BG 17.3

17.3 O scion of the Bharata dynasty, the sraddha, faith; sarvasya, of all beings; bhavati, is; sattva-anurupa, in accordance with their minds, in accordance with the internal organ which is imbued with particular impression. If this is so, what follows? The answer is: Ayam, this; purusah, person, the transmigrating soul; is sraddhamayah, made up of faith as the dominating factor. How? Sah, he, the individual soul; is eva, verily; sah, that; yah yat-sraddhah,which is the faith of that individual-he surely conforms to his faith. And, as a conseence, a person's steadfastness in sattva etc. is to be inferred from the grounds of his actions such as worship of gods etc. Hence the Lord says:

17.3 The faith of everyone, O Arjuna, is in accordance with his internal organ (Antahkarana). Man consists of faith. Whatever his faith is, that verily is he.

17.3 The faith of every man conforms to his nature. By nature he is full of faith. He is in fact what his faith makes him.

17.3 The faith of every man conforms to his nature. By nature he is full of faith. He is in fact what his faith makes him.

17.3. Corresponding to one's own sattva everybody has faith, O descendant of Bharata ! The person predominantly consists of the faith. What one has faith in, that he is (becomes) certainly.

17.3 The faith of everyone, O Arjuna, is in accordance with his internal organ (Antahkarana). Man consists of faith. Whatever his faith is, that verily is he.

17.3 O scion of the Bharata dynasty, the faith of all beings is in accordance with their minds. This person is made up of faith as the dominant factor. He is verily what his faith is.

17.3 'Sattva' means internal organ (i.e., mind). The faith of everyone is according to his internal organ. The meaning is that with whatever Guna his internal organ is conjoined, one's faith corresponds to that Guna (i.e., Guna as object). The term Sattva covers here body, senses etc., already mentioned. Man consists of faith, viz., is the product of his faith. Of whatever faith he is, viz., with whatever faith a man is possessed, that verily he is; he is a transformation of faith of that nature. The purport is this: If the person is associated with faith in auspicious acts he becomes associated with fruit of these auspicious acts. Conseently, attainment chiefly follows one's faith. Sri Krsna further explains the same subject:

17.3 Sattva etc. The word sattva in 'corresponding to one's own sattva' is a synonym of svabhava 'primary nature'. This person i.e., Soul, is necessarily connected with a faith that dominates all [his] other activities. [Hence], he is to be deemed just to be mainly consisting of that.

17.3 O scion of the Bharata dynasty, the sraddha, faith; sarvasya, of all beings; bhavati, is; sattva-anurupa, in accordance with their minds, in accordance with the internal organ which is imbued with particular impression. If this is so, what follows? The answer is: Ayam, this; purusah, person, the transmigrating soul; is sraddhamayah, made up of faith as the dominating factor. How? Sah, he, the individual soul; is eva, verily; sah, that; yah yat-sraddhah,which is the faith of that individual-he surely conforms to his faith. And, as a conseence, a person's steadfastness in sattva etc. is to be inferred from the grounds of his actions such as worship of gods etc. Hence the Lord says:

O son of Bharata, according to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.