The Bhagavad-gita
is universally renowned as the jewel of India's spiritual
wisdom. Spoken by Lord Krishna, the Supreme Personality
of Godhead to His intimate disciple Arjuna, the Gita's
seven hundred concise verses provide a definitive guide
to the science of self realization. No other philosophical
or religious work reveals, in such a lucid and profound
way, the nature of consciousness, the self, the universe
and the Supreme.
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada is
uniquely qualified to present this English translation
and commentary on Bhagavad-gita. He is the world's foremost
Vedic scholar and teacher, and he is also the current
representative of an unbroken chain of fully self-realized
spiritual masters begining with Lord Krishna Himself.
Thus, unlike other editions of the Gita, this one is presented
as it is--without the slightest taint of adulteration
or personal motivation. This edition is certain to stimulate
and enlighten with its ancient yet thoroughly timely message.
Chapter
14.
The Three Modes Of Material Nature
Chapter
14, Verse 1.
The Blessed Lord said: Again I shall
declare to you this supreme wisdom, the best of all knowledge,
knowing which all the sages have attained the supreme perfection.
sri-bhagavan uvaca--the
Supreme Personality of Godhead said; param--transcendental;
bhuyah--again; pravaksyami--I shall speak; jnananam--of all
knowledge; jnanam--knowledge; uttamam--the supreme; yat--which;
jnatva--knowing; munayah--the sages; sarve--all; param--transcendental;
siddhim--perfection; itah--from this world; gatah--attained.
TRANSLATION
The Blessed Lord
said: Again I shall declare to you this supreme wisdom, the
best of all knowledge, knowing which all the sages have attained
the supreme perfection.
PURPORT
From the Seventh
Chapter to the end of the Twelfth Chapter, Sri Krsna in detail
reveals the Absolute Truth, the Supreme Personality of Godhead.
Now, the Lord Himself is further enlightening Arjuna. If one
understands this chapter through the process of philosophical
speculation, he will come to an understanding of devotional
service. In the Thirteenth Chapter, it was clearly explained
that by humbly developing knowledge one may possibly be freed
from material entanglement. It has also been explained that
it is due to association with the modes of nature that the
living entity is entangled in this material world. Now, in
this chapter, the Supreme Personality explains what those
modes of nature are, how they act, how they bind and how they
give liberation. The knowledge explained in this chapter is
proclaimed by the Supreme Lord to be superior to the knowledge
given so far in other chapters. By understanding this knowledge,
various great sages attained perfection and transferred to
the spiritual world. The Lord now explains the same knowledge
in a better way. This knowledge is far, far superior to all
other processes of knowledge thus far explained, and knowing
this many attained perfection. Thus it is expected that one
who understands this Fourteenth Chapter will attain perfection.
Chapter 14, Verse 2.
By becoming fixed in this knowledge,
one can attain to the transcendental nature, which is like
My own nature. Thus established, one is not born at the time
of creation nor disturbed at the time of dissolution.
TEXT 2
idam jnanam upasritya
mama sadharmyam agatah
sarge 'pi nopajayante
pralaye na vyathanti ca
SYNONYMS
idam--this; jnanam--knowledge;
upasritya--taking shelter of; mama--My; sadharmyam--nature;
agatah--attained; sarge api--even in the creation; na--never;
upajayante--comes in; pralaye--in the annihilation; na--nor;
vyathanti--disturbed; ca--also.
TRANSLATION
By becoming fixed
in this knowledge, one can attain to the transcendental nature,
which is like My own nature. Thus established, one is not
born at the time of creation nor disturbed at the time of
dissolution.
PURPORT
After acquiring
perfect transcendental knowledge, one acquires qualitative
equality with the Supreme Personality of Godhead, becoming
free from the repetition of birth and death. One does not,
however, lose his identity as an individual soul. It is understood
from Vedic literature that the liberated souls who have reached
the transcendental planets of the spiritual sky always look
to the lotus feet of the Supreme Lord, being engaged in His
transcendental loving service. So, even after liberation,
the devotees do not lose their individual identities.
Generally, in the material world, whatever knowledge we get
is contaminated by the three modes of material nature. But
knowledge which is not contaminated by the three modes of
nature is called transcendental knowledge. As soon as one
is situated in that transcendental knowledge, he is on the
same platform as that of the Supreme Person. Those who have
no knowledge of the spiritual sky hold that after being freed
from the material activities of the material form, this spiritual
identity becomes formless, without any variegatedness. However,
just as there is material variegatedness in this world, so,
in the spiritual world, there is also variegatedness. Those
in ignorance of this think that spiritual existence is opposed
to material variety. But actually, in the spiritual sky, one
attains spiritual form. There are spiritual activities, and
the spiritual situation is called devotional life. That atmosphere
is said to be uncontaminated and there one is equal in quality
with the Supreme Lord. To obtain such knowledge, one must
develop all the spiritual qualities. One who thus develops
the spiritual qualities is not affected either by the creation
or the destruction of the material world.
Chapter 14, Verse 3.
The total material substance, called
Brahman, is the source of birth, and it is that Brahman that
I impregnate, making possible the births of all living beings,
O son of Bharata.
TEXT 3
mama yonir mahad
brahma
tasmin garbham dadhamy aham
sambhavah sarva-bhutanam
tato bhavati bharata
SYNONYMS
mama--My; yonih--source
of birth; mahat--the total material existence; brahma--supreme;
tasmin--in that; garbham--pregnancy; dadhami--create; aham--I;
sambhavah--possibility; sarva-bhutanam--of all living entities;
tatah--thereafter; bhavati--becomes; bharata--O son of Bharata.
TRANSLATION
The total material
substance, called Brahman, is the source of birth, and it
is that Brahman that I impregnate, making possible the births
of all living beings, O son of Bharata.
