Srimad Bhagavatam · Canto 11 · Chapter 25
श्रीभगवानुवाच गुणानामसम्मिश्राणां पुमान् येन यथा भवेत् । तन्मे पुरुषवर्येदमुपधारय शंसत: ॥ १ ॥
śrī-bhagavān uvāca guṇānām asammiśrāṇāṁ pumān yena yathā bhavet tan me puruṣa-varyedam upadhāraya śaṁsataḥ
The Supreme Personality of Godhead said: O best among men, please listen as I describe to you how the living entity attains a particular nature by association with individual material modes.
शमो दमस्तितिक्षेक्षा तप: सत्यं दया स्मृति: । तुष्टिस्त्यागोऽस्पृहा श्रद्धा ह्रीर्दयादि: स्वनिर्वृति: ॥ २ ॥ काम ईहा मदस्तृष्णा स्तम्भ आशीर्भिदा सुखम् । मदोत्साहो यश:प्रीतिर्हास्यं वीर्यं बलोद्यम: ॥ ३ ॥ क्रोधो लोभोऽनृतं हिंसा याच्ञा दम्भ: क्लम: कलि: । शोकमोहौ विषादार्ती निद्राशा भीरनुद्यम: ॥ ४ ॥ सत्त्वस्य रजसश्चैतास्तमसश्चानुपूर्वश: । वृत्तयो वर्णितप्राया: सन्निपातमथो शृणु ॥ ५ ॥
śamo damas titikṣekṣā tapaḥ satyaṁ dayā smṛtiḥ tuṣṭis tyāgo ’spṛhā śraddhā hrīr dayādiḥ sva-nirvṛtiḥ kāma īhā madas tṛṣṇā stambha āśīr bhidā sukham madotsāho yaśaḥ-prītir hāsyaṁ vīryaṁ balodyamaḥ krodho lobho ’nṛtaṁ hiṁsā yācñā dambhaḥ klamaḥ kaliḥ śoka-mohau viṣādārtī nidrāśā bhīr anudyamaḥ sattvasya rajasaś caitās tamasaś cānupūrvaśaḥ vṛttayo varṇita-prāyāḥ sannipātam atho śṛṇu
Mind and sense control, tolerance, discrimination, sticking to one’s prescribed duty, truthfulness, mercy, careful study of the past and future, satisfaction in any condition, generosity, renunciation of sense gratification, faith in the spiritual master, being embarrassed at improper action, charity, simplicity, humbleness and satisfaction within oneself are qualities of the mode of goodness. Material desire, great endeavor, audacity, dissatisfaction even in gain, false pride, praying for material advancement, considering oneself different and better than others, sense gratification, rash eagerness to fight, a fondness for hearing oneself praised, the tendency to ridicule others, advertising one’s own prowess and justifying one’s actions by one’s strength are qualities of the mode of passion. Intolerant anger, stinginess, speaking without scriptural authority, violent hatred, living as a parasite, hypocrisy, chronic fatigue, quarrel, lamentation, delusion, unhappiness, depression, sleeping too much, false expectations, fear and laziness constitute the major qualities of the mode of ignorance. Now please hear about the combination of these three modes.
सन्निपातस्त्वहमिति ममेत्युद्धव या मति: । व्यवहार: सन्निपातो मनोमात्रेन्द्रियासुभि: ॥ ६ ॥
sannipātas tv aham iti mamety uddhava yā matiḥ vyavahāraḥ sannipāto mano-mātrendriyāsubhiḥ
My dear Uddhava, the combination of all three modes is present in the mentality of “I” and “mine.” The ordinary transactions of this world, which are carried out through the agency of the mind, the objects of perception, the senses and the vital airs of the physical body, are also based on the combination of the modes.
धर्मे चार्थे च कामे च यदासौ परिनिष्ठित: । गुणानां सन्निकर्षोऽयं श्रद्धारतिधनावह: ॥ ७ ॥
dharme cārthe ca kāme ca yadāsau pariniṣṭhitaḥ guṇānāṁ sannikarṣo ’yaṁ śraddhā-rati-dhanāvahaḥ
When a person devotes himself to religiosity, economic development and sense gratification, the faith, wealth and sensual enjoyment obtained by his endeavors display the interaction of the three modes of nature.
