Before Verses
Devanagari
Verse Text
Synonyms
Translation
Purport
CHAPTER TWENTY-FIVE
The Three Modes of Nature and Beyond
To establish the transcendental nature of the Supreme Personality of Godhead, this chapter describes the various functional manifestations of the three modes (goodness, passion and ignorance), which arise in the mind.
Control of the mind, control of the senses, tolerance and so forth are manifestations of the unmixed mode of goodness. Desire, endeavor, false pride and so on are manifestations of the unmixed mode of passion. And anger, greed and bewilderment are among the functions of the unmixed mode of ignorance. In the admixture of the three modes we find the concept of “I” and “my,” behavior in accordance with this mentality by body, mind and words, adherence to the principles of religiosity, economic development and sense gratification, and the fixed pursuit of one’s occupational duty for material interest.
A person whose character is in the mode of goodness worships Lord Hari in a spirit of devotion, without regard to profit. On the other hand, one who hankers after the fruits of his worship of the Lord is passionate by nature. And one who desires violence is in the mode of ignorance. These modes of goodness, passion and ignorance are present in the infinitesimal living entity, whereas the Supreme Personality of Godhead is transcendental to the three modes of material nature.
The substance, place and result of activity, along with the time, the knowledge underlying action, the activity itself, the performer, his faith, his level of awareness, his spiritual progress and his destination after death, all partake of the three modes and manifest variously in terms of distinctions and hierarchies. But objects related to the Supreme Personality, places connected with Him, happiness based on Him, the time occupied in His worship, knowledge related to Him, work offered to Him, the performer of work who acts under His shelter, faith in His devotional service, progress toward the spiritual realm, and the destination of the Supreme Lord’s personal abode all transcend the material modes.
There are many different destinations and conditions of life for the spirit soul within the cycle of material existence. These are all based on the modes of nature and on fruitive activities, which are governed by the modes. It is only by practicing the yoga of pure devotional service to the Supreme Lord that one can conquer the three modes, which arise originally from the mind. After obtaining a human body, which has the potential for developing knowledge and realization, a person who is intelligent should renounce association with the three modes of nature and then worship the Supreme Personality of Godhead. First, by increasing the mode of goodness, one can defeat passion and ignorance. Then one can conquer material goodness by evolving his consciousness to the platform of transcendence. At that time he becomes entirely liberated from the material modes, gives up his subtle body (the material mind, intelligence and false ego) and attains the association of the Personality of Godhead. By the shattering of his subtle covering, the living entity is able to come face to face with the Supreme Lord and thus achieve absolute fulfillment by His grace.
Devanagari
श्रीभगवानुवाच
गुणानामसम्मिश्राणां पुमान् येन यथा भवेत् ।
तन्मे पुरुषवर्येदमुपधारय शंसत: ॥ १ ॥
गुणानामसम्मिश्राणां पुमान् येन यथा भवेत् ।
तन्मे पुरुषवर्येदमुपधारय शंसत: ॥ १ ॥
Verse text
śrī-bhagavān uvāca
guṇānām asammiśrāṇāṁ
pumān yena yathā bhavet
tan me puruṣa-varyedam
upadhāraya śaṁsataḥ
guṇānām asammiśrāṇāṁ
pumān yena yathā bhavet
tan me puruṣa-varyedam
upadhāraya śaṁsataḥ
Synonyms
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; guṇānām — of the modes of nature; asammiśrāṇām — in their unmixed state; pumān — a person; yena — by which mode; yathā — how; bhavet — he becomes; tat — that; me — by Me; puruṣa-varya — O best among men; idam — this; upadhāraya — please try to understand; śaṁsataḥ — as I speak.
Translation
The Supreme Personality of Godhead said: O best among men, please listen as I describe to you how the living entity attains a particular nature by association with individual material modes.
Purport
The word asammiśra indicates that which is not mixed with anything else. Lord Kṛṣṇa now explains how each of the three material modes (goodness, passion and ignorance), acting separately, causes a conditioned soul to manifest a particular type of existence. The living entity is ultimately transcendental to the modes of nature, being part and parcel of Lord Kṛṣṇa, but in conditioned life he manifests material qualities. This is described in the following verses.
Devanagari
शमो दमस्तितिक्षेक्षा तप: सत्यं दया स्मृति: ।
तुष्टिस्त्यागोऽस्पृहा श्रद्धा ह्रीर्दयादि: स्वनिर्वृति: ॥ २ ॥
काम ईहा मदस्तृष्णा स्तम्भ आशीर्भिदा सुखम् ।
मदोत्साहो यश:प्रीतिर्हास्यं वीर्यं बलोद्यम: ॥ ३ ॥
क्रोधो लोभोऽनृतं हिंसा याच्ञा दम्भ: क्लम: कलि: ।
शोकमोहौ विषादार्ती निद्राशा भीरनुद्यम: ॥ ४ ॥
सत्त्वस्य रजसश्चैतास्तमसश्चानुपूर्वश: ।
वृत्तयो वर्णितप्राया: सन्निपातमथो शृणु ॥ ५ ॥
तुष्टिस्त्यागोऽस्पृहा श्रद्धा ह्रीर्दयादि: स्वनिर्वृति: ॥ २ ॥
काम ईहा मदस्तृष्णा स्तम्भ आशीर्भिदा सुखम् ।
मदोत्साहो यश:प्रीतिर्हास्यं वीर्यं बलोद्यम: ॥ ३ ॥
क्रोधो लोभोऽनृतं हिंसा याच्ञा दम्भ: क्लम: कलि: ।
शोकमोहौ विषादार्ती निद्राशा भीरनुद्यम: ॥ ४ ॥
सत्त्वस्य रजसश्चैतास्तमसश्चानुपूर्वश: ।
वृत्तयो वर्णितप्राया: सन्निपातमथो शृणु ॥ ५ ॥
Verse text
śamo damas titikṣekṣā
tapaḥ satyaṁ dayā smṛtiḥ
tuṣṭis tyāgo ’spṛhā śraddhā
hrīr dayādiḥ sva-nirvṛtiḥ
tapaḥ satyaṁ dayā smṛtiḥ
tuṣṭis tyāgo ’spṛhā śraddhā
hrīr dayādiḥ sva-nirvṛtiḥ
kāma īhā madas tṛṣṇā
stambha āśīr bhidā sukham
madotsāho yaśaḥ-prītir
hāsyaṁ vīryaṁ balodyamaḥ
stambha āśīr bhidā sukham
madotsāho yaśaḥ-prītir
hāsyaṁ vīryaṁ balodyamaḥ
krodho lobho ’nṛtaṁ hiṁsā
yācñā dambhaḥ klamaḥ kaliḥ
śoka-mohau viṣādārtī
nidrāśā bhīr anudyamaḥ
yācñā dambhaḥ klamaḥ kaliḥ
śoka-mohau viṣādārtī
nidrāśā bhīr anudyamaḥ
sattvasya rajasaś caitās
tamasaś cānupūrvaśaḥ
vṛttayo varṇita-prāyāḥ
sannipātam atho śṛṇu
tamasaś cānupūrvaśaḥ
vṛttayo varṇita-prāyāḥ
sannipātam atho śṛṇu
Synonyms
śamaḥ — mind control; damaḥ — sense control; titikṣā — tolerance; īkṣā — discrimination; tapaḥ — strictly following one’s prescribed duty; satyam — truthfulness; dayā — mercy; smṛtiḥ — observation of the past and future; tuṣṭiḥ — satisfaction; tyāgaḥ — generosity; aspṛhā — detachment from sense gratification; śraddhā — faith (in the guru and other bona fide authorities); hrīḥ — shame (due to improper activities); dayā-ādiḥ — charity, simplicity, humility and so on; sva-nirvṛtiḥ — taking one’s pleasure from within; kāmaḥ — material desire; īhā — endeavor; madaḥ — audacity; tṛṣṇā — dissatisfaction even in gain; stambhaḥ — false pride; āśīḥ — praying to the demigods and other deities with desire for material gain; bhidā — separatist mentality; sukham — sense gratification; mada-utsāhaḥ — courage based on intoxication; yaśaḥ-prītiḥ — being fond of praise; hāsyam — indulging in ridicule; vīryam — advertising one’s power; bala-udyamaḥ — acting on the sanction of one’s own strength; krodhaḥ — intolerant anger; lobhaḥ — stinginess; anṛtam — false speech (speaking what is not stated in scripture as if it were evidence); hiṁsā — enmity; yācñā — begging; dambhaḥ — hypocrisy; klamaḥ — fatigue; kaliḥ — quarrel; śoka-mohau — lamentation and delusion; viṣāda-ārtī — unhappiness and false humility; nidrā — sloth; āśā — false expectations; bhīḥ — fear; anudyamaḥ — lack of endeavor; sattvasya — of the mode of goodness; rajasaḥ — of the mode of passion; ca — and; etāḥ — these; tamasaḥ — of the mode of ignorance; ca — and; ānupūrvaśaḥ — one after another; vṛttayaḥ — the functions; varṇita — have been described; prāyāḥ — for the most part; sannipātam — the combination of these; atho — now; śṛṇu — please hear.