PURPORT
This is an explanation
of the world: everything that takes place is due to the combination
of ksetra and ksetra-jna, the body and the spirit soul. This
combination of material nature and the living entity is made
possible by the Supreme God Himself. The mahat-tattva is the
total cause of the total cosmic manifestation, and because
in the total substance of the material cause there are three
modes of nature, it is sometimes called Brahman. The Supreme
Personality impregnates that total substance, and thus innumerable
universes become possible. This total material substance,
the mahat-tattva, is described as Brahman in the Vedic literature:
tasmad etad brahma nama-rupam annam ca jayate. Into that Brahman
the seeds of the living entities are impregnated by the Supreme
Person. The twenty-four elements, beginning from earth, water,
fire and air, are all material energy, called mahad brahma,
or the great Brahman, the material nature. As is explained
in the Seventh Chapter, beyond this there is another, superior
nature--the living entity. In material nature the superior
nature is mixed by the will of the Supreme Personality of
Godhead, and thereafter all living entities are born of this
material nature.
The scorpion lays its eggs in piles of rice, and sometimes
it is said that the scorpion is born out of rice. But the
rice is not the cause of the scorpion. Actually, the eggs
were laid by the mother. Similarly, material nature is not
the cause of the birth of the living entities. The seed is
given by the Supreme Personality of Godhead, and they only
seem to come out as products of material nature. Thus every
living entity, according to his past activities, has a different
body, created by this material nature, and the entity can
enjoy or suffer according to his past deeds. The Lord is the
cause of all the manifestations of living entities in this
material world.
Chapter 14, Verse 4.
It should be understood that all species
of life, O son of Kunti, are made possible by birth in this
material nature, and that I am the seed-giving father.
sarva-yonisu--in
all species of life; kaunteya--O son of Kunti; murtayah--forms;
sambhavanti--as they appear; yah--which; tasam--all of them;
brahma--supreme; mahat yonih--the source of birth in the material
substance; aham--Myself; bija-pradah--seed-giving; pita--father.
TRANSLATION
It should be understood
that all species of life, O son of Kunti, are made possible
by birth in this material nature, and that I am the seed-giving
father.
PURPORT
In this verse it
is clearly explained that the Supreme Personality of Godhead,
Krsna, is the original father of all living entities. The
living entities are combinations of the material nature and
the spiritual nature. Such living entities are seen not only
on this planet, but in every planet, even in the highest,
where Brahma is situated. Everywhere there are living entities;
within the earth there are living entities, even within water
and within fire. All these appearances are due to the mother,
material nature, and Krsna's seed-giving process. The purport
is that the living entities, being impregnated in the material
world, come out and form at the time of creation according
to their past deeds.
Chapter 14, Verse 5.
Material nature consists of the three
modes--goodness, passion and ignorance. When the living entity
comes in contact with nature, he becomes conditioned by these
modes.
sattvam--mode of
goodness; rajah--mode of passion; tamah--mode of ignorance;
iti--thus; gunah--qualities; prakrti--material nature; sambhavah--produced
of; nibadhnanti--does condition; maha-baho--O mighty-armed
one; dehe--in this body; dehinam--the living entity; avyayam--eternal.
TRANSLATION
Material nature
consists of the three modes--goodness, passion and ignorance.
When the living entity comes in contact with nature, he becomes
conditioned by these modes.
PURPORT
The living entity,
because he is transcendental, has nothing to do with this
material nature. Still, because he has become conditioned
by the material world, he is acting under the spell of the
three modes of material nature. Because living entities have
different kinds of bodies, in terms of the different aspects
of nature, they are induced to act according to that nature.
This is the cause of the varieties of happiness and distress.
Chapter 14, Verse 6.
O sinless one, the mode of goodness
being purer than the others, is illuminating, and it frees
one from all sinful reactions. Those situated in that mode
develop knowledge, but they become conditioned by the concept
of happiness.
TEXT 6
tatra sattvam nirmalatvat
prakasakam anamayam
sukha-sangena badhnati
jnana-sangena canagha
SYNONYMS
tatra--thereafter;
sattvam--mode of goodness; nirmalatvat--being purest in the
material world; prakasakam--illuminating; anamayam--without
any sinful reaction; sukha--happiness; sangena--association;
badhnati--conditions; jnana--knowledge; sangena--association;
ca--also; anagha--O sinless one.
TRANSLATION
O sinless one,
the mode of goodness being purer than the others, is illuminating,
and it frees one from all sinful reactions. Those situated
in that mode develop knowledge, but they become conditioned
by the concept of happiness.
PURPORT
The living entities
conditioned by material nature are of various types. One is
happy, another is very active, and another is helpless. All
these types of psychological manifestations are causes of
the entities' conditioned status in nature. How they are differently
conditioned is explained in this section of Bhagavad-gita.
The mode of goodness is first considered. The effect of developing
the mode of goodness in the material world is that one becomes
wiser than those otherwise conditioned. A man in the mode
of goodness is not so much affected by material miseries,
and he has a sense of advancement in material knowledge. The
representative type is the brahmana, who is supposed to be
situated in the mode of goodness. This sense of happiness
is due to understanding that, in the mode of goodness, one
is more or less free from sinful reactions. Actually, in the
Vedic literature it is said that the mode of goodness means
greater knowledge and a greater sense of happiness.
The difficulty here is that when a living entity is situated
in the mode of goodness, he becomes conditioned to feel that
he is advanced in knowledge and is better than others. In
this way he becomes conditioned. The best examples are the
scientist and philosopher: each is very proud of his knowledge,
and because they generally improve their living conditions,
they feel a sort of material happiness. This sense of advanced
happiness in conditioned life makes them bound by the mode
of goodness of material nature. As such, they are attracted
toward working in the mode of goodness, and, as long as they
have an attraction for working in that way, they have to take
some type of body in the modes of nature. Thus there is no
likelihood of liberation, or of being transferred to the spiritual
world. Repeatedly one may become a philosopher, a scientist
or a poet, and, repeatedly, become entangled in the same disadvantages
of birth and death. But, due to the illusion of the material
energy, one thinks that that sort of life is pleasant.
Chapter 14, Verse 7.
The mode of passion is born of unlimited
desires and longings, O son of Kunti, and because of this
one is bound to material fruitive activities.