प्रवृत्तिलक्षणे निष्ठा पुमान् यर्हि गृहाश्रमे । स्वधर्मे चानुतिष्ठेत गुणानां समितिर्हि सा ॥ ८ ॥
pravṛtti-lakṣaṇe niṣṭhā pumān yarhi gṛhāśrame sva-dharme cānu tiṣṭheta guṇānāṁ samitir hi sā
When a man desires sense gratification, being attached to family life, and when he consequently becomes established in religious and occupational duties, the combination of the modes of nature is manifest.
पुरुषं सत्त्वसंयुक्तमनुमीयाच्छमादिभि: । कामादिभी रजोयुक्तं क्रोधाद्यैस्तमसा युतम् ॥ ९ ॥
puruṣaṁ sattva-saṁyuktam anumīyāc chamādibhiḥ kāmādibhī rajo-yuktaṁ krodhādyais tamasā yutam
A person exhibiting qualities such as self-control is understood to be predominantly in the mode of goodness. Similarly, a passionate person is recognized by his lust, and one in ignorance is recognized by qualities such as anger.
यदा भजति मां भक्त्या निरपेक्ष: स्वकर्मभि: । तं सत्त्वप्रकृतिं विद्यात् पुरुषं स्त्रियमेव वा ॥ १० ॥
yadā bhajati māṁ bhaktyā nirapekṣaḥ sva-karmabhiḥ taṁ sattva-prakṛtiṁ vidyāt puruṣaṁ striyam eva vā
Any person, whether man or woman, who worships Me with loving devotion, offering his or her prescribed duties unto Me without material attachment, is understood to be situated in goodness.
यदा आशिष आशास्य मां भजेत स्वकर्मभि: । तं रज:प्रकृतिं विद्यात् हिंसामाशास्य तामसम् ॥ ११ ॥
yadā āśiṣa āśāsya māṁ bhajeta sva-karmabhiḥ taṁ rajaḥ-prakṛtiṁ vidyāt hiṁsām āśāsya tāmasam
When a person worships Me by his prescribed duties with the hope of gaining material benefit, his nature should be understood to be in passion, and one who worships Me with the desire to commit violence against others is in ignorance.
सत्त्वं रजस्तम इति गुणा जीवस्य नैव मे । चित्तजा यैस्तु भूतानां सज्जमानो निबध्यते ॥ १२ ॥
sattvaṁ rajas tama iti guṇā jīvasya naiva me citta-jā yais tu bhūtānāṁ sajjamāno nibadhyate
The three modes of material nature — goodness, passion and ignorance — influence the living entity but not Me. Manifesting within his mind, they induce the living entity to become attached to material bodies and other created objects. In this way the living entity is bound up.
यदेतरौ जयेत् सत्त्वं भास्वरं विशदं शिवम् । तदा सुखेन युज्येत धर्मज्ञानादिभि: पुमान् ॥ १३ ॥
yadetarau jayet sattvaṁ bhāsvaraṁ viśadaṁ śivam tadā sukhena yujyeta dharma-jñānādibhiḥ pumān
When the mode of goodness, which is luminous, pure and auspicious, predominates over passion and ignorance, a man becomes endowed with happiness, virtue, knowledge and other good qualities.
यदा जयेत्तम: सत्त्वं रज: सङ्गं भिदा चलम् । तदा दु:खेन युज्येत कर्मणा यशसा श्रिया ॥ १४ ॥
yadā jayet tamaḥ sattvaṁ rajaḥ saṅgaṁ bhidā calam tadā duḥkhena yujyeta karmaṇā yaśasā śriyā
When the mode of passion, which causes attachment, separatism and activity, conquers ignorance and goodness, a man begins to work hard to acquire prestige and fortune. Thus in the mode of passion he experiences anxiety and struggle.
