The Yoga of Three Fold Faith

Arjuna said: 1. Those who, setting aside the ordinances of the scriptures, perform sacrifice with faith, what is their condition,

O Krishna? Is it SATTWA, RAJAS or TAMAS? In the very opening stanza, Arjuna takes up the discussion where it was left in the previous chapter and gives it a definite push forward, making Krishna expound exhaustively the most profitable and dynamic way of spiritual life, clearly distinguishing it from the unprofitable and self-dissipating channels of misconceived spiritual endeavours. SETTING ASIDE THE ORDINANCES OF THE SHASTRA --- The injunctions of scriptural texts are not generally available for all people, and even when they are made available, very few will have the intellectual capacity to understand them. In the excitement of life's activities around, and the confusions and anxieties within, very few of us can hope to plan the "paths" of our life according to the Shastra-provided blue-print. But a sincere seeker might have a great 'faith' in the Higher way-of-life and a deep devotion to the ideals preached and propounded generally by all the scriptures of the world. Hence this question. PERFORM ACTIONS (Yajantah) --- The term (Yajna) used here need not be understood as indicating the Vedic sacrifices and ritualistic performances only. The Geeta is quite a complete scripture, and as such, it has its own definitions of terms. The term Yajna has been earlier (in Chapter III) defined to include all selfless co-operative endeavours of every individual in a society, undertaken to bring forth to manifestation, the latent wealth and prosperity that are in that community. Therefore, all acts done by an individual during his life, in a spirit of selfless dedication to the general well-being can come under this term. Without knowing the serene harmony that throbs behind life, can one, who is striving hard in the world in a spirit of detachment and selflessness, hope to avoid agitations? What would be his condition (Nishtha)? And in a parenthetical clause Arjuna adds what he wants to know: "whether such actions of men fall under the category of 'unactivity' (Sattwa), or of 'activity' (Rajas), or of 'inactivity' (Tamas)."

The Blessed Lord said: 2. Three-fold is the faith of the embodied, which is inherent in their nature --- the SATTWIC (pure) , the RAJASIC (passionate) and the TAMASIC (dull, dark) . Thus thou hear of it.

As a preface to his discourse, the Lord says that 'faith' (Shraddhaa) itself is of three kinds: the divine, the undivine, and the diabolic. Shraddhaa determines the texture of our impressions (vasanas) in us, which, in their turn, command our view-of-life. Our desires, thoughts, and actions are charted by our view-of-life. Naturally, an individual's physical activities, psychological behaviours, and intellectual make-up are all ordered by the type of Shraddhaa he has come to maintain in himself. And, if the Shraddhaa is of the wrong type, the entire expression of his personality, in all walks of life and in every field of endeavour, can only be ugly. As his inner disposition, so will be the man. The more an individual identifies himself with his physical sheath, the more crystallised becomes his ego, under the influence of his inner disposition. The temperaments that rule the behaviours of the human are three in number, the 'Good' (Sattwic), the 'Passionate' (Rajasic) and the 'Dull' (Tamasic). WHY SHOULD WE TAKE INTO CONSIDERATION THESE TEMPERAMENTS AT ALL, AND TRY TO UNDERSTAND THE TYPES OF FAITH AND THEIR PLAY IN LIFE? THESE ARE EXPLAINED IN THE FOLLOWING:

3. The faith of each is in accordance with his nature, O Bharata. Man consists of his faith; as a man's faith is, so is he.

ACCORDING TO ONE'S OWN NATURE (SATTWAANUROOPA) --- The type of faith that feeds and nourishes each bosom is, we notice, vastly different from that of another. The more we observe the differences the more we are led to inquire why it should be so. The Lord, in the Geeta, explains that the 'faith' in each heart is ordered by its own nature. It is very difficult to say whether 'FAITH' prescribes the nature or the nature prescribes the 'FAITH'; each is intimately wedded to the other, each obeys the other most faithfully, indeed. However, the Geeta declares that it is the nature in an individual that rules his 'FAITH;' although, if FAITH can be broken and remoulded, as it can be, sometimes, at the irresistible compulsion of painful experiences, the nature of that one does faithfully obey the new Shraddhaa. But, generally speaking, the 'FAITH' in each man takes the hue and quality from the stuff of his being --- the predominant temperament in him. The essence of 'FAITH' lies in the secret energy of the ego with which it holds on to its convictions, to reach a definite, chosen end, by well- thought-out and entirely self-planned means. Man's potentiality determines his 'FAITH' to a given end, and this 'FAITH' then reacts upon his potentiality, determining his future course, and moulds the being in the man. Both act and react upon each other. That the nature of man is determined by the preponderance of any one of the gunas over the others, has been already discussed (XIV-10). As a result of previous conservation of a particular tendency, one of the 'qualities' gains a preponderance over the other two, even from one's childhood. This is indicated here by the term Sattwa, according to which (Anuroopa) is the 'FAITH' entertained by the individual. SHRADDHAA IS THE INDIVIDUAL --- Man is constituted of and exists in his Shraddhaa. Each devotee ultimately reaches the seat of his devotion, if he consistently, and with sufficient intensity, devotes himself to its attainment (VII-20 to 23). AS A MAN'S FAITH SO IS HE (Yo yat Shraddhaah sa eva sah) --- Man is verily what his FAITH is. The type of personality and its effectiveness or otherwise are all determined by the 'FAITH' under which it functions. That the achievement of life, is ever coloured by the type of 'FAITH' with which the individual pursues his activities, is very well known and realised by all men of action. In the very language of the Geeta this idea is already explained in an earlier chapter (IX-23).

4. The SATTWIC , or "pure" men, worship the gods (DEVAS)

; the RAJASIC or the "passionate, " the YAKSHAS and the RAKSHASAS; the others --- TAMASIC people, or the "dark or

dull" folk, worship the ghosts (PRETAS) and the hosts of BHUTAS, or the nature/spirits.