Translation
Mind and sense control, tolerance, discrimination, sticking to one’s prescribed duty, truthfulness, mercy, careful study of the past and future, satisfaction in any condition, generosity, renunciation of sense gratification, faith in the spiritual master, being embarrassed at improper action, charity, simplicity, humbleness and satisfaction within oneself are qualities of the mode of goodness. Material desire, great endeavor, audacity, dissatisfaction even in gain, false pride, praying for material advancement, considering oneself different and better than others, sense gratification, rash eagerness to fight, a fondness for hearing oneself praised, the tendency to ridicule others, advertising one’s own prowess and justifying one’s actions by one’s strength are qualities of the mode of passion. Intolerant anger, stinginess, speaking without scriptural authority, violent hatred, living as a parasite, hypocrisy, chronic fatigue, quarrel, lamentation, delusion, unhappiness, depression, sleeping too much, false expectations, fear and laziness constitute the major qualities of the mode of ignorance. Now please hear about the combination of these three modes.
Devanagari
सन्निपातस्त्वहमिति ममेत्युद्धव या मति: ।
व्यवहार: सन्निपातो मनोमात्रेन्द्रियासुभि: ॥ ६ ॥
व्यवहार: सन्निपातो मनोमात्रेन्द्रियासुभि: ॥ ६ ॥
Verse text
sannipātas tv aham iti
mamety uddhava yā matiḥ
vyavahāraḥ sannipāto
mano-mātrendriyāsubhiḥ
mamety uddhava yā matiḥ
vyavahāraḥ sannipāto
mano-mātrendriyāsubhiḥ
Synonyms
sannipātaḥ — the combination of the modes; tu — and; aham iti — “I”; mama iti — “mine”; uddhava — O Uddhava; yā — which; matiḥ — mentality; vyavahāraḥ — ordinary activities; sannipātaḥ — the combination; manaḥ — by the mind; mātrā — the objects of perception; indriya — the senses; asubhiḥ — and the vital airs.
Translation
My dear Uddhava, the combination of all three modes is present in the mentality of “I” and “mine.” The ordinary transactions of this world, which are carried out through the agency of the mind, the objects of perception, the senses and the vital airs of the physical body, are also based on the combination of the modes.
Purport
The illusory concept of “I” and “mine” occurs by the mixture of the three modes of nature. A person in goodness may feel, “I am peaceful.” One in passion may think, “I am lusty.” And one in ignorance may think, “I am angry.” Similarly, one may think “my peace,” “my lust” or “my anger.” One completely absorbed in the mentality of being peaceful could not work in the material world; he would lack any impulse to perform activity. Similarly, one absorbed in lust would be blinded without at least a tinge of peacefulness or restraint. One overwhelmed with anger could not function properly in the material world without the mixture of other qualities. Thus we find that a material mode does not occur in a pure, isolated form but rather is mixed with other modes, thereby making possible normal functioning within this world. Ultimately one should think, “I am an eternal servant of Lord Kṛṣṇa” and “My only possession is loving service to the Lord.” This is the pure state of consciousness, beyond the material modes of nature.
Devanagari
धर्मे चार्थे च कामे च यदासौ परिनिष्ठित: ।
गुणानां सन्निकर्षोऽयं श्रद्धारतिधनावह: ॥ ७ ॥
गुणानां सन्निकर्षोऽयं श्रद्धारतिधनावह: ॥ ७ ॥
Verse text
dharme cārthe ca kāme ca
yadāsau pariniṣṭhitaḥ
guṇānāṁ sannikarṣo ’yaṁ
śraddhā-rati-dhanāvahaḥ
yadāsau pariniṣṭhitaḥ
guṇānāṁ sannikarṣo ’yaṁ
śraddhā-rati-dhanāvahaḥ
Synonyms
dharme — in religiosity; ca — and; arthe — in economic development; ca — and; kāme — in sense gratification; ca — and; yadā — when; asau — this living entity; pariniṣṭhitaḥ — is fixed; guṇānām — of the modes of nature; sannikarṣaḥ — the intermingling; ayam — this; śraddhā — faith; rati — sensual enjoyment; dhana — and wealth; āvahaḥ — which each bring.
Translation
When a person devotes himself to religiosity, economic development and sense gratification, the faith, wealth and sensual enjoyment obtained by his endeavors display the interaction of the three modes of nature.
Purport
Religiosity, economic development and sense gratification are situated within the modes of nature, and the faith, wealth and enjoyment obtained by them clearly reveal the particular situation of a person within the modes of nature.
Devanagari
प्रवृत्तिलक्षणे निष्ठा पुमान् यर्हि गृहाश्रमे ।
स्वधर्मे चानुतिष्ठेत गुणानां समितिर्हि सा ॥ ८ ॥
स्वधर्मे चानुतिष्ठेत गुणानां समितिर्हि सा ॥ ८ ॥
Verse text
pravṛtti-lakṣaṇe niṣṭhā
pumān yarhi gṛhāśrame
sva-dharme cānu tiṣṭheta
guṇānāṁ samitir hi sā
pumān yarhi gṛhāśrame
sva-dharme cānu tiṣṭheta
guṇānāṁ samitir hi sā
Synonyms
pravṛtti — of the path of material enjoyment; lakṣaṇe — in that which is the symptom; niṣṭhā — dedication; pumān — a person; yarhi — when; gṛha-āśrame — in family life; sva-dharme — in prescribed duties; ca — and; anu — later; tiṣṭheta — he stands; guṇānām — of the modes of nature; samitiḥ — the combination; hi — indeed; sā — this.
