Chapter 17

The Threefold Divisions of Material Existance

Verse 2

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Anvaya

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Commentaries of the Four Authorized Vaisnava Sampradayas

as confirmed in the Garga Samhita Canto 10, Chapter 61, Verses 23, 24, 25, 26
Rudra Vaisnava Sampradaya:

Brahma Vaisnava Sampradaya:

Sridhara Swami's Commentary

The sraddha or faith in the Supreme Lord of one who acts in
accordance with the ordinances and injunctions of the Vedic
Visnuswami
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 one's 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.
Sri Vaisnava Sampradaya:
Ramanuja's Commentary
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
Ramanuja
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 one's
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

Madhvacarya's Commentary

Madhvacarya

Kumara Vaisnava Sampradaya:

Kesava Kasmiri's Commentary
Lord Krishna now elaborates on how sraddha differentiates itself
under the auspices of one of the three gunas or modes of material
nature which are sattva guna the mode of goodness, raja guna the
Nimbaditya
mode of passion and tama guna the mode of ignorance. These three
archetypes apply to all beings and all things within the material nature. Those who
have no knowledge of the Vedic scriptures and are indifferent to them languish in
tama guna. Those who have some knowledge of the Vedic scriptures yet chose to
disrespect and oppose them due to insidious motives and nefarious intrigues are
bewildered in raja guna. Those who faithfully follow the ordinances and injunctions
of the Vedic scriptures are safely situated in sattva guna due to having performed

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.

pious activities in innumerable past lives without selfish motivations. There faith is
directed to the worship of the Supreme Lord and as such is conducive for moksa
or liberation from material existence.
The inherent characteristics one possesses in present life are determined by activities
performed in previous lives that were voluntarily followed. These innate
characteristics catapult a jiva or embodied being into one of the three gunas and
the corresponding type of faith one possesses is in accordance to the guna they are
situated in. Such faith regardless of which guna gives the confidence that by it one
will accomplish their desired goal. When there is confidence in accomplishing
successfully any undertaking, a jiva will engage wholeheartedly in it. This is a sign of
faith. But there are gradations and differences of quality in various undertakings and
these distinctions are what determines whether an activity is in sattva, raja or tama
guna. Those who have no knowledge of reincarnation, no knowledge of karma or
reactions to actions, no knowledge of the Vedic scriptures, nor knowledge of the
paramount position of the Supreme Lord Krishna; are helplessly indulging
themselves only in transitory, mundane activities. Such activities no matter how
great, noble and well intentioned award no opportunity to free oneself from
samsara the perpetual cycle of birth and death and achieve moksa.

Thus ends commentaries of chapter 17, verse 2 of the Srimad Bhagavad-Gita.

Verse 2

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