SATTWIC MEN WORSHIP DEVAS --- Every man in life brings his entire devotion and offers it at one altar or another, and seeks fulfilment from the benefits that accrue from the invocations. In scriptural language this is called WORSHIP. This need not indicate only the ritualistic worship of some God or deity. The term WORSHIP here embraces a wider implication. Every one of us is a WORSHIPPER at some altar chosen by him; even atheists are worshippers... perhaps they devote themselves to the alter of sense-objects, or of wealth, or of power. In this ampler meaning, if we are to read the stanza, the meaning becomes very clear indeed. Men of Sattwic temperament, because of their serene composure and tranquil disposition, seek their fulfilment at an altar of divinity indicating the Higher impulses and the nobler qualities of their being. Naturally, they seek and come to adore such a divine Godly altar. YAKSHAS AND RAKSHASAS BY THE RAJASIC --- Men of 'passionate nature' (Rajas) are those who have extreme ambition and are constantly restless in their self-chosen fields of activity. They are said to be worshipping and pro- pitiating demi-gods (Yakshas and Rakshasas). The idea here is that the choice of the altar will depend upon the silent demands of the heart of the devotee. One will never go to a bookstall to purchase some dress. So too, the active and the passionate type of men can feel an admiration for, and can appreciate, only an equally active and passionate (Rajasic) demi-god or deity.

THE TAMASIC MEN (WORSHIP) THE PRETAS AND BHUTAS --- The dead 'spirits' and such other low and vicious powers are invoked by the men of 'inactivity' (Tamas) for the satisfaction of some of their low urges for vicious sense-gratifications. Men of low moral calibre and false education, generally, would try to fulfil their pernicious ambitions with the help of the wretched vengeful scum of the society (Pretas, Bhutas), who, though physically alive, are dead to all sweetness and goodness in life. These hired goondas (thugs), generally chosen from professional jail-birds, are the fit powers to be invoked in order that low and criminal ambitions of the Tamasic can be fulfilled. The same import has been brought out in many earlier stanzas (VII-20 to 23; IX-23 to 25). The modern man would be rather curious to know whether there really exist such powers and deities as pretas and bhutas. It is in fact immaterial for the purpose of studying this portion of the Geeta whether such powers REALLY exist or not. They are indicative of certain types of powers which are available in this world of ours.

"The help gained from good friends," the "protection invoked from the rich and the powerful," and the

"enormous strength gathered from the low thoughtless men of criminal intentions" --- these are the different types of 'altars' at which men of serenity (Sattwic), of ambition (Rajasic), of heedlessness (Tamasic), generally seek their individual satisfaction. From the nature of a man's field- of-activity, we can, to a large extent, understand to what type he belongs. THAT THE SPIRIT OF DEVOTION IN MEN, EVER REMAINING THE SAME, EACH WILL SELECT ACCORDING TO THE TYPE OF HIS 'SHRADDHAA,' HIS OWN ALTAR OF DEVOTION, HAS BEEN SHOWN IN THE ABOVE. THE WRONG WAY OF STRIVING IS PAINTED BELOW:

5. Those men who practise terrific austerities, not enjoined by the scriptures, given to hypocrisy and egoism, impelled by the force of lust and attachment . . .

6. Senselessly torturing all the elements in the body, and Me also who dwells within the body --- you may know these to be of 'demoniacal' resolves.

Over-enthusiasm can produce only a physical exhaustion, and an inward fatigue. No spiritual unfoldment can be expected from unintelligent expenditure of energy in wrong channels merely because it is undertaken in the name of religion. The majority of seekers mis-apply their energies and come to suffer. Therefore, Krishna considers it easier to paint the picture of the false seekers and ridicule their unintelligent methods. Physical restraints and self-denials are, no doubt, sometimes prescribed for some sturdily-built types, for some limited period. At the same time it is not proper or correct to believe that any kind of self-denial would constitute an austerity, and that by following it, creative unfoldment of the inner personality-structure could be successfully brought about. The austerities must be scientific, and therefore, not against the injunctions laid down in the sacred books that discuss this subject. Some people generally undertake severe austerities only as a show. Men 'GIVEN TO OSTENTATION AND EGOISM' are not fit for austerity. They remain mentally unfit for Tapas as long as they are lusty and extremely attached to the world-of-objects around. Such individuals cannot practice austerities. Even when such people practise austerities and develop some inward dynamism as a result of their tapas, their intentions being gross, they will only misuse the new- found strength in wrong channels, and in the end, bring about their own self-destruction --- the famous examples of Rakshasas in the Puranas are illustrative enough. Such people, practising austerities, regardless of the correct injunction of the Shastras, belong to the Asuric type. ME, DWELLING IN THE BODY --- Such unintelligent austerities not only oppress the elements constituting the physical frame but also the Sacred and the Divine Lord within. Life gets choked as it were in such an individual -- - meaning, Life cannot express its fullest beauty through such a broken form. Extreme tapas is stupid and is condemned here. Intelligent control is tapas, not cruel self- torture! THE THREE KINDS --- THE SATTWIC, THE RAJASIC, AND THE TAMASIC --- OF FOOD, OF WORSHIP, OF AUSTERITY, AND OF GIFT ARE DISCUSSED IN THE FOLLOWING STANZAS:

7. The food also which is dear to each is three-fold, as also sacrifice, austerity and alms-giving. You may now hear the distinction of these.

