त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा।
सात्त्विकी राजसी चैव तामसी चेति तां श्रृणु।।17.2।।
।।17.2।।श्रीभगवान् बोले -- मनुष्योंकी वह स्वभावसे उत्पन्न हुई श्रद्धा सात्त्विकी तथा राजसी और तामसी -- ऐसे तीन तरहकी ही होती है? उसको तुम मेरेसे सुनो।
17.2 Sa, that; sraddha, faith, the state about which you ask; dehinam, of the embodied beings; svabhavaja, born of their own nature-by svabhava (nature) is meant that latent impression of virtuous acts etc. acired in the past lives, which becomes manifest at the time of death; what arises out of that is svabhavaja-; is trividha, threefold, of three kinds; sattviki, born of sattva, and related to worship of gods, etc.; rajasi, born of rajas, concerning worship of Yaksas (a class of demi-gods, Kubera and others), Raksas (ogres, Nairrti and others); and tamasi, born of tamas, concerning worship of ghosts, goblins and others. Thus it is of three kinds. Srnu, hear; tam, about it, that faith, as it is being stated. That (faith) is threefold as follows:
17.2 Trividha etc. Here the ideas is this :- What is termed scripture is indeed the one which is not created by the intellect soiled by any partisan spirit; further it is of the form of the firmness of the recollection; and it is firmly recollected because of the sovereign freedom of the awareness; likewise it is also of the nature of fruit etc., i.e. the nature of the Supreme Brahman, the ultimate purport of speech, a flow of the pure Self-Consciousness; because of its free course, it starts from the internal nature of awareness and goes as for as the external flow, beginning from the subtlest hymn (Om), down to the series of popular saying well-known in the worldly activities. What [the sage] says - Also the [injunctions based on] remembrance and the virtuous conduct of the knowers of that [constitute authority]. (Gautamadharmasutra, I, 2). That scripture, by its own nature, distinguishes what is to be done and what is not to be done, in order to teach what is beneficial and what is not beneficial. [Further], he whose heart is very tender by nature, because of the excess of the Sattva (i.e., godness) - in whatever way he behaves, that has certainly a scriptural authority. But other person who is made dirty by the Rajas or the Tamas (i.e., desire and ignorance) does not act rightly, even while performing what is enjoined in the scriptures. For, he does not follow the purport (the spirit) of the scripture in its entity. The scripture (or what is enjoined in the scripture) bears fruits only in the case of men of the Sattva (goodness) This has been declared by the scripture itself as : He [alone] enjoys the fruit of the scripture (or holy bathing place) whose arms and feet and also mind, learning, austerity and conduct are controlled properly. (MB, Aranyaka, Ch. 80, verse 30). Any other person does not enjoy [the fruit], because the rmains unsubdued [in his mind]. Therefore, what is prescribed in the scripture bears fruit in the case of those who have abandoned desire, anger and delusion. This is the purport of the present chapter; and it is being elaborated [throughout]. But it is not explained [in every place by us (Ag.), because the idea is clear enough. But [the concerned verses] are simply written only to remove doubts regarding the readings [of the passages concerned].
17.2 The Lord said Threefold is the faith among all embodied beings. And it arises from their inborn nature. What is called Svabhava is the state unie to ones own nature. It is the special taste or predilection caused by previous subtle impressions, Vasanas. To whatever ones predilection is directed, there faith is born in respect of it. For faith is zeal or eagerness about any means in the belief that it is the way of action to achieve ones own desired object. Vasana (subtle impression), Ruci (taste) and Sraddha (faith) are the alities of the self born from its association with the Gunas. The Sattva and the other Gunas are the alities of the body, the senses, the internal organs and sense-objects. They bring about their alities in the self associated with them. These are the Vasanas. These Gunas can be described only by their effects. These (i.e., Vasanas etc.) originate from experiences with the body etc., having origination in Sattva and other Gunas. Thus faith is threefold as marked by Sattva, Rajas and Tamas. Listen about this faith.
Sri Bhagavaan Uvaacha: Trividhaa bhavati shraddhaa dehinaam saa swabhaavajaa; Saattwikee raajasee chaiva taamasee cheti taam shrinu.
śhrī-bhagavān uvācha—the Supreme Personality said; tri-vidhā—of three kinds; bhavati—is; śhraddhā—faith; dehinām—embodied beings; sā—which; sva-bhāva-jā—born of one’s innate nature; sāttvikī—of the mode of goodness; rājasī—of the mode of passion; cha—and; eva—certainly; tāmasī—of the mode of ignorance; cha—and; iti—thus; tām—about this; śhṛiṇu—hear