"Three modes of material nature"

All embodied souls are controlled by the three modes, or qualities, of material nature: virtue, passion and ignorance. Lord Krishna explains what these gunas are, how they act on us, how to go beyond their influence, and describes the symptoms of a person who has attained a transcendental state.
In this chapter, we should learn about the modes of material nature, how they act, how they enslave a living entity, and how they help them achieve liberation. It is believed that the knowledge set forth in this chapter is higher than that which was discovered in previous chapters. Having mastered this knowledge, many great sages have reached the highest perfection and we must follow in their footsteps without fear or embarrassment. If the path is laid, nothing prevents it from passing to all comers. The only danger is to be inaccurate and get off this path to fall down. This is not just a trail - it is a mountain trail, which means it is narrow and dangerous, therefore spiritual development is called a razor blade.

TEXT 1


sri-bhagavan uvaca 
param bhuyah pravakshyami 
jnananam jnanam uttamam 
yaj jnatva munayah sarve 
param siddhim ito gatah
sri-bhagavan uvaca - the Supreme Lord said; param - transcendental; bhuyah - again; pravaksyami - I will proclaim; jnananam - of knowledge; jnanam - knowledge; uttamam - the highest; yat - which; jnatva - knowing; munayah - the sages; sarve — everything; param - the highest; siddhim - perfection; itah - from here (from this world); gatah - attained.
The Supreme Lord said: I will once again proclaim to you this highest wisdom, the most exalted knowledge, by knowing which all the great sages have reached the highest stage of perfection.

TEXT 2


idam jnanam upasrtya 
mother sadharmyam agatah 
sarge 'pi nopajayante 
pralaye na vyanthi ca
idam - to this; jnanam - for knowledge; upasrtya - finding shelter; mom is mine; sadharmyam - the same nature; agahah - having gained; sarge api - even during the creation period (material world); na - not; upajayante - are born; pralaya - during the period of destruction; na - not; vyathanti - are suffering; ca too.
One who has firmly established himself in this knowledge acquires the same spiritual nature as I have. Such a person will no longer be born during the creation of this world and will not suffer during its destruction.

TEXT 3


mother yonir mahad brahma 
tasmin garbham dadhamy aham 
sambhavah sarva-bhutanam 
tato bhavati bharata
mom is mine; yoniих - the source of origin; mahat - (all) material cosmos; brahma - the supreme; tasmin - in that; garbham - fertilization; dadhami - I give; aham - I; sambhavah - opportunity; sarva-bhutanam - of all living entities; tatah - then; bhavati - is happening; bharata - O descendant of Bharata.
The totality of all material elements, which is called Brahman, is the source of everything. And I fertilize this Brahman, O descendant of Bharatha, allowing all living beings to be born.

TEXT 4


sarva-yonisu kaunteya 
murtayah sambhavanti yah 
tasam brahma mahad yonir 
aham bija-pradah pita
sarva-yonisu - in all forms of life; kaunteya - O son of Kunti; murtayah - forms; sambhavanti - appear; yah - which; tasam - them; brahma - the highest; mahat yonih - the bosom of material nature; aham - I; bija-pradah - the giver of the seed; pita is the father.
Know, O son of Kunti, that all kinds of life are generated by material nature, and I am the father who gives the seed.

TEXT 5


sattvam rajas tama iti 
gunah prakrti-sambhavah 
nibadhnanti maha-baho 
dehe dehinam avyayam
sattvam - the mode of virtue; rajah - the mode of passion; tamah - the mode of ignorance; iti - in this way; gunah - qualities; prakrti - from material nature; sambhavah - arisen; nibadhnanti - condition; maha-baho - O mighty-armed; dehe - in the body; dehinam - the living entity; avyayam - the eternal.
Material nature consists of three modes - goodness, passion and ignorance. When an eternal living being comes into contact with material nature, these gunas, O mighty-armed Arjuna, condition him.

TEXT 6


tatra sattvam nirmalatvat 
prakashakam anamayam 
sukha-sangena badhnati 
jnana-sangena canagha
tatra - there; sattvam - the mode of goodness; nirmalatvat - due to the fact that she is pure in the material world; prakashakam - enlightening; anamayam - free from the effects of sinful activities; sukha - with happiness; sangena - by contact; badhnati - binds; jnana - with knowledge; sangena - by contact; ca - i; anagha - O sinless one.
The mode of goodness, O sinless one, being purer than other modes, enlightens the living entity and delivers him from all the consequences of sins. Those who are under the influence of this guna become attached to knowledge and a sense of happiness.

