Chapter 17 explores one of the most important aspects of human consciousness - faith (shraddha). Arjuna asks Krishna about the status of those who worship with faith but disregard scriptural injunctions. Are they in goodness, passion, or ignorance? This question arises naturally after Chapter 16's emphasis on following scripture, prompting clarification about the role of faith.
Krishna responds by explaining that faith is inherent to every embodied being and is shaped by the three modes of material nature (gunas). A person’s faith reflects their dominant guna, and this faith determines not only their worship but also their choice of food, sacrifice, austerity, and charity. Understanding these distinctions helps us evaluate and elevate our own faith from lower to higher modes.
According to the three modes of material nature, faith is of three kinds: sattvic (in goodness), rajasic (in passion), and tamasic (in ignorance). The faith of each person corresponds to their nature. As a person’s faith is, so is that person. Faith shapes identity, choices, and ultimately destiny.
Those in the mode of goodness worship the gods (devas). Those in passion worship powerful beings like yakshas and rakshasas. Those in ignorance worship ghosts and spirits. The objects of worship reveal the quality of consciousness, with higher modes directing faith toward nobler objects and lower modes toward degraded entities.
Krishna explains that even the food people prefer is divided according to the three modes. Foods dear to those in goodness increase life duration, purify existence, give strength, health, happiness, and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart. They nourish the body and mind, promoting clarity and spiritual practice.
Foods in passion are bitter, sour, salty, very hot, pungent, dry, and burning. They cause distress, misery, and disease. Foods in ignorance are stale, tasteless, putrid, decomposed, unclean, and remnants of others’ food. Such foods diminish life force and cloud consciousness. This teaching reveals that diet directly affects our mental state and spiritual capacity.
Sacrifice (yajna) also varies according to the modes. Sacrifice performed according to scriptural direction, as a matter of duty, without desire for reward, with a steady mind - this is sacrifice in goodness. It is offered to the Supreme with proper understanding of its purpose and without personal motivation.
Sacrifice performed for material benefit or for the sake of pride is in the mode of passion. Such sacrifice may follow correct procedures but is contaminated by selfish motivation. Sacrifice performed without faith, without regard for scriptural injunctions, without distribution of prasadam (sanctified food), without proper mantras, and without proper remuneration is in the mode of ignorance. It is essentially a hollow ritual devoid of spiritual substance.
Krishna describes three types of austerity (tapas). Austerity of the body includes worship of the Supreme Lord, the brahmanas, the spiritual master, and superiors; cleanliness, simplicity, celibacy, and non-violence. These physical disciplines create the foundation for spiritual practice.
Austerity of speech consists of speaking truthfully, beneficially, and in a pleasing manner; reciting Vedic literature; and avoiding speech that offends. The tongue is one of the most difficult senses to control, and disciplined speech reflects inner mastery.
Austerity of the mind includes serenity, simplicity, gravity, self-control, and purity of thought. Mental austerity is the most subtle and powerful, as the mind is the source of all other activities. These three austerities practiced with transcendental faith, without expecting material benefits, constitute austerity in the mode of goodness.
Austerity practiced with faith, without desire for material benefits, is in the mode of goodness. Austerity performed for gaining respect, honor, and worship, with pride and hypocrisy, is in passion. It is unstable and temporary because its motivation is external recognition rather than inner transformation.
Austerity performed out of foolishness, with self-torture, or to destroy or injure others is in the mode of ignorance. Such practices may appear spiritual but are actually degrading to both practitioner and others. True austerity purifies and elevates; false austerity harms and degrades.
Charity given as a matter of duty, at the proper time and place, to a worthy person, without expectation of return, is considered charity in the mode of goodness. Such giving benefits both the giver and receiver, purifying the giver’s heart while supporting worthy causes.
Charity performed with the expectation of some return, with desire for fruitive results, or given reluctantly is in the mode of passion. Such charity is contaminated by selfishness and produces mixed results. Charity given at an improper place and time, to unworthy persons, without proper attention and without respect is in the mode of ignorance. This kind of giving may actually cause harm rather than benefit.
Krishna reveals the sacred formula “Om Tat Sat” as the threefold designation of the Supreme Absolute Truth (Brahman). From the beginning of creation, these three syllables have been used to indicate the Supreme and make sacrifices, charity, and austerity complete. “Om” represents the supreme reality, “Tat” indicates that everything belongs to the Supreme without proprietorship, and “Sat” signifies eternal, auspicious existence.
Brahmanas utter “Om” before beginning acts of sacrifice, charity, and austerity according to scriptural regulations. Those seeking liberation perform sacrifice, austerity, and charity with the word “Tat” without aiming at fruitive results. “Sat” is used to indicate the nature of the Supreme and acts of sacrifice, austerity, and charity in connection with the Supreme.
Krishna concludes by emphasizing that anything done without faith - whether sacrifice, charity, austerity, or any other activity - is called “asat” (non-existent). It is useless both in this life and in the next. Faith transforms ordinary actions into spiritual practice, while its absence renders even elaborate rituals meaningless.
This conclusion returns to the chapter’s opening theme: faith is the essential ingredient in spiritual life. The quality of our faith - whether in goodness, passion, or ignorance - determines the quality of our spiritual practice and its results. By understanding these distinctions, we can consciously elevate our faith from lower to higher modes, ultimately transcending all modes through pure devotion to the Supreme.
Chapter 17 reveals that faith is not a simple yes-or-no proposition but exists in grades of quality corresponding to the three modes of material nature. This understanding is liberating because it shows that faith can be cultivated and elevated. We are not stuck with whatever faith we currently have; through conscious effort and association with elevated persons and practices, we can transform our faith from tamasic through rajasic to sattvic and ultimately beyond the modes altogether.
The practical applications of this chapter are profound. Our diet, our forms of worship, our austerities, and our charity all reflect and reinforce our dominant mode of nature. By consciously choosing sattvic food, performing sacrifice without selfish motive, practicing genuine austerity, and giving charity properly, we gradually purify our consciousness and elevate our faith. The sacred formula “Om Tat Sat” provides a powerful tool for sanctifying all our spiritual activities.
Perhaps most importantly, this chapter reminds us that faith is the essential ingredient in spiritual life. External practices without genuine faith are empty rituals. But when performed with faith in the Supreme, even simple acts become spiritually potent. This encourages us to examine the quality of our faith honestly and to nurture it through proper practice, association, and understanding. True faith in the Supreme transcends all the modes and leads to ultimate liberation.