Arjuna addresses Lord Krishna:
“Those who perform worship with faith but omit the protocol prescribed by the scriptures, what is their situation—Sattwa, Rajas, or Tamas?” (XVII; 1)
Lord Krishna responds:
“The faith of the embodied soul is of three kinds—Sattwik, Rajasik, and Tamasik. Now listen about these.” (XVII; 2)
“O Arjuna! The faith of each one is according to his temperament. A person is of the temperament of his faith. As is his faith, so he becomes.” (XVII; 3)
“The Sattwik worship the Gods, the Rajasik worship the Yakshas. The Tamasik worship the spirits and bhoots.” (XVII; 4)
Yakshas are demigods.
Bhoots are tormented dead spirits that have not taken rebirth. The body is cast away after its expiry date, but the mind continues.
British neurologist and Nobel Laureate John Eccles held consciousness to be extra-cerebral and specified an area in the brain where the fusion of consciousness with the brain takes place. He discovered that a non-physical mind survives after the death of our physical body and brain.
The non-physical mind penetrates the human psyche, just as a virus penetrates a computer. For instance, a virus called the Trojan Horse enters a computer and can be used to extract sensitive data. Its modus operandi is identical to a Bhoot.
The Bhoot penetrates our weak defense lines and latches onto a power point in the brain, from where it remote-controls the mind. These viruses can be implanted by:
- Tamasik gurus (like Tantriks)
- Tamasik politicians (like Hitler)
- Tamasik intellectuals (like Freud)
The Tamasik Tantriks use bhoots to materialize things on a lower level with the help of black magic.
But as the host is unaware of the Bhoot’s aggression, it cannot expel it. Such an aggressor can become a sadist, whereas the oppressed can become a masochist. Both put together can live “happily” because one’s angularity fits into the other’s dents.
It explains how certain seemingly happy relationships may, in fact, be compromises.
“Those who perform terrible austerities not prescribed by the scriptures—these devious and egoist people are swayed by the force of their desire and lust.” (XVII; 5)
“These senseless people aggravate the elements that compose the body and me as well, abiding in the body; know them to be of satanic disposition.” (XVII; 6)
Some people show off magical feats to subdue others. They use a variety of hypnotic effects like:
- Telepathy
- Clairvoyance
- Levitation
- Astral traveling
- Auto-induced trance
They exhibit their spiritual prowess through such acrobatic acts, like:
- Walking on fire
- Lying upon iron spikes
There are Lamas who gain power over the elements and can bring rain or disperse clouds.
Also, there is a category of women who work themselves into a frenzy and yell prophecies. Naïve people worship them as goddesses.
They are Bhoots, and their acrobats have nothing to do with God.
“Also, the foods which are liked by all are of three kinds according to their temperament. Similarly, are the sacrifices, austerities, and charities. Now listen to their categories.” (XVII; 7)
“Foods which increase longevity, vitality, strength, health, happiness, and delight—which are sweet, succulent, sustaining, and fulfilling—are pleasing to the Satwik.” (XVII; 8)
Food that is cooked with love, offered with love, and accepted with love is Sattwik. But there should be no attachment to food.
If we can see our attachment to it, we can correct it.
“Foods which are bitter, sour, salty, hot, sharp, dry, and burning—causing pain, misery, and ill health—are pleasing to the Rajasik.” (XVII; 9)
“Foods which are stale, unsavory, foul-smelling, putrid, which are leftovers of partly eaten food and defiled—are pleasing to the Tamasik.” (XVII; 10)
Even in the matter of food, a sense of auspiciousness prevails.
For instance, food that is licked by someone before being served is inauspicious. Similarly, food in a used plate or partly eaten is considered Tamasik.
The vibrations of the person cooking the food, and the place where it is cooked, penetrate the food.
For instance, if the cook is a thief, his negativity passes on to those who consume his food.