TEXT 7


rajo ragatmakam viddhi 
trishna-sanga-samudbhavam 
tan nibadhnati kaunteya 
karma-sangena dehinam
rajah - the mode of passion; raga-atmakam - born of desire, or lust; viddhi - know; trishna - with greed; sanga - from contact; samudbhavam - arisen; tat - that; nibadhnati - binds; kaunteya - O son of Kunti; karma-sangena - by engagement in fruitive activities; dehinam - embodied.
The mode of passion is generated by endless desires and greed, therefore, O son of Kunti, she binds the embodied living being with the bonds of material selfish activity.

TEXT 8


tamas tv ajnana-jam viddhi 
mohanam sarva-dehinam 
pramadalasya-nidrabhis 
tan nibadhnati bharata
tamah - the mode of ignorance; tu - but; ajnana-jam - arising from ignorance; viddhi - know; mohanam - illusion; sarva-dehinam - of embodied beings; pramada - by madness; alasya - laziness; nidrabhih - by sleep; tat - that; nibadhnati - entangles; bharata - O son of Bharata.
Know, O son of Bharata, that the mode of darkness, generated by ignorance, keeps all embodied living beings captive to illusion. Its influence is manifested in the form of madness, laziness and sleep, which entangle the conditioned soul.

TEXT 9


sattvam sukhe sanjayati 
rajah karmani bharata 
jnanam avritya tu tamah 
pramade sanjayat uta
sattvam - the mode of goodness; sukhe — in happiness; sanjayati - binds; rajah - the mode of passion; karmani - in selfish activity; bharata - O descendant of Bharata; jnanam - knowledge; avrityaE <$!> covering; tu - same; tamah - the mode of ignorance; pramade - in madness; sanjayati - binds; uta - and.
O son of Bharata, the mode of goodness makes the living entity feel happy, the mode of passion is selfish activity, and the mode of ignorance, covering the knowledge of the living entity, binds him with the bonds of madness.

TEXT 10


rajas tamas chabhibhuya 
sattvam bhavati bharata 
rajah sattvam tamas caiiva 
tamah sattvam rajas tatha
rajah - the mode of passion; tamah - the mode of ignorance; ca — also; abhibhuya - surpassing; sattvam - the mode of goodness; bhavati - becomes (predominant); bharata - O son of Bharata; rajah - the mode of passion; sattvam - the mode of goodness; tamah - the mode of ignorance; ca — also; eva - like that; tamah - the mode of ignorance; sattvam - the mode of goodness; rajah - the mode of passion; tatha - in this way.
Sometimes, O son of Bharata, in a person the mode of goodness begins to prevail, overcoming passion and ignorance. Sometimes the mode of passion conquers ignorance and goodness, and sometimes the mode of ignorance takes over. So between the modes of material nature there is an ongoing struggle for superiority.

TEXT 11


sarva-dvareрешu dehe 'smin 
prakasha upajayate 
jnanam yada tada vidyad 
vivriddham sattvam ity uta
sarva-dvareрешu - in all gates; dehe asmin - in this body; prakasah - the radiance; upajayate - appears; jnanam - knowledge; yada - when; tada - then; vidyat - may it be known; vivriddham - increasing; sattvam - the mode of goodness; iti uta - so (said).
When the mode of goodness begins to prevail, all the gates of the body are illuminated with knowledge.

TEXT 12


lobhah pravrittir arambhah 
pockets asamah spriha 
rajas ethani jayante 
vivriddhe bharatarshabha
lobhah - greed; pravrittih - activity; arambhah - attempt; pockets - acts; asamah - indomitable; spriha — desire; rajasi - in the mode of passion; etani - these; jayante - develop; vivriddhe - in the increased; bharata-rishabha - O best of the descendants of Bharata.
When the influence of the mode of passion, O leader of the Bharata clan, grows, a person discovers signs of strong attachment and is immersed in making money, makes excessive efforts to achieve his goals, and shows an irrepressible lust and an insatiable thirst for pleasure.

TEXT 13


aprakasho 'pravrittish ca 
pramado moha eva ca 
tamasy ethani jayante 
vivriddhe kuru-nandana
aprakasah - darkness; aravrittih - inaction; ca - i; pramadah - madness; mohah - error; eva - of course; ca — also; tamasi - the mode of ignorance; etani - these; jayante - appear; vivriddhe - in the increased; kuru-nandana - O son of Kuru.
Caught under the predominant influence of the mode of ignorance, O son of Kuru, a person plunges into darkness, becomes sleepy, loses his mind and becomes a victim of illusion.

