Chapter 17. Sraddhatraya-vibhaga-yoga: The Three Types of Faith

अर्ज्जुन उवाच ।

ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः ।
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥१॥

arjuna uvācha॥

ye śāstra-vidhim utsṛjya yajante śraddhayānvitāḥ
teṣāṁ niṣṭhā tu kā kṛṣṇa sattvam āho rajas tamaḥ [1]

arjunah uvacha–Arjuna said: (he) krsna–O Krishna; ka–what; nistha–is the position; tesam–of those; ye–who; utsrjya–ignore; sastra-vidhim–the scriptural injunctions; tu–yet; sraddhaya-anvitah (santah)–faithfully; yajante–worship? (sa kim)–Is that; sattvam–in goodness; aho rajah–or passion; (uta) tamah–or ignorance? [1]

Translation:

1 Arjuna inquired: O Krishna, what is the position of those who worship with faith, but ignore the injunctions of the scriptures? Is their faith in the mode of goodness, passion, or ignorance?

श्रीभगवानुवाच ।

त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा ।
सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥२॥

śrī-bhagavān uvācha॥

tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā
sāttvikī rājasī chaiva tāmasī cheti tāṁ śṛṇu [2]

sri-bhagavan uvacha–The Supreme Lord said: sraddha eva–Faith; dehinam–of the living beings; bhavati–is; tri-vidha iti–of these three types: sattviki–good; rajasi cha–passionate; tamasi cha–and ignorant. sa–That faith; svabhava-ja–is born of their own nature acquired from impressions of previous lives. tam srnu–Now hear of that. [2]

Translation:

2 The Supreme Lord said: Faith is of three types, born of the embodied soul’s acquired nature, whether good, passionate, or ignorant. Now hear of this:

सत्त्वानुरूपा सर्व्वस्य श्रद्धा भवति भारत ।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥३॥

sattvānurūpā sarvasya śraddhā bhavati bhārata
śraddhāmayo ’yaṁ puruṣo yo yach chhraddhaḥ sa eva saḥ [3]

(he) bharata–O descendant of Bharata; sraddha–the faith; sarvasya–of all living beings; bhavati–is; sattva-anurupa–according to their consciousness. ayam purusah–The living being; sraddha-mayah–possesses faith by constitution. sah–He; sah eva–is that; yah yat sraddhah–which his faith is. [3]

Translation:

3 O Bharata, the faith of all living beings is governed by their consciousness. The living being possesses faith by constitution. He is that which his faith is.

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः ।
प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥४॥

yajante sāttvikā devān yakṣa-rakṣāṁsi rājasāḥ
pretān bhūta-gaṇāṁś chānye yajante tāmasā janāḥ [4]

sattvikah–Those with faith of the nature of goodness; yajante–worship; devan–demigods of the nature of goodness. rajasah–Those of passionate faith; yajante–worship; yaksa-raksamsi–the Yaksa demigods and Raksasa demons of passionate nature. anye–Others; tamasah janah–who possess ignorant faith; (yajante)–worship; pretan bhuta-ganan cha–the ghosts and spirits of the nature of ignorance. [4]

Translation:

4 Persons with faith of the nature of goodness worship the demigods, persons with faith of a passionate nature worship the Yaksa demigods and Raksasa demons, while those with faith of the nature of ignorance worship the ghosts and spirits.

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः ।
दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः ॥५॥

कर्शयन्तः शरीरस्थं भूतग्राममचेतसः ।
मां चैवान्तः शरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥६॥

aśāstra-vihitaṁ ghoraṁ tapyante ye tapo janāḥ
dambhāhaṅkāra-saṁyuktāḥ kāma-rāga-balānvitāḥ [5]

karśayantaḥ śarīra-sthaṁ bhūta-grāmam achetasaḥ
māñ chaivāntaḥ śarīra-sthaṁ tān viddhy āsura-niśchayān [6]

achetasah–Ignorant; janah–persons; ye–who; tapyante–perform; ghoram–severe; tapah–austerities; asastra-vihitam–unsanctioned by the scriptures; dambha-ahankara-samyuktah–full of pride and egoism; kama-raga-bala-anvitah–and impelled by desire, attachment, and power; karsayantah–torture; bhuta-gramam–the five basic material elements; sarira-stham–in the body; (karsayantah) mam cha eva–and also torment Me, in the form of My particle, the spirit soul, the jivatman; antah sarira-stham–in the body. viddhi–Know; tan–them; asura-nischayan–to be of demoniacal conviction. [5–6]

Translation:

5–6 Full of pride and egoism, motivated by ambition, attachment, and power, ignorant persons perform severe austerities unsanctioned by the scriptures and torture the body’s natural elements and the soul within. Know them to be of demoniacal faith.