Translation
When a man desires sense gratification, being attached to family life, and when he consequently becomes established in religious and occupational duties, the combination of the modes of nature is manifest.
Purport
According to Śrīla Śrīdhara Svāmī, religious duties performed for promotion to heaven are understood to be in the mode of passion, those performed to enjoy ordinary family life are in the mode of ignorance, and those performed selflessly to fulfill one’s occupational duty in the varṇāśrama system are in the mode of goodness. The Lord has thus explained how mundane religiosity is manifest within the modes of nature.
Devanagari
पुरुषं सत्त्वसंयुक्तमनुमीयाच्छमादिभि: ।
कामादिभी रजोयुक्तं क्रोधाद्यैस्तमसा युतम् ॥ ९ ॥
कामादिभी रजोयुक्तं क्रोधाद्यैस्तमसा युतम् ॥ ९ ॥
Verse text
puruṣaṁ sattva-saṁyuktam
anumīyāc chamādibhiḥ
kāmādibhī rajo-yuktaṁ
krodhādyais tamasā yutam
anumīyāc chamādibhiḥ
kāmādibhī rajo-yuktaṁ
krodhādyais tamasā yutam
Synonyms
puruṣam — a person; sattva-saṁyuktam — endowed with the mode of goodness; anumīyāt — can be deduced; śama-ādibhiḥ — by his qualities of sense control and so on; kāma-ādibhiḥ — by lust and so on; rajaḥ-yuktam — one who is in the mode of passion; krodha-ādyaiḥ — by anger and so on; tamasā — with the mode of ignorance; yutam — one who is endowed.
Translation
A person exhibiting qualities such as self-control is understood to be predominantly in the mode of goodness. Similarly, a passionate person is recognized by his lust, and one in ignorance is recognized by qualities such as anger.
Devanagari
यदा भजति मां भक्त्या निरपेक्ष: स्वकर्मभि: ।
तं सत्त्वप्रकृतिं विद्यात् पुरुषं स्त्रियमेव वा ॥ १० ॥
तं सत्त्वप्रकृतिं विद्यात् पुरुषं स्त्रियमेव वा ॥ १० ॥
Verse text
yadā bhajati māṁ bhaktyā
nirapekṣaḥ sva-karmabhiḥ
taṁ sattva-prakṛtiṁ vidyāt
puruṣaṁ striyam eva vā
nirapekṣaḥ sva-karmabhiḥ
taṁ sattva-prakṛtiṁ vidyāt
puruṣaṁ striyam eva vā
Synonyms
yadā — when; bhajati — a person worships; mām — Me; bhaktyā — with devotion; nirapekṣaḥ — indifferent to results; sva-karmabhiḥ — by his own prescribed duties; tam — him; sattva-prakṛtim — a person whose nature is in the mode of goodness; vidyāt — one should understand; puruṣam — a man; striyam — a woman; eva — even; vā — or.
Translation
Any person, whether man or woman, who worships Me with loving devotion, offering his or her prescribed duties unto Me without material attachment, is understood to be situated in goodness.
Devanagari
यदा आशिष आशास्य मां भजेत स्वकर्मभि: ।
तं रज:प्रकृतिं विद्यात् हिंसामाशास्य तामसम् ॥ ११ ॥
तं रज:प्रकृतिं विद्यात् हिंसामाशास्य तामसम् ॥ ११ ॥
Verse text
yadā āśiṣa āśāsya
māṁ bhajeta sva-karmabhiḥ
taṁ rajaḥ-prakṛtiṁ vidyāt
hiṁsām āśāsya tāmasam
māṁ bhajeta sva-karmabhiḥ
taṁ rajaḥ-prakṛtiṁ vidyāt
hiṁsām āśāsya tāmasam
Synonyms
yadā — when; āśiṣaḥ — benedictions; āśāsya — hoping for; mām — Me; bhajeta — a person worships; sva-karmabhiḥ — by his duties; tam — that; rajaḥ-prakṛtim — a person situated in the mode of passion; vidyāt — one should understand; hiṁsām — violence; āśāsya — hoping for; tāmasam — a person in the mode of ignorance.
Translation
When a person worships Me by his prescribed duties with the hope of gaining material benefit, his nature should be understood to be in passion, and one who worships Me with the desire to commit violence against others is in ignorance.
Devanagari
सत्त्वं रजस्तम इति गुणा जीवस्य नैव मे ।
चित्तजा यैस्तु भूतानां सज्जमानो निबध्यते ॥ १२ ॥
चित्तजा यैस्तु भूतानां सज्जमानो निबध्यते ॥ १२ ॥
Verse text
sattvaṁ rajas tama iti
guṇā jīvasya naiva me
citta-jā yais tu bhūtānāṁ
sajjamāno nibadhyate
guṇā jīvasya naiva me
citta-jā yais tu bhūtānāṁ
sajjamāno nibadhyate
Synonyms
sattvam — the mode of goodness; rajaḥ — the mode of passion; tamaḥ — the mode of ignorance; iti — thus; guṇāḥ — the modes; jīvasya — pertaining to the spirit soul; na — not; eva — indeed; me — to Me; citta-jāḥ — manifest within the mind; yaiḥ — by which modes; tu — and; bhūtānām — to material creations; sajjamānaḥ — becoming attached; nibadhyate — one is bound up.
Translation
The three modes of material nature — goodness, passion and ignorance — influence the living entity but not Me. Manifesting within his mind, they induce the living entity to become attached to material bodies and other created objects. In this way the living entity is bound up.
Purport
The living entity is the marginal potency of the Supreme Lord, having the tendency to be overwhelmed by the Lord’s illusory material energy. The Personality of Godhead, however, is the absolute controller of illusion. Illusion can never control the Lord. Thus the Supreme Lord, Śrī Kṛṣṇa, is the eternal object of service for all living beings, who are eternally servants of the Lord.
The three modes of nature manifest within the material energy. When a conditioned soul adopts a material mentality, the modes exert their influence within the jurisdiction of that mentality. But if one purifies one’s mind in the devotional service of the Lord, the modes of nature can no longer act upon him, since they have no influence on the spiritual platform.
Devanagari
यदेतरौ जयेत् सत्त्वं भास्वरं विशदं शिवम् ।
तदा सुखेन युज्येत धर्मज्ञानादिभि: पुमान् ॥ १३ ॥
तदा सुखेन युज्येत धर्मज्ञानादिभि: पुमान् ॥ १३ ॥
Verse text
yadetarau jayet sattvaṁ
bhāsvaraṁ viśadaṁ śivam
tadā sukhena yujyeta
dharma-jñānādibhiḥ pumān
bhāsvaraṁ viśadaṁ śivam
tadā sukhena yujyeta
dharma-jñānādibhiḥ pumān
Synonyms
yadā — when; itarau — the other two; jayet — overcomes; sattvam — the mode of goodness; bhāsvaram — luminous; viśadam — pure; śivam — auspicious; tadā — then; sukhena — with happiness; yujyeta — he becomes endowed; dharma — with religiousness; jñāna — knowledge; ādibhiḥ — and other good qualities; pumān — a man.