यदा जयेद् रज: सत्त्वं तमो मूढं लयं जडम् । युज्येत शोकमोहाभ्यां निद्रयाहिंसयाशया ॥ १५ ॥
yadā jayed rajaḥ sattvaṁ tamo mūḍhaṁ layaṁ jaḍam yujyeta śoka-mohābhyāṁ nidrayā hiṁsayāśayā
When the mode of ignorance conquers passion and goodness, it covers one’s consciousness and makes one foolish and dull. Falling into lamentation and illusion, a person in the mode of ignorance sleeps excessively, indulges in false hopes, and displays violence toward others.
यदा चित्तं प्रसीदेत इन्द्रियाणां च निर्वृति: । देहेऽभयं मनोऽसङ्गं तत् सत्त्वं विद्धि मत्पदम् ॥ १६ ॥
yadā cittaṁ prasīdeta indriyāṇāṁ ca nirvṛtiḥ dehe ’bhayaṁ mano-’saṅgaṁ tat sattvaṁ viddhi mat-padam
When consciousness becomes clear and the senses are detached from matter, one experiences fearlessness within the material body and detachment from the material mind. You should understand this situation to be the predominance of the mode of goodness, in which one has the opportunity to realize Me.
विकुर्वन् क्रियया चाधीरनिवृत्तिश्च चेतसाम् । गात्रास्वास्थ्यं मनो भ्रान्तं रज एतैर्निशामय ॥ १७ ॥
vikurvan kriyayā cā-dhīr anivṛttiś ca cetasām gātrāsvāsthyaṁ mano bhrāntaṁ raja etair niśāmaya
You should discern the mode of passion by its symptoms — the distortion of the intelligence because of too much activity, the inability of the perceiving senses to disentangle themselves from mundane objects, an unhealthy condition of the working physical organs, and the unsteady perplexity of the mind.
सीदच्चित्तं विलीयेत चेतसो ग्रहणेऽक्षमम् । मनो नष्टं तमो ग्लानिस्तमस्तदुपधारय ॥ १८ ॥
sīdac cittaṁ vilīyeta cetaso grahaṇe ’kṣamam mano naṣṭaṁ tamo glānis tamas tad upadhāraya
When one’s higher awareness fails and finally disappears and one is thus unable to concentrate his attention, his mind is ruined and manifests ignorance and depression. You should understand this situation to be the predominance of the mode of ignorance.
एधमाने गुणे सत्त्वे देवानां बलमेधते । असुराणां च रजसि तमस्युद्धव रक्षसाम् ॥ १९ ॥
edhamāne guṇe sattve devānāṁ balam edhate asurāṇāṁ ca rajasi tamasy uddhava rakṣasām
With the increase of the mode of goodness, the strength of the demigods similarly increases. When passion increases, the demoniac become strong. And with the rise of ignorance, O Uddhava, the strength of the most wicked increases.
सत्त्वाज्जागरणं विद्याद् रजसा स्वप्नमादिशेत् । प्रस्वापं तमसा जन्तोस्तुरीयं त्रिषु सन्ततम् ॥ २० ॥
sattvāj jāgaraṇaṁ vidyād rajasā svapnam ādiśet prasvāpaṁ tamasā jantos turīyaṁ triṣu santatam
It should be understood that alert wakefulness comes from the mode of goodness, sleep with dreaming from the mode of passion, and deep, dreamless sleep from the mode of ignorance. The fourth state of consciousness pervades these three and is transcendental.
उपर्युपरि गच्छन्ति सत्त्वेन ब्राह्मणा जना: । तमसाधोऽध आमुख्याद् रजसान्तरचारिण: ॥ २१ ॥
upary upari gacchanti sattvena brāhmaṇā janāḥ tamasādho ’dha ā-mukhyād rajasāntara-cāriṇaḥ
Learned persons dedicated to Vedic culture are elevated by the mode of goodness to higher and higher positions. The mode of ignorance, on the other hand, forces one to fall headfirst into lower and lower births. And by the mode of passion one continues transmigrating through human bodies.
सत्त्वे प्रलीना: स्वर्यान्ति नरलोकं रजोलया: । तमोलयास्तु निरयं यान्ति मामेव निर्गुणा: ॥ २२ ॥
sattve pralīnāḥ svar yānti nara-lokaṁ rajo-layāḥ tamo-layās tu nirayaṁ yānti mām eva nirguṇāḥ
Those who leave this world in the mode of goodness go to the heavenly planets, those who pass away in the mode of passion remain in the world of human beings, and those dying in the mode of ignorance must go to hell. But those who are free from the influence of all modes of nature come to Me.