आहारस्त्वपि सर्व्वस्य त्रिविधो भवति प्रियः ।
यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥७॥

āhāras tv api sarvasya tri-vidho bhavati priyaḥ
yajñas tapas tathā dānaṁ teṣāṁ bhedam imaṁ śṛṇu [7]

(guna bhedat)–According to the three modes of material nature; bhavati tu api–there are also; tri-vidhah aharah–three kinds of food; priyah–pleasing; sarvasya–to everyone. tatha–There are similarly; (tri vidham)–three kinds; yajnah–of sacrifice; tapah–austerity; danam–and charity. srnu–Now hear of; imam–this; bhedam–classification; tesam–of them. [7]

Translation:

7 According to the three modes of material nature, there are also three kinds of food preference. In the same way, there are three kinds of sacrifice, three kinds of austerity, and three kinds of charity. Now hear of these:

आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः ।
रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥८॥

āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ [8]

aharah–Foods; ayuh-sattva-bala-arogya-sukha-priti-vivardhanah–that increase longevity, vitality, strength, health, happiness, and loving kindness; rasyah–tasty; snigdhah–succulent; sthirah–wholesome; hrdyah–and pleasant; (bhavati)–are; sattvika-priyah– dear to persons of the nature of goodness. [8]

Translation:

8 Foods that increase longevity, vitality, strength, health, happiness, and loving kindness, and which are tasty, succulent, wholesome, and pleasant, are dear to persons of the nature of goodness.

कट्वम्ललवणात्युष्णतीक्ष्णरुक्षविदाहिनः ।
आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥९॥

kaṭv-amla-lavaṇāty-uṣṇa-tīkṣṇa-rukṣa-vidāhinaḥ
āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ [9]

aharah–Food; katu-amla-lavana-ati-usna-tiksna-ruksa-vidahinah–that is too bitter, too sour, too salty, too hot, too pungent, too dry, and overheating; duhkha-soka-amaya-pradah–and which cause pain, sorrow, and illness (bhavati)–are; istah–dear; rajasasya–to the passionate. [9]

Translation:

9 Foods dear to persons of passionate nature are too bitter (nimba, etc.), too sour, too salty, too hot, too pungent (chilli pepper, etc.), too dry (dry-roasted chickpeas, etc.), and too heating (mustard seed, etc.). Such foods cause pain, sorrow, and illness.

यातयामं गतरसं पूति पर्य्युषितञ्च यत् ।
उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥१०॥

yāta-yāmaṁ gata-rasaṁ pūti paryuṣitañ cha yat
uchchhiṣṭam api chāmedhyaṁ bhojanaṁ tāmasa-priyam [10]

yat bhojanam–That food which is; yata-yamam–cooked, but left to become cold; gata-rasam–tasteless; puti–odoriferous; paryusitam cha–putrid; uchchhistam api–remnants (other than that of worshippable persons); amedhyam cha–and impure foods unofferable in sacrifice (meat, wine, and onions, etc.); (tat bhavati)–such food is; tamasa-priyam–dear to the ignorant. [10]

Translation:

10 Dear to the ignorant are foods that are stale, tasteless, foul-smelling or were cooked the day before, remnants (other than that of worshippable persons), and impure foods (such as meat, wine, and onions).

अफलाकाङ्क्षिभिर्यज्ञो विधिदिष्टो य इज्यते ।
यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥११॥

aphalākāṅkṣibhir yajño vidhi-diṣṭo ya ijyate
yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ [11]

sah yajnah–That sacrifice; yah ijyate–which is performed; vidhi-distah–according to scriptural injunctions; aphala-akanksibhih–by one who does not hanker for its fruit; manah samadhaya–with the firm conviction; yastavyam eva iti–and dutifully; sattvikah–is sacrifice of the nature of goodness. [11]

Translation:

11 That sacrifice which is in accordance with scriptural injunctions and faithfully performed by a person free from fruitive desire, is sacrifice of the nature of goodness.

अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् ।
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥१२॥

abhisandhāya tu phalaṁ dambhārtham api chaiva yat
ijyate bharata-śreṣṭha taṁ yajñaṁ viddhi rājasam [12]

tu–But; (he) bharata-srestha–O Bharat; yat–that which; ijyate–is performed; abhisandhaya–motivated by; phalam–remuneration; dambha-artham api cha eva–and which is a show of pomp and grandeur; viddhi–know; tam yajnam–that sacrifice; rajasam–to be of a passionate nature. [12]

Translation:

12 But, O Bharat, know that sacrifice which is performed in fruitive expectation and as a display of pomp and grandeur, is sacrifice of the nature of passion.

विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् ।
श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१३॥

vidhi-hīnam asṛṣṭānnaṁ mantra-hīnam adakṣiṇam
śraddhā-virahitaṁ yajñaṁ tāmasaṁ parichakṣate [13]

vidhi-hinam–Non-scriptural; yajnam–sacrifice; asrsta-annam–without the distribution of food, etc.; mantra-hinam–without mantra; adaksinam–without appropriate offerings to the priests; sraddha-virahitam–and without faith; parichaksate–is called; tamasam–ignorant. [13]

Translation:

13 And that sacrifice which ignores the injunctions of the scriptures, which is performed without the distribution of foodstuffs, without uttering the appropriate mantras, without offerings to the priests, and without faith, is known as sacrifice in ignorance.

देवद्विजगुरुप्राज्ञपूजनं शौचमार्ज्जवम् ।
ब्रह्मचर्य्यमहिंसा च शारीरं तप उच्यते ॥१४॥

deva-dvija-guru-prājña-pūjanaṁ śaucham ārjavam
brahmacharyam ahiṁsā cha śārīraṁ tapa uchyate [14]

deva-dvija-guru-prajna-pujanam–Worship of the deity, the brahman, the guru, and the enlightened soul; saucham–internal and external purity; arjavam–simplicity; brahmacharyam–celibacy; ahimsa cha–and nonviolence; uchyate–are called; sariram–bodily; tapah–austerity. [14]

14 Worship of the deity, the brahman, the spiritual master, and the enlightened soul, purity, simplicity, celibacy, and nonviolence — these all constitute austerity of the body.

अनुद्वेगकरं वाक्यं सत्यं प्रियहितञ्च यत् ।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥१५॥

anudvega-karaṁ vākyaṁ satyaṁ priya-hitañ cha yat
svādhyāyābhyasanaṁ chaiva vāṅmayaṁ tapa uchyate [15]

satyam–Truthful; vakyam–speech; yat–which; anudvega-karam–does not disturb; priya-hitam cha–and is pleasing yet beneficial; svadhyaya-abhyasanam cha eva–and regular recitation of the Vedas; uchyate–is called; vak-mayam–verbal; tapah–austerity. [15]

Translation:

15 Speech which does not disturb others, which is truthful, pleasing yet beneficial, as well as regular recitation of the Vedas — all these are known as verbal austerity.

मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः ।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥१६॥

manaḥ prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ
bhāva-saṁśuddhir ity etat tapo mānasam uchyate [16]

iti etat–All these; uchyate–are called; manasam–mental; tapah–austerity: manah prasadah–self-satisfaction; saumyatvam–benevolence; maunam–stability; atma-vinigrahah–mental control; bhava-samsuddhih–and pure-heartedness.[16]

Translation:

16 Self-satisfaction, benevolence, stability, mental control, and pure-heartedness are all known as mental austerity.

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः ।
अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥१७॥

śraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥ
aphalākāṅkṣibhir yuktaiḥ sāttvikaṁ parichakṣate [17]

taptam–When practised; yuktaih–by the devout; aphala-akanksibhih–desireless; naraih–person; paraya–with deep; sraddhaya–faith; tat–that; tri-vidham tapah–threefold austerity (bodily, verbal, and mental); parichaksate–are designated as; sattvikam–being of the nature of goodness. [17]

Translation:

17 When performed by a desireless, devout soul with deep faith in the Supreme Lord, this threefold austerity of thought, word, and deed is of the nature of goodness.

