Introduction a Introduction
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TEXTS 2-5 XaMaaedMaiSTaiTa+ae+aaTaPa>SaTYa&dYaaSMa*iTa> ) TauiíSTYaaGaae_SPa*haé[Öah]qdRYaaid>SviNav*RiTa> ))2))
608 UDDHAVA-GÉTÄ k-aMawRhaMadSTa*Z MadaeTSaahaeYaXa>Pa[qiTahaRSYa&vqYa|bl/aeŰMa> ))3)) §-aeDaael/ae>aae_Na*Ta&ih&SaaYaaÁadM>a>©-Ma>k-il/> ) Xaaek-MaaehaEivzadaTasiNad]aXaa>aqrNauŰMa> ))4)) SatvSYarJaSaęETaaSTaMaSaęaNauPaUvRXa> ) v*taYaaevi Peacefulness, self-control, tolerance, the power of discrimination, remaining fixed in one’s occupational duties, truthfulness, compassion, careful study of the influence of time, satisfaction, renunciation, detachment from sense gratification, faith, modesty, giving charity, and self-satisfaction are the qualities of the mode of goodness. Lust, great endeavor, pride, thirst for material enjoyment, false ego, praying to the demigods for material wealth, discrimination between oneself and others, sense gratification, eagerness to fight, considering oneself to be supreme, fondness for flattery, the ridiculing of others, boasting of one’s prowess, and justifying one’s actions by dint of one’s strength, are the qualities of the mode of passion. Anger, greed, falsehood, violence, envy, hypocrisy, chronic fatigue, quarrel, lamentation, illusion, moroseness, poverty, fear, and laziness, are the qualities of the mode of ignorance. Now hear about the combination of these three modes. COMMENTARY The characteristics of the mode of goodness are peacefulness, self control, ikńä, which means the power of discrimination, tolerance, detachment, compassion, righteousness, submission, and satisfaction within one’s own self. The characteristics of the mode of passion are lust, éhä, which means great exertion, stambha, which means false pride,
The Three Modes of Nature and Beyond 609 äçé, which means to pray to the demigods for wealth, material enjoyment, mada, which means enthusiasm for fighting, flattery, desire for fame and adoration, boasting, and considering oneself to be the greatest. The characteristics of the mode of ignorance are anger, hypocrisy, moroseness, and indolence. PURPORT Because there is no accepting and rejecting based on the bodily concept of life in the pure mode of goodness, the mind can be easily controlled. To remain undisturbed in the face of the dualities of material existence, such as heat and cold, and happiness and distress, is called tolerance. The best use of the power of discrimination is to cultivate knowledge of the spiritual nature, which is eternal, full of knowledge, and blissful. Austerity means to accept even painful conditions that are favorable for spiritual advancement. Truthfulness refers speaking frankly about the nature of reality without distorting the facts to please others. To instruct others about the purpose of human life is the best expression of compassion. To give up activities of sense gratification by employing everything in the service of the Lord is real renunciation. To give up hankering for the possession of temporary sense objects is called detachment. To act on the order of the scriptures, and not whimsically, is termed righteousness. To patiently hear the topics of Lord Hari is called faith. To feel shame in the presence of abominable activities is termed modesty. When one engages in hearing discussions of the glories of the Lord without duplicity, for attaining self-realization and self-satisfaction in this life, this is certainly an activity that is characteristic of the mode of goodness. Those who are influenced by the mode of passion have a great desire to enjoy the objects of the senses, and they are very ambitious, intoxicated by pride, never satisfied, always eager to amass more and more wealth and possessions, very egoistic, fond of worshiping the demigods for material improvement, envious of others’ success, fond of being flattered and fond of ridiculing others, thinking themselves to be the greatest. Anger due to intolerance, miserliness, falsehood and speech devoid of scriptural evidence, inclination toward violence, desiring without deserving, hypocrisy, fondness for quarrel, lamentation over previous foolishness, illusion, moroseness, laziness, dependence, selfishness, fearfulness, and lack of enthusiasm are the symptoms of people who are in the mode of ignorance. TEXT 6 SaiŕPaaTaSTvhiMaiTaMaMaeTYauÖvYaaMaiTa> ) VYavhar>SaiŕPaaTaaeMaNaaeMaa}aeiNd]YaaSaui>a> ))6))
610 UDDHAVA-GÉTÄ My dear Uddhava, all the combinations of the modes of nature manifest the mentality of “I” and “mine,” which is present in all conditioned souls. The ordinary transactions of this world, which are impelled by the mind, the objects of perception, the senses, and the vital within the body, are also derived from the combination of the modes of material nature. COMMENTARY The conceptions of “I” and “mine” are transitory and subject to transformation. All kinds of ordinary dealings impelled by the mind having such a conception are also illusory. The sense of “I” and “mine” is applicable to the conditioned souls, and has nothing to do with the pure spirit soul. One who is very peaceful is not expected to become blinded by lust or anger, nor would he be found to be falsely proud. PURPORT “I am the material body, which is a product of matter, and everything in relation to the body is mine.” Such an illusory concept occurs by the mixture of the three modes of material nature. It should also be understood that material objects that the mind accepts with the help of the senses are a result of the mixture of the modes of nature.
