1 Bg 14: The Three Modes Of Material Nature
2
3 Chapter 14
4
5 The Three Modes Of Material Nature
6
7 Bg 14.1
8
9 TEXT 1
10
11 TRANSLATION
12
13 The Supreme Personality of Godhead 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.
14
15 PURPORT
16
17 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.
18
19 Bg 14.2
20
21 TEXT 2
22
23 TRANSLATION
24
25 By becoming fixed in this knowledge, one can attain to the
> transcendental nature like My own. Thus
> established, one is not born at the time of creation or
> disturbed at the time of dissolution.
26
27 PURPORT
28
29 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.
30
31 Generally, in the material world, whatever knowledge we get
> is contaminated by the three modes of material nature.
> 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 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, 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 a
> 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 by the destruction of
> the material world.
32
33 Bg 14.3
34
35 TEXT 3
36
37 TRANSLATION
38
39 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.
40
41 PURPORT
42
43 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 that total
> substance of the material cause, in which there are three
> modes of nature, 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 (Mundaka Upanisad 1.1.19):
> tasmad etad brahma nama-rupam annam ca jayate. The Supreme
> Person impregnates that Brahman with the seeds of the
> living entities. The
> twenty-four elements, beginning from earth, water, fire and
> air, are all material energy, and they constitute what is
> called mahad brahma, or the great Brahman, the material
> nature. As explained in the Seventh Chapter, beyond this
> there is another, superior nature-the living entity. Into
> 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.
44
45 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, so that
> 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.
46
47 Bg 14.4
48
49 TEXT 4
50
51 TRANSLATION
52
53 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.
54
55 PURPORT
56
57 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 on
> every planet, even on 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 material world is impregnated with living
> entities, who come out in various forms at the
> time of creation according to their past deeds.
58
59 Bg 14.5
60
61 TEXT 5
62
63 TRANSLATION
64
65 Material nature consists of three modes-goodness,
> passion and ignorance. When the eternal living entity comes
> in contact with nature, O mighty-armed Arjuna, he becomes
> conditioned by these modes.
66
67 PURPORT
68
69 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.
70
71 Bg 14.6
72
73 TEXT 6
74
75 TRANSLATION
76
77 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
> become conditioned by a sense of happiness and
> knowledge.
78
79 PURPORT
80
81 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.
82
83 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 the 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.
84
85 Bg 14.7
86
87 TEXT 7
88
89 TRANSLATION
90
91 The mode of passion is born of unlimited desires and
> longings, O son of Kunti, and because of this the embodied
> living entity is bound to material fruitive actions.
92
93 PURPORT
94
95 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
> standard 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 to speak of those who are entangled in the mode of
> passion?
96
97 Bg 14.8
98
99 TEXT 8
100
101 TRANSLATION
102
103 O son of Bharata, know that the mode of darkness, born of
> ignorance, is the delusion of all embodied living
> entities. The results of this mode are madness, indolence
> and sleep, which bind the conditioned soul.
104
105 PURPORT
106
107 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. The
> 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. Vastu-yathatmya-
> jnanavarakam viparyaya-jnana-janakam tamah:
108
109 under the spell of ignorance, one cannot understand a
> 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.
110
111 Bg 14.9
112
113 TEXT 9
114
115 TRANSLATION
116
117 O son of Bharata, the mode of goodness conditions one to
> happiness; passion conditions one to fruitive
> action; and ignorance, covering one's knowledge, binds one
> to madness.
118
119 PURPORT
120
121 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
> mode of passion 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 signs of one in
> the mode of passion. And the mode of ignorance covers
> knowledge. In the mode of ignorance, whatever one does is
> good neither for him nor for anyone.
122
123 Bg 14.10
124
125 TEXT 10
126
127 TRANSLATION
128
129 Sometimes the mode of goodness becomes prominent, defeating
> the modes of passion and ignorance, O son of Bharata.
> Sometimes the mode of passion defeats goodness
> and ignorance, and at other times ignorance
> defeats goodness and passion. In this way there is always
> competition for supremacy.
130
131 PURPORT
132
133 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.
134
135 Bg 14.11
136
137 TEXT 11
138
139 TRANSLATION
140
141 The manifestations of the mode of goodness can be
> experienced when all the gates of the body are illuminated
> by knowledge.
142
143 PURPORT
144
145 There are nine gates in the body: two eyes, two ears, two
> nostrils, the mouth, the genitals and the anus. When every
> gate is illuminated by the symptoms of goodness
> , 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.
146
147 Bg 14.12
148
149 TEXT 12
150
151 TRANSLATION
152
153 O chief of the Bharatas, when there is an increase in the
> mode of passion the symptoms of great attachment,
> fruitive activity, intense endeavor, and
> uncontrollable desire and hankering develop.
154
155 PURPORT
156
157 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.
158
159 Bg 14.13
160
161 TEXT 13
162
163 TRANSLATION
164
165 When there is an increase in the mode of
> ignorance, O son of Kuru, darkness, inertia, madness
> and illusion are manifested.
166
167 PURPORT
168
169 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.
170
171 Bg 14.14
172
173 TEXT 14
174
175 TRANSLATION
176
177 When one dies in the mode of goodness, he attains to the
> pure higher planets of the great sages.