TEXT 7
rajo ragatmakam
viddhi
trsna-sanga-samudbhavam
tan nibadhnati kaunteya
karma-sangena dehinam
SYNONYMS
rajah--the mode
of passion; raga-atmakam--born of desire or lust; viddhi--know;
trsna--with hankering; sanga--association; samudbhavam--produced
of; tat--that; nibadhnati--binds; kaunteya--O son of Kunti;
karma-sangena--by association with fruitive activity; dehinam--the
embodied.
TRANSLATION
The mode of passion
is born of unlimited desires and longings, O son of Kunti,
and because of this one is bound to material fruitive activities.
PURPORT
The mode of passion
is characterized by the attraction between man and woman.
Woman has attraction for man, and man has attraction for woman.
This is called the mode of passion. And, when the mode of
passion is increased, one develops the hankering for material
enjoyment. He wants to enjoy sense gratification. For sense
gratification, a man in the mode of passion wants some honor
in society, or in the nation, and he wants to have a happy
family, with nice children, wife, and house. These are the
products of the mode of passion. As long as one is hankering
after these things, he has to work very hard. Therefore it
is clearly stated here that he becomes associated with the
fruits of his activities and thus becomes bound by such activities.
In order to please his wife, children and society and to keep
up his prestige, one has to work. Therefore, the whole material
world is more or less in the mode of passion. Modern civilization
is considered to be advanced in the standards of the mode
of passion. Formerly, the advanced condition was considered
to be in the mode of goodness. If there is no liberation for
those in the mode of goodness, what of those who are entangled
in the mode of passion?
Chapter 14, Verse 8.
O son of Bharata, the mode of ignorance
causes the delusion of all living entities. The result of
this mode is madness, indolence and sleep, which bind the
conditioned soul.
TEXT 8
tamas tv ajnana-jam
viddhi
mohanam sarva-dehinam
pramadalasya-nidrabhis
tan nibadhnati bharata
SYNONYMS
tamah--mode of
ignorance; tu--but; ajnana-jam--products of ignorance; viddhi--knowing;
mohanam--delusion; sarva-dehinam--of all embodied beings;
pramada--madness; alasya--indolence; nidrabhih--sleep; tat--that;
nibadhnati--binds; bharata--O son of Bharata.
TRANSLATION
O son of Bharata,
the mode of ignorance causes the delusion of all living entities.
The result of this mode is madness, indolence and sleep, which
bind the conditioned soul.
PURPORT
In this verse the
specific application of the word tu is very significant. This
means that the mode of ignorance is a very peculiar qualification
of the embodied soul. This mode of ignorance is just the opposite
of the mode of goodness. In the mode of goodness, by development
of knowledge, one can understand what is what, but the mode
of ignorance is just the opposite. Everyone under the spell
of the mode of ignorance becomes mad, and a madman cannot
understand what is what. Instead of making advancement, one
becomes degraded. The definition of the mode of ignorance
is stated in the Vedic literature: under the spell of ignorance,
one cannot understand the thing as it is. For example, everyone
can see that his grandfather has died, and therefore he will
also die; man is mortal. The children that he conceives will
also die. So death is sure. Still, people are madly accumulating
money and working very hard all day and night, not caring
for the eternal spirit. This is madness. In their madness,
they are very reluctant to make advancement in spiritual understanding.
Such people are very lazy. When they are invited to associate
for spiritual understanding, they are not much interested.
They are not even active like the man who is controlled by
the mode of passion. Thus another symptom of one embedded
in the mode of ignorance is that he sleeps more than is required.
Six hours of sleep is sufficient, but a man in the mode of
ignorance sleeps at least ten or twelve hours a day. Such
a man appears to be always dejected and is addicted to intoxicants
and sleeping. These are the symptoms of a person conditioned
by the mode of ignorance.
Chapter 14, Verse 9.
The mode of goodness conditions one
to happiness, passion conditions him to the fruits of action,
and ignorance to madness.
sattvam--mode of
goodness; sukhe--in happiness; sanjayati--develops; rajah--mode
of passion; karmani--fruits of activities; bharata--O son
of Bharata; jnanam--knowledge; avrtya--covering; tu--but;
tamah--the mode of ignorance; pramade--in madness; sanjayati--develops;
uta--it is said.
TRANSLATION
The mode of goodness
conditions one to happiness, passion conditions him to the
fruits of action, and ignorance to madness.
PURPORT
A person in the
mode of goodness is satisfied by his work or intellectual
pursuit, just as a philosopher, scientist, or educator may
be engaged in a particular field of knowledge and may be satisfied
in that way. A man in the modes of passion and goodness may
be engaged in fruitive activity; he owns as much as he can
and spends for good causes. Sometimes he tries to open hospitals,
give to charity institutions, etc. These are the signs of
one in the mode of passion. And the mode of ignorance covers
knowledge. In the mode of ignorance, whatever one does is
neither good for him nor for anyone.
Chapter 14, Verse 10.
Sometimes the mode of passion becomes
prominent, defeating the mode of goodness, O son of Bharata.
And sometimes the mode of goodness defeats passion, and at
other times the mode of ignorance defeats goodness and passion.
In this way there is always competition for supremacy.
TEXT 10
rajas tamas cabhibhuya
sattvam bhavati bharata
rajah sattvam tamas caiva
tamah sattvam rajas tatha
SYNONYMS
rajah--mode of
passion; tamah--mode of ignorance; ca--also; abhibhuya--also
surpassing; sattvam--mode of goodness; bhavati--becomes prominent;
bharata--O son of Bharata; rajah--mode of passion; sattvam--mode
of goodness; tamah--mode of ignorance; ca--also; eva--like
that; tamah--mode of ignorance; sattvam--mode of goodness;
rajah--mode of passion; tatha--as in this.
TRANSLATION
Sometimes the mode
of passion becomes prominent, defeating the mode of goodness,
O son of Bharata. And sometimes the mode of goodness defeats
passion, and at other times the mode of ignorance defeats
goodness and passion. In this way there is always competition
for supremacy.