DaMaeRcaQaeRck-aMaecYadaSaaEPairiNaiďTa> ) Gau Religiosity, economic development, and sense gratification are engagements impelled by the modes of nature, and the faith, wealth, and enjoyment obtained by them clearly reveal the situation of a person within the modes of nature. When one is attached to religiosity, the quality of faith becomes predominant. When one is attached to sense gratification, or lust, conjugal affairs becomes prominent, and one is attached to economic development, desires for prosperity becomes prominent.
The Three Modes of Nature and Beyond PURPORT 611 Becauseof theinteractionof thethreemodesof nature,thosewhodesire advancement in religiosity, economic development, and sense gratification, develop faith in religious practices, attachment to wealth, and a great hankering impelled by lust.
Pa[v*ital/+a SvDaMaeRcaNauiTaďeTaGau When a person has strong desires for sense gratification and thus enters family life, he performs his occupational and religious duties with great enthusiasm.
The principles of äçrama dharma arise from the interaction of the three modes of material nature. That is why Çré Gaursundara, while discussing the constitutional
position of the living entities, declared varëäçrama-dharma to be external and therefore irrelevant. Different natures of the conditioned souls are born from various combinations
of the modes of nature. The servants of the Supreme Lord, instead of desiring sense enjoyment, display attachment for the beauty of the spiritual nature and the pastimes of
the Supreme Personality of Godhead. Pauĺz&SatvSa&Yau˘-MaNauMaqYaaC^Maaidi>a> ) k-aMaaid>aqrJaaeYau˘&-§-aeDaaŰESTaMaSaaYauTaMa( ))9))
612 UDDHAVA-GÉTÄ One who exhibits 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. COMMENTARY In this verse, the Lord describes the characteristics of those who are under the influence of the various modes of material nature.
Qualities such as self-control that were described in the second verse of this chapter belong to a person who is situated in the mode of goodness. Qualities such as lust that were described in the third verse belong to a person situated who is situated in the mode of passion, and the qualities described in the fourth verse belong to a person who is situated in the mode of ignorance. TEXT 10 Yada>aJaiTaMaa&>a˘-yaiNarPae+a>Svk-MaRi>a> ) Ta&SatvPa[k*-iTa&ivŰaTPauĺz&ińYaMaevva ))10))
When a person is situated in a particular mode of nature and renders service to the Supreme Lord, his service is saturated with that particular mode. This is being explained in these two verses. PURPORT Those who are in the mode of goodness, whether male or female, become inspired to worship the Supreme Lord by offering the results of their occupational duties.
The Three Modes of Nature and Beyond TEXT 11 Yada AaiXaz AaXaaSYaMaa&>aJaeTaSvk-MaRi>a> ) Ta&rJa>Pa[k*-iTa&ivŰaiTh&SaaMaaXaaSYaTaaMaSaMa( ))11))
When a person serves Me with a desire to achieve sense gratification, he should be understood to be in the mode of passion, and when he worships Me with a desire to harm others, he should be understood to be in the mode of ignorance. COMMENTARY The word hiŕsä means “destroying one’s enemies.” PURPORT Materialistic people hope to achieve some temporary benefit as a result of their actions. One should know that worship of the Supreme Lord with such a desire is to be considered in the mode of passion, and activities performed with an intention of harming others are understood to be impelled by the mode of ignorance. Desire for wealth, followers, and fame is in the mode of passion, and the desire for achieving victory over others by means of violence is in the mode of ignorance.
