BG 14.09-19: The modal experience

Goodness, passion, and darkness are the modes born of material nature that bind us (the eternal embodied spirit soul) into a happy, active, and helpless state during our sojourn in this material world. They are like the primary colors that combine in innumerable ways to generate a unique blend of experience for us.

It is said (uta) that goodness (sattvaṁ) reigns (sañjayati) in happiness (sukhe); passion (rajaḥ) reigns (sañjayati) in fruitive action (karmaṇi); however (tu) darkness (tamaḥ), covering our knowledge (jñānam āvṛtya), overcomes us (sañjayati) in madness (pramāde). (BG 14.9) There is a continuous competition for predominance among the modes. Surpassing (abhibhūya) the modes of passion and darkness (rajas tamaś ca), sometimes, the mode of goodness (sattvaṁ) prevails (bhavati). And (ca), even (eva) the mode of passion (rajaḥ) may overcome goodness (sattvaṁ) and darkness (tamaś), and at other times (tathā) darkness (tamaḥ) may overrule goodness (sattvaṁ) and passion (rajas). (BG 14.10)

We should know as stated (vidyād ity uta) that we experience an increase in goodness (vivṛddhaṁ sattvam) when illumination [clarity] (prakāśa) develops (upajāyate) in all the gates (sarva-dvāreṣu) within this body (dehe ’smin) which results in knowledge (jñānaṁ yadā tadā). (BG 14.11) When there is an increase (vivṛddhe) in passion (rajasi), a disposition of greed (lobhaḥ pravṛttir), an intense endeavor in actions (ārambhaḥ karmaṇām), and an uncontrollable desire (aśamaḥ spṛhā) – all these develop (etāni jāyante). (BG 14.12) When there is an increase (vivṛddhe) in the mode of darkness (tamasi), a lack of clarity, and a lack of initiative (aprakāśo ’pravṛttiś ca), along with madness and illusion (pramādo moha eva ca) are manifested (etāni jāyante). (BG 14.13)

Along with coloring our experience in this life, the three modes also take us to different destinations by their influence. When the embodied soul reaches the endpoint of this body (pralayaṁ yāti deha-bhṛt) in the predominance of goodness (yadā sattve pravṛddhe tu), then (tadā) one attains (pratipadyate) to the pure (amalān) planets (lokān) of the most elevated souls (uttama-vidāṁ). (BG 14.14) When one dies in the mode of passion (rajasi pralayaṁ gatvā), one takes birth (jāyate) among those steeped in fruitive activities (karma-saṅgiṣu); and when one dies in the mode of darkness (tathā pralīnas tamasi), one takes birth in the ignorant species of life [animals] (mūḍha-yoniṣu jāyate). (BG 14.15)

The three modes yield different end results and accompaniments. The result (phalam) of pious action (karmaṇaḥ sukṛtasyā) is pure (nirmalaṁ) and is said (āhuḥ) to be in the mode of goodness (sāttvikaṁ). But (tu) the result of an action done in the mode of passion (rajasas phalaṁ) is misery (duḥkham), and the result of an action performed in the mode of darkness (tamasaḥ phalam) is ignorance (ajñānaṁ). (BG 14.16) From the mode of goodness (sattvāt), knowledge (jñānaṁ) develops (sañjāyate). And (ca), from the mode of passion (rajaso) develops greed alone (lobha eva). From the mode of darkness (tamaso) develop (bhavato) madness and illusion (pramāda-mohau), and (ca) certainly ignorance (ajñānam eva). (BG 14.17)

The trajectories of the three modes are different. Those situated in the mode of goodness (sattva-sthā) go (gacchanti) upward (ūrdhvaṁ); those in the mode of passion (rājasāḥ) stay (tiṣṭhanti) in the middle (madhye); and those situated in the most abominable mode (jaghanya-guṇa-vṛtti-sthā) – the mode of darkness (tāmasāḥ) – go (gacchanti) downward (adho). (BG 14.18)

When (yadā) a seer (draṣṭā) properly sees (anupaśyati) no other (nānyaṁ) doer (kartāraṁ) apart from the modes of nature (guṇebhyaḥ) and also (ca) knows (vetti) what is transcendental (paraṁ) to all these modes (guṇebhyaś) attains (so ’dhigacchati) Krishna’s spiritual nature (mad-bhāvaṁ). (BG 14.19)