Introduction a Introduction
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618 UDDHAVA-GÉTÄ TEXT 19 WDaMaaNaeGau ASaura By the increase of the modes of goodness, passion and ignorance, the influence of the demigods, asuras, and Rakńasas also increases, respectfully. When the mode of pure
goodness is enhanced due to the execution of devotional service, the prowess of the devotees flourishes.
The demigods have the tendency to enhance the mode of goodness, the asuras have the tendency to enhance the mode of passion, and the Rakńasas have the tendency to
enhance the mode of ignorance. SatvaÂaGar Pa[SvaPa&TaMaSaaJaNTaaeSTaurqYa&i}azuSaNTaTaMa( ))20))
three modes of material nature. The fourth or the transcendental state of consciousness is not affected by the three material modes.
Those who are in the mode of goodness are awake to their real self-interest. Those who are predominantly in the mode of passion are sleeping on the lap of the material
nature, dreaming of becoming happy by means of sense gratification. Those who are in the mode of ignorance are in the deep slumber of nescience, which is practically a state
of unconsciousness. However, those who cultivate the mode of pure goodness are always under the shelter of the Supreme Personality of Godhead, where there is no influence
of mundane goodness, passion, or ignorance oPaYauRPairGaC^iNTaSatveNab]ař The mode of goodness carries one to the upper planetary systems, up to Brahmaloka. The mode of passion causes one to transmigrate in human society. The mode of pure
goodness, which is cultivated by those engaged in devotional service, carries one to the lotus feet of the Supreme Lord.
By the influence of the mode of goodness, knowers of Brahman surpass the çudra’s lamentation, the vaiçya’s desire for wealth, and the kńatriya’s thirst for power and
influence. Those who are firmly situated in the mode of ignorance gradually go down to the status of non-moving entities, such as trees. When one is influenced by the mode
of passion, he will sometimes advance to a higher status of human birth and sometimes degrade to an uncivilized one.
SatvePa[l/INaa>SvYaaRiNTaNarl/aek&-rJaael/Yaa> ) TaMaael/YaaSTauiNarYa&YaaiNTaMaaMaeviNaGauR What happens to those who die while absorbed in a particular mode of nature is explained in this verse. Whenever a particular mode is prominent, it determines his
destination after death. If one dies in the mode of goodness, he ascends to the heavenly planets. If one dies in the mode of passion, he remains within human society on
this earth. If one dies in the mode of ignorance, he traverses the path to hell. The Supreme Lord has not said “at the time of death” regarding those who are situated on
the transcendental platform because they attain shelter at His lotus feet even before quitting their present body.
One who is situated in the mode of goodness goes to the heavenly planets when he leaves his present body. One predominantly in the mode of passion, with a touch of
goodness, remains on this earthly planet, and one in the mode of ignorance goes to the hellish planets. But persons situated beyond the influence of the three modes of material
nature are transcendentally situated and therefore traverse the path to Vaikuëöha. MadPaR raJaSa&f-l/SaŞLPa&ih&SaaPa[aYaaidTaaMaSaMa( ))23))
The fruits of one’s actions should be offered to the Supreme Lord. Çré Närada Muni has said that if the fruits of one’s activities are not offered to the Lord, then they bind
one to the cycle of birth and death. The word madarpana can also be taken to mean that if activities performed in the modes of passion and ignorance are offered to the
Supreme Lord, they transform into activities in the mode of goodness. If activities are performed with an intention to enjoy its fruits, they are considered to be in the mode
of passion. Sinful activities performed with the intention of harming others are in the mode of ignorance. The word ädi, indicating pride and violence, refers to activities in
the mode of ignorance. Activities of devotion, such as chanting and hearing the glories of the Lord, are transcendental forms of work beyond the modes of nature.
Those on the platform of goodness renounce material enjoyment that is contrary to religious principles and surrender to the Supreme Lord. Those in the mode of passion
desire sense gratification and work very hard to achieve it. Those in the mode of ignorance manifest pride and envy.
kE-vLYa&Saaitvk&-jaNa&rJaaevEk-iLPak&-cYaTa( ) Pa[ak*-Ta&TaaMaSa&jaNa&Maiŕď&iNaGauR Here the Supreme Lord describes four types of knowledge. Three of these are within the jurisdiction of the modes of nature, and one is transcendental. The word kaivalyaŕ
means “that which has nothing to do with the material body,” and such knowledge is considered to be sättvika. Speculative knowledge about the nature of the self is
considered to be in the mode of passion, and knowledge of eating, sleeping, mating, and defending is in the mode of ignorance.
By rendering service to the Supreme Lord, who is one without a second, the knowledge of a person who is situated in the mode of goodness is gradually raised to the
transcendental platform. A devotee is one who accepts Vińëu as his only worshipable Lord and concludes that pleasing Lord Véńëu is the ultimate goal of life. Being deprived
of spiritual knowledge, those who are in the mode of passion desire varieties of material enjoyment and thus sometimes work feverishly for that end, and sometimes, becoming
disgusted, strive for renunciation. People in the mode of ignorance become intoxicated while performing all sorts of abominable activities, and they consider self-ruination
to be the goal of life. The devotees of the Supreme Lord dedicate themselves to the favorable cultivation of Kĺńëa consciousness, knowing that love of Kĺńëa is the ultimate
goal of life. vNa&TauSaaitvk-aevaSaaeGa]aMaaeraJaSa oCYaTae ) TaaMaSa&ŰUTaSadNa&Maiŕke-Ta&TauiNaGauR “To live in a temple or in a holy place is transcendental because the Lord is present there.” These are the words of Çrédhara Swamé. “As a touchstone turns iron into gold,
similarly the presence of the Supreme Lord turns any place into a transcendental abode.” These are the words of Jéva Gosvämé.
