Chapter 17: Shraddha Traya Vibhag Yoga

Now we begin the 17th chapter, which is called Shraddha Traya Vibhag Yoga—the understanding of three types of faith.

At first, this idea of “three types of faith” feels a bit surprising. Because usually, we think of faith as just one thing—faith in God or in some higher being. So what are these three types?

Krishna explains that these three types of faith belong to those who are still identified with the body, not established in the soul. And since nature (prakriti) operates through three qualities—sattva, rajas, and tamas—a person’s faith also takes these three forms.

So:

• First comes nature (swabhav)

• Then comes faith (shraddha)

A person’s faith is exactly according to their inner nature.

In fact, Krishna says:
“A person is made of their faith—whatever their faith is, that is what they become.”

Now before going deeper, we should understand—what exactly is shraddha?

In simple terms, shraddha means what the mind holds onto. It is the inner leaning or inclination of the mind toward something—whether it is truth, a belief, a quality, or even a misunderstanding.

So, in the simplest way:
Shraddha is the direction in which your mind naturally leans.

Now based on this, Krishna explains:

• A sattvic person’s faith leans toward higher qualities—like growth, service, surrender, and goodness

• A rajasic person’s faith leans toward power, success, wealth, and recognition

• A tamasic person’s faith leans toward ignorance—like superstition, blind practices, and lower tendencies

These descriptions are symbolic—not literal. For example:

• “Worship of gods” means striving for higher qualities

• “Worship of demons” means chasing power and ego

• “Worship of spirits” means being stuck in ignorance and superstition

Now the question arises—how does this nature form?

Indian wisdom explains that a human being is a combination of:

• Soul (consciousness)

• Body (nature)

The body is like an instrument, and the soul is the user.

The body itself has three layers:

• Physical body

• Subtle body (mind, thoughts)

• Causal body (deep impressions or sanskaras)

These are influenced by the three qualities:

• Sattva → clarity, balance, knowledge

• Rajas → activity, ambition, restlessness

• Tamas → laziness, ignorance, inertia

Along with this, our past actions create sanskaras (impressions), which shape our nature over many lifetimes.

So our present nature is formed by:

• The three qualities of nature

• Our past impressions

And based on this nature, our faith develops.

Now Krishna explains these three types of faith through four areas of life:

1. Food (Aahar)

2. Action (Yajna)

3. Discipline (Tap)

4. Giving (Daan)

1. Food (Aahar)

• Sattvic food: increases health, energy, happiness—fresh, nourishing, balanced

• Rajasic food: too spicy, sour, hot—causes restlessness and discomfort

• Tamasic food: stale, impure, lifeless food

So even what we eat reflects our inner nature.

2. Yajna (Action)

Here yajna doesn’t mean ritual—it means action done in the right spirit.

• Sattvic: done selflessly, without expecting results

• Rajasic: done for reward or recognition

• Tamasic: done without understanding, carelessly, or wrongly

3. Tap (Discipline)

Tap is effort for purification—of body, speech, and mind.

• Sattvic tap: done sincerely, with balance and purity

• Rajasic tap: done for show, status, or respect

• Tamasic tap: harmful practices done out of ignorance

There is also something called asuric tap—extreme, harmful practices that damage the body and mind, based on wrong beliefs.

4. Daan (Giving)

• Sattvic giving: given at the right time, place, and to the right person, without expecting anything

• Rajasic giving: given expecting return or recognition

• Tamasic giving: given carelessly, disrespectfully, or to the wrong place

Krishna emphasizes something very important here:
Giving must consider time, place, and the receiver—only then it becomes meaningful.

Now, what is the purpose of all this explanation?

Krishna is revealing a deep truth:

Even though all are souls at the core, people behave differently because of their nature. And this difference creates conflict.

We understand “everyone is a soul,” but in real life, we struggle because people think and act differently.

So what should we do?

Krishna’s message is:
Understand people’s nature and their inner inclination.

When we understand this deeply, acceptance grows naturally.

Without this understanding, we keep clashing—over habits, preferences, beliefs.

But when we see:
“This person is rajasic, this one is tamasic, this one is sattvic,”
we stop reacting and start accepting.

And this acceptance makes the mind calm.

When the mind becomes calm—like a still lake—it reflects inner peace, joy, and love.

But when the mind is disturbed by judgment and resistance, it blocks these inner qualities.

So the purpose is:

• To develop acceptance

• To reduce ego

• To bring clarity about ourselves and others

Another purpose is self-analysis:
We should observe ourselves and gradually move:

• From tamas → rajas

• From rajas → sattva

Only in sattva can higher realization happen.

At the end, Krishna talks about a higher level of faith—faith in the Divine—through three words:

Om, Tat, Sat

• Om → remembering the Divine as the source of everything

• Tat → “That”—acting without ego or personal claim

• Sat → truth, purity, and reality

The essence is:
All actions—yajna, tap, daan—should be done without ego.

If ego is present, even good actions are not truly pure.

And finally, Krishna says:
Any action done without faith has no real value—neither in this life nor beyond.