PURPORT
When the mode of
passion is prominent, the modes of goodness and ignorance
are defeated. When the mode of goodness is prominent, passion
and ignorance are defeated. And, when the mode of ignorance
is prominent, passion and goodness are defeated. This competition
is always going on. Therefore, one who is actually intent
on advancing in Krsna consciousness has to transcend these
three modes. The prominence of some certain mode of nature
is manifested in one's dealings, in his activities, in eating,
etc. All this will be explained in later chapters. But if
one wants, he can develop, by practice, the mode of goodness
and thus defeat the modes of ignorance and passion. One can
similarly develop the mode of passion and defeat goodness
and ignorance. Or, one can develop the mode of ignorance and
defeat goodness and passion. Although there are these three
modes of material nature, if one is determined, he can be
blessed by the mode of goodness, and, by transcending the
mode of goodness, he can be situated in pure goodness, which
is called the vasudeva state, a state in which one can understand
the science of God. By the manifestation of particular activities,
it can be understood in what mode of nature one is situated.
Chapter 14, Verse 11.
The manifestations of the mode of goodness
can be experienced when all the gates of the body are illuminated
by knowledge.
sarva-dvaresu--all
the gates; dehe asmin--in this body; prakasah--quality of
illumination; upajayate--develops; jnanam--knowledge; yada--when;
tada--at that time; vidyat--must know; vivrddham--increased;
sattvam--the mode of goodness; iti--thus; uta--said.
TRANSLATION
The manifestations
of the mode of goodness can be experienced when all the gates
of the body are illuminated by knowledge.
PURPORT
There are nine
gates in the body: two eyes, two ears, two nostrils, the mouth,
the genital and the anus. In every gate, when the symptom
of goodness is illuminated, it should be understood that one
has developed the mode of goodness. In the mode of goodness,
one can see things in the right position, one can hear things
in the right position, and one can taste things in the right
position. One becomes cleansed inside and outside. In every
gate there is development of the symptoms of happiness, and
that is the position of goodness.
Chapter 14, Verse 12.
O chief of the Bharatas, when there
is an increase in the mode of passion, the symptoms of great
attachment, uncontrollable desire, hankering, and intense
endeavor develop.
lobhah--greed;
pravrttih--hankering; arambhah--endeavor; karmanam--of activities;
asamah--uncontrollable; sprha--desire; rajasi--in the mode
of passion; etani--all this; jayante--develop; vivrddhe--when
there is excess; bharata-rsabha--O chief of the descendants
of Bharata.
TRANSLATION
O chief of the
Bharatas, when there is an increase in the mode of passion,
the symptoms of great attachment, uncontrollable desire, hankering,
and intense endeavor develop.
PURPORT
One in the mode
of passion is never satisfied with the position he has already
acquired; he hankers to increase his position. If he wants
to construct a residential house, he tries his best to have
a palatial house, as if he would be able to reside in that
house eternally. And he develops a great hankering for sense
gratification. There is no end to sense gratification. He
always wants to remain with his family and in his house and
to continue the process of sense gratification. There is no
cessation of this. All these symptoms should be understood
as characteristic of the mode of passion.
Chapter 14, Verse 13.
O son of Kuru, when there is an increase
in the mode of ignorance, madness, illusion, inertia and darkness
are manifested.
TEXT 13
aprakaso 'pravrttis
ca
pramado moha eva ca
tamasy etani jayante
vivrddhe kuru-nandana
SYNONYMS
aprakasah--darkness;
apravrttih--inactivity; ca--and; pramadah--madness; mohah--illusion;
eva--certainly; ca--also; tamasi--of the mode of ignorance;
etani--these; jayante--are manifested; vivrddhe--is developed;
kuru-nandana--O son of Kuru.
TRANSLATION
O son of Kuru,
when there is an increase in the mode of ignorance, madness,
illusion, inertia and darkness are manifested.
PURPORT
When there is no
illumination, knowledge is absent. One in the mode of ignorance
does not work by a regulative principle; he wants to act whimsically
for no purpose. Even though he has the capacity to work, he
makes no endeavor. This is called illusion. Although consciousness
is going on, life is inactive. These are the symptoms of one
in the mode of ignorance.
Chapter 14, Verse 14.
When one dies in the mode of goodness,
he attains to the pure higher planets.
yada--when; sattve--mode
of goodness; pravrddhe--in development; tu--but; pralayam--dissolution;
yati--goes; deha-bhrt--embodied; tada--at that time; uttama-vidam--of
the great sages; lokan--the planets; amalan--pure; pratipadyate--attains.
TRANSLATION
When one dies in
the mode of goodness, he attains to the pure higher planets.
PURPORT
One in goodness
attains higher planetary systems, like Brahmaloka or Janoloka,
and there enjoys godly happiness. The word amalan is significant;
it means free from the modes of passion and ignorance. There
are impurities in the material world, but the mode of goodness
is the purest form of existence in the material world. There
are different kinds of planets for different kinds of living
entities. Those who die in the mode of goodness are elevated
to the planets where great sages and great devotees live.
Chapter 14, Verse 15.
When one dies in the mode of passion,
he takes birth among those engaged in fruitive activities;
and when he dies in the mode of ignorance, he takes birth
in the animal kingdom.
rajasi--in passion;
pralayam--dissolution; gatva--attaining; karma-sangisu--in
the association of fruitive activities; jayate--takes birth;
tatha--thereafter; pralinah--being dissolved; tamasi--in ignorance;
mudha--animal; yonisu--species; jayate--take birth.
TRANSLATION
When one dies in
the mode of passion, he takes birth among those engaged in
fruitive activities; and when he dies in the mode of ignorance,
he takes birth in the animal kingdom.
PURPORT
Some people have
the impression that when the soul reaches the platform of
human life, it never goes down again. This is incorrect. According
to this verse, if one develops the mode of ignorance, after
his death he is degraded to the animal form of life. From
there one has to again elevate himself, by an evolutionary
process, to come again to the human form of life. Therefore,
those who are actually serious about human life should take
to the mode of goodness and in good association transcend
the modes and become situated in Krsna consciousness. This
is the aim of human life. Otherwise, there is no guarantee
that the human being will again attain to the human status.
Chapter 14, Verse 16.