Introducing the theme that is to follow, Lord Krishna enumerates the topics that He is going to discuss. The temperamental influences that govern the mind and its thought-life express themselves in all departments of activity in which the individual employs himself. His choice of food, of friends, of the type of emotions in his bosom, of the view-of-life that he will be entertaining are all indicative of the type to which the seeker belongs. As a matter of fact, everyone living on the surface of the earth expresses himself in one of these classifications, due to the preponderance of one or the other of the three temperaments (gunas). Yajna, Tapa, Daana --- In the choice of 'food,' in the type of 'sacrifices' which he would feel inspired to make, in the texture of his 'self-denials,' and in the quality and quantity of his 'charity,' he will declare himself as belonging to one or the other of the three types. Here follows a detailed analysis of one's inner nature, and naturally, one's outward expressions, when one is under the irresistible influence of any one particular guna. These verses are NOT to be misconstrued as ready-reckoners TO CLASSIFY OTHERS. Hinduism, in its essential beauty, is a subjective science for bringing about a fuller unfoldment of the dormant potentialities in AN INDIVIDUAL'S OWN PERSONALITY. In unravelling the beauties of the soul and in exploiting the strength of the heart, each one will have to purify himself from the dullness of Tamas, and from the agitations of Rajas, and keep oneself in the creative alertness and spiritual glow of Sattwa. HEREUNDER, WE FIND ENUMERATED A SERIES OF SYMPTOMS BY WHICH WE CAN CORRECTLY CLASSIFY OURSELVES:

8. The foods which increase life, purity, strength, health, joy and cheerfulness (good appetite) , which are savoury and oleaginous, substantial and agreeable, are dear to the SATTWIC (Pure) .

In describing the natural taste for some particular types of food in good men of spiritual urges (Sattwa), it is said that they like only such diet which increases the vitality (Aayuh), and not sheer bulk; which supplies the energy for meditative purposes (Veerya); which discovers for them a secret strength (Bala) to resist the temptations for the sense-objects; which provide health (Aarogya) so that they may not often fall ill and suffer a break in their regular sadhana. Such people will have a natural inclination to take food which will augment joy (Preeti) and inner cheerfulness (Sukha). In short, such creative men, by their own choice, enjoy only food that is clean and wholesome with no chance for them, when consumed, to putrefy within. All the different types of food eaten by man in the world have been classified and brought under four types on the basis of their physical properties. They are the savoury, the greasy, the firm and the cordial types of food. Men of purity instinctively like all these types of foods when they have the above-mentioned effects upon the consumers --- when they (the consumers) have digested and assimilated them. No doubt, food has certain effects upon the eater. Generally, an eater is, to some extent, conditioned by the type of diet he eats. Not only is our inner nature built by the type of food consumed, but the inner nature, in its turn, commands our tastes; and we find very often that we have developed an irresistible appetite for certain types of food. In the case of animals it is noticed that sometimes they change their diet, according to their physical need in life; dogs and cats are often seen eating grass, cows licking salt-slabs, etc., children eating sand, and pregnant women manifesting different tastes at different periods of their pregnancy. EXPLAINING THE RAJASIC TYPE OF MEN AND THEIR TASTE IN FOOD, THE LORD SAYS:

9. The foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, are liked by the RAJASIC , and are productive of pain, grief and disease.

Men of energy, the 'passionate,' desire such food (Rajasasya ishtaah) that have strong flavour and dense taste. Bitter, sour, saltish, very hot, pungent, harsh, burning tastes are to the liking of all vigorous men, restlessly striving to fulfil their uncontrolled passions and desires (Rajasic). Such a diet, no doubt, creates in an individual brilliant energies, but in their wildness, they are, to a degree, un- controllable; and therefore, in their final reactions they lead the eater towards a life productive of 'PAIN, GRIEF AND DISEASE.' A student of these discussions in the Geeta is NOT justified, if he considers that, by a control of diet the thought-discipline in himself will also be brought about. From these stanzas, we have to understand that, when the texture of thought improves, the individual finds himself changing his tastes: even his choice of food which would give him full satisfaction in totally revolutionised. WHAT TYPE OF FOOD WOULD MEN OF DARKNESS (TAMAS) CHOOSE?

10. That which is stale, tasteless, putrid and rotten, refuse and impure, is the food liked by the 'TAMASIC. '

(Yaata-yaamam) --- A day is divided, in our old calculations in the Shastras, into eight Yaamas, wherein a period of three hours constitutes a Yaama. Therefore, food cooked three hours earlier, 'gone cold' is that which is considered as spoiled. In these days of canned food, preserved fruits, stored vegetables and refrigeration facilities, almost a substantial majority of us have come to love stale food. TASTELESS (Gata-rasam) --- In South India, we find a peculiar hunger for taking rice that has been kept soaked in water the previous night. The next morning, it becomes both stale and tasteless. I suppose, in the north, some like old roti. FOUL-SMELLING (Pooti) --- Men of inertia have a natural liking for stinking food that has an insufferable smell for others. The pulav of the modern tables perhaps belongs to this category; so too, prawns --- we can multiply examples. 'Men of purity,' however, would instinctively revolt against a diet that has any stink about it, e. g., seafood. STALE (Paryushitam) --- Food that has been cooked over- night, or that has been kept for days together. Here we can include all the fermented drinks, which the Tamasic people love to drink. All drinks are fermented and the 'kick' in them increases as the time after preparation increases. Unsanitary and unclean food seems to attract the taste of all despicable men of insufferable ignorance and low culture. They love to eat 'refuse' (Ucchishtam) that is left over, and impure (Amedhyam) filthy food that is not fit for human consumption. The above-enumerated list is a comprehensive report on the base and disgusting tastes of Tamasic men of low culture and dull discrimination. WHAT TYPE OF SACRIFICES THESE THREE CLASSES OF MEN WOULD THEMSELVES ENGAGE IN, CHEERFULLY?