TEXT 14


yada sattve pravriddhe tu 
pralayam yati deha-bhrit 
tadottama-vidam 
lokan amalan pratipadyate
yada - when; sattve - in the mode of goodness; pravriddhe - in the intensified; tu - but; pralayam - to annihilation; yati - coming; deha-bhrit - embodied; tada - then; uttama-vidam - of the great sages; lokan — planets; amalan - pure; pratipadyate - gains.
A person who is under the influence of the mode of goodness, dying, falls on the higher, pure planets of the great sages.

TEXT 15


rajasi pralayam gatva 
karma-sangisu jayate 
tatha pralinas tamasi 
mudha-yonishu jayate
rajasi - in the mode of passion; pralayam - to annihilation; gatva - having come; karma-sangisu - among those engaged in fruitive activities; jayate - is born; tatha - also; pralinaÑ… - dying; tamasi - in ignorance; mudha-yonisu - among animals; jayate - is born.
Dying in the mode of passion, a person is born among those who are engaged in selfish activity, and leaving the body in the mode of ignorance, he falls into the animal kingdom.

TEXT 16


pockets sukrtasyahuh 
sattvikam nirmalam phalam 
rajasas tu phalam duhkham 
ajnanam tamasah phalam
pockets - activities; su-krtasya - of the pious; ahuh - they say; sattvikam - referring to the mode of goodness; nirmalam - pure; phalam - the results; rajasah - the modes of passion; tu - same; phalam - the result; duhkham - suffering; ajnanam - the absence of intelligence; tamasah - the modes of ignorance; phalam - the result.
By performing pious activities in the mode of goodness, one is purified. Acts committed in the mode of passion bring suffering to a person, and activity in the mode of ignorance robs his mind.

TEXT 17


sattvat sanjayate jnanam 
rajaso lobha eva ca 
pramada-mohau tamaso 
bhavato 'jnanam eva ca
sattvat - from the mode of goodness; sanjayate - arises; jnanam - knowledge; rajasah - from the mode of passion; lobhah - greed; eva - unconditionally; ca — also; pramada - madness; mohau - and illusion; tamasah - from the mode of ignorance; bhavatah - arising; ajnanam - stupidity; eva - unconditionally; ca too.
The mode of goodness gives rise to true knowledge, the mode of passion kindles greed, and the mode of ignorance leads to stupidity, madness and illusion.

TEXT 18


urdhvam gaccanthi sattva-stha 
madhye tisthanti rajasah 
jaghanya-guna-vritti-stha 
adho gaccanthi tamasah
urdhvam — upward; gaccanti - go; sattva-sthah - those who are in the mode of goodness; madhye - in the middle; tisthanti - are; rajasah - those who are in the mode of passion; jaghanya - of the lower, disgusting; guna — qualities; vrtti-sthah - engaged in activities; adhah - down; gaccanti - go; tamasah - people in the mode of ignorance.
Those who are in the mode of goodness, after death rise to higher planets; people in the mode of passion remain on earth planets, and those who are under the influence of the lowest of the modes, the disgusting mode of ignorance, fall into hellish worlds.

TEXT 19


nanyam gunebhyah kartaram 
yada drastanupasyati 
gunebhyash ca param vetti 
mad-bhavam so 'dhigaccati
na - no; anyam - of the other; gunebhyah - except for the material gunas; kartaram - the performer; yada - when; drasta - the observer; anupasyati - sees how it is; gunebhyah - the modes of nature; ca - i; param - transcendental; vetti - knows; mat-bhavam - of my spiritual nature; sah — he; adhigaccati - reaches.
One who sees that everything in the material world is done by the modes of material nature, and who knows the Supreme Lord beyond these modes, attains My spiritual nature.

TEXT 20


gunan ethan atitya trin 
dehi deha-samudbhavan 
janma-mrtyu-jara-duhkhair 
vimukto 'mrtam ashnute
gunan - the gunas; ethan - these; atitya - transcending; trin - three; dehi - an embodied living being; deha - from the body; samudbhavan - arising; janma — birth; mrtyu - of death; jara - of old age; duhkhaih — by suffering; vimuktah - liberated; amritam - nectar; ashnute - tastes.
Having overcome the influence of the three gunas, the embodied living being ceases to experience the suffering associated with birth, old age and death, and in this life gains immortality.

