñātaṁ tat tāmasam udāhṛtam ||22||
These verses analyze charity (dāna) through the guna framework. Sattvic charity is given with the attitude "dātavyam iti"—"it ought to be given"—purely from a sense of duty, not expecting anything in return (anupakāriṇe). Three conditions make charity sattvic: right place (deśa), right time (kāla), and worthy recipient (pātra). This includes giving to those who genuinely need help or are engaged in spiritual service. Rajasic charity is "parikliṣṭam"—given grudgingly or with pain—and motivated by expectation of return (pratyupakārārtham) or desire for results. This includes giving for recognition, tax benefits, or future favors. Tamasic charity fails on all counts: wrong time and place, unworthy recipients, and given "asat-kṛtam avajñātam"—without respect, with contempt. This might include giving harmful items, enabling addictions, or donating merely to appear generous. Understanding these distinctions helps purify our charitable intentions.
Verses 17.23-27 — Om Tat Sat
ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः ।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥२३॥
तस्माद् ॐ इत्युदाहृत्य यज्ञदानतपःक्रियाः ।
प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥२४॥
तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः ।
दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥२५॥
oṁ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ |
brāhmaṇās tena vedāś ca yajñāś ca vihitāḥ purā ||23||
tasmād oṁ ity udāhṛtya yajña-dāna-tapaḥ-kriyāḥ |
pravartante vidhānoktāḥ satataṁ brahma-vādinām ||24||
tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥ |
dāna-kriyāś ca vividhāḥ kriyante mokṣa-kāṅkṣibhiḥ ||25||
This profound passage reveals the sacred formula that sanctifies all spiritual practice. "Om Tat Sat" is called the "nirdeśa" (designation/indicator) of Brahman, the Absolute Reality. Each syllable has a specific function: "Om" (praṇava) is chanted at the beginning of all spiritual activities, connecting the act to the transcendent source. It was through this sacred sound that the cosmic order—including the priestly class (brāhmaṇas), sacred texts (Vedas), and spiritual rituals (yajñas)—was established. "Tat" means "That"—the impersonal indication of the Absolute. When one performs sacrifice, austerity, or charity thinking "Tat" (for That), they renounce personal claim to the results, offering everything to the Supreme. This transforms self-centered action into selfless offering. "Sat" (verses 26-27) means reality, goodness, and auspiciousness, applied both to praiseworthy actions and to the virtuous performers of such acts. Together, Om Tat Sat elevates ordinary actions to transcendental offerings.
The teachings on faith and its manifestations offer practical guidance for contemporary spiritual and personal development.
The threefold food classification provides a framework for conscious dietary choices. Rather than following fad diets, one can evaluate food by its effects on energy, clarity, and emotional well-being, gradually moving toward sattvic nutrition.
Modern philanthropy can be assessed through the three-guna lens: Are we giving from genuine generosity (sattvic), for recognition or tax benefits (rajasic), or carelessly without considering impact (tamasic)? This refines our approach to giving.
The criteria for sattvic speech—truthful, pleasant, beneficial, and non-agitating—provide guidelines for all communication, from social media posts to difficult conversations. This elevates our verbal environment.
Before any action, we can ask: Am I doing this as duty without attachment (sattvic), for results and recognition (rajasic), or carelessly and deludedly (tamasic)? This self-inquiry refines our practice.
The Om Tat Sat formula can sanctify any sincere activity. By offering work, relationships, and even challenges to a higher purpose, ordinary life becomes spiritual practice, bridging the sacred and secular.
Chapter 17's declaration that "a person consists of their faith" (śraddhāmayo 'yaṁ puruṣaḥ) has profound philosophical implications. It suggests that belief precedes and shapes action, and action reinforces belief. We are not merely what we do, but what we deeply hold to be true and valuable. This makes the cultivation of faith a primary spiritual task. Unlike Western conceptions of faith as intellectual assent to propositions, Gita's shraddha is more fundamental—it's the conviction that underlies our entire orientation to life.
While the chapter describes multiple types of faith, food, sacrifice, austerity, and charity, it culminates in Om Tat Sat—the threefold unity of Brahman. This suggests that apparent diversity in spiritual practice ultimately points to one transcendent reality. The diversity is real at the phenomenal level, shaped by the gunas, but the goal—connection with Brahman—remains singular. This allows for tolerance of different approaches while maintaining clear standards for evaluation.