11. That sacrifice which is offered by men without desire for fruit, and as enjoined by ordinance, with a firm faith that sacrifice is a duty, is SATTWIC or 'pure. '

After exhausting the classification of the temperaments as determined by tastes exhibited by different people in the world, the Geeta continues to indicate how, in the very type of activities undertaken, there is an unmistakable declaration of the temperamental beauty, or ugliness, of the individual. PERFORMED BY MEN DESIRING NO FRUIT --- Sacrifices undertaken by men of purity are always executed in a spirit of selflessness. We have already explained, earlier in the Geeta, that burning anxiety for the fruits-of-action is an unprofitable channel of dissipation of the sacred and vital human energy. Fruits belong to future periods of time, and to waste the present in anxiety over the future, is indeed an unintelligent policy of existence. AS REQUIRED BY ORDINANCES --- Actions in the world fall under four categories, according to ancient Vedic lore. Of them 'desire-ridden' (Kamya) and positively self-insulting, and therefore 'forbidden' acts (Nishiddha) are the two types that are to be studiously avoided. The other two classes: (a) (Nitya) the 'daily duties' and (b) the 'special duties' on special occasions (Naimittika) are the types of actions that should not be avoided but must be most diligently pursued. These two types --- Nitya and Naimittika together constitute what the Shastra terms as the 'unavoidable' or 'obligatory duties.' These actions and duties are indicated here as those required by ordinance. This term is used here in contrast with the Tamasic type of activity, 'wherein no ordinance is observed' and men are always devoid of 'faith' (XVII-13). SACRIFICE IS OUR DUTY --- This is the motive that propels the 'good' to act in life. He suffers no dissipation of his inner energies either through anxieties to drive himself to a particular goal or through his restlessness in herding the environments to settle themselves into a pre- planned and pre-conceived system of harmony. His mind is ever at rest in its own native satisfaction. He is consciously happy that he is pursuing a line of action which is most conducive to the welfare of all. Such actions are classed under the Sattwic type of sacrifices.

12. The sacrifice which is offered, O best of the Bharatas, seeking for fruit and for ostentation, you may know that to be a

RAJASIC YAJNA. WITH A VIEW TO GAINING FRUIT --- In order to gain a chosen result, some people act in the world, and naturally, while in the field of activity, they are much too pre- occupied with their anxieties and worries. They grow more and more nervous at their own imaginary fears --- they ever live in an atmosphere of fear as to whether they will gain a particular chosen goal or not. FOR OSTENTATION --- There are others in the world who act, ever so vigorously, not necessarily for gaining any predetermined goal, but merely for satisfying their vanity by exhibiting their wealth or knowledge, thus proving themselves to be the show of society. Ordinarily, there are many who work in the world and make such sacrifices. These do not constitute divine acts, nor can they ever be expected to yield a reward of cheerfulness or inner peace. Such sacrifices undertaken by men who are anxious to reach a particular goal and who work for satisfying their vanity in the community, are to be understood as Rajasic. THE TAMASIC TYPE IS NOW TAKEN UP FOR DISCUSSION:

13. They declare that sacrifice to be TAMASIC which is contrary to the ordinances, in which no food is distributed, which is devoid of MANTRAS and gifts, and which is devoid of faith. Disobeying all the prescriptions laid down in the scriptures and acting against all Vedic injunctions --- contrary to all the principles laid down by the Science of right living --- the sacrifices performed become of the lowest type. Such a sacrifice cannot at all bring about happiness either to the performer, or in its final analysis, to his generation. WITHOUT DISTRIBUTION OF FOOD --- The utter necessities of life are, in the vocabulary of the modern age, indicated by the familiar phrase 'food-clothing-shelter.' In the scriptural language of Hinduism, the term 'food' indicates all these necessities of life. A man of sacrifice and right action cannot expect any inner development because of his actions, unless they are accompanied by a mental development and an expansion in love which makes him share whatever he has with the have-nots. Apart from the above-mentioned two, when rituals are conducted without mantra or without distribution of reward for the educated (Dakshina), those sacrifices are classified as Tamasic. IN ORDER TO CLASSIFY THE THREE TYPES OF TAPAS, PURSUED BY THE DIFFERENT TYPES OF PEOPLE, HERE WE HAVE THREE CONSECUTIVE STANZAS DEFINING AND EXPLAINING WHAT TAPAS REALLY MEANS:

14. Worship of the gods, the twice-born, the teachers and the 'wise' ; purity, straight-forwardness, celibacy, and non-injury; these are called the "austerity of the body. "

WORSHIP OF THE DEVAS, THE TWICE-BORN, THE GURU, AND THE WISE --- To maintain an attitude of attunement with a Higher-ideal, whereby the meditator develops in himself the qualities of the meditated, is called 'worship.' All cultural development, moral growth and ethical unfoldment can be accomplished only through these processes implied in 'worship.' It is almost like "the touch method" of magnetisation. One who is trying to come away from one's inner personality-encumbrances must necessarily have an attitude of devotion and reverence towards the ideals represented in the Deva, the

