[Jagannath] The three gunas

[Guest guest]

Dear Jyotisha, Hare Krishna. Jaya Sri Sri Guru-Gauranga! As we are going trough the basics now and somebody asked questions about the gunas, panca-bhutas etc, I thought we could refresh their memory by re-reading verses from the Sastras. Below are the verses from the Bhagavat Gita (translation by Srila Prabhupada), Chapters 14, 17 and 18 describing the three gunas. I skipped Sanscrit and the purports. Please view with Balarama font. regards,Yasomatinandana das

 

Chapter 14The Three Modes Of Material NatureTEXT 1The Supreme Personality of Godhead said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.TEXT 2By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution.TEXT 3The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.TEXT 4It should be understood that all species of life, O son of Kuntй, are made possible by birth in this material nature, and that I am the seed-giving father.TEXT 5Material nature consists of three modes—goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.TEXT 6O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.TEXT 7The mode of passion is born of unlimited desires and longings, O son of Kuntй, and because of this the embodied living entity is bound to material fruitive actions.TEXT 8O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul.TEXT 9O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one’s knowledge, binds one to madness.TEXT 10Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.TEXT 11The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.TEXT 12O chief of the Bhдratas, when there is an increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop.TEXT 13When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.TEXT 14When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.TEXT 15When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom.TEXT 16The result of pious action is pure and is said to be in the mode of goodness. But action done in the mode of passion results in misery, and action performed in the mode of ignorance results in foolishness.TEXT 17From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness and illusion.TEXT 18Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the abominable mode of ignorance go down to the hellish worlds.TEXT 19When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.TEXT 20When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.TEXT 21Arjuna inquired: O my dear Lord, by which symptoms is one known who is transcendental to these three modes? What is his behavior? And how does he transcend the modes of nature?TEXTS 22–25The Supreme Personality of Godhead said: O son of Pдлтu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities—such a person is said to have transcended the modes of nature.TEXT 26TRANSLATIONOne who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.TEXT 27And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.

 

Chapter 17The Divisions of FaithTEXT 1Arjuna inquired: O Kеслa, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?TEXT 2The Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one’s faith can be of three kinds—in goodness, in passion or in ignorance. Now hear about this.TEXT 3O son of Bharata, according to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.TEXT 4Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.TEXTS 5–6Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons.TEXT 7Even the food each person prefers is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them.TEXT 8Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.TEXT 9Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease.TEXT 10Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness.TEXT 11Of sacrifices, the sacrifice performed according to the directions of scripture, as a matter of duty, by those who desire no reward, is of the nature of goodness.TEXT 12But the sacrifice performed for some material benefit, or for the sake of pride, O chief of the Bhдratas, you should know to be in the mode of passion.TEXT 13Any sacrifice performed without regard for the directions of scripture, without distribution of prasдdam [spiritual food], without chanting of Vedic hymns and remunerations to the priests, and without faith is considered to be in the mode of ignorance.TEXT 14Austerity of the body consists in worship of the Supreme Lord, the brдhmaлas, the spiritual master, and superiors like the father and mother, and in cleanliness, simplicity, celibacy and nonviolence.TEXT 15Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature.TEXT 16And satisfaction, simplicity, gravity, self-control and purification of one’s existence are the austerities of the mind.TEXT 17This threefold austerity, performed with transcendental faith by men not expecting material benefits but engaged only for the sake of the Supreme, is called austerity in goodness.TEXT 18Penance performed out of pride and for the sake of gaining respect, honor and worship is said to be in the mode of passion. It is neither stable nor permanent.TEXT 19Penance performed out of foolishness, with self-torture or to destroy or injure others, is said to be in the mode of ignorance.TEXT 20Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness.TEXT 21But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion.TEXT 22And charity performed at an impure place, at an improper time, to unworthy persons, or without proper attention and respect is said to be in the mode of ignorance.TEXT 23From the beginning of creation, the three words oа tat sat were used to indicate the Supreme Absolute Truth. These three symbolic representations were used by brдhmaлas while chanting the hymns of the Vedas and during sacrifices for the satisfaction of the Supreme.TEXT 24Therefore, transcendentalists undertaking performances of sacrifice, charity and penance in accordance with scriptural regulations begin always with oа, to attain the Supreme.TEXT 25Without desiring fruitive results, one should perform various kinds of sacrifice, penance and charity with the word tat. The purpose of such transcendental activities is to get free from material entanglement.TEXTS 26–27The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. The performer of such sacrifice is also called sat, as are all works of sacrifice, penance and charity which, true to the absolute nature, are performed to please the Supreme Person, O son of Pеthд.TEXT 28Anything done as sacrifice, charity or penance without faith in the Supreme, O son of Pеthд, is impermanent. It is called asat and is useless both in this life and the next.