after giving up a life of material enjoyment. On the path of gradual advancement, such persons, if they are fortunate, can ultimately realize the transcendental beauty of
Vĺndävana. Those who are in the mode of passion are busy establishing their name and fame while either living a life of material pleasure, or attempting to detach themselves
from such a life. Those who are in the mode of ignorance take pleasure in gambling, and other such abominable activities. 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 there also exists a fourth, or transcendental, division—Kĺńëa
consciousness—which elevates all aspects of human culture to the liberated platform. Saaitvk->k-ark-ae_Sa®qraGaaNDaaeraJaSa>SMa*Ta> ) TaaMaSa>SMa*iTaiv>a]íaeiNaGauR The performer of work who is unattached is sättvika. The performer of work who is blinded by material attachment is räjasika, and the performer of work who has no sense
of discrimination is tämasika. However, the performer of work who is surrendered to the Supreme Lord is nirguëa.
Those who are in the mode of goodness are inclined to solitary worship of the Lord, giving up all kinds of bad association. Those who are in the mode of passion
are fully engrossed in sense gratification, and those who are in the mode of ignorance act whimsically, having no sense of discrimination. But pure devotees of the Lord are
transcendental to the three modes of material nature, being under the shelter of the Supreme Personality of Godhead.
Those who live a life of seclusion, as well as those who mingle with sense enjoyers—if they associate with the devotees of the Supreme Lord while maintaining their separatist
mentalities, remain far from the platform of pure devotional service. SaaitvKYaaDYaaiTMak-Ié[Öak-MaRé[ÖaTauraJaSaq ) TaaMaSYaDaMaeRYaaé[ÖaMaTSaevaYaa&TauiNaGauR One who desires his eternal benefit possesses faith in the mode of goodness. One who is bewildered by false ego possesses faith in the mode of passion, and one who
takes pleasure in performing sinful acts possesses faith in the mode of ignorance. Those whose faith is transcendental to the three modes of material nature never forget
their constitutional position. While remaining aloof from material enjoyment, they constantly engage themselves in the service of Lord Kĺńëa, and thus become decorated
with transcendental qualities. PaQYa&PaUTaMaNaaYaSTaMaahaYa|Saaitvk&-SMa*TaMa( ) raJaSa&ceiNd]YaPa[eď&TaaMaSa&caiTaRdaXauic ))28))
word ca indicates that food which is offered to the Lord is spiritual. Those who are in the mode of goodness only accept food that is wholesome and pure, and which is obtained without excessive endeavor. Food that titillates the senses
is in the mode of passion, and food such as meat, fish, and eggs, which ultimately causes distress, is in the mode of ignorance.
Saaitvk&-Sau%MaaTMaaeTQa&ivzYaaeTQa&TauraJaSaMa( ) TaaMaSa&MaaehdENYaaeTQa&iNaGauR Happiness derived from self-realization is in the mode of goodness, and which is relished by the devotees of the Lord by hearing and chanting His glories is
transcendental. is of a perverse nature and is derived from foolishness. Nirguëa, or transcendental happiness, is derived under the shelter of the Supreme Lord after surpassing the three
modes of material nature. d]VYa&deXa>f-l&/k-al/aejaNa&k-MaRck-ark-> ) é[ÖavSQaak*-iTaiNaRďa}aEGau The Supreme Lord is herein concluding His instructions. It is the influence of the three modes of material nature that causes the living entities’ bondage. Objects, such as
pure food, and places, such as the forest, are sättvika. Knowledge about the self, action without attachment, and the state of awakening, are also in the mode of goodness. If one
leaves his body at the time of death in the mode of goodness, he attains the heavenly planets. In this way, all activities and states of being are under the influence of the three
modes of material nature. Material substance, place, result, time, knowledge, activity, performer of work, faith, species, and destination are based on the three modes of material nature. If all these are
utilized for the service of the Supreme Lord, they transform into spiritual existence. SaveRGau d*í&é[uTa&aNauDYaaTa&buÖyavaPauĺzzR>a ))31))
It is practically experienced that anyone who has not taken shelter of the Supreme Lord, no matter what his situation may be, is surely in the grips of the three modes of
material nature. imagine themselves to be liberated from material entanglement. However, the mind, intelligence, and false ego, including their functions of thinking, feeling, and willing,
are also products of matter, and thus not free from the influence of the three modes of material nature.
WTaa>Sa&Sa*TaYa>Pau&SaaeGau YaeNaeMaeiNaiJaRTaa>SaaEMYaGau >ai˘-YaaeGaeNaMaiŕďaeMaŮavaYaPa[PaŰTae ))32)) The three modes of material existence as the cause of material existence is herein being described. One who has conquered these modes of nature by practice of
devotional service is a transcendental devotee of the Supreme Lord. He is reinstated in one of the five relationships with the Supreme Lord—çänta, däsya, sakhya, vätsalya and
Himself. In this regard, one should consider the statement of Lord Kapiladeva, who said, “I have thus described the symptoms of devotional service.” Here it is also stated that the
influence of the three modes of material nature is subdued by the process of devotional service. Therefore, it must be concluded that the practice of devotional service is fully
transcendental. Material entities, such as incense, sandalwood paste, flowers, ghee lamps, an umbrella, or a cämara, when used in the worship of the Supreme Lord, are also
considered transcendental. The faith with which a devotee executes devotional service is also transcendental. The Supreme Lord has thus confirmed that all objects related to
His service are to be considered transcendental, and not products of the three modes of material nature.
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