DEITY, worked out and lived by the TWICE-BORN, preached by the Guru and recommended by the WISE. TWICE-BORN (Dwija) --- The term indicates the Brahmins; and the term Brahmin means one who has realised the Self. Born as we are from the wombs of our mothers, we are all born as humans with certain intellectual beauties, no doubt, but also with many moral defects. Born out of the womb all right, but we are yet in the womb-of-matter! To hatch ourselves out of our matter-identifications and to emerge into the joy-of-Perfection is to grow into the Divine Estate of Godmen. This is conceived in our philosophy as the "second birth," and one who has accomplished it is called the "twice-born," and one who has accomplished it is called the "twice-born": once born from the womb, and for a second time grown out of all the limitations suffered by the Spirit in Its seeming identifications with matter. PURITY AND STRAIGHT-FORWARDNESS --- The impor-tance of these two has been discussed earlier. External cleanliness, not only physical but also environmental, is an unavoidable qualification for a true aspirant. Unless a seeker diligently practises straight- forwardness in his dealings with others he will be developing in himself a split-personality, which will drain away all his composure, tranquillity and mental vitality. Brahmacharya --- Constant revelling in the contemplation of the Supreme Brahman is called Brahmacharya This is not possible unless our nature is turned away from bodily indulgences in sense-objects and our minds are trained to turn inward to the Spirit. Therefore, all mental disciplines, by which we come to develop in us this introspection, are together comprehended by the term 'Brahmacharya.' Likewise, a medical college student is called a doctor, because he is applying himself to the direct means for becoming one, and the means are not far from the end. NON-INJURY --- This term has already been discussed many times very exhaustively. Refraining from bringing about any harm to others in society with the mind is called 'non-injury.' Physically, it is impossible for us to continue our existence without bringing, even unconsciously, some sort of injury to others, but our attitude can be changed, so that the seemingly unavoidable harm itself can bring about a great blessing to the world. A doctor ripping open a patient's abdomen with a sharp knife, though doing an act of injury, can ultimately bring about a cure for the patient's illness. Diligently avoiding all acts of injuring others from our emotional and intellectual realms is the strictest 'non-injury'that can be practised in life. All that has been so far explained constitutes bodily asceticism: physical austerity (Shaareeram Tapas). Austerity (Tapas) is not a life of brutal self-denial only. On the other hand, it is an intelligent method of living in right relationship with the world-of-objects, thereby avoiding all unnecessary dissipations of our vital energies. The energies that are so economised and conserved are thereafter directed and employed in cultivating creative fields. This scheme --- of discovering precious new energies, conserving them intelligently, and directing them into more profitable fields of spiritual enquiry --- is called Tapas, self-control. Conservation of energy, and redirection of the same to fertilise fresh fields of cultivation within one's own bosom are all meant herein, and the stanza concludes with a clear endorsement that this is true Tapas intelligently pursued at the body level. TAPAS IN SPEECH IS NOW DESCRIBED:

15. Speech which causes no excitement, and is truthful, pleasant and beneficial, and the practice of the study of the VEDAS, these constitute the "austerity of speech. "

Speech is a powerful vehicle in man and it reflects the intellectual calibre, the mental discipline and the physical self-control of the speaker. Unless he is well-formed at all these levels, his words will have no force... no magic about them. Again, speech is the constant activity of all and it is an outlet through which the greatest amount of one's energies are wasted. To control and conserve this unproductive waste of energy would constitute a great inner wealth indeed for the seeker. This does not mean that one must keep a self-ruining, disgustingly irritating, silence (Mouna). The power of speech must be made use of for integrating the personality of the seeker. There is an art of using this power in the right way, beneficial to the aspirant as well as to others. The technique of employing speech in the most profitable way is being indicated here in this stanza. The idea suggested in the previous stanza is being more and more deepened by the clear suggestions contained in this stanza that Tapas is not a diabolic act of breaking and destroying oneself but it is a benevolent scheme for re-making and rediscovering oneself. SPEECH THAT CAUSES NO SHOCK --- The words spoken must be such that they bring no disturbance to others; they "should neither be irritating nor obscene." The real touch-stone to know whether we are speaking the right words or not is the reaction of the listeners, which is expressed so unmistakably on their faces. But generally, people speak with their eyes shut, or even when they are open they are as though blind. Many a miserable man has failed in his efforts in life, and lost all his friends and relatives merely because of the bitterness of his tongue, the harshness of his words, the stink of his indiscreet thoughts! TRUE, AGREEABLE AND BENEFICIAL (SATYAM- PRIYAM-HITAM) --- Words uttered to express the truth in an agreeable style for the blessing of others constitute

"speech," which, when properly handled and made use of, will bless the speaker himself.

In telling a lie, a lot of energy is wasted and this waste is avoidable if one adopts the policy of truthfulness in his expression. Words that harmoniously bring forth the exact shade of ideas in the intellect are "truthful" expressions, and those that deliberately distort the intentions and meanings of the intellect are called falsehood. In the name of truthfulness one can become a disagreeable creature in society. This is not allowed in a seeker. The Geeta accepts only that speech as truthful WHICH IS ALSO AGREEABLE. By unsaid words the Lord's Song seems to say that when a truth is disagreeable to others, the speaker is required to maintain a discreet silence! It is not sufficient that the words in the speech should be honest and agreeable, but they should also be beneficial. Speech should not be wasted. Unprofitable talking is a great drain upon man's energies. Talk only when you want to express agreeable ideas of permanent values, which will be useful to the listeners. Those who are respecting these qualities in their day-to-day vocal activities can be considered as men performing

"AUSTERITY IN SPEECH." REGULAR STUDY OF THE SCRIPTURES --- Control of speech certainly does not mean entering into a state of inert and lifeless silence of the grave. Investing the energies of speech in self-profiting and self-creative channels of endeavour is considered by Krishna as "tapas in speech." Swadhyaya is a technical term used in our sacred literature to indicate the careful study of and deep reflections upon the theme of the scriptures. The vital energy so economised in daily life through a policy of

"speaking only that which is beneficial, agreeable and truthful," is invested in chanting, in reflecting upon, and in meditating over the mantras of the Upanishads and other scriptures. This stanza is complete in its explanation of the technique. The first line indicates the channels of economy possible in the daily expenditure of energy. The second line shows the avenues of investment wherein the seeker can expect to gain for himself a greater dividend of a fuller joy. Both the schemes so suggested completely indicate the

"AUSTERITY IN SPEECH." TAPAS OF THE MIND IS NOW TAKEN UP FOR DISCUSSION:

16. Serenity of mind, good-heartedness, silence, self-control, purity of nature --- these together are called the "mental austerity. "

If the five noble values-of-life enumerated herein are lived, they, in their aggregate, effectively produce the

