In the mode of goodness, one carries a spiritual conception while in the mode of passion and darkness, a material conception of life.
That conception (jñānaṁ) by which (yena) one sees (īkṣate) one (ekaṁ) unchanging (avyayam) nature (bhāvam) in all living beings (sarva-bhūteṣu), undivided (avibhaktaṁ) in the divided (vibhakteṣu), we should understand (viddhi) it (taj) to be in the mode of goodness (sāttvikam). (BG 18.20) However (tu), the (yaj) conception (jñānaṁ) by which one understands (vetti) many essential natures (nānā-bhāvān) of different varieties (pṛthag-vidhān) manifest differently (pṛthaktvena) in all living beings (sarveṣu bhūteṣu), we should know (viddhi) that conception (taj jñānaṁ) to be in the mode of passion (rājasam). (BG 18.21) But (tu), the conception by which (yat) one is attached (saktam) to one (ekasmin) action (kārye) as the all in all (kṛtsna-vad), without any sound reasoning (ahaitukam), without any basis of the truth (atattvārtha-vad), and is fragmental in conception (alpaṁ ca), that (tat) is said to be (udāhṛtam) in the mode of darkness (tāmasam). (BG 18.22)
A material conception propels a material action, while a spiritual conception results in a spiritual action.
That (tat) action (karma) which (yat) is prescribed (niyataṁ) and which is performed (kṛtam) without attachment (saṅga-rahitam), without love or hatred (arāga-dveṣataḥ), by one without desiring fruits (aphala-prepsunā) is said to be (ucyate) in the mode of goodness (sāttvikam). (BG 18.23) But (tu) that (tad) action (karma) which (yat) is performed (kriyate) with great effort (bahulāyāsaṁ) by one seeking to gratify one’s desires (kāmepsunā), or again (vā punaḥ), enacted with false ego (sāhaṅkāreṇa), is declared to be (udāhṛtam) in the mode of passion (rājasam). (BG 18.24) That (tat) action (karma) which (yat) is initiated (ārabhyate) in illusion (mohād), disregarding (anapekṣya ca) future bondage (anubandhaṁ), waste (kṣayaṁ), violence (hiṁsām) and one’s own ability (pauruṣam) is said to be (ucyate) in the mode of darkness (tāmasam). (BG 18.25)
