श्री भगवानुवाच
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।
The sraddha or faith in the Supreme Lord of one who acts in accordance with the ordinances and injunctions of the Vedic scriptures is always situated in sattva guna the mode of goodness. The sraddha existing in the other two modes of raja guna the mode of passion and tama guna the mode of ignorance are the results of ones nature by the impressions lingering in their consciousness from past life activities in such modes. Only absolute knowledge from the Vedic scriptures duly instructed by the Vaisnava spiritual master has the potency to affect change in the nature of a jiva or embodied being. But those in raja guna and tama guna who have no faith in the Vedic scriptures or who have no interest in the Vedic scriptures will not be able to change their natures to sattva guna by any other process. Hence their faith arises from whatever characteristics they possessed in the previous life and this manifests in their actions.
The gunas or three modes of material nature are sattva guna the mode of goodnes, raja guna the mode of passion and tama guna the mode of ignorance. They are singularly inherent within the faith of all mankind and they conform to the characteristics and disposition particular to each jiva or embodied being. The impressions from past life incarnations arise as tendencies pursued in a present life correspondent to ones mood and taste and from that mood and taste ones faith arises. Displays of enthusiasm are indications of faith where underlying is the belief that the effort will be successfully fulfilled. Tendency, taste and faith are actually properties of the atma or immortal soul; but they are only evoked when the atma happens by chance to come in contact with the gunas. It has been deduced that when there is tranquillity in the mind there is control of the senses and peacefulness of the body and such effect manifests the chance contact between the atma and the gunas resulting in sattva guna. Agitation of the mind, unbridled senses and over indulgence of the body results in raja and tama guna. Thus effectively the experiences from past lives manifest into one of the three gunas.
The gunas or three modes of material nature are sattva guna the mode of goodnes, raja guna the mode of passion and tama guna the mode of ignorance. They are singularly inherent within the faith of all mankind and they conform to the characteristics and disposition particular to each jiva or embodied being. The impressions from past life incarnations arise as tendencies pursued in a present life correspondent to ones mood and taste and from that mood and taste ones faith arises. Displays of enthusiasm are indications of faith where underlying is the belief that the effort will be successfully fulfilled. Tendency, taste and faith are actually properties of the atma or immortal soul; but they are only evoked when the atma happens by chance to come in contact with the gunas. It has been deduced that when there is tranquillity in the mind there is control of the senses and peacefulness of the body and such effect manifests the chance contact between the atma and the gunas resulting in sattva guna. Agitation of the mind, unbridled senses and over indulgence of the body results in raja and tama guna. Thus effectively the experiences from past lives manifest into one of the three gunas.