मदर्पणं निष्फलं वा सात्त्विकं निजकर्म तत् । राजसं फलसङ्कल्पं हिंसाप्रायादि तामसम् ॥ २३ ॥
mad-arpaṇaṁ niṣphalaṁ vā sāttvikaṁ nija-karma tat rājasaṁ phala-saṅkalpaṁ hiṁsā-prāyādi tāmasam
Work performed as an offering to Me, without consideration of the fruit, is considered to be in the mode of goodness. Work performed with a desire to enjoy the results is in the mode of passion. And work impelled by violence and envy is in the mode of ignorance.
कैवल्यं सात्त्विकं ज्ञानं रजो वैकल्पिकं च यत् । प्राकृतं तामसं ज्ञानं मन्निष्ठं निर्गुणं स्मृतम् ॥ २४ ॥
kaivalyaṁ sāttvikaṁ jñānaṁ rajo vaikalpikaṁ ca yat prākṛtaṁ tāmasaṁ jñānaṁ man-niṣṭhaṁ nirguṇaṁ smṛtam
Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental.
वनं तु सात्त्विको वासो ग्रामो राजस उच्यते । तामसं द्यूतसदनं मन्निकेतं तु निर्गुणम् ॥ २५ ॥
vanaṁ tu sāttviko vāso grāmo rājasa ucyate tāmasaṁ dyūta-sadanaṁ man-niketaṁ tu nirguṇam
Residence in the forest is in the mode of goodness, residence in a town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental.
सात्त्विक: कारकोऽसङ्गी रागान्धो राजस: स्मृत: । तामस: स्मृतिविभ्रष्टो निर्गुणो मदपाश्रय: ॥ २६ ॥
sāttvikaḥ kārako ’saṅgī rāgāndho rājasaḥ smṛtaḥ tāmasaḥ smṛti-vibhraṣṭo nirguṇo mad-apāśrayaḥ
A worker free of attachment is in the mode of goodness, a worker blinded by personal desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has taken shelter of Me is understood to be transcendental to the modes of nature.
सात्त्विक्याध्यात्मिकी श्रद्धा कर्मश्रद्धा तु राजसी । तामस्यधर्मे या श्रद्धा मत्सेवायां तु निर्गुणा ॥ २७ ॥
sāttviky ādhyātmikī śraddhā karma-śraddhā tu rājasī tāmasy adharme yā śraddhā mat-sevāyāṁ tu nirguṇā
Faith directed toward spiritual life is in the mode of goodness, faith rooted in fruitive work is in the mode of passion, faith residing in irreligious activities is in the mode of ignorance, but faith in My devotional service is purely transcendental.
पथ्यं पूतमनायस्तमाहार्यं सात्त्विकं स्मृतम् । राजसं चेन्द्रियप्रेष्ठं तामसं चार्तिदाशुचि ॥ २८ ॥
pathyaṁ pūtam anāyastam āhāryaṁ sāttvikaṁ smṛtam rājasaṁ cendriya-preṣṭhaṁ tāmasaṁ cārti-dāśuci
Food that is wholesome, pure and obtained without difficulty is in the mode of goodness, food that gives immediate pleasure to the senses is in the mode of passion, and food that is unclean and causes distress is in the mode of ignorance.
सात्त्विकं सुखमात्मोत्थं विषयोत्थं तु राजसम् । तामसं मोहदैन्योत्थं निर्गुणं मदपाश्रयम् ॥ २९ ॥
sāttvikaṁ sukham ātmotthaṁ viṣayotthaṁ tu rājasam tāmasaṁ moha-dainyotthaṁ nirguṇaṁ mad-apāśrayam
Happiness derived from the self is in the mode of goodness, happiness based on sense gratification is in the mode of passion, and happiness based on delusion and degradation is in the mode of ignorance. But that happiness found within Me is transcendental.
