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From the mode of goodness, knowledge develops, which leads to clarity. From the mode of passion develops greed alone, which finally results in misery. From the mode of darkness develop madness and illusion resulting in ignorance. Those situated in the mode of goodness go upward to the higher planets. Those in the mode of passion stay among fruitive workers and those situated in the most abominable mode – the mode of darkness – go downward into animal species of life. In our life, we experience a combination of these three modes, and yet owing to our food habits, our actions, and our friend-circle, our consciousness gets predominantly influenced by a particular mode, which defines our future destination.

The modes of material nature seem insurmountable but there is a way out. One who serves Krishna with unadulterated bhakti yoga can transcend the three modes of material nature completely and come to the stage of spiritual perfection. This stage of transcendence is characterized by one’s equal disposition toward the dualities offered by this material world — happiness and distress, stone and gold, desirable and undesirable events, praise and blame, honor and dishonor, friends and enemies — thus carrying a spirit of renunciation and indifference in all material endeavors.

(i) What are the symptoms (kair liṅgais) by which one is known to be (bhavati) transcendental (atīto) to these three modes (trīn guṇān etān)?

(ii) What is the conduct (kim-ācāraḥ) of such a successful transcendentalist?

(iii) Most importantly, what is the process (kathaṁ caitāṁs) by which one can transcend the three modes of nature (trīn guṇān ativartate)? (BG 14.21)

Krishna gives a clear and concise response. One who does not hate (na dveṣṭi) illumination (prakāśaṁ), endeavor (pravṛttiṁ ca), and even delusion (moham eva ca) when they grow (sampravṛttāni) or long for them when they disappear (na nivṛttāni kāṅkṣati), who is situated (āsīno) as if indifferent (udāsīna-vad), who is unmoved by the modes (guṇair yo na vicālyate) knowing that the modes alone are active (guṇā vartanta ity evaṁ), who is firmly situated without wavering (yo ’vatiṣṭhati neṅgate), who is situated in the self (sva-sthaḥ), equally disposed toward happiness and distress (sama-duḥkha-sukhaḥ), equally disposed toward stone and gold (sama-loṣṭāśma-kāñcanaḥ), who is steady (dhīras) in the face of desirable and undesirable events (tulya-priyāpriyo), equally disposed toward praise and blame (tulya-nindātma-saṁstutiḥ), equally disposed toward honor and dishonor (mānāpamānayos tulyas), equally disposed toward friends and enemies alike (tulyo mitrāri-pakṣayoḥ), and who is a renouncer in all material endeavors (sarvārambha-parityāgī) – such a person is said to have transcended the modes of nature (guṇātītaḥ sa ucyate). (BG 14.22-25)

And (ca), how does one develop these aforementioned qualities? One (yo) who serves (sevate) Krishna (māṁ) with unadulterated (avyabhicāreṇa) bhakti yoga (bhakti-yogena) transcends the modes of material nature completely (sa guṇān samatītyaitān) and comes (kalpate) to the stage of Brahman [spiritual perfection] (brahma-bhūyāya). (BG 14.26) But, what is the relationship between Brahman and Krishna because of which pure devotional service to Krishna awards one the qualities of Brahman realization? Krishna points out that He is, in fact, the basis and shelter for Brahman.

Krishna (aham) is indeed (hi) the foundation (pratiṣṭhā) of the immortal and imperishable (amṛtasyāvyayasya ca) Brahman (brahmaṇo), as well as (ca), of the eternal dharma (śāśvatasya ca dharmasya) and ultimate happiness (sukhasyaikāntikasya). (BG 14.27)

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)

The Great Brahman (mahad brahma) acts as Krishna’s womb (mama yonir). In this womb (tasmin), Krishna (aham) places (dadhāmy) the embryo (garbhaṁ) in the form of the living entities. Thus (tato) happens (bhavati) the creation (sambhavaḥ) of all the living forms (sarva-bhūtānāṁ). (BG 14.3) The Great Brahman refers to the totality of Krishna’s material energy or mahat-tattva. Whatever (yāḥ) forms (mūrtayaḥ) are created (sambhavanti) spanning all species of life (sarva-yoniṣu), for all of them (tāsāṁ), this Great Brahman (brahma mahad) serves as the womb (yonir) and Krishna (ahaṁ) is their seed-giving (bīja-pradaḥ) Father (pitā). (BG 14.4)

Goodness, passion, and darkness (sattvaṁ rajas tama iti) are the modes (guṇāḥ) born of material nature (prakṛti-sambhavāḥ). They bind (nibadhnanti) the eternal (avyayam) embodied spirit soul (dehinam) that is dwelling in the body (dehe). (BG 14.5) Among them (tatra), the mode of goodness (sattvaṁ), being pure (nirmalatvāt), is illuminating (prakāśakam), and free from affliction (anāmayam). It binds (badhnāti) with attachment to happiness (sukha-saṅgena) and (ca) knowledge (jñāna-saṅgena). (BG 14.6)

We should know (viddhi) the mode of passion (rajo) to be the very self (ātmakaṁ) of material affinity (rāga). It is born (samudbhavam) from the thirst (tṛṣṇā) for material association (saṅga). It binds (tan nibadhnāti) the embodied soul (dehinam) with attachment to material fruitive actions (karma-saṅgena). (BG 14.7)

However (tu), we should know (viddhi) that the mode of darkness (tamas), born of ignorance (ajñāna-jaṁ), deludes (mohanaṁ) all embodied souls (sarva-dehinām). It binds (nibadhnāti) the soul (tan) with madness (pramāda), lethargy (alasya) and sleep (nidrābhis). (BG 14.8)