Translation
When the mode of goodness, which is luminous, pure and auspicious, predominates over passion and ignorance, a man becomes endowed with happiness, virtue, knowledge and other good qualities.
Purport
One can control one’s mind and senses in the mode of goodness.
Devanagari
यदा जयेत्तम: सत्त्वं रज: सङ्गं भिदा चलम् ।
तदा दु:खेन युज्येत कर्मणा यशसा श्रिया ॥ १४ ॥
तदा दु:खेन युज्येत कर्मणा यशसा श्रिया ॥ १४ ॥
Verse text
yadā jayet tamaḥ sattvaṁ
rajaḥ saṅgaṁ bhidā calam
tadā duḥkhena yujyeta
karmaṇā yaśasā śriyā
rajaḥ saṅgaṁ bhidā calam
tadā duḥkhena yujyeta
karmaṇā yaśasā śriyā
Synonyms
yadā — when; jayet — conquers; tamaḥ sattvam — both ignorance and goodness; rajaḥ — passion; saṅgam — (the cause of) attachment; bhidā — separatism; calam — and change; tadā — then; duḥkhena — with misery; yujyeta — one becomes endowed; karmaṇā — with material work; yaśasā — with (the desire for) fame; śriyā — and with opulence.
Translation
When the mode of passion, which causes attachment, separatism and activity, conquers ignorance and goodness, a man begins to work hard to acquire prestige and fortune. Thus in the mode of passion he experiences anxiety and struggle.
Devanagari
यदा जयेद् रज: सत्त्वं तमो मूढं लयं जडम् ।
युज्येत शोकमोहाभ्यां निद्रयाहिंसयाशया ॥ १५ ॥
युज्येत शोकमोहाभ्यां निद्रयाहिंसयाशया ॥ १५ ॥
Verse text
yadā jayed rajaḥ sattvaṁ
tamo mūḍhaṁ layaṁ jaḍam
yujyeta śoka-mohābhyāṁ
nidrayā hiṁsayāśayā
tamo mūḍhaṁ layaṁ jaḍam
yujyeta śoka-mohābhyāṁ
nidrayā hiṁsayāśayā
Synonyms
yadā — when; jayet — conquers; rajaḥ sattvam — the modes of passion and goodness; tamaḥ — the mode of darkness; mūḍham — defeating one’s discrimination; layam — covering over consciousness; jaḍam — devoid of endeavor; yujyeta — one becomes endowed; śoka — with lamentation; mohābhyām — and bewilderment; nidrayā — with oversleeping; hiṁsayā — with violent qualities; āśayā — and false hopes.
Translation
When the mode of ignorance conquers passion and goodness, it covers one’s consciousness and makes one foolish and dull. Falling into lamentation and illusion, a person in the mode of ignorance sleeps excessively, indulges in false hopes, and displays violence toward others.
Devanagari
यदा चित्तं प्रसीदेत इन्द्रियाणां च निर्वृति: ।
देहेऽभयं मनोऽसङ्गं तत् सत्त्वं विद्धि मत्पदम् ॥ १६ ॥
देहेऽभयं मनोऽसङ्गं तत् सत्त्वं विद्धि मत्पदम् ॥ १६ ॥
Verse text
yadā cittaṁ prasīdeta
indriyāṇāṁ ca nirvṛtiḥ
dehe ’bhayaṁ mano-’saṅgaṁ
tat sattvaṁ viddhi mat-padam
indriyāṇāṁ ca nirvṛtiḥ
dehe ’bhayaṁ mano-’saṅgaṁ
tat sattvaṁ viddhi mat-padam
Synonyms
yadā — when; cittam — the consciousness; prasīdeta — becomes clear; indriyāṇām — of the senses; ca — and; nirvṛtiḥ — cessation of their mundane activities; dehe — in the body; abhayam — fearlessness; manaḥ — of the mind; asaṅgam — detachment; tat — that; sattvam — the mode of goodness; viddhi — know it; mat — realization of Me; padam — the situation in which such can be achieved.
Translation
When consciousness becomes clear and the senses are detached from matter, one experiences fearlessness within the material body and detachment from the material mind. You should understand this situation to be the predominance of the mode of goodness, in which one has the opportunity to realize Me.
Devanagari
विकुर्वन् क्रियया चाधीरनिवृत्तिश्च चेतसाम् ।
गात्रास्वास्थ्यं मनो भ्रान्तं रज एतैर्निशामय ॥ १७ ॥
गात्रास्वास्थ्यं मनो भ्रान्तं रज एतैर्निशामय ॥ १७ ॥
Verse text
vikurvan kriyayā cā-dhīr
anivṛttiś ca cetasām
gātrāsvāsthyaṁ mano bhrāntaṁ
raja etair niśāmaya
anivṛttiś ca cetasām
gātrāsvāsthyaṁ mano bhrāntaṁ
raja etair niśāmaya
Synonyms
vikurvan — becoming distorted; kriyayā — by activity; ca — and; ā — even up to; dhīḥ — the intelligence; anivṛttiḥ — failure to stop; ca — and; cetasām — on the part of the conscious faculties of intelligence and the senses; gātra — of the working senses; asvāsthyam — unhealthy condition; manaḥ — the mind; bhrāntam — unsteady; rajaḥ — passion; etaiḥ — by these symptoms; niśāmaya — you should understand.
Translation
You should discern the mode of passion by its symptoms — the distortion of the intelligence because of too much activity, the inability of the perceiving senses to disentangle themselves from mundane objects, an unhealthy condition of the working physical organs, and the unsteady perplexity of the mind.
Devanagari
सीदच्चित्तं विलीयेत चेतसो ग्रहणेऽक्षमम् ।
मनो नष्टं तमो ग्लानिस्तमस्तदुपधारय ॥ १८ ॥
मनो नष्टं तमो ग्लानिस्तमस्तदुपधारय ॥ १८ ॥
Verse text
sīdac cittaṁ vilīyeta
cetaso grahaṇe ’kṣamam
mano naṣṭaṁ tamo glānis
tamas tad upadhāraya
cetaso grahaṇe ’kṣamam
mano naṣṭaṁ tamo glānis
tamas tad upadhāraya
Synonyms
sīdat — failing; cittam — the higher faculties of consciousness; vilīyeta — become dissolved; cetasaḥ — awareness; grahaṇe — in controlling; akṣamam — incapable; manaḥ — the mind; naṣṭam — ruined; tamaḥ — ignorance; glāniḥ — depression; tamaḥ — the mode of ignorance; tat — that; upadhāraya — you should understand.
Translation
When one’s higher awareness fails and finally disappears and one is thus unable to concentrate his attention, his mind is ruined and manifests ignorance and depression. You should understand this situation to be the predominance of the mode of ignorance.
