Salutations to the One full of all virtues. Sri. This chapter distinguishes the three kinds of guna. One must not abandon scriptural injunctions through speculation. The Veda must be fully realized; commands like “keep secret” addressed to twice-born (Manu 2.165) are indeed prescribed. Madhuccandas’ śruti says: those who do not recite the Veda nor attend to its meaning—know such as of shallow intellect; otherwise they would merely be called tamasic, not divided. If the sattvic are not forsaken, scriptures are not rejected. Dharma is never contrary to the Veda; the Vedas are the root of all dharma, as smṛti declares for those learned in it (Manu 2.6). The Bhagavata says: dharma established by the Vedas—when reversed—becomes adharma (Bhagavata 6.1.40).

Therefore he divides, saying: ‘It is threefold,’ and so on.

‘Sattvānurūpā’ — the mind conforms to sattva. ‘Cittānurūpā’ — the mind follows what predominates. That faith which one has is precisely that faith: sattvic faith is called sattvic, and so on.

‘Who is sattvic faith?’ — having distinguished, he proceeds: ‘They who worship…’ and so forth.

Sri Madhvacharya did not comment on this verse.

‘The pulling of the Lord’s grace’—this is rare vision; he who truly does not see the great supreme Person even once who is the fruit of divine attraction is an exceedingly sinful man, so says the tradition. ‘Those whose resolve is demonic’—these are the determinations of the demon. ‘The gods (devas) are declared sattvic; the demons (daityas) are declared rajas, tamas’—this is the injunctional tradition.

Sri Madhvacharya did not comment on this verse.

‘Priti’ means immediate delight; ‘hrdyatvam’ denotes being heartfelt—these do not always become steady and ripe. So likewise with offerings (ājya) and the rest.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

‘Saumyatvam’ and ‘akrauryam’: akrura is called saumyas—these are synonyms. ‘Mouna’ is contemplative steadiness. ‘Bālya and pañditya are not known to the sage’—so the Shruti states. By this it is held that all this (indeed everything) is what the sage regards as infinite; hence it is said, ‘from that the sage is named.’ How else could mental austerity be called austerity?

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Again, for the purposes of prescribing actions and the like, he speaks of the meaning of the word 'tattva' — as in 'tatsaditiyadina'. These are names of another's Brahman. Because that Brahman pervades the world and is Himself complete, and because the Veda describes Him in a non-literal, characteristic manner, and because He is attended by all auspicious qualities and not by others, the Rigveda everywhere speaks of Him with the phrase 'tatsaditi'. The second member explains the meaning of that word. 'Thus indeed the auspicious one was foremost' (Chāndogya Upaniṣad 6.2.1), and so on. 'Thus is Brahman' (Taittiriya, etc.). Therefore, by that Brahman the sacrificial procedures for worship of the Self are indicated in the Veda. 'Do not abandon the earlier (rite),' —

Sri Madhvacharya did not comment on this verse.

He says: 'May that be my fruit' without hesitation.

By the word 'sadbhāva' procreation is indicated. Having said 'may it be so' without hesitation, the sense is that the fruit will be accomplished by Brahman alone owing to the exceeding delight of those names — namely, offerings, charity, penance, and the like — performed with earnestness.

Sri Madhvacharya did not comment on this verse.

Thus in the Rigveda as a whole: 'Actions such as sacrifices that are fruitless — if that be so, the gods call it a proper action suited to that purpose.' Because those words are present and because of Brahman’s delight, Brahman is produced as the form born of that — and so it is Brahman of that nature.