TEXT 21


arjuna 
uvcha cairo lingais trin gunan ethan 
atito bhavati prabh 
o kim acharah katham caitams 
trin gunan ativartate
arjunah uvaca - Arjuna said; kaih - by what; lingaih — by signs; trin - three; gunan - qualities; ethan - these; atitah - transcending; bhavati - becomes; prabho - O my Lord; kim - what is it; acarah - behavior; katham - how; ca - i; ethan - these; trin - three; gunan - the gunas; ativartate - transcends.
Arjuna asked: O my Lord, by what signs can one recognize one who has come out of the influence of these three gunas? How does he behave and how is he freed from their power?

TEXTS 22 - 25


sri-bhagavan uvaca 
prakasham ca pravrittim ca 
moham eva ca pandava 
on dwesti sampravrittani 
on nivrittani kanksati
udasina-vad asino 
gunair yo na vichalyate 
guna vartanta ity evam 
yo 'watishthati nengate
sama-duhkha-sukhah sva-sthah 
sama-loshtasma-kanchanah 
tulya-priyapriyo dhiras 
tulya-nindatma-samstutih
manapamanayas tulyas 
tulyo mitrari-pakshayoh 
sarvarambha-parityagi 
gunatitah sa uchate
sri-bhagavan uvaca - the Supreme Lord said; prakasam - enlightenment; ca - i; pravrittim - affection; ca - i; moham — illusion; eva ca - also; pandava - O son of Pandu; on dwesti - he does not hate; sampravrittani - present; na nivrttani - not absent; kanksati - desires; udasina-wat - as indifferent; asinah - remaining; gunaih - by the gunas; yah - which; na - not; vichalyate - is unbalanced; gunah - the gunas; vartante - act; iti evam - in this way; yah - which; avatisthati - abides; na - not; ingate - hesitates; sama is the same; duhkha - and in sorrow; sukhah - one who is in happiness; sva-sthah - being established in oneself; sama — equally; loshta - to a lump of earth; ashma - to the stone; kanchanah - to gold (related); tulya - equally; priya - and the pleasant; aryyah - one for whom it is unpleasant; dhirah - steadfast; tulya - are equal; ninda - and the hula; atma-samstutih - one for whom praise; mana - in honor; apamanayoh - and in dishonor; tulyah - the same; tulyah - equally; mitra - to friends; ari - and to the enemies; paksayoh — to the parties; sarva — of all; arambha - from trying; parityagi - one who has renounced; guna-atitah - transcendental to the modes of material nature; sah — he; ucyate - is called.
The Supreme Lord said: O son of Pandu, about one in whom enlightenment, attachment, and illusion do not cause hatred when they appear, and who does not lament when they leave; who is always indifferent and transcendental, whatever the influence of the gunas, because he knows that all actions are performed by material gunas; who is always self-absorbed and equally related to happiness and grief; who does not see the difference between a handful of earth, a stone and a bar of gold; who equally meets the desired and unwanted; who remain unshakable, equally accepting condemnation and praise, dishonor and honor; who treat friends and enemies alike; those who have renounced all material activities, it is said about such a person that he rose above the modes of material nature.

TEXT 26


mam ca yo 'vyabhicharena 
bhakti-yogena sevate 
sa gunan samatityaitan 
brahma-bhuyaya kalpate
mam - to me; ca — also; yah - which; avyabhicharena - steady; bhakti-yogena - by devotional service; sevate - serves; sah — he; gunan - the modes of material nature; samatitya - surpassing; ethan - these; brahma-bhuyaya - to attain the level of Brahman; kalpate is good.
One who completely devotes himself to devotional service, under no circumstances deviating from this path, overcomes the influence of the modes of material nature and attains the level of Brahman.

TEXT 27



brahmano hi pratisthaham amritasyavyayasya ca 
sasvatasya ca dharmasya 
sukhasyaikantikasya ca
brahmanah - impersonal brahmajyoti; hi - unconditionally; pratistha - the basis; aham - I; amritasya - incorruptible; avyayasyaE <$!> of the indestructible; ca - i; sasvatasya - of the eternal; ca - i; dharmasya - of the original position; sukhasya — of happiness; aikantikasya - of the highest; ca too.

I am the basis of the impersonal Brahman, immortal, indestructible and eternal, which is the focus of the highest, primordial bliss.