Devanagari
एधमाने गुणे सत्त्वे देवानां बलमेधते ।
असुराणां च रजसि तमस्युद्धव रक्षसाम् ॥ १९ ॥
असुराणां च रजसि तमस्युद्धव रक्षसाम् ॥ १९ ॥
Verse text
edhamāne guṇe sattve
devānāṁ balam edhate
asurāṇāṁ ca rajasi
tamasy uddhava rakṣasām
devānāṁ balam edhate
asurāṇāṁ ca rajasi
tamasy uddhava rakṣasām
Synonyms
edhamāne — when it is increasing; guṇe — the mode; sattve — of goodness; devānām — of the demigods; balam — the strength; edhate — increases; asurāṇām — of the enemies of the demigods; ca — and; rajasi — when the mode of passion increases; tamasi — when the mode of ignorance increases; uddhava — O Uddhava; rakṣasām — of the man-eating monsters.
Translation
With the increase of the mode of goodness, the strength of the demigods similarly increases. When passion increases, the demoniac become strong. And with the rise of ignorance, O Uddhava, the strength of the most wicked increases.
Devanagari
सत्त्वाज्जागरणं विद्याद् रजसा स्वप्नमादिशेत् ।
प्रस्वापं तमसा जन्तोस्तुरीयं त्रिषु सन्ततम् ॥ २० ॥
प्रस्वापं तमसा जन्तोस्तुरीयं त्रिषु सन्ततम् ॥ २० ॥
Verse text
sattvāj jāgaraṇaṁ vidyād
rajasā svapnam ādiśet
prasvāpaṁ tamasā jantos
turīyaṁ triṣu santatam
rajasā svapnam ādiśet
prasvāpaṁ tamasā jantos
turīyaṁ triṣu santatam
Synonyms
sattvāt — by the mode of goodness; jāgaraṇam — waking consciousness; vidyāt — one should understand; rajasā — by passion; svapnam — sleep; ādiśet — is indicated; prasvāpam — deep sleep; tamasā — by the mode of ignorance; jantoḥ — of the living entity; turīyam — the fourth, transcendental state; triṣu — throughout the three; santatam — pervading.
Translation
It should be understood that alert wakefulness comes from the mode of goodness, sleep with dreaming from the mode of passion, and deep, dreamless sleep from the mode of ignorance. The fourth state of consciousness pervades these three and is transcendental.
Purport
Our original Kṛṣṇa consciousness exists eternally within the soul, and it is also present in all the three phases of awareness, namely normal wakefulness, dreaming and dreamless sleep. Being covered by the modes of nature, this spiritual consciousness may not be manifest, but it continues to exist eternally as the real nature of the living entity.
Devanagari
उपर्युपरि गच्छन्ति सत्त्वेन ब्राह्मणा जना: ।
तमसाधोऽध आमुख्याद् रजसान्तरचारिण: ॥ २१ ॥
तमसाधोऽध आमुख्याद् रजसान्तरचारिण: ॥ २१ ॥
Verse text
upary upari gacchanti
sattvena brāhmaṇā janāḥ
tamasādho ’dha ā-mukhyād
rajasāntara-cāriṇaḥ
sattvena brāhmaṇā janāḥ
tamasādho ’dha ā-mukhyād
rajasāntara-cāriṇaḥ
Synonyms
upari upari — higher and higher; gacchanti — they go; sattvena — by the mode of goodness; brāhmaṇāḥ — persons dedicated to Vedic principles; janāḥ — such men; tamasā — by the mode of ignorance; adhaḥ adhaḥ — lower and lower; ā-mukhyāt — headfirst; rajasā — by the mode of passion; antara-cāriṇaḥ — remaining in intermediate situations.
Translation
Learned persons dedicated to Vedic culture are elevated by the mode of goodness to higher and higher positions. The mode of ignorance, on the other hand, forces one to fall headfirst into lower and lower births. And by the mode of passion one continues transmigrating through human bodies.
Purport
Śūdras, persons in the mode of ignorance, are generally in deep illusion about the purpose of life, accepting the gross material body as the self. Those in passion and ignorance are called vaiśyas and hanker intensely for wealth, whereas kṣatriyas, who are in the mode of passion, are eager for prestige and power. Those in the mode of goodness, however, hanker after perfect knowledge; they are therefore called brāhmaṇas. Such a person is promoted up to the supreme material position of Brahmaloka, the planet of Lord Brahmā. One who is in the mode of ignorance gradually falls to the level of unmoving species, such as trees and stones, while one in the mode of passion, filled with material desire but satisfying it within Vedic culture, is allowed to remain in human society.
Devanagari
सत्त्वे प्रलीना: स्वर्यान्ति नरलोकं रजोलया: ।
तमोलयास्तु निरयं यान्ति मामेव निर्गुणा: ॥ २२ ॥
तमोलयास्तु निरयं यान्ति मामेव निर्गुणा: ॥ २२ ॥
Verse text
sattve pralīnāḥ svar yānti
nara-lokaṁ rajo-layāḥ
tamo-layās tu nirayaṁ
yānti mām eva nirguṇāḥ
nara-lokaṁ rajo-layāḥ
tamo-layās tu nirayaṁ
yānti mām eva nirguṇāḥ
Synonyms
sattve — in the mode of goodness; pralīnāḥ — those who die; svaḥ — to heaven; yānti — they go; nara-lokam — to the world of human beings; rajaḥ-layāḥ — those who die in the mode of passion; tamaḥ-layāḥ — those who die in the mode of ignorance; tu — and; nirayam — to hell; yānti — they go; mām — to Me; eva — however; nirguṇāḥ — those who are free from all the modes.
Translation
Those who leave this world in the mode of goodness go to the heavenly planets, those who pass away in the mode of passion remain in the world of human beings, and those dying in the mode of ignorance must go to hell. But those who are free from the influence of all modes of nature come to Me.
Devanagari
मदर्पणं निष्फलं वा सात्त्विकं निजकर्म तत् ।
राजसं फलसङ्कल्पं हिंसाप्रायादि तामसम् ॥ २३ ॥
राजसं फलसङ्कल्पं हिंसाप्रायादि तामसम् ॥ २३ ॥
Verse text
mad-arpaṇaṁ niṣphalaṁ vā
sāttvikaṁ nija-karma tat
rājasaṁ phala-saṅkalpaṁ
hiṁsā-prāyādi tāmasam
sāttvikaṁ nija-karma tat
rājasaṁ phala-saṅkalpaṁ
hiṁsā-prāyādi tāmasam
Synonyms
mat-arpaṇam — offered unto Me; niṣphalam — done without expectation of result; vā — and; sāttvikam — in the mode of goodness; nija — accepted as one’s prescribed duty; karma — work; tat — that; rājasam — in the mode of passion; phala-saṅkalpam — done in expectation of some result; hiṁsā-prāya-ādi — done with violence, envy and so on; tāmasam — in the mode of ignorance.
Translation
Work performed as an offering to Me, without consideration of the fruit, is considered to be in the mode of goodness. Work performed with a desire to enjoy the results is in the mode of passion. And work impelled by violence and envy is in the mode of ignorance.
Purport
Ordinary work performed as an offering to God, without desire for the result, is understood to be in the mode of goodness, whereas activities of devotion — such as chanting and hearing the glories of the Lord — are transcendental forms of work beyond the modes of nature.