"tapas of the mind." SERENITY OF MIND can be gained only when our relationship with the world at large is put on a healthier basis of understanding, tolerance, and love. One who is an uncontrolled sensualist can have little serenity or composure. Mind runs out through the sense organs into the sensual fields to eke out its satisfactions. The driving force that sets the mind on its endless errands is an intellect, ever seething with desires. Quietude of the mind can be gained only when it is protected from both the inflow of the stimuli from the tempting sense-objects of the outer world, and the whipping desires that march out from the intellect to drive the mind out into the fields- of-enjoyment. In fact, a seeker who has discovered for himself a divine ideal --- in the contemplation of which his mind forgets to run about, or his intellect overlooks to send out new desires --- alone can hope to win the serenity of the mind (Manah-prasada). KINDNESS (Soumyatwam) --- That warm feeling of affection for all, which readily rises in a heart of true devotion and love, is kindness. And that kindly seeker who lives in this divine attitude towards all things and beings around, will have no chance of entertaining the feeling that he is outrageously molested by, or even temporarily upset with his environment. SILENCE (Mouna) --- We have already noted that "not speaking" is not "Mouna." In this stanza, while enumerating the "austerities of the mind," Lord Krishna speaks of "silence." It is neither a contradiction, nor a mistake. Silence of speech must arise from the relative silence of the mind. Thus Mouna means that noiseless inner calm, which one comes to experience when corroding passions and exhausting desires are no more building up in one's mind. "Mouna" (silence) can also mean "the State of Muni," implying "the State of constant contemplation." SELF-CONTROL --- The three above-mentioned qualities - -- serenity of composure, constant kindness towards others, and unbroken, calm silence within --- are impossible unless we are able to control our inner nature deliberately. The animal in us is generally very powerful, and unless we are ever vigilant, the lower nature in us may upset our inner balance and equanimity. HONESTY OF MOTIVE --- Self-control is not possible unless our motives are pure and serene. Without any definite goal in life, without planning our onward march towards the ideal, we are apt to fall a victim to the various temptations en-route, and exhaust ourselves in the bylanes of life. To stick constantly on to the grand road to success is to assure for ourselves a happy pilgrimage to Truth. The urge in us that motivates all our mental activities must be inspiring and divine, or else the chances are that we will be undermining our own perfections and ruining our own chances of making life a great success. The above three stanzas thus give us a clear picture of what is true Tapas, in our bodily contacts with the world outside, in our speech and in our mental life. The very same Tapas is pursued by different people, and even when they do so, with equal faith, each of them is observed to gain different results. This is not accidental. The people who do Tapas (Tapaswins) are of different temperaments: the 'good' (Sattwic), the 'passionate' (Rajasic) and the 'dull' (Tamasic). According to their governing temperaments they act differently, with different tempo and with different emphasis, so that they come to reap diverse results from the different types of tapas performed by them. IN THE FOLLOWING STANZAS, THE THREE TYPES OF 'TAPASWINS' AND THE NATURE OF THEIR TAPAS ARE INDICATED:

17. This three-fold austerity, practised by steadfast men, with the utmost faith, desiring no fruit, they call 'SATTWIC. '

When men practise austerities of body, speech and mind, steadily "with no clinging attachment to, or anxiety for, the fruits thereof," their tapas falls under the type: the Sattwic. The "good" are those integrated men who refuse to worry about the future, because they know that, in the harmony in nature, the "future is the resultant of the total past modified by the present. Since the perfection and efficiency of the PRESENT activities determine and command the FUTURE results, it is certainly un- intelligent to worry over the FUTURE and spoil the very quality of the PRESENT activities. Thus the "good," desiring no fruit, but all the same practising, with great sincerity, the three-fold tapas as explained above, come to reap a large dividend from their austerities.

18. The austerity which is practised with the object of gaining good reception, honour and worship, and with hypocrisy, is here said to be RAJASIC, unstable, and transitory.

Penance that is performed with a view to gaining respect, honour and reverence is said to be of the Rajasic type, performed generally by men of "passionate" nature. Self control and self-application pursued not for the purpose of one's own inner development, but only for hood- winking the world and getting cheap respect, reverence or worship, is indeed, one of the basest deceits that a man of culture can ever practise. Earlier Shri Bhagawan Himself (III-6, 7) called such men hypocrites. Seekers belonging to this group perform austerities mainly for their propaganda value, and hence, Bhagawan says that their tapas is "with ostentation" (Dambhena). One may wonder what harm is there in practising this type of tapas? After all "tapas," as we observed, "is economy of thought-forces and the intelligent reinvestment of the economised energy into more creative fields of self-development." And yet, the Geetacharya condemns those who perform tapas with this wrong motive, and declares that such tapas is "UNSTABLE AND TRANSITORY." Any intelligent self-effort, ordinarily, has a time-lapse, before it can produce its results. Self- application must be constant and continuous in order that it may produce substantial results. When tapas is performed with such a low motive as of winning respectability in society, it cannot even gather the necessary amount of intensity and thus, tapas of the

"passionate" can only end in a lot of unproductive and painful self-denials. THE DULL-WITTED PURSUE THE TAMASIC TYPE OR TAPAS:

19. That austerity which is practised with self-torture, out of some foolish notion, for the purpose of destroying another, is declared to be TAMASIC.

Tapas undertaken with a foolish obstinacy by means of self-torture, and "austerities" indulged in for the sake of destroying others are of the lowest type. A Tapaswin must have clear notions as to why he undertakes the Tapas. And also, he should know what is Tapas and how to do it. Without a correct knowledge of the technique, no seeker can independently walk the 'path' of inner integration and gain spiritual fulfilment. When the Vedic notion of Tapas is misconstrued, the seeker will, at best, be only torturing himself. Self-torture cannot bring about any unveiling of the true beauty of the Soul; it can only create a ludicrous caricature of the Perfection in us. Twisted and torn into a disfigured personality, perverted in its emotion and unclean in its ideals --- this alone can be the outcome of any unintelligent austerity. And when these misconceived and wrongly practised austerities are undertaken by any one for bringing about sorrow and discomfort to others, such Tapas is considered as Tamasic. CHARITY ALSO CAN FALL UNDER THREE KINDS:

20. That gift which is given, knowing it to be a duty, in a fit time and place, to a worthy person, from whom we expect nothing in return, is held to be SATTWIC.