By acting in the mode of goodness, one
becomes purified. Works done in the mode of passion result
in distress, and actions performed in the mode of ignorance
result in foolishness.
karmanah--of work;
su-krtasya--in the mode of goodness; ahuh--said; sattvikam--mode
of goodness; nirmalam--purified; phalam--result; rajasah--of
the mode of passion; tu--but; phalam--result; duhkham--misery;
ajnanam--nonsense; tamasah--of the mode of ignorance; phalam--result.
TRANSLATION
By acting in the
mode of goodness, one becomes purified. Works done in the
mode of passion result in distress, and actions performed
in the mode of ignorance result in foolishness.
PURPORT
By pious activities
in the mode of goodness one is purified; therefore the sages,
who are free from all illusion, are situated in happiness.
Similarly, activities in the mode of passion are simply miserable.
Any activity for material happiness is bound to be defeated.
If, for example, one wants to have a skyscraper, so much human
misery has to be undergone before a big skyscraper can be
built. The financier has to take much trouble to earn a mass
of wealth, and those who are slaving to construct the building
have to render physical toil. The miseries are there. Thus
Bhagavad-gita says that in any activity performed under the
spell of the mode of passion, there is definitely great misery.
There may be a little so-called mental happiness--"I
have this house or this money"--but this is not actual
happiness.
As far as the mode of ignorance is concerned, the performer
is without knowledge, and therefore all his activities result
in present misery, and afterwards he will go on toward animal
life. Animal life is always miserable, although, under the
spell of the illusory energy, maya, the animals do not understand
this. Slaughtering poor animals is also due to the mode of
ignorance. The animal killers do not know that in the future
the animal will have a body suitable to kill them. That is
the law of nature. In human society, if one kills a man he
has to be hanged. That is the law of the state. Because of
ignorance, people do not perceive that there is a complete
state controlled by the Supreme Lord. Every living creature
is a son of the Supreme Lord, and He does not tolerate even
an ant's being killed. One has to pay for it. So, indulgence
in animal killing for the taste of the tongue is the grossest
kind of ignorance. A human being has no need to kill animals
because God has supplied so many nice things. If one indulges
in meat-eating anyway, it is to be understood that he is acting
in ignorance and is making his future very dark. Of all kinds
of animal killing, the killing of cows is most vicious because
the cow gives us all kinds of pleasure by supplying milk.
Cow slaughter is an act of the grossest type of ignorance.
In the Vedic literature the words gobhih prinita-matsaram
indicate that one who, being fully satisfied by milk, is desirous
of killing the cow, is in the grossest ignorance. There is
also a prayer in the Vedic literature that states:
namo brahmanya-devaya
go-brahmana-hitaya ca
jagad-dhitaya krsnaya govindaya namo namah
"My Lord, You are the well-wisher of the cows and the
brahmanas, and You are the well-wisher of the entire human
society and world." The purport is that special mention
is given in that prayer for the protection of the cows and
the brahmanas. Brahmanas are the symbol of spiritual education,
and cows are the symbol of the most valuable food; these two
living creatures, the brahmanas and the cows, must be given
all protection--that is real advancement of civilization.
In modern human society, spiritual knowledge is neglected,
and cow killing is encouraged. It is to be understood, then,
that human society is advancing in the wrong direction and
is clearing the path to its own condemnation. A civilization
which guides the citizens to become animals in their next
lives is certainly not a human civilization. The present human
civilization is, of course, grossly misled by the modes of
passion and ignorance. It is a very dangerous age, and all
nations should take care to provide the easiest process, Krsna
consciousness, to save humanity from the greatest danger.
Chapter 14, Verse 17.
From the mode of goodness, real knowledge
develops; from the mode of passion, greed develops; and from
the mode of ignorance, foolishness, madness and illusion develop.
TEXT 17
sattvat sanjayate
jnanam
rajaso lobha eva ca
pramada-mohau tamaso
bhavato 'jnanam eva ca
SYNONYMS
sattvat--from the
mode of goodness; sanjayate--develops; jnanam--knowledge;
rajasah--from the mode of passion; lobhah--greed; eva--certainly;
ca--also; pramada--madness; mohau--illusion; tamasah--from
the mode of ignorance; bhavatah--develops; ajnanam--nonsense;
eva--certainly; ca--also.
TRANSLATION
From the mode of
goodness, real knowledge develops; from the mode of passion,
greed develops; and from the mode of ignorance, foolishness,
madness and illusion develop.
PURPORT
Since the present
civilization is not very congenial to the living entities,
Krsna consciousness is recommended. Through Krsna consciousness,
society will develop the mode of goodness. When the mode of
goodness is developed, people will see things as they are.
In the mode of ignorance, people are just like animals and
cannot see things clearly. In the mode of ignorance, for example,
they do not see that by killing one animal they are taking
a chance of being killed by the same animal in the next life.
Because people have no education in actual knowledge, they
become irresponsible. To stop this irresponsibility, education
for developing the mode of goodness of the people in general
must be there. When they are actually educated in the mode
of goodness, they will become sober, in full knowledge of
things as they are. Then people will be happy and prosperous.
Even if the majority of the people aren't happy and prosperous,
if a certain percentage of the population develops Krsna consciousness
and becomes situated in the mode of goodness, then there is
the possibility for peace and prosperity all over the world.
Otherwise, if the world is devoted to the modes of passion
and ignorance, there can be no peace or prosperity. In the
mode of passion, people become greedy, and their hankering
for sense enjoyment has no limit. One can see that even if
one has enough money and adequate arrangement for sense gratification,
there is neither happiness nor peace of mind. That is not
possible because one is situated in the mode of passion. If
one wants happiness at all, his money will not help him; he
has to elevate himself to the mode of goodness by practicing
Krsna consciousness. One engaged in the mode of passion is
not only mentally unhappy, but his profession and occupation
are also very troublesome. He has to devise so many plans
and schemes to acquire enough money to maintain his status
quo. This is all miserable. In the mode of ignorance, people
become mad. Being distressed by their circumstances, they
take shelter of intoxication, and thus they sink further into
ignorance. Their future in life is very dark.
Chapter 14, Verse 18.