Devanagari
कैवल्यं सात्त्विकं ज्ञानं रजो वैकल्पिकं च यत् ।
प्राकृतं तामसं ज्ञानं मन्निष्ठं निर्गुणं स्मृतम् ॥ २४ ॥
प्राकृतं तामसं ज्ञानं मन्निष्ठं निर्गुणं स्मृतम् ॥ २४ ॥
Verse text
kaivalyaṁ sāttvikaṁ jñānaṁ
rajo vaikalpikaṁ ca yat
prākṛtaṁ tāmasaṁ jñānaṁ
man-niṣṭhaṁ nirguṇaṁ smṛtam
rajo vaikalpikaṁ ca yat
prākṛtaṁ tāmasaṁ jñānaṁ
man-niṣṭhaṁ nirguṇaṁ smṛtam
Synonyms
kaivalyam — absolute; sāttvikam — in the mode of goodness; jñānam — knowledge; rajaḥ — in the mode of passion; vaikalpikam — manifold; ca — and; yat — which; prākṛtam — materialistic; tāmasam — in the mode of ignorance; jñānam — knowledge; mat-niṣṭham — concentrated upon Me; nirguṇam — transcendental; smṛtam — is considered.
Translation
Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental.
Purport
The Lord clearly explains here that spiritual knowledge of His supreme personality is transcendental to ordinary religious knowledge in the mode of goodness. In the mode of goodness one understands the existence of a higher spiritual nature within all things. In the mode of passion one acquires scientific knowledge of the material body. And in the mode of ignorance one fixes one’s mind on the sense objects without higher awareness, perceiving things as a small child or a retarded person does.
Śrīla Jīva Gosvāmī elaborately explains in his commentary on this verse that the material mode of goodness does not award perfect knowledge of the Absolute Truth. He quotes from Śrīmad-Bhāgavatam (6.14.2), proving that many great demigods in the mode of goodness could not understand the transcendental personality of Lord Kṛṣṇa. In the material mode of goodness, one becomes pious or religious, aware of a higher, spiritual nature. On the spiritual platform of purified goodness, however, one establishes a direct, loving relationship with the Absolute Truth, rendering service to the Lord rather than merely maintaining a connection to mundane piety. In the mode of passion the conditioned soul speculates about the reality of his own existence and of the world around him, and considers speculatively the existence of a kingdom of God. In the mode of ignorance one acquires knowledge for sense gratification, absorbing the mind in varieties of eating, sleeping, defending and sex, without any higher purpose. Thus, within the modes of nature the conditioned souls are trying to gratify their senses, or else they are trying to free themselves from sense gratification. But they cannot directly engage themselves in their constitutional, liberated activities until they come to the transcendental position of Kṛṣṇa consciousness, beyond the modes of nature.
Devanagari
वनं तु सात्त्विको वासो ग्रामो राजस उच्यते ।
तामसं द्यूतसदनं मन्निकेतं तु निर्गुणम् ॥ २५ ॥
तामसं द्यूतसदनं मन्निकेतं तु निर्गुणम् ॥ २५ ॥
Verse text
vanaṁ tu sāttviko vāso
grāmo rājasa ucyate
tāmasaṁ dyūta-sadanaṁ
man-niketaṁ tu nirguṇam
grāmo rājasa ucyate
tāmasaṁ dyūta-sadanaṁ
man-niketaṁ tu nirguṇam
Synonyms
vanam — the forest; tu — whereas; sāttvikaḥ — in the mode of goodness; vāsaḥ — residence; grāmaḥ — the village neighborhood; rājasaḥ — in the mode of passion; ucyate — is said; tāmasam — in the mode of ignorance; dyūta-sadanam — the gambling house; mat-niketam — My residence; tu — but; nirguṇam — transcendental.
Translation
Residence in the forest is in the mode of goodness, residence in a town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental.
Purport
Many creatures in the forest, such as the trees, wild boars and insects, are actually in the modes of passion and ignorance. But residence in the forest is designated as being in the mode of goodness because there one may live a solitary life free from sinful activities, material opulence and passionate ambition. Throughout the history of India, many millions of persons from all walks of life have adopted the orders of vānaprastha and sannyāsa and have gone to sacred forests to practice austerity and perfect their self-realization. Even in America and other Western countries, persons such as Thoreau achieved fame by retiring to the forest to reduce the scope and opulence of material involvement.
The word grāma here indicates residence in the village of one’s family. Family life is certainly full of false pride, false hopes, false affection, lamentation and illusion, since the family connection is squarely resting on the bodily concept of life, the very opposite of self-realization. The word dyūta-sadanam, “gambling house,” refers to pool halls, racetracks, poker clubs, bars and other sinful places that maintain an abysmal level of consciousness in the mode of ignorance. Man-niketam refers to the Lord’s own abode in the spiritual world as well as the Lord’s temples within this world, wherein the Deity form of the Lord is appropriately worshiped. One who lives in the temple of Lord Kṛṣṇa, following the rules and regulations of temple life, is understood to be residing on the transcendental platform. In these verses the Lord clearly explains that all material phenomena may be divided into three divisions according to the modes of nature, and that ultimately there is the fourth, or transcendental, division — Kṛṣṇa consciousness — which elevates all aspects of human culture to the liberated platform.
Devanagari
सात्त्विक: कारकोऽसङ्गी रागान्धो राजस: स्मृत: ।
तामस: स्मृतिविभ्रष्टो निर्गुणो मदपाश्रय: ॥ २६ ॥
तामस: स्मृतिविभ्रष्टो निर्गुणो मदपाश्रय: ॥ २६ ॥
Verse text
sāttvikaḥ kārako ’saṅgī
rāgāndho rājasaḥ smṛtaḥ
tāmasaḥ smṛti-vibhraṣṭo
nirguṇo mad-apāśrayaḥ
rāgāndho rājasaḥ smṛtaḥ
tāmasaḥ smṛti-vibhraṣṭo
nirguṇo mad-apāśrayaḥ
Synonyms
sāttvikaḥ — in the mode of goodness; kārakaḥ — the performer of activities; asaṅgī — free from attachment; rāga-andhaḥ — blinded by personal desire; rājasaḥ — the performer in the mode of passion; smṛtaḥ — is considered; tāmasaḥ — the performer in the mode of ignorance; smṛti — from remembrance of what is what; vibhraṣṭaḥ — fallen; nirguṇaḥ — transcendental; mat-apāśrayaḥ — he who has taken shelter of Me.
Translation
A worker free of attachment is in the mode of goodness, a worker blinded by personal desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has taken shelter of Me is understood to be transcendental to the modes of nature.
Purport
A transcendental worker performs his activities in strict accordance with the directions of Lord Kṛṣṇa and the Lord’s bona fide representatives. Taking shelter of the Lord’s guidance, such a worker remains transcendental to the material modes of nature.