178
179 PURPORT
180
181 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.
182
183 Bg 14.15
184
185 TEXT 15
186
187 TRANSLATION
188
189 When one dies in the mode of passion, he takes birth among
> those engaged in fruitive activities; and when one dies in
> the mode of ignorance, he takes birth in the animal kingdom.
190
191 PURPORT
192
193 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 an
> 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.
194
195 Bg 14.16
196
197 TEXT 16
198
199 TRANSLATION
200
201 The result of pious action is pure and is said to be in the
> mode of goodness. But action done
> in the mode of passion results in misery, and action
> performed in the mode of ignorance results in foolishness.
202
203 PURPORT
204
205 The result of pious activities in the mode of goodness
> is pure. Therefore the sages, who are free from all
> illusion, are situated in happiness. But 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.
206
207 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.
208
209 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 (Rg Veda 9.4.64) 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:
210
211 namo brahmanya-devaya go-brahmana-hitaya ca jagad-
> dhitaya krsnaya govindaya namo namah
212
213 "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." (Visnu Purana 1.19.65) 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.
214
215 Bg 14.17
216
217 TEXT 17
218
219 TRANSLATION
220
221 From the mode of goodness, real knowledge develops; from
> the mode of passion, greed develops; and from the mode of
> ignorance develop foolishness, madness and illusion.
222
223 PURPORT
224
225 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 the 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 arrangements 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. When one is engaged in the mode of
> passion, not only is he 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.
226
227 Bg 14.18
228
229 TEXT 18
230
231 TRANSLATION
232
233 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 abominable mode of
> ignorance go down to the hellish worlds.
234
235 PURPORT
236
237 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.
238
239 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 mode 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.
240
241 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 continuously in the mode of ignorance
> without rising to a higher mode. Their future is very dark.
242
243 There is an 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 will
> certainly continue in the lower modes.
244
245 Bg 14.19
246
247 TEXT 19
248
249 TRANSLATION
250
251 When one properly sees that in all activities no other
> performer is at work than these modes of nature
> and he knows the Supreme Lord, who is
> transcendental to all these modes, he attains My
> spiritual nature.
252
253 PURPORT
254
255 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. For
> one who is able to see things as they are, the
> influence of material nature gradually ceases.
256
257 Bg 14.20
258
259 TEXT 20
260
261 TRANSLATION
262
263 When the embodied being is able to transcend these three
> modes associated with the material body, he can become free
> from birth, death, old age and their distresses and can
> enjoy nectar even in this life.
264
265 PURPORT
266
267 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 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.
268
269 Bg 14.21
270
271 TEXT 21
272
273 TRANSLATION
274
275 Arjuna inquired: O my dear Lord, by which symptoms is one
> known who is transcendental to these three modes? What is
> his behavior? And how does he transcend the modes of nature?
276
277 PURPORT
278
279 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.
280
281 Bg 14.22-25
282
283 TEXTS 22–25
284
285 TRANSLATION
286
287 The Supreme Personality of Godhead said: O son of Pandu,
> he who does not hate illumination, attachment and delusion
> when they are present or long for them when they
> disappear; who is unwavering and
> undisturbed through all these reactions of the
> material qualities, remaining neutral and
> transcendental, knowing that the modes alone are active;
> who is situated in the self and regards alike happiness and
> distress; who looks upon a lump of earth, a stone and a
> piece of gold with an equal eye; who is equal toward the
> desirable and the undesirable; who is steady,
> situated equally well in praise and blame, honor and
> dishonor; who treats alike both friend and enemy; and
> who has renounced all material activities-such a person
> is said to have transcended the modes of nature.
288
289 PURPORT
290
291 Arjuna submitted three different questions, and the
> Lord answers them one after another. In these verses, Krsna
> first indicates that a person transcendentally situated
> has no envy and does not hanker 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.
292
293 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.
294
295 Bg 14.26
296
297 TEXT 26
298
299 TRANSLATION
300
301 One who engages in full devotional service, unfailing
> in all circumstances, at once transcends the
> modes of material nature and thus comes to the level of
> Brahman.
302
303 PURPORT
304
305 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, one can overcome them easily.
> This has already been 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
> equality with 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,
> in his spiritual position, is as good as gold, as good as
> Krsna in quality. The difference of individuality continues,
> otherwise there would be 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 would be
> 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
> an individual soul.
306
307 Bg 14.27
308
309 TEXT 27
310
311 TRANSLATION
312
313 And I am the basis of the impersonal Brahman, which is
> immortal, imperishable and
> eternal and is the constitutional position
> of ultimate happiness.
314
315 PURPORT
316
317 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 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 Godhead, the reservoir of pleasure,
> Krsna, he actually becomes transcendentally blissful." (
> Taittiriya Upanisad 2.7.1) 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, and 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.
318
319 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 or the different varieties of the
> Brahman conception is equal to the Supreme Personality of
> Godhead in quality.
320
321 Thus end the Bhaktivedanta Purports to the Fourteenth
> Chapter of the Srimad Bhagavad-gita in the matter of the
> Three Modes of Material Nature.
322