The teaching on Om Tat Sat reveals that what transforms ordinary action into spiritual practice is not the external form but the inner orientation. Chanting "Om" connects the action to the transcendent. Thinking "Tat" (That) surrenders the results to the Absolute. Recognizing "Sat" (Reality/Goodness) acknowledges the action's participation in truth. This provides a method to spiritualize all activity without changing external circumstances—a practical mysticism accessible in daily life.
Chapter 17 integrates beautifully with the three gunas teaching of Chapter 14 by showing how the gunas manifest in specific practices. It extends Chapter 16's discussion of divine versus demoniac natures by providing detailed criteria for evaluation. It prepares for Chapter 18's comprehensive conclusion by establishing the principle that quality of consciousness determines quality of action and result.
Chapter 17 explains how faith (shraddha) and spiritual practices manifest differently according to the three gunas. Krishna describes how food, sacrifice, austerity, and charity each take sattvic, rajasic, or tamasic forms depending on one's dominant nature. The chapter concludes with "Om Tat Sat" as the threefold designation of Brahman that sanctifies all spiritual activities.
The three types of faith correspond to the gunas: Sattvic faith involves worship of gods and spiritual elevation; Rajasic faith focuses on gaining power and material benefits; Tamasic faith involves worship of ghosts and spirits through dark practices. One's faith reflects and reinforces their predominant guna.
Sattvic foods are described as juicy, wholesome, and pleasing to the heart. They increase life, purity, strength, health, happiness, and satisfaction. Examples include fresh fruits, vegetables, grains, milk products, and natural sweeteners. These foods promote clarity and spiritual receptivity.
Om Tat Sat is the threefold designation of Brahman. "Om" represents the transcendent reality and is chanted at the beginning of spiritual activities. "Tat" (That) indicates selfless action without desire for results. "Sat" means reality, goodness, and truth. Together, they sanctify sacrifice, austerity, and charity.
Austerity of the body includes worship, cleanliness, straightforwardness, celibacy, and non-violence. Austerity of speech means speaking truthfully, pleasantly, beneficially, and practicing scriptural study. Austerity of mind involves serenity, gentleness, silence, self-control, and purity of thought.
Sattvic charity is given as duty, without expectation, at the right time and place, to worthy recipients. Rajasic charity is given reluctantly, expecting returns, or seeking results. Tamasic charity is given at wrong times/places, to unworthy recipients, without respect or with contempt.
Krishna explains that food preferences reveal and reinforce one's dominant guna. Sattvic people prefer pure, wholesome foods promoting clarity. Rajasic people prefer excessively stimulating foods causing disturbance. Tamasic people prefer stale, impure foods promoting dullness. Diet shapes consciousness.
Krishna states that a person's nature is determined by their faith—one is what their faith is. Faith shapes actions, choices, and spiritual trajectory. However, faith can be elevated through conscious practice, proper association, and scriptural guidance. Sattvic faith leads to liberation.
Explore each verse of Shraddhatraya Vibhaga Yoga. Key verses are highlighted in gold.
Understanding shraddha in the Gita
How sattva, rajas, tamas shape life
The practice of tapas explained
The art of righteous giving
Food and spiritual consciousness
Understanding yajna in all forms
Study the three divisions of faith with the Srimad Gita App. Access all 28 verses with audio recitation, commentary on sattvic practices, and guidance for spiritual elevation.
Commentary:
This verse establishes one of the chapter's most important principles: "śraddhāmayo 'yaṁ puruṣaḥ"—a person consists of their faith. Faith here (shraddha) means not mere intellectual belief but the deep conviction that shapes our choices, values, and actions. Our faith reflects our "sattva" (essential nature), which is formed by accumulated impressions from past actions. This creates a reciprocal relationship: we act according to our faith, and our actions reinforce our faith. "Yo yac-chraddhaḥ sa eva saḥ"—one is what one's faith is. This teaching has profound implications for personal transformation: by consciously choosing what we give faith to—our associations, studies, practices—we can gradually reshape our nature. We are not permanently fixed; faith can be elevated through proper guidance and practice.