Those situated in the mode of goodness
gradually go upward to the higher planets; those in the mode
of passion live on the earthly planets; and those in the mode
of ignorance go down to the hellish worlds.
urdhvam--upwards;
gacchanti--go; sattva-sthah--one who is situated in the mode
of goodness; madhye--in the middle; tisthanti--dwell; rajasah--those
who are situated in the mode of passion; jaghanya--abominable;
guna--quality; vrtti-sthah--occupation; adhah--down; gacchanti--go;
tamasah--people in the mode of ignorance.
TRANSLATION
Those situated
in the mode of goodness gradually go upward to the higher
planets; those in the mode of passion live on the earthly
planets; and those in the mode of ignorance go down to the
hellish worlds.
PURPORT
In this verse the
results of actions in the three modes of nature are more explicitly
set forth. There is an upper planetary system, consisting
of the heavenly planets, where everyone is highly elevated.
According to the degree of development of the mode of goodness,
the living entity can be transferred to various planets in
this system. The highest planet is Satyaloka, or Brahmaloka,
where the prime person of this universe, Lord Brahma, resides.
We have seen already that we can hardly calculate the wondrous
condition of life in Brahmaloka, but the highest condition
of life, the mode of goodness, can bring us to this.
The mode of passion is mixed. It is in the middle, between
the modes of goodness and ignorance. A person is not always
pure, but even if he should be purely in the mode of passion,
he will simply remain on this earth as a king or a rich man.
But because there are mixtures, one can also go down. People
on this earth, in the modes of passion or ignorance, cannot
forcibly approach the higher planets by machine. In the mode
of passion, there is also the chance of becoming mad in the
next life.
The lowest quality, the mode of ignorance, is described here
as abominable. The result of developing ignorance is very,
very risky. It is the lowest quality in material nature. Beneath
the human level there are eight million species of life: birds,
beasts, reptiles, trees, etc., and, according to the development
of the mode of ignorance, people are brought down to these
abominable conditions. The word tamasah is very significant
here. Tamasah indicates those who stay continually in the
mode of ignorance without rising to a higher mode. Their future
is very dark.
There is opportunity for men in the modes of ignorance and
passion to be elevated to the mode of goodness, and that system
is called Krsna consciousness. But one who does not take advantage
of this opportunity certainly will continue in the lower modes.
Chapter 14, Verse 19.
When you see that there is nothing beyond
these modes of nature in all activities and that the Supreme
Lord is transcendental to all these modes, then you can know
My spiritual nature.
TEXT 19
nanyam gunebhyah
kartaram
yada drastanupasyati
gunebhyas ca param vetti
mad-bhavam so 'dhigacchati
SYNONYMS
na--never; anyam--other
than; gunebhyah--from the qualities; kartaram--the performer;
yada--when; drasta anupasyati--he who sees properly; gunebhyah
ca--from the modes of nature; param--transcendental; vetti--know;
mat-bhavam--My spiritual nature; sah--he; adhigacchati--is
promoted.
TRANSLATION
When you see that
there is nothing beyond these modes of nature in all activities
and that the Supreme Lord is transcendental to all these modes,
then you can know My spiritual nature.
PURPORT
One
can transcend all the activities of the modes of material
nature simply by understanding them properly by learning from
the proper souls. The real spiritual master is Krsna, and
He is imparting this spiritual knowledge to Arjuna. Similarly,
it is from those who are fully in Krsna consciousness that
one has to learn this science of activities in terms of the
modes of nature. Otherwise, one's life will be misdirected.
By the instruction of a bona fide spiritual master, a living
entity can know of his spiritual position, his material body,
his senses, how he is entrapped, and how he is under the spell
of the material modes of nature. He is helpless, being in
the grip of these modes, but when he can see his real position,
then he can attain to the transcendental platform, having
the scope for spiritual life. Actually, the living entity
is not the performer of different activities. He is forced
to act because he is situated in a particular type of body,
conducted by some particular mode of material nature. Unless
one has the help of spiritual authority, he cannot understand
in what position he is actually situated. With the association
of a bona fide spiritual master, he can see his real position,
and, by such an understanding, he can become fixed in full
Krsna consciousness. A man in Krsna consciousness is not controlled
by the spell of the material modes of nature. It has already
been stated in the Seventh Chapter that one who has surrendered
to Krsna is relieved from the activities of material nature.
Therefore for one who is able to see things as they are, the
influence of material nature gradually ceases.
Chapter 14, Verse 20.
When the embodied being is able to transcend
these three modes, he can become free from birth, death, old
age and their distresses and can enjoy nectar even in this
life.
When the embodied
being is able to transcend these three modes, he can become
free from birth, death, old age and their distresses and can
enjoy nectar even in this life.
PURPORT
How one can stay
in the transcendental position, even in this body, in full
Krsna consciousness, is explained in this verse. The Sanskrit
word dehi means "embodied." Although one is within
this material body, by his advancement in spiritual knowledge
he can be free from the influence of the modes of nature.
He can enjoy the happiness of spiritual life even in this
body because, after leaving this body, he is certainly going
to the spiritual sky. But even in this body he can enjoy spiritual
happiness. In other words, devotional service in Krsna consciousness
is the sign of liberation from this material entanglement,
and this will be explained in the Eighteenth Chapter. When
one is freed from the influence of the modes of material nature,
he enters into devotional service.
Chapter 14, Verse 21.
Arjuna inquired: O my Lord, by what
symptoms is one known who is transcendental to those modes?
What is his behavior? And how does he transcend the modes
of nature?
Arjuna inquired:
O my Lord, by what symptoms is one known who is transcendental
to those modes? What is his behavior? And how does he transcend
the modes of nature?
PURPORT
In this verse,
Arjuna's questions are very appropriate. He wants to know
the symptoms of a person who has already transcended the material
modes. He first inquires of the symptoms of such a transcendental
person. How can one understand that he has already transcended
the influence of the modes of material nature? The second
question asks how he lives and what his activities are. Are
they regulated or nonregulated? Then Arjuna inquires of the
means by which he can attain the transcendental nature. That
is very important. Unless one knows the direct means by which
one can be situated always transcendentally, there is no possibility
of showing the symptoms. So all these questions put by Arjuna
are very important, and the Lord answers them.
Chapter 14, Verse 22-25.