“The sacrifice which is performed as prescribed by the scriptures, without expectation of reward, and performed in a balanced state of mind, and in the faith that it ought to be performed—is Sattwik.” (XVII; 11)
Only those who do good for the benefit of others can find peace within.
Besides, doing good adds more positivity to our life and has a great feel-good factor.
Those who live for the collective good perform the greatest sacrifice of all.
It goes to show that it is not sufficient to be a leader—but more importantly, to be an inspired leader who can inspire others.
Inspiration does not come from the mind but from the Spirit.
Thus, inspired leaders can penetrate problems more deeply because they are guided by their Spirit.
Such leaders changed the world more than any other leaders.
History is replete with nations that were transformed by inspired leaders, like:
- Mahatma Gandhi
- Martin Luther King Jr.
- Abraham Lincoln
- Garibaldi
- Nelson Mandela
Like the moon shines in the luster of the sun,
likewise, these leaders shone the light of Dharma upon their people.
O Arjuna! But that which is performed with the fruit in sight or for show—perceive such sacrifice to be Rajasik. (XVII; 12)
That sacrifice which omits the prescribed protocol, which is without offerings of food, without chanting of mantras, without largesse, and devoid of faith, is Tamasik. (XVII; 13)
It has been mentioned earlier that we have to sacrifice our lower self at the altar of the higher self. Those who are not so empowered curate the desires of the lower self into symbols and offer them at the altar of their deities in order to propitiate divine help for overcoming the lower self. For instance, in the Hebrew tradition, the sacrifice of the desire of the flesh translated into the symbolic sacrifice of the male goat to Yahweh.
But it does not take long for symbolic sacrifices to translate into empty rituals. That is how the Tamasik people took to offering alcohol and drugs to Lord Shiva. In fact, they proclaim that, pleased by such offerings, He bestows blessings upon them.
Another category of Tamasik people worship their ancestors. If, according to the karmic cycle, the ancestors are reborn, how can they answer the prayers of their progenies?
The worship of the Gods, the twice-born, the guru, and the wise: purity, scrupulousness, continence, and nonviolence are described as austerities of the body. (XVII; 14)
A bird is also described as twice-born because first it is born as an egg and then as a bird. It resonates with the Christian tradition where the offering of the Easter egg symbolizes a human being who has to resurrect as the Spirit.
Much like the Easter egg, a guru has to resurrect the disciple as the Spirit. Psychologists refer to the unknown areas of the brain as the unconscious. Hence, for the resurrection of the disciple, the guru has to navigate the attention of the disciples through the unconscious. To achieve this, he has to be the master of the unconscious—else the disciple would get lost in the subconscious or the supra-conscious instead of the unconscious.
Speech which is not hurtful, which is truthful, sweet, and benevolent: furthermore, constant study of scripture is described as austerity of utterance. (XVII; 15)
Lord Krishna advises Arjuna to speak the truth but in a way that does not hurt anyone’s feelings. Righteousness must have love and sweetness, but that does not imply that it should be artificial.
Envious of her Lord’s flute, Radha says:
“O flute, how I envy thee,
Forever resting on my Lord’s lips,
He pours His love through thee.”
Replied the flute:
“O Radha, envy me not,
I am only a stalk of hollow bamboo,
You become hollow too.”
Tranquility of mind, tenderness, silence, self-control, and purity of temperament is described as austerity of mind. (XVII; 16)
The threefold austerity, when practiced with complete faith, with a balanced mind, and without expectation of fruit, is said to be Sattwik. (XVII; 17)
The austerity which is practiced with an eye to gain recognition, honor, reverence, for show, or for any self-interest, is Rajasik: it is considered unauthorized and momentary. (XVII; 18)
The austerity which is practiced with foolhardy obstinacy—whether with body, mind, or speech—for self-torture or harming others is Tamasik. (XVII; 19)
To keep the attention focused on the inner voyage of self-discovery, it is helpful to dig into one’s resources prudently. However, Tamasik seekers tend to become obstinate and mistake self-torture as a purifying agent.
