Bhagavad Gita Chapter 17, Verse 3

English Translation

O scion of the Bharata dynasty, the faith of all beings is in accordance with their minds. This person is made up of faith as the dominant factor. He is verily what his faith is.

Detailed Commentary

Explanation: "Sattvanurupa sarvasya shraddha bhavati Bharata" – What was referred to as *svabhava-ja* (born of one's nature) in the previous *śloka* is here called *sattvanurupa* (in accordance with *sattva*). *Sattva* here means the *antahkarana* (inner instrument). *Shraddha* (faith/conviction) is in accordance with the *antahkarana*; meaning, as the *antahkarana* is, so is the *shraddha*. Sometimes it is replete with *sattvic*, *rajasic*, or *tamasic samskaras* (impressions/tendencies). Those who were referred to as *dehinam* (embodied beings) in the second *śloka* are here called *sarvasya* (of all). *Sarvasya* implies that whether one knows the scriptural injunctions or not, and worships deities; or whether one knows the scriptural injunctions or not, believes or not, performs rituals or not; any person of any *jati* (caste), *varna* (social class), *ashrama* (stage of life), *sampradaya* (tradition), or country—all of them naturally possess *shraddha* of three types. "Shraddhamayo'yam Purusha" – This *purusha* (individual) is predominantly *shraddha*. As his *shraddha* is, so is his nature and inclination. Not only this, but a person endowed with a particular *shraddha* will also have similar dedication (*nishtha*) and destiny (*gati*). As long as a human being lives in *samsara* (the world), all his feelings and actions are in accordance with the *shraddha* of his *antahkarana*. Worldly inclination arises from believing, seeing, hearing, and experiencing material objects as real. Spiritual inclination arises from having *shraddha* in *Paramatma* (the Supreme Self). That which we do not know through direct experience, but have *shraddha* in by hearing from past *samskaras*, scriptures, and saints—that is *shraddha*. *Shraddha* is essential for true progress on the spiritual path. The prominence of *shraddha* lies in a human being's life. His dedication (*nishtha*) is in accordance with it — "Whatever *shraddha* one possesses, verily that one is" (Gita 17.3). He may not appear to be so today, but with time, he will become like that. Presently, it has become difficult for a *sadhaka* (spiritual aspirant) to recognize his natural *shraddha*, because various schools of thought have emerged, such as some emphasizing *Jnana* (knowledge) and others *Bhakti* (devotion). This leaves a person in a state of confusion, not knowing what to do (*kinkartavyavimoodha*). Within every living being, there is a search for the highest bliss. This inclination is also present in human beings. The *samskaras* from previous births, education received from parents, atmosphere, etc., affect them. From this influence, their perception is formed, and *shraddha* develops accordingly. In this, *sattvic shraddha* attracts one towards *Paramatma*, while *rajasic* and *tamasic shraddha* attract one towards the world. In the Gita, the description of *sattvikata* (the quality of *sattva*) is that which leads one towards *Paramatma*. Therefore, *sattvic shraddha* is spiritual, and *rajasic-tamasic shraddha* is worldly. Even those who do not possess knowledge of scriptures or the company of saints can have spiritual *shraddha* due to their past *samskaras*. Its identification is that they naturally have the feeling that there is something great (*Paramatma*). For them, spiritual matters are dear. *Shraddha* is indeed in accordance with the *antahkarana*. Depending on which *guna*—*sattva*, *rajas*, or *tamas*—is predominant in the *antahkarana*, their *shraddha* is formed accordingly. All three *gunas*—*sattva*, *rajas*, and *tamas*—are present in all living beings. In some, *sattva* is predominant; in others, *rajas*; and in still others, *tamas*. Every *jiva* (individual soul) is a part of *Paramatma*. Therefore, one should not look down upon anyone seeing the predominance of *rajas* or *tamas* in them. It is unknown when a person may progress. His *shraddha* is formed according to his *antahkarana*. Therefore, a person should always associate with *sattvic* company, scriptures, thoughts, and atmosphere. By doing so, *shraddha* will become *sattvic*, which will lead to progress. Conversely, association with *rajasic* and *tamasic* elements will lead to degradation. Connection: Now it is explained how the dedication (*nishtha*) of individuals is identified through the *yajan-pujan* (worship) of their chosen deity (*Ishta*).