The Blessed Lord said: He who does not
hate illumination, attachment and delusion when they are present,
nor longs for them when they disappear; who is seated like
one unconcerned, being situated beyond these material reactions
of the modes of nature, who remains firm, knowing that the
modes alone are active; who regards alike pleasure and pain,
and looks on a clod, a stone and a piece of gold with an equal
eye; who is wise and holds praise and blame to be the same;
who is unchanged in honor and dishonor, who treats friend
and foe alike, who has abandoned all fruitive undertakings--such
a man is said to have transcended the modes of nature.
TEXT 22-25
sri-bhagavan uvaca
prakasam ca pravrttim ca
moham eva ca pandava
na dvesti sampravrttani
na nivrttani kanksati
udasina-vad asino
gunair yo na vicalyate
guna vartanta ity evam
yo 'vatisthati nengate
manapamanayos tulyas
tulyo mitrari-paksayoh
sarvarambha-parityagi
gunatitah sa ucyate
SYNONYMS
sri-bhagavan uvaca--the
Supreme Personality of Godhead said; prakasam ca--and illumination;
pravrttim ca--and attachment; moham--illusion; eva ca--also;
pandava--O son of Pandu; na dvesti--does not hate; sampravrttani--although
developed; na nivrttani--nor stop development; kanksati--desires;
udasina-vat--as if neutral; asinah--situated; gunaih--by the
qualities; yah--one who; na--never; vicalyate--is agitated;
gunah--the qualities; vartante--is situated; iti evam--knowing
thus; yah--one who; avatisthati--remains; na--never; ingate--flickering;
sama--equal; duhkha--in distress; sukhah--in happiness; sva-sthah--being
situated himself; sama--equally; losta--a lump of earth; asma--stone;
kancanah--gold; tulya--equally disposed; priya--dear; apriyah--undesirable;
dhirah--steady; tulya--equally; ninda--in defamation; atma-samstutih--in
praise of himself; mana--in honor; apamanayoh--dishonor; tulyah--equally;
tulyah--equally; mitra--friend; ari--enemy; paksayoh--in parties;
sarva--all; arambha--endeavor; parityagi--renouncer; guna-atitah--transcendental
to the material modes of nature; sah--he; ucyate--is said
to be.
TRANSLATION
The Blessed Lord
said: He who does not hate illumination, attachment and delusion
when they are present, nor longs for them when they disappear;
who is seated like one unconcerned, being situated beyond
these material reactions of the modes of nature, who remains
firm, knowing that the modes alone are active; who regards
alike pleasure and pain, and looks on a clod, a stone and
a piece of gold with an equal eye; who is wise and holds praise
and blame to be the same; who is unchanged in honor and dishonor,
who treats friend and foe alike, who has abandoned all fruitive
undertakings--such a man is said to have transcended the modes
of nature.
PURPORT
Arjuna submitted
the three different questions, and the Lord answers them one
after another. In these verses, Krsna first indicates that
a person transcendentally situated neither envies anyone nor
hankers for anything. When a living entity stays in this material
world embodied by the material body, it is to be understood
that he is under the control of one of the three modes of
material nature. When he is actually out of the body, then
he is out of the clutches of the material modes of nature.
But as long as he is not out of the material body, he should
be neutral. He should engage himself in the devotional service
of the Lord so that his identity with the material body will
automatically be forgotten. When one is conscious of the material
body, he acts only for sense gratification, but when one transfers
the consciousness to Krsna, sense gratification automatically
stops. One does not need this material body, and he does not
need to accept the dictations of the material body. The qualities
of the material modes in the body will act, but as spirit
soul the self is aloof from such activities. How does he become
aloof? He does not desire to enjoy the body, nor does he desire
to get out of it. Thus transcendentally situated, the devotee
becomes automatically free. He need not try to become free
from the influence of the modes of material nature.
The next question concerns the dealings of a transcendentally
situated person. The materially situated person is affected
by so-called honor and dishonor offered to the body, but the
transcendentally situated person is not affected by such false
honor and dishonor. He performs his duty in Krsna consciousness
and does not mind whether a man honors or dishonors him. He
accepts things that are favorable for his duty in Krsna consciousness,
otherwise he has no necessity of anything material, either
a stone or gold. He takes everyone as his dear friend who
helps him in his execution of Krsna consciousness, and he
does not hate his so-called enemy. He is equally disposed
and sees everything on an equal level because he knows perfectly
well that he has nothing to do with material existence. Social
and political issues do not affect him because he knows the
situation of temporary upheavals and disturbances. He does
not attempt anything for his own sake. He can attempt anything
for Krsna, but for his personal self he does not attempt anything.
By such behavior one becomes actually transcendentally situated.
Chapter 14, Verse 26.
One who engages in full devotional service,
who does not fall down in any circumstance, at once transcends
the modes of material nature and thus comes to the level of
Brahman.
TEXT 26
mam ca yo 'vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
SYNONYMS
mam--unto Me; ca--also;
yah--person; avyabhicarena--without fail; bhakti-yogena--by
devotional service; sevate--renders service; sah--he; gunan--all
the modes of material nature; samatitya--transcending; etan--all
this; brahma-bhuyaya--to be elevated to the Brahman platform;
kalpate--is considered.
TRANSLATION
One who engages
in full devotional service, who does not fall down in any
circumstance, at once transcends the modes of material nature
and thus comes to the level of Brahman.
PURPORT
This verse is a
reply to Arjuna's third question: What is the means of attaining
to the transcendental position? As explained before, the material
world is acting under the spell of the modes of material nature.
One should not be disturbed by the activities of the modes
of nature; instead of putting his consciousness into such
activities, he may transfer his consciousness to Krsna activities.
Krsna activities are known as bhakti-yoga--always acting for
Krsna. This includes not only Krsna, but His different plenary
expansions such as Rama and Narayana. He has innumerable expansions.
One who is engaged in the service of any of the forms of Krsna,
or of His plenary expansions, is considered to be transcendentally
situated. One should also note that all the forms of Krsna
are fully transcendental, blissful, full of knowledge and
eternal. Such personalities of Godhead are omnipotent and
omniscient, and they possess all transcendental qualities.