Devanagari
सात्त्विक्याध्यात्मिकी श्रद्धा कर्मश्रद्धा तु राजसी ।
तामस्यधर्मे या श्रद्धा मत्सेवायां तु निर्गुणा ॥ २७ ॥
तामस्यधर्मे या श्रद्धा मत्सेवायां तु निर्गुणा ॥ २७ ॥
Verse text
sāttviky ādhyātmikī śraddhā
karma-śraddhā tu rājasī
tāmasy adharme yā śraddhā
mat-sevāyāṁ tu nirguṇā
karma-śraddhā tu rājasī
tāmasy adharme yā śraddhā
mat-sevāyāṁ tu nirguṇā
Synonyms
sāttvikī — in the mode of goodness; ādhyātmikī — spiritual; śraddhā — faith; karma — in work; śraddhā — faith; tu — but; rājasī — in the mode of passion; tāmasī — in the mode of ignorance; adharme — in irreligion; yā — which; śraddhā — faith; mat-sevāyām — in My devotional service; tu — but; nirguṇā — transcendental.
Translation
Faith directed toward spiritual life is in the mode of goodness, faith rooted in fruitive work is in the mode of passion, faith residing in irreligious activities is in the mode of ignorance, but faith in My devotional service is purely transcendental.
Devanagari
पथ्यं पूतमनायस्तमाहार्यं सात्त्विकं स्मृतम् ।
राजसं चेन्द्रियप्रेष्ठं तामसं चार्तिदाशुचि ॥ २८ ॥
राजसं चेन्द्रियप्रेष्ठं तामसं चार्तिदाशुचि ॥ २८ ॥
Verse text
pathyaṁ pūtam anāyastam
āhāryaṁ sāttvikaṁ smṛtam
rājasaṁ cendriya-preṣṭhaṁ
tāmasaṁ cārti-dāśuci
āhāryaṁ sāttvikaṁ smṛtam
rājasaṁ cendriya-preṣṭhaṁ
tāmasaṁ cārti-dāśuci
Synonyms
pathyam — beneficial; pūtam — pure; anāyastam — attained without difficulty; āhāryam — food; sāttvikam — in the mode of goodness; smṛtam — is considered; rājasam — in the mode of passion; ca — and; indriya-preṣṭham — very dear to the senses; tāmasam — in the mode of ignorance; ca — and; ārti-da — which creates suffering; aśuci — is impure.
Translation
Food that is wholesome, pure and obtained without difficulty is in the mode of goodness, food that gives immediate pleasure to the senses is in the mode of passion, and food that is unclean and causes distress is in the mode of ignorance.
Purport
Food in the mode of ignorance causes painful disease and ultimately premature death.
Devanagari
सात्त्विकं सुखमात्मोत्थं विषयोत्थं तु राजसम् ।
तामसं मोहदैन्योत्थं निर्गुणं मदपाश्रयम् ॥ २९ ॥
तामसं मोहदैन्योत्थं निर्गुणं मदपाश्रयम् ॥ २९ ॥
Verse text
sāttvikaṁ sukham ātmotthaṁ
viṣayotthaṁ tu rājasam
tāmasaṁ moha-dainyotthaṁ
nirguṇaṁ mad-apāśrayam
viṣayotthaṁ tu rājasam
tāmasaṁ moha-dainyotthaṁ
nirguṇaṁ mad-apāśrayam
Synonyms
sāttvikam — in the mode of goodness; sukham — happiness; ātma-uttham — generated from the self; viṣaya-uttham — generated from sense objects; tu — but; rājasam — in the mode of passion; tāmasam — in the mode of ignorance; moha — from delusion; dainya — and degradation; uttham — derived; nirguṇam — transcendental; mat-apāśrayam — within Me.
Translation
Happiness derived from the self is in the mode of goodness, happiness based on sense gratification is in the mode of passion, and happiness based on delusion and degradation is in the mode of ignorance. But that happiness found within Me is transcendental.
Devanagari
द्रव्यं देश: फलं कालो ज्ञानं कर्म च कारक: ।
श्रद्धावस्थाकृतिर्निष्ठा त्रैगुण्य: सर्व एव हि ॥ ३० ॥
श्रद्धावस्थाकृतिर्निष्ठा त्रैगुण्य: सर्व एव हि ॥ ३० ॥
Verse text
dravyaṁ deśaḥ phalaṁ kālo
jñānaṁ karma ca kārakaḥ
śraddhāvasthākṛtir niṣṭhā
trai-guṇyaḥ sarva eva hi
jñānaṁ karma ca kārakaḥ
śraddhāvasthākṛtir niṣṭhā
trai-guṇyaḥ sarva eva hi
Synonyms
dravyam — object; deśaḥ — place; phalam — result; kālaḥ — time; jñānam — knowledge; karma — activity; ca — and; kārakaḥ — performer; śraddhā — faith; avasthā — state of consciousness; ākṛtiḥ — species; niṣṭhā — destination; trai-guṇyaḥ — partaking of the three modes; sarvaḥ — all these; eva hi — certainly.
Translation
Therefore material substance, place, result of activity, time, knowledge, work, the performer of work, faith, state of consciousness, species of life and destination after death are all based on the three modes of material nature.
Devanagari
सर्वे गुणमया भावा: पुरुषाव्यक्तधिष्ठिता: ।
दृष्टं श्रुतमनुध्यातं बुद्ध्या वा पुरुषर्षभ ॥ ३१ ॥
दृष्टं श्रुतमनुध्यातं बुद्ध्या वा पुरुषर्षभ ॥ ३१ ॥
Verse text
sarve guṇa-mayā bhāvāḥ
puruṣāvyakta-dhiṣṭhitāḥ
dṛṣṭaṁ śrutam anudhyātaṁ
buddhyā vā puruṣarṣabha
puruṣāvyakta-dhiṣṭhitāḥ
dṛṣṭaṁ śrutam anudhyātaṁ
buddhyā vā puruṣarṣabha
Synonyms
sarve — all; guṇa-mayāḥ — composed of the modes of nature; bhāvāḥ — states of existence; puruṣa — by the enjoying soul; avyakta — and subtle nature; dhiṣṭhitāḥ — established and maintained; dṛṣṭam — seen; śrutam — heard; anudhyātam — conceived; buddhyā — by the intelligence; vā — or; puruṣa-ṛṣabha — O best among men.
Translation
O best of human beings, all states of material being are related to the interaction of the enjoying soul and material nature. Whether seen, heard of or only conceived within the mind, they are without exception constituted of the modes of nature.
Devanagari
एता: संसृतय: पुंसो गुणकर्मनिबन्धना: ।
येनेमे निर्जिता: सौम्य गुणा जीवेन चित्तजा: ।
भक्तियोगेन मन्निष्ठो मद्भावाय प्रपद्यते ॥ ३२ ॥
येनेमे निर्जिता: सौम्य गुणा जीवेन चित्तजा: ।
भक्तियोगेन मन्निष्ठो मद्भावाय प्रपद्यते ॥ ३२ ॥
Verse text
etāḥ saṁsṛtayaḥ puṁso
guṇa-karma-nibandhanāḥ
yeneme nirjitāḥ saumya
guṇā jīvena citta-jāḥ
bhakti-yogena man-niṣṭho
mad-bhāvāya prapadyate
guṇa-karma-nibandhanāḥ
yeneme nirjitāḥ saumya
guṇā jīvena citta-jāḥ
bhakti-yogena man-niṣṭho
mad-bhāvāya prapadyate
Synonyms
etāḥ — these; saṁsṛtayaḥ — created aspects of existence; puṁsaḥ — of a living being; guṇa — with the material qualities; karma — and work; nibandhanāḥ — connected; yena — by whom; ime — these; nirjitāḥ — are conquered; saumya — O gentle Uddhava; guṇāḥ — the modes of nature; jīvena — by a living entity; citta-jāḥ — which are manifested from the mind; bhakti-yogena — through the process of devotional service; mat-niṣṭhaḥ — dedicated to Me; mat-bhāvāya — of love for Me; prapadyate — receives the qualification.