Satv&rJaSTaMaEiTaGau ictaJaaYaESTau>aUTaaNaa&SaÂMaaNaaeiNabDYaTae ))12))
The three modes of material nature bind the living entities but not the Supreme Lord. The material modes act within the mind of the living entities, manifesting themselves
614 UDDHAVA-GÉTÄ as material designations. By the influence of the modes of nature, the living entities become conditioned, thinking the material body to be the self and material objects as meant for their enjoyment. However, the Supreme Lord is never conditioned by nature’s modes because the material nature works under His direction. Although He is the origin of the cosmic manifestation, He eternally remains in His transcendental position. PURPORT The speaker of this chapter, as the supreme instructor, while describing the living entities’ entanglement in material nature, revealed to Uddhava that He Himself is never overwhelmed by the combination of nature’s three modes. TEXT 13 YadeTaraEJaYaeTSatv&>aaSvr&ivXad&iXavMa( ) TadaSau%eNaYauJYaeTaDaMaRjaNaaidi>a>PauMaaNa( ))13))
Conditioned souls and the three modes of material nature are forced and the imposers of force, respectively. How the living entities become conditioned is being explained in these three verses. When the mode of goodness conquers the modes of passion and ignorance, one becomes bright, pure, peaceful, auspicious, noble, pious, and wise. These qualities are the source of happiness for a person in the mode of goodness. PURPORT In the material conception of life, male and female are considered the enjoyer and the enjoyed. When a person is able to minimize the influence of the modes of passion and ignorance by cultivation of the mode of goodness, qualities such as peacefulness, give him a sense of satisfaction.
The Three Modes of Nature and Beyond TEXT 14 YadaJaYaetaMa>Satv&rJa>Sa®&i>adacl/Ma( ) Tadadu>%eNaYauJYaeTak-MaR When the mode of passion, which causes attachment, separatism, and activity, overwhelms the mode of ignorance and goodness, a man works hard to acquire wealth and fame. Thus, in the mode of passion, he struggles hard and experiences anxiety. COMMENTARY When, by acting in the mode of passion, the modes of ignorance and goodness are subdued, one suffers various forms of distress. It is stated in the Vedic literature that one experiences fear due to absorption in matter. Under the influence of the mode of passion, one performs fruitive activities to achieve wealth and fame.
When the mode of passion becomes prominent, subduing the influence of the modes of ignorance and goodness, one desires to become famous by lording it over material nature, but this ultimately brings him great unhappiness. TEXT 15 YadaJaYaed]Ja>Satv&TaMaaeMaU!&l/Ya&Ja@Ma( ) YauJYaeTaXaaek-Maaeha>Yaa&iNad]Yaaih&SaYaaXaYaa ))15))
When the modes of goodness and passion are overtaken by the mode of ignorance, which destroys the power of discrimination and covers the spirit soul, one exhibits
616 UDDHAVA-GÉTÄ grief, illusion, envy, laziness, lack of enthusiasm, and impractical ambitions. However, when, by engagement in the devotional service of the Supreme Lord, one transcends the influence of the three material modes, one simply feels transcendental ecstasy. This will be described later on. When the mode of ignorance becomes firmly seated in one’s heart, having subdued the modes of goodness and passion, one becomes a reservoir of lamentation, illusion, lethargy, envy, and agression.
Yadaicta&Pa[SaqdeTaEiNd]Yaa dehe_>aYa&MaNaae_Sa®&TaTSatv&iviÖMaTPadMa( ))16))
When the heart becomes pure, one’s thirst for sense gratification diminishes almost to nil. As the mind becomes detached from the three modes of material nature it can find satisfaction, being fixed at the lotus feet of the Supreme Lord. PURPORT When one is nurturing the mode of goodness, detachment from sense gratification relieves one of the hard labor required to maintain an opulent material position and enables one to devote himself to the service of the Supreme Lord. TEXT 17 ivku-vRiN§-YaYaacaDaqriNav*itaęceTaSaaMa( ) Gaa}aaSvaSQYa&MaNaae>a]aNTa&rJa WTaEiNaRXaaMaYa ))17))
The Three Modes of Nature and Beyond 617 senses to their objects, an unhealthy condition of the working physical organs, and great disturbance within the mind. COMMENTARY When the heart is always disturbed by unlimited desires for acquiring that which attracts it, and when the senses constantly urge one for gratification, it is to be understood that the mode of passion is prominent. PURPORT Varieties of material attachment, as well as insatiable greed, and continous thirst for material enjoyment are found in a person who is agitated by the mode of passion.
SaqdiŔta&ivl/IYaeTaceTaSaaeGa]h MaNaaeNaí&TaMaaeGl/aiNaSTaMaSTaduPaDaarYa ))18))
When the heart becomes practically inert and one is unable to concentrate his mind, it is to be understood that the mode of ignorance has become prominent. However,
whatever one’s situation may be under the influence of the modes of nature, if he begins to cultivate the devotional service of the Lord, beginning with hearing and chanting,
the slackening of the modes will immediately begin to take place. Those who are deeply entrenched in the mode of ignorance find it very difficult to apply themselves to any sort of regulated existence. Being overwhelmed by inertia,
foolishness, and even madness, such persons risk falling down into the lower species of life.
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