So, if one engages himself in the service of Krsna or His
plenary expansions with unfailing determination, although
these modes of material nature are very difficult to overcome,
he can overcome them easily. This is already explained in
the Seventh Chapter. One who surrenders unto Krsna at once
surmounts the influence of the modes of material nature. To
be in Krsna consciousness or in devotional service means to
acquire the equality of Krsna. The Lord says that His nature
is eternal, blissful and full of knowledge, and the living
entities are part and parcel of the Supreme, as gold particles
are part of a gold mine. Thus the living entity's spiritual
position is as good as gold, as good as Krsna in quality.
The difference of individuality continues, otherwise there
is no question of bhakti-yoga. Bhakti-yoga means that the
Lord is there, the devotee is there and the activity of exchange
of love between the Lord and the devotee is there. Therefore
the individuality of two persons is present in the Supreme
Personality of Godhead and the individual person, otherwise
there is no meaning to bhakti-yoga. If one is not situated
in the same transcendental position with the Lord, one cannot
serve the Supreme Lord. To be a personal assistant to a king,
one must acquire the qualifications. Thus the qualification
is to become Brahman, or freed from all material contamination.
It is said in the Vedic literature, brahmaiva san brahmapy
eti. One can attain the Supreme Brahman by becoming Brahman.
This means that one must qualitatively become one with Brahman.
By attainment of Brahman, one does not lose his eternal Brahman
identity as individual soul.
Chapter 14, Verse 27.
And I am the basis of the impersonal
Brahman, which is the constitutional position of ultimate
happiness, and which is immortal, imperishable and eternal.
TEXT 27
brahmano hi pratisthaham
amrtasyavyayasya ca
sasvatasya ca dharmasya
sukhasyaikantikasya ca
SYNONYMS
brahmanah--of the
impersonal brahmajyoti; hi--certainly; pratistha--the rest;
aham--I am; amrtasya--of the immortal; avyayasya--of the imperishable;
ca--also; sasvatasya--of the eternal; ca--and; dharmasya--of
the constitutional position; sukhasya--happiness; aikantikasya--ultimate;
ca--also.
TRANSLATION
And I am the basis
of the impersonal Brahman, which is the constitutional position
of ultimate happiness, and which is immortal, imperishable
and eternal.
PURPORT
The constitution
of Brahman is immortality, imperishability, eternity, and
happiness. Brahman is the beginning of transcendental realization.
Paramatma, the Supersoul, is the middle, the second stage
in transcendental realization, and the Supreme Personality
of Godhead is the ultimate realization of the Absolute Truth.
Therefore, both Paramatma and the impersonal Brahman are within
the Supreme Person. It is explained in the Seventh Chapter
that material nature is the manifestation of the inferior
energy of the Supreme Lord. The Lord impregnates the inferior
material nature with the fragments of the superior nature,
and that is the spiritual touch in the material nature. When
a living entity conditioned by this material nature begins
the cultivation of spiritual knowledge, he elevates himself
from the position of material existence and gradually rises
up to the Brahman conception of the Supreme. This attainment
of the Brahman conception of life is the first stage in self-realization.
At this stage the Brahman realized person is transcendental
to the material position, but he is not actually perfect in
Brahman realization. If he wants, he can continue to stay
in the Brahman position and then gradually rise up to Paramatma
realization and then to the realization of the Supreme Personality
of Godhead. There are many examples of this in Vedic literature.
The four Kumaras were situated first in the impersonal Brahman
conception of truth, but then they gradually rose to the platform
of devotional service. One who cannot elevate himself beyond
the impersonal conception of Brahman runs the risk of falling
down. In Srimad-Bhagavatam it is stated that although a person
may rise to the stage of impersonal Brahman, without going
further, with no information of the Supreme Person, his intelligence
is not perfectly clear. Therefore, in spite of being raised
to the Brahman platform, there is the chance of falling down
if one is not engaged in the devotional service of the Lord.
In the Vedic language it is also said: raso vai sah; rasam
hy evayam labdhvanandi bhavati: "When one understands
the Personality of God, the reservoir of pleasure, Krsna,
he actually becomes transcendentally blissful." The Supreme
Lord is full in six opulences, and when a devotee approaches
Him, there is an exchange of these six opulences. The servant
of the king enjoys on an almost equal level with the king.
And so, eternal happiness, imperishable happiness, eternal
life accompany devotional service. Therefore, realization
of Brahman, or eternity, or imperishability is included in
devotional service. This is already possessed by a person
who is engaged in devotional service.
The living entity, although Brahman by nature, has the desire
to lord it over the material world, and due to this he falls
down. In his constitutional position, a living entity is above
the three modes of material nature, but association with material
nature entangles him in the different modes of material nature,
goodness, passion and ignorance. Due to the association of
these three modes, his desire to dominate the material world
is there. By engagement in devotional service in full Krsna
consciousness, he is immediately situated in the transcendental
position, and his unlawful desire to control material nature
is removed. Therefore the process of devotional service beginning
with hearing, chanting, remembering--the prescribed nine methods
for realizing devotional service--should be practiced in the
association of devotees. Gradually, by such association, by
the influence of the spiritual master, one's material desire
to dominate is removed, and one becomes firmly situated in
the Lord's transcendental loving service. This method is prescribed
from the twenty-second to the last verse of this chapter.
Devotional service to the Lord is very simple: one should
always engage in the service of the Lord, should eat the remnants
of foodstuffs offered to the Deity, smell the flowers offered
to the lotus feet of the Lord, see the places where the Lord
had His transcendental pastimes, read of the different activities
of the Lord, His reciprocation of love with His devotees,
chant always the transcendental vibration Hare Krsna, Hare
Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama
Rama, Hare Hare, and observe the fasting days commemorating
the appearances and disappearances of the Lord and His devotees.
By following such a process one becomes completely detached
from all material activities. One who can thus situate himself
in the brahma-jyoti is equal to the Supreme Personality of
Godhead in quality.
Thus end the Bhaktivedanta
Purports to the Fourteenth Chapter of the Srimad Bhagavad-gita
in the matter of the Three Modes of Material Nature.