The gift which is given to someone because of one's conviction that "it is an act that is to be done," is the right type of charity. The recipient should be one who can do no service in return (anupakari). The right type of charity expects the benefactor to make no discrimination against the recipients of his charity. A gift is always to be offered, in a fit place and time, to a worthy person. Such charity, made with RIGHT faith, to the RIGHT person, at the RIGHT time and place is of the Sattwic type. There is a school which believes that charity must be given just as a tree gives its fruits. The fruits on a tree are available to all who come under its shade --- irrespective of their race, status or sex. They argue that as the trees do not make any discrimination between one enjoyer and the other, so too man should, without making any discrimination between one recipient and another, share his possessions freely. Many will find it difficult to believe in, and live up to, this principle. The Geeta insists, and rightly so, that man must use his faculty of discrimination and see whether his charities are reaching the deserving members in the community. THE RAJASIC TYPE IS DESCRIBED BELOW:

21. And that gift which is given with a view to receiving in return, or looking for fruit again, or reluctantly, is held to be

RAJASIC. That which is given in charity with a hope of receiving in return some benefit, be it in any form --- perhaps at a different time and place --- is of the "passionate type." And also, a charity that is done reluctantly, not conscientiously, is of the same Rajasic type. In our everyday worldly activities, many of our gifts fall under this category. THE DULL TYPE OF CHARITY IS BEING DESCRIBED NOW:

22. The gift that is given at a wrong place and time, to unworthy persons, without respect, or with insult, is declared to be TAMASIC. Gifts that are made at an improper time, and those made at the wrong place, to an unworthy person, without respect, or with contempt, are charities of the dull-witted, and they are called the Tamasic. Charity must come from within, as an expression of an irrepressible urge of one's own heart. Intelligent charity must spring from the abundance felt within the individual. He who feels impoverished by his giving has not done a charity by the mere physical act of giving away. THE FOLLOWING INSTRUCTIONS ARE GIVEN WITH A VIEW TO PERFECTING SACRIFICES, GIFTS, AUSTERITIES, ETC.:

23. "OM TAT SAT" --- this has been declared to be the triple designation of BRAHMAN. By that were created formerly, the

BRAHMANAS, VEDAS and YAJNAS (sacrifices) . Om Tat Sat --- This is being declared as the triple designation (Nirdesha) of Brahman. A Nirdesha, generally given in ritualism, is that by performing which any defects that are in the sacred worship are all removed. Each action, no doubt, has its fruit, but the fruit depends not only on the action as such, but also on the purity of the intentions and motives entertained by the performer. However diligent the performer of the sacred acts may be, if the motive behind such acts be foul, they are rendered too ineffective to yield rich dividends. Actions performed by all of us, may appear similar, but the results thereof would vary from individual to individual, according to the essential quality of their intentions. The brilliance and glory of our intentions can be heightened by the remembrance of the Lord. Dissociation of oneself from one's Matter-envelopments is at once one's awakening and identification with the Lord. To the extent the sacred activity is selfless, to that extent its rewards are pure. To liquidate the ego, the individual must gain the consciousness of his spiritual status.

"Om Tat Sat" is a sentence of three words, each denoting one aspect or the other of the Reality. Om represents the Transcendental and the Pure Self, the Absolute and the Unborn, which is the Infinite Substratum upon which the projections of the body, mind and intellect are maintained. The term Tat is used in our scriptures to indicate the Eternal Goal, the Changeless and the Ever-perfect. In the famous grand declaration of the Vedas, "Tat-twam-asi," the term 'Tat' indicates that from which everything has come, in which everything exists and into which everything merges back in the end. Sat means 'existence.' The

"Principle of Existence" functioning through all things --- perceived, felt, and thought of in our everyday life --- is called Sat. Thus, to invoke the thoughts of Om, which express the TRANSCENDENTAL ABSOLUTE, or to invoke "Tat," the UNIVERSAL TRUTH, or to cherish the concept of "Sat," the REALITY, is to tune up our instruments of action and thereby chasten all our activities in the world outside. The Eternal Reality, indicated in the triple designation of Brahman "Om Tat Sat," is the Source from which all castes, the Vedas and the sacrifices proceeded, even at the time of Creation. All super-impositions can only arise from, exist in and disappear into that which is their own substratum. All human activities and endeavours can be classified under the heads: (a) activities (Ahaara) undertaken for the maintenance of the body, and (b) activities (Niyata) that nourish the culture by all co-operative activities pursued with a spirit of dedication (Yajna), all charities (Daana), and all intelligent methods of self-control (Tapas). WHEN ARE WE TO USE THE TERM "OM"?

24. Therefore, with the utterance of 'OM' are begun the acts of sacrifice, gifts and austerity as enjoined in the scriptures, always by the students of BRAHMAN.

The term OM is uttered while acts of sacrifice, gift and austerity are undertaken by the followers of higher life. To cherish in our minds the divine awareness and the absolute supremacy of the Infinite, as expressed in OM, is to add purpose and meaning to all our acts of sacrifice, charity and austerity. To invoke in our minds the divine concept of the Absolute is to free our personality from its limited fields of ego-centric attachments. When a mind is thus liberated from its limitations, it becomes more efficient in all austerities, more selfless in all Yajnas, and more liberal in all charities. WHEN IS "TAT" USED?

25. Uttering "TAT" without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift performed by the seekers of liberation.