द्रव्यं देश: फलं कालो ज्ञानं कर्म च कारक: । श्रद्धावस्थाकृतिर्निष्ठा त्रैगुण्य: सर्व एव हि ॥ ३० ॥
dravyaṁ deśaḥ phalaṁ kālo jñānaṁ karma ca kārakaḥ śraddhāvasthākṛtir niṣṭhā trai-guṇyaḥ sarva eva hi
Therefore material substance, place, result of activity, time, knowledge, work, the performer of work, faith, state of consciousness, species of life and destination after death are all based on the three modes of material nature.
सर्वे गुणमया भावा: पुरुषाव्यक्तधिष्ठिता: । दृष्टं श्रुतमनुध्यातं बुद्ध्या वा पुरुषर्षभ ॥ ३१ ॥
sarve guṇa-mayā bhāvāḥ puruṣāvyakta-dhiṣṭhitāḥ dṛṣṭaṁ śrutam anudhyātaṁ buddhyā vā puruṣarṣabha
O best of human beings, all states of material being are related to the interaction of the enjoying soul and material nature. Whether seen, heard of or only conceived within the mind, they are without exception constituted of the modes of nature.
एता: संसृतय: पुंसो गुणकर्मनिबन्धना: । येनेमे निर्जिता: सौम्य गुणा जीवेन चित्तजा: । भक्तियोगेन मन्निष्ठो मद्भावाय प्रपद्यते ॥ ३२ ॥
etāḥ saṁsṛtayaḥ puṁso guṇa-karma-nibandhanāḥ yeneme nirjitāḥ saumya guṇā jīvena citta-jāḥ bhakti-yogena man-niṣṭho mad-bhāvāya prapadyate
O gentle Uddhava, all these different phases of conditioned life arise from work born of the modes of material nature. The living entity who conquers these modes, manifested from the mind, can dedicate himself to Me by the process of devotional service and thus attain pure love for Me.
तस्माद् देहमिमं लब्ध्वा ज्ञानविज्ञानसम्भवम् । गुणसङ्गं विनिर्धूय मां भजन्तु विचक्षणा: ॥ ३३ ॥
tasmād deham imaṁ labdhvā jñāna-vijñāna-sambhavam guṇa-saṅgaṁ vinirdhūya māṁ bhajantu vicakṣaṇāḥ
Therefore, having achieved this human form of life, which allows one to develop full knowledge, those who are intelligent should free themselves from all contamination of the modes of nature and engage exclusively in loving service to Me.
नि:सङ्गो मां भजेद् विद्वानप्रमत्तो जितेन्द्रिय: । रजस्तमश्चाभिजयेत् सत्त्वसंसेवया मुनि: ॥ ३४ ॥
niḥsaṅgo māṁ bhajed vidvān apramatto jitendriyaḥ rajas tamaś cābhijayet sattva-saṁsevayā muniḥ
A wise sage, free from all material association and unbewildered, should subdue his senses and worship Me. He should conquer the modes of passion and ignorance by engaging himself only with things in the mode of goodness.
सत्त्वं चाभिजयेद् युक्तो नैरपेक्ष्येण शान्तधी: । सम्पद्यते गुणैर्मुक्तो जीवो जीवं विहाय माम् ॥ ३५ ॥
sattvaṁ cābhijayed yukto nairapekṣyeṇa śānta-dhīḥ sampadyate guṇair mukto jīvo jīvaṁ vihāya mām
Then, being fixed in devotional service, the sage should also conquer the material mode of goodness by indifference toward the modes. Thus pacified within his mind, the spirit soul, freed from the modes of nature, gives up the very cause of his conditioned life and attains Me.
जीवो जीवविनिर्मुक्तो गुणैश्चाशयसम्भवै: । मयैव ब्रह्मणा पूर्णो न बहिर्नान्तरश्चरेत् ॥ ३६ ॥
jīvo jīva-vinirmukto guṇaiś cāśaya-sambhavaiḥ mayaiva brahmaṇā pūrṇo na bahir nāntaraś caret
Freed from the subtle conditioning of the mind and from the modes of nature born of material consciousness, the living entity becomes completely satisfied by experiencing My transcendental form. He no longer searches for enjoyment in the external energy, nor does he contemplate or remember such enjoyment within himself.