If a plant is not watered, it dies. Conversely, if too much water is given, it dies. Likewise, self-torture damages the vehicle of the body and prevents it from reaching its destination.
Buddha advised modest use of resources and simple, self-reliant living. Thus, a Sattwik seeker keeps to the middle path of moderation.
The gift which is given without any expectation of return, perceiving it as one’s duty to give, with due consideration of proper place, time, and to a deserving donee—such a gift is Sattwik. (XVII; 20)
We may give a gift without expectation of return yet harbor a lurking thought that we are obliging that person. Also, we may give a gift to relinquish past obligations. However, where there is no ego, the gift is Sattwik. A poet aptly says:
“Friend, we receive,
But what we give,
In our hearts alone
Does nature live.”
A gift which is made for a fruit or future gain, given reluctantly or niggardly, is Rajasik. (XVII; 21)
Gifts that are used in business promotion are Rajasik. Also, gifts made grudgingly and niggardly fall into the same category. The important thing is that the gift should come from the heart.
A gift that is made at an inopportune moment or place to an undeserving donee, unceremoniously and curtly, is Tamasik. (XVII; 22)
“Aum Tat Sat” is the threefold symbol of Brahman. By it were ordained the Brahmin sacrifices, the Vedic mantras, and the sacrifices. (XVII; 23)
Aum Tat Sat is the threefold name of the Supreme Brahman.
- Aum expresses the Supreme God,
- Tat signifies the all-pervading,
- Sat represents the absolute truth.
Therefore, after reciting Aum, the performance of sacrifice, gifts, and austerities is to be commenced according to the protocol practiced by the knower of Brahman. (XVII; 24)
The recitation of Aum before a mantra not only enhances its potency but also engenders auspiciousness. The prayer is then addressed, saying, “By the grace of the Supreme Lord, may such and such praise be offered or accepted.” Similarly, before offering an oblation, the recitation of Aum sanctifies it.
The recitation of ‘Tat’ without expectation of fruit is undertaken for the performance of sacrifices, austerities, and gifts by those desiring salvation. (XVII; 25)
Tat symbolizes the Supreme Universal Being. The recitation of Tat in conjunction with Aum before all sacrifices, gifts, and austerities implies that everything that is being done is being offered to the Supreme All-Pervading Being, and nothing is being kept behind.
O Arjuna! ‘Sat’ signifies reality and goodness, and also ‘Sat’ is used for acclaiming praiseworthy deeds. (XVII; 26)
Compared to the state of enlightenment, the body-mind consciousness has been described as an illusion. After enlightenment, the illusion is dispelled. This reality is called Sat or the absolute truth. In another context, it is used for acclaiming noble deeds.
Ardent adherence in the performance of sacrifice, austerity, and charity is called ‘Sat’. Also, any action directed towards such intent is also classified as ‘Sat’. (XVII; 27)
The adherence to Sat (truth) helps an adept in his journey. Unperturbed in his practice of Sat, the adept cannot be tempted, swayed, or coerced to compromise his principles—even at the cost of his life. Come what may, he stands undaunted in the path of Sat.
O Arjuna! Whatever is offered or given away, whatever austerity is performed, and whatever rite is performed without faith is called “Asat.” It is of no consequence either now or hereafter. (XVII; 28)
It is interesting that in the Sanskrit language, there are only two words—Sat and Asat—there is nothing in between. Hence, unless prayers, offerings, and sacrifices are truthful and heartfelt, they are meaningless.
Shakespeare said it all:
“My words fly up,
My thoughts remain low,
Words without thoughts do not to heaven go.”
It is said that when Hazrat Ibrahim arrived in Basra, the people complained, “God does not hear our prayers anymore.”
Hazrat Ibrahim meditated deep into the night. In the morning, he called the people to the marketplace and said:
“You say you know God, but you do not follow His order.
You read the Holy Koran, but you do not live in accordance with its meaning.
You say you love the Prophet, but you do not follow his guidelines.
You say the devil is your enemy, but you are friends with it.”