THOSE WHO ARE SEEKERS OF LIBERATION --- He, who is thus trying to "liberate" himself from his own attachments, selfish desires, self-centredness, and the consequent agitations, should undertake to perform all his activities in such a way that the causes that generate these disturbances (vasanas) in him are not thereby nourished, but are deliberately extinguished. The stanza is providing a TIP to the seekers on how this subtle result can be achieved through actions performed with the right mental attitude.

WITH THE UTTERANCE OF THE "TAT" ALONE, THE ACTS OF SACRIFICE, PENANCE AND GIFT ARE UNDERTAKEN BY THE SEEKERS OF FREEDOM, WITHOUT EXPECTATION OF ANY REWARD. 'Tat' indicates, as we have already explained, the "Universal Truth" and it declares "the oneness of all living creatures." To remember the larger interests of the family is to forget our own self-interest; to work for the community is to obliterate our own family-interests; to work for the national redemption is to overlook the limited community benefits; and to work for the world and humanity is to sink our national interests. Thus, to work in the field of yajna or tapas or daana with a mind that is tuned up to Tat,

"the universal oneness of the Spiritual Truth," is to work with no ego, and consequently, redeem ourselves from the thraldom of the flesh, from all the limitations of Matter. WHAT IS THE SIGNIFICANCE OF REPEATING 'SAT'? WHAT ARE ITS IMPLICATIONS?

26. The word "SAT" is used in the sense of Reality and of Goodness; and also, O Partha, the word "SAT" is used in the sense of an auspicious act.

Sat is used to mean both REALITY and GOODNESS. It is also used for all praise-worthy actions. In our everyday contact with the world, we live in a realm of RELATIVE REALITY and a seeker is apt to take the world perceived, felt and thought of --- through the play of his body, mind and intellect equipments --- as ABSOLUTELY REAL. Therefore the term Sat is often used to remind us that all these RELATIVE REALITIES have the self-same substratum Sat, the Absolute Reality. THE USE OF THE DESIGNATION 'SAT' FOR BRAHMAN IS GIVEN AS FOLLOWS:

27. Steadfastness in sacrifice, austerity and gift is also called 'SAT' and also, action in connection with these (for the sake of the Supreme) is called 'SAT. '

The term Sat is used to indicate a man's faith and devotion in sacrifice, austerity and gift. Thus Sat registers one's faith in the principles underlying Yajna, Daana and Tapas and also in his various acts of sacrifice (Yajna), charity (Daana) and austerity (Tapas). In short, even acts of sacrifice and austerity, when they are not of the Sattwic type can be rendered "good," when they are pursued with this required inner attunement which is gained by invoking in the performer's bosom the concept of --- the Supreme (OM), the Universal (Tat), and the Real (Sat) --- the Infinite Brahman. If these chantings are undertaken with faith and sincerity the seeker's mind expands and gives up all its selfishness and arrogance. Ego and ego-centric desires bring about attachments, which, in their turn, destroy the freedom of the individual to grow into the ampler field of joy of the Spirit. To cut off these shackles which are forged in the fields of activity, we have to re-enter the very "realm-of-action" and persuade ourselves to perform such 'right' Karmas as will liquidate the bad reactions (Karma-Phala), of the 'wrong' actions of the past. This unwinding of the vasanas, the very creators of our psychological imperfections, can be effected only in the field-of-activity. This is accomplished by an intelligent, right adjustment of our mental attitude all along, when we are at work. The required changes are brought about by the remembrance of the Infinite Reality as indicated by the three terms "OM-TAT-SAT." The fundamental principle is that the actions can leave behind only such reactions as are ordered by the type of motives and attitudes of the performer. ALL THESE ACTS BECOME PERFECT ONLY WHEN DONE IN FULL FAITH. THEREFORE:

28. Whatever is sacrificed, given or performed, and whatever austerity is practised without faith, it is called 'A-SAT, ' O Partha; it is not for here or hereafter (after death) .

In this thundering negative statement, we have an indication that faith is man, and an individual without faith, even if he performs a most glorious act, "IT IS NOT FOR HERE OR HEREAFTER." Action can create only such effects as are ordered by the ardour of faith and conviction of the performer, together indicated here as 'steadfastness' (Sthiti). The intellectual values entertained by the seeker will supply the glow in his actions, and since the results of his actions always depend upon the sincerity and ardour with which the actions are undertaken, the good or the bad effects of his actions directly depend upon the

"strength of faith" with which the actions are undertaken or performed. Herein, we have a conclusive statement that whatever sacrifice is made, whatever penance is performed, or whatever charity is given, it is called 'Asat,' if it is undertaken 'without faith.' Unreality or non-existence, in Sanskrit, is called Asat. From the unreal, nothing real can ever emerge. From the unreal activity, no real result can come. Therefore, devoted actions, spiritual or religious, when undertaken WITHOUT FAITH, fail to produce any result. By so saying, the Lord is indicating that Shraddhaa is unavoidable, and that without it no progress or evolution can ever take place. HEREAFTER --- It is not only in the realm-of-the-Spirit that this law holds good but also in the material world of our day-to-day activities. This is a unique, and unquestionable, rule of life. Without "faith," no one can come to shine in any field of activity. No one can hope to gather any profit at all out of any activity, if he has no faith in it. Both in the secular activities of the market-place and in the sacred performance of religious acts, the factor that determines the quality and quantity of the result is our FAITH in our own efficiency and goodness, and in our field of activity. SUCH ACTS PERFORMED WITHOUT 'FAITH' BECOME BARREN --- "ASAT" --- SAYS LORD KRISHNA.

Thus, in the UPANISHADS of the glorious Bhagawad-Geeta, in the Science of the Eternal, in the scripture of YOGA, in the dialogue between Sri Krishna and Arjuna, the seventeenth discourse ends entitled: THE THREE-FOLD FAITH