यजन्ते सात्त्विकाः देवान् यक्षरक्षकाः राजसाः । प्रेतान् भूता‑गणांश्चान्ये यजन्ते तामसाः जनाः।।17.4।।
yajante sāttvikāḥ devān yakṣa‑rakṣāḥ rājasāḥ | pretān bhūta‑gaṇān ca anye yajante tāmasāḥ janāḥ || 17.4 ||
Translation
Those in the mode of goodness worship the demigods, those in the mode of passion worship demons, and those in the mode of ignorance worship ghosts, spirits of the dead and other beings.
Word Meanings
yajante — worship; sāttvikāḥ — those in the mode of goodness; devān — demigods; yakṣa‑rakṣāḥ — demons; rājasāḥ — those in the mode of passion; pretān — spirits of the dead; bhūta‑gaṇān — ghosts; ca — and; anye — others; tāmasāḥ — in the mode of ignorance; janāḥ — people
Understanding the Verse
In this verse, Lord Krishna classifies the objects of worship according to the three fundamental modes (gunas) that govern human nature: sattva (goodness), rajas (passion) and tamas (ignorance). The classification is not a mere sociological observation but a profound diagnostic tool for spiritual seekers. By observing what one worships, a person can discern which gunas dominate his/her mind and consequently shape his/her actions and destiny.
Sattvic worship is directed toward the devatas, the celestial demigods who embody bliss, harmony and the divine laws of the cosmos. These deities represent higher principles such as truth, beauty, and order. When a person worships them, his/her heart aligns with a higher purpose, fostering purity of thought, compassion, and self‑control. This form of worship is accompanied by rites that are simple, sincere and free from egoistic desire. It naturally purifies the mind and prepares it for the practice of yoga and self‑realization.
Rajasik worship, by contrast, is aimed at the yakṣa‑rakṣas – the class of demons and malevolent spirits. These beings symbolise aggressive, ego‑driven ambitions, greed and the relentless pursuit of power. People who are dominated by rajas are attracted to rituals that promise quick material gains, fame or supernatural power. Their worship is often accompanied by harsh offerings, animal sacrifice or the use of intoxicants, all intended to stimulate the senses and feed the restless mind. Such worship reinforces attachment, rivalry and the illusion of separateness, thereby entangling the seeker deeper into the cycle of desire and dissatisfaction.
Tamasik worship is the most deluded form, directed toward pretas (the spirits of the dead) and bhūta‑gaṇas (ghosts, specters, and other unseen forces). This mode reflects ignorance, darkness and a lack of discernment. Those who worship in the mode of tamas are drawn to morbid, fear‑based practices, superstitions and rites that promise protection from unseen dangers or the manipulation of hidden forces. Their activities are often conducted in secrecy, involve prohibited substances, and lead to further confusion and moral erosion. This worship perpetuates delusion, fear and the belief that external forces control one’s destiny rather than the inner self.
The verse thus serves as a mirror for self‑examination. By honestly identifying the object of one's devotion, a practitioner can consciously shift from tamasika and rajasa tendencies toward sattvic worship, thereby purifying the heart and mind. This transformation is essential for progress on the spiritual path, because only a sattvic disposition can sustain the disciplines of yoga, meditation and devotion (bhakti) that lead to ultimate liberation (moksha). Krishna’s classification also emphasizes that worship is not merely a ritualistic act but a reflection of inner values. When the mind is purified, even the external forms of worship evolve into an inward realization of the divine presence that pervades all existence.