Translation
O gentle Uddhava, all these different phases of conditioned life arise from work born of the modes of material nature. The living entity who conquers these modes, manifested from the mind, can dedicate himself to Me by the process of devotional service and thus attain pure love for Me.
Purport
The words mad-bhāvāya prapadyate indicate the attainment of love for God or of the same state of existence as that of the Supreme Lord. Actual liberation is residence within the eternal kingdom of God, where life is full of bliss and knowledge. The conditioned soul falsely imagines himself to be the enjoyer of the modes of nature, and thus a particular type of material work is generated, the reaction of which binds the conditioned soul to repeated birth and death. This fruitless process can be counteracted by loving service to the Lord, as described here.
Devanagari
तस्माद् देहमिमं लब्ध्वा ज्ञानविज्ञानसम्भवम् ।
गुणसङ्गं विनिर्धूय मां भजन्तु विचक्षणा: ॥ ३३ ॥
गुणसङ्गं विनिर्धूय मां भजन्तु विचक्षणा: ॥ ३३ ॥
Verse text
tasmād deham imaṁ labdhvā
jñāna-vijñāna-sambhavam
guṇa-saṅgaṁ vinirdhūya
māṁ bhajantu vicakṣaṇāḥ
jñāna-vijñāna-sambhavam
guṇa-saṅgaṁ vinirdhūya
māṁ bhajantu vicakṣaṇāḥ
Synonyms
tasmāt — therefore; deham — body; imam — this; labdhvā — having obtained; jñāna — of theoretical knowledge; vijñāna — and realized knowledge; sambhavam — the place of generation; guṇa-saṅgam — association with the modes of nature; vinirdhūya — washing out completely; mām — Me; bhajantu — they should worship; vicakṣaṇāḥ — persons who are very intelligent.
Translation
Therefore, having achieved this human form of life, which allows one to develop full knowledge, those who are intelligent should free themselves from all contamination of the modes of nature and engage exclusively in loving service to Me.
Devanagari
नि:सङ्गो मां भजेद् विद्वानप्रमत्तो जितेन्द्रिय: ।
रजस्तमश्चाभिजयेत् सत्त्वसंसेवया मुनि: ॥ ३४ ॥
रजस्तमश्चाभिजयेत् सत्त्वसंसेवया मुनि: ॥ ३४ ॥
Verse text
niḥsaṅgo māṁ bhajed vidvān
apramatto jitendriyaḥ
rajas tamaś cābhijayet
sattva-saṁsevayā muniḥ
apramatto jitendriyaḥ
rajas tamaś cābhijayet
sattva-saṁsevayā muniḥ
Synonyms
niḥsaṅgaḥ — free from material association; mām — Me; bhajet — should worship; vidvān — a wise person; apramattaḥ — not bewildered; jita-indriyaḥ — having subdued his senses; rajaḥ — the mode of passion; tamaḥ — the mode of ignorance; ca — and; abhijayet — he should conquer; sattva-saṁsevayā — by taking to the mode of goodness; muniḥ — the sage.
Translation
A wise sage, free from all material association and unbewildered, should subdue his senses and worship Me. He should conquer the modes of passion and ignorance by engaging himself only with things in the mode of goodness.
Devanagari
सत्त्वं चाभिजयेद् युक्तो नैरपेक्ष्येण शान्तधी: ।
सम्पद्यते गुणैर्मुक्तो जीवो जीवं विहाय माम् ॥ ३५ ॥
सम्पद्यते गुणैर्मुक्तो जीवो जीवं विहाय माम् ॥ ३५ ॥
Verse text
sattvaṁ cābhijayed yukto
nairapekṣyeṇa śānta-dhīḥ
sampadyate guṇair mukto
jīvo jīvaṁ vihāya mām
nairapekṣyeṇa śānta-dhīḥ
sampadyate guṇair mukto
jīvo jīvaṁ vihāya mām
Synonyms
sattvam — the mode of goodness; ca — also; abhijayet — he should conquer; yuktaḥ — engaged in devotional service; nairapekṣyeṇa — by being indifferent to the modes; śānta — pacified; dhīḥ — whose intelligence; sampadyate — he achieves; guṇaiḥ — from the modes of nature; muktaḥ — liberated; jīvaḥ — the living entity; jīvam — the cause of his being conditioned; vihāya — giving up; mām — Me.
Translation
Then, being fixed in devotional service, the sage should also conquer the material mode of goodness by indifference toward the modes. Thus pacified within his mind, the spirit soul, freed from the modes of nature, gives up the very cause of his conditioned life and attains Me.
Purport
The word nairapekṣyeṇa refers to complete detachment from the modes of material nature. By attachment to the loving service of the Lord, which is completely transcendental, one gives up one’s interest in the modes of nature.
Devanagari
जीवो जीवविनिर्मुक्तो गुणैश्चाशयसम्भवै: ।
मयैव ब्रह्मणा पूर्णो न बहिर्नान्तरश्चरेत् ॥ ३६ ॥
मयैव ब्रह्मणा पूर्णो न बहिर्नान्तरश्चरेत् ॥ ३६ ॥
Verse text
jīvo jīva-vinirmukto
guṇaiś cāśaya-sambhavaiḥ
mayaiva brahmaṇā pūrṇo
na bahir nāntaraś caret
guṇaiś cāśaya-sambhavaiḥ
mayaiva brahmaṇā pūrṇo
na bahir nāntaraś caret
Synonyms
jīvaḥ — the living entity; jīva-vinirmuktaḥ — freed from the subtle conditioning of material consciousness; guṇaiḥ — from the modes of nature; ca — and; āśaya-sambhavaiḥ — which have manifested in his own mind; mayā — by Me; eva — indeed; brahmaṇā — by the Supreme Absolute Truth; pūrṇaḥ — made full in satisfaction; na — not; bahiḥ — in the external (sense gratification); na — nor; antaraḥ — in the internal (remembrance of sense gratification); caret — he should wander.
Translation
Freed from the subtle conditioning of the mind and from the modes of nature born of material consciousness, the living entity becomes completely satisfied by experiencing My transcendental form. He no longer searches for enjoyment in the external energy, nor does he contemplate or remember such enjoyment within himself.
Purport
The human form of life is a rare opportunity for achieving spiritual liberation in Kṛṣṇa consciousness. Lord Kṛṣṇa has elaborately described in this chapter the characteristics of the three modes of nature and the transcendental situation of Kṛṣṇa consciousness. Śrī Caitanya Mahāprabhu has ordered us to take shelter of the holy name of Lord Kṛṣṇa, by which process we can easily transcend the modes of nature and begin our real life of loving devotional service to Lord Kṛṣṇa.
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Eleventh Canto, Twenty-fifth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Three Modes of Nature and Beyond.”