 

Chapter 18Conclusion—The Perfection of RenunciationTEXT 1Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyдga] and of the renounced order of life [sannyдsa], O killer of the Keзй demon, master of the senses.TEXT 2The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyдsa]. And giving up the results of all activities is what the wise call renunciation [tyдga].TEXT 3Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.TEXT 4O best of the Bhдratas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.TEXT 5Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.TEXT 6All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pеthд. That is My final opinion.TEXT 7Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.TEXT 8Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.TEXT 9O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.TEXT 10The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.TEXT 11It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.TEXT 12For one who is not renounced, the threefold fruits of action—desirable, undesirable and mixed—accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.TEXT 13O mighty-armed Arjuna, according to the Vedдnta there are five causes for the accomplishment of all action. Now learn of these from Me.TEXT 14The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul—these are the five factors of action.TEXT 15Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.TEXT 16Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.TEXT 17One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.TEXT 18Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.TEXT 19According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.TEXT 20That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.TEXT 21That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.TEXT 22And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.TEXT 23That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.TEXT 24But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.TEXT 25That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.TEXT 26One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.TEXT 27The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.TEXT 28The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.TEXT 29O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.TEXT 30O son of Pеthд, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.TEXT 31O son of Pеthд, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.TEXT 32That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pдrtha, is in the mode of ignorance.TEXT 33O son of Pеthд, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.TEXT 34But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.TEXT 35And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion—such unintelligent determination, O son of Pеthд, is in the mode of darkness.TEXT 36O best of the Bhдratas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.TEXT 37That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.TEXT 38That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.TEXT 39And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.TEXT 40There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.TEXT 41Brдhmaлas, kсatriyas, vaiзyas and зьdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.TEXT 42Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness—these are the natural qualities by which the brдhmaлas work.TEXT 43Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kсatriyas.TEXT 44Farming, cow protection and business are the natural work for the vaiзyas, and for the зьdras there is labor and service to others.TEXT 45By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.TEXT 46By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.TEXT 47It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions.TEXT 48Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kuntй, even if such work is full of fault.TEXT 49One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.TEXT 50O son of Kuntй, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.TEXTS 51–53Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful—such a person is certainly elevated to the position of self-realization.TEXT 54One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.TEXT 55One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.TEXT 56Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.TEXT 57In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.TEXT 58If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.TEXT 59If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.TEXT 60Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kuntй.TEXT 61The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.TEXT 62O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.TEXT 63Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.TEXT 64Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.TEXT 65Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.TEXT 66Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.TEXT 67This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.TEXT 68For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.TEXT 69There is no servant in this world more dear to Me than he, nor will there ever be one more dear.TEXT 70And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.TEXT 71And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.TEXT 72O son of Pеthд, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?TEXT 73Arjuna said: My dear Kеслa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.TEXT 74Saпjaya said: Thus have I heard the conversation of two great souls, Kеслa and Arjuna. And so wonderful is that message that my hair is standing on end.TEXT 75By the mercy of Vyдsa, I have heard these most confidential talks directly from the master of all mysticism, Kеслa, who was speaking personally to Arjuna.TEXT 76O King, as I repeatedly recall this wondrous and holy dialogue between Kеслa and Arjuna, I take pleasure, being thrilled at every moment.TEXT 77O King, as I remember the wonderful form of Lord Kеслa, I am struck with wonder more and more, and I rejoice again and again.TEXT 78Wherever there is Kеслa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.