सत्कारमानपूजार्थं तपो दम्भेन चैव यत् ।
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥१८॥

satkāra-māna-pūjārthaṁ tapo dambhena chaiva yat
kriyate tad iha proktaṁ rājasaṁ chalam adhruvam [18]

tat–That; chalam–unenduring; adhruvam–transitory; tapah–austerity; yat–which; kriyate–is performed; satkara-mana-puja-artham–for the sake of gain, worship, and fame; dambhena cha eva–and performed with great pride; iha proktam–is designated in this world as; rajasam–passionate austerity. [18]

Translation:

18 That unenduring, transitory austerity which is proudly performed for the sake of gain, worship, name, and fame, is known as austerity of the nature of passion.

मूढग्राहेणात्मनो यत्पिडया क्रियते तपः ।
परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥१९॥

mūḍha-grāheṇātmano yat pīḍayā kriyate tapaḥ
parasyotsādanārthaṁ vā tat tāmasam udāhṛtam [19]

tat tapah–That austerity; yat–which; kriyate–is performed; mudha-grahena–with dubious intent; pidaya–causing pain; atmanah–to oneself; va–or; utsadana-artham–for harming; parasya–others; udahrtam–is described as; tamasam–ignorant. [19]

Translation:

19 That austerity which is performed with dubious intent, causing self-torture, or meant to harm others, is known as austerity of the nature of ignorance.

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे ।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥२०॥

dātavyam iti yad dānaṁ dīyate ’nupakāriṇe
deśe kāle cha pātre cha tad dānaṁ sāttvikaṁ smṛtam [20]

danam–The gift; yat–which; diyate–is given; anupakarine iti–without expectation of return; dese–at an auspicious or holy place; kale cha–at an astrologically auspicious time; patre–to a qualified recipient; datavyam cha–and with the conviction that it ought to be given; tat danam–that gift; smrtam–is considered; sattvikam–to be of the nature of goodness. [20]

Translation:

20 The gift which is given without expectation of return, with the conviction that it ought to be given, at an appropriate place and time, and to an appropriate recipient, is considered to be of the nature of goodness.

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः ।
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥२१॥

yat tu praty-upakārārthaṁ phalam uddiśya vā punaḥ
dīyate cha parikliṣṭaṁ tad dānaṁ rājasaṁ smṛtam [21]

yat tu–And that which; diyate–is given; prati-upakara-artham–with expectation of return; va–or; phalam uddisya–for the purpose of a reward; punah cha–and moreover; pariklistam–(is given) begrudgingly; tat danam–that gift; smrtam–is considered; rajasam–to be of the nature of passion. [21]

Translation:

21 Otherwise, the gift begrudgingly given in expectation of gaining something in return, or with a desire for a reward (such as the attainment of heaven), is considered to be of the nature of passion.

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते ।
असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥२२॥

adeśa-kāle yad dānam apātrebhyaś cha dīyate
asatkṛtam avajñātaṁ tat tāmasam udāhṛtam [22]

yat danam–That gift which; diyate–is given; asat-krtam–disrespectfully; avajnatam cha–and scornfully; adesa-kale–at an improper place and time; apatrebhyah–to an undeserving recipient; tat–that gift; udahrtam–is described as; tamasam–being of the nature of ignorance. [22]

Translation:

22 The gift given disrespectfully and scornfully to an unworthy recipient at an improper place and time is considered to be of the nature of ignorance.

ओंत्सदिति निर्द्देशो ब्रह्मणस्त्रिविधः स्मृतः ।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥२३॥

oṁ-tat-sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ
brāhmaṇās tena vedāś cha yajñāś cha vihitāḥ purā [23]

iti–These; tri-vidhah–three words: om-tat-sat–Om Tat Sat; smrtah–are known in the scriptures as; nirdesah–indicating; brahmanah–Brahma, the Supeme Spirit. pura–In ancient times, at the universal manifestation; brahmanah–the brahmans; vedah cha–the Vedas; yajnah cha–and sacrifices; vihitah–were manifested; tena–by these three words. [23]

Translation:

23 The scriptures say that the words Om Tat Sat indicate Brahma, the Supreme Spirit. At the time of the universal manifestation, the brahmans, the Vedas, and sacrifices were manifested by these three words.

तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः ।
प्रवर्त्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥२४॥

tasmād om ity udāhṛtya yajña-dāna-tapaḥ-kriyāḥ
pravartante vidhānoktāḥ satataṁ brahma-vādinām [24]

tasmat–Therefore; vidhana-uktah–scripturally prescribed; yajna-dana-tapah-kriyah–duties of sacrifice, charity, and austerity; brahma-vadinam–of the followers of the Vedas; satatam pravartante–are always initiated; udahrtya–uttering; om iti–the syllable Om, representing Brahma, the Absolute. [24]

Translation:

24 Thus the followers of the Vedas always utter the syllable Om representing Brahma, the Absolute, to initiate their prescribed duties of sacrifice, charity, and austerity.

तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः ।
दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥२५॥

tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥ
dāna-kriyāś cha vividhāḥ kriyante mokṣa-kāṅkṣibhiḥ [25]

moksa-kanksibhih–Persons aspiring for liberation; (udahrtya)–uttering; tat iti–the word Tat, representing Brahma, the Absolute; kriyante–perform; vividhah yajna-tapah-kriyah–acts of various kinds of sacrifice and austerity; dana-kriyah cha–and acts of charity; anabhisandhaya–without motivation; phalam–for the fruits. [25]

Translation:

25 Persons aspiring for liberation utter the word Tat, representing Brahma, the Absolute, to invoke the performance of various acts of sacrifice, charity, and austerity without motivation for the results.

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते ।
प्रशस्ते कर्म्मणि तथा सच्छब्दः पार्थ युज्यते ॥२६॥

sad-bhāve sādhu-bhāve cha sad ity etat prayujyate
praśaste karmaṇi tathā sach chhabdaḥ pārtha yujyate [26]

(he) partha–O son of Kunti; sat iti–the word Sat, representing Brahma, the Absolute; prayujyate–is used; sat-bhave–to indicate truth, the nature of Brahma; sadhu-bhave cha–and persons dedicated to the truth, knowers of Brahma. tatha–Therefore; etat sat-sabdah–this word Sat; yujyate–is uttered; prasaste karmani–during auspicious activities. [26]

Translation:

26 O Partha, the word Sat, representing Brahma, the Absolute, indicates the truth and persons dedicated to the truth. Therefore, the word Sat is uttered to invoke the performance of auspicious activities.

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते ।
कर्म्म चैव तदर्थीयं सदित्येवाभिधीयते ॥२७॥

yajñe tapasi dāne cha sthitiḥ sad iti chochyate
karma chaiva tad-arthīyaṁ sad ity evābhidhīyate [27]

sthitih–The eternality; yajne–in sacrifice; tapasi–austerity; dane cha–and charity; uchyate–is described; sat iti cha–by this word Sat. karma cha eva–And action; tat-arthiyam–for the satisfaction of the Supreme Lord; abhidhiyate–is designated; sat iti eva–by the word Sat. [27]

Translation:

27 The word Sat is said to indicate the eternality of sacrifice, austerity, and charity. And action for the satisfaction of the Supreme Lord is called Sat — truth.

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतञ्च यत् ।
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥२८॥

aśraddhayā hutaṁ dattaṁ tapas taptaṁ kṛtañ cha yat
asad ity uchyate pārtha na cha tat pretya no iha [28]

(he) partha–O Arjuna; yat–whatever; hutam–sacrifice is offered; dattam–charity is given; tapah taptam–austerity is endured; cha–and; krtam–action is performed; asraddhaya–without faith; tat–that; uchyate–is described; asat iti–as asat, untruth; (yatah tat)–because that; (phalati)–fructifies; na u iha–neither in this world; na cha pretya–nor the next. [28]

Translation:

28 O Partha, sacrifice, charity, and austerity or any action performed without faith in the Supreme is known as asat, or untruth. Such works cannot bring an auspicious result, either in this world or the next.

इति श्रीमहाभारते शतसाहस्र्यां संहितायां वैयासिक्या भीष्मपर्व्वणि
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्ज्जुनसंवादे श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्यायः ॥१७॥

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma
vidyayam yoga-sastre sri-krsnarjuna-samvade sraddha
traya-vibhaga-yogo nama sapta-daso ’dhyayah [17]

End of Chapter Seventeen
The Three Types of Faith
from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-gita Upanisad
the yoga scripture of transcendental knowledge
in Bhisma Parva of Sri Mahabharata, the holy scripture
revealed by Srila Vyasadev in a hundred thousand verses.