14. Chapter Fourteen: The Three Modes of Material Nature
15. Chapter Fifteen: The Yoga of the Supreme Person
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One who understands the difference between the body, the soul and the Supersoul beyond them both attains liberation from this material world.
13.1 arjuna uvaca
prakritim purusham caiva kshetram kshetra-jnam eva ca
etad veditum icchami jnanam jneyam ca keshava
“Arjuna said: O my dear Krishna, I wish to know about prakriti [nature], purusha [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge.
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13.2 sri-bhagavan uvaca
idam sariram kaunteya kshetram ity abhidhiyate
etad yo vetti tam prahuh kshetra-jna iti tad-vidah
The Supreme Personality of Godhead said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field.”
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13.3 kshetra-jnam capi mam viddhi sarva-kshetresu bharata
kshetra-kshetrajnayor jnanam yat taj jnanam matam mama
“O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion.”
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13.4 tat kshetram yac ca yadrk ca yad-vikari yatas ca yat
sa ca yo yat-prabhavas ca tat samasena me shrinu
“Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.”
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13.5 rsibhir bahudha gitam chandobhir vividhaih prithak
brahma-sutra-padais caiva hetumadbhir viniscitaih
“That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedanta-sutra with all reasoning as to cause and effect.”
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13.6 maha-bhutany ahankaro buddhir avyaktam eva ca
indriyani dasaikam ca panca cendriya-gocarah
13.7 iccha dvesah sukham duhkham sanghatas cetana dhrtih
etat kshetram samasena sa-vikaram udahrtam
“The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions.”
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13.8 amanitvam adambhitvam ahimsa ksantir arjavam
acaryopasanam shaucam sthairyam atma-vinigrahah
13.9 indriyarthesu vairagyam anahankara eva ca
janma-mrityu-jara-vyadhi- duhkha-dosanudarshanam
13.10 ashaktir anabhisvangah putra-dara-grhadisu
nityam ca sama-cittatvam istanistopapattisu
13.11 mayi cananya-yogena bhaktir avyabhicarini
vivikta-desa-sevitvam aratir jana-samsadi
13.12 adhyatma-jnana-nityatvam tattva-jnanartha-darshanam
etaj jnanam iti proktam ajnanam yad ato ’nyatha
“Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance.”
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13.13 jneyam yat tat pravaksyami yaj jnatvamritam asnute
anadi mat-param brahma na sat tan nasad ucyate
“I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world.”
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13.14 sarvatah pani-padam tat sarvato ’ksi-siro-mukham
sarvatah shrutimal loke sarvam avrtya tishthati
“Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.”
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13.15 sarvendriya-gunabhasam sarvendriya-vivarjitam
asaktam sarva-bhrc caiva nirgunam guna-bhoktr ca
“The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature.”
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13.16 bahir antas ca bhutanam acaram caram eva ca
suksmatvat tad avijneyam dura-stham cantike ca tat
“The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.”
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13.17 avibhaktam ca bhutesu vibhaktam iva ca sthitam
bhuta-bhartr ca taj jneyam grasisnu prabhavishnu ca
“Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.”
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13.18 jyotisam api taj jyotis tamasah param ucyate
jnanam jneyam jnana-gamyam hridi sarvasya visthitam
“He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone’s heart.”
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13.19 iti kshetram tatha jnanam jneyam coktam samasatah
mad-bhakta etad vijnaya mad-bhavayopapadyate
“Thus the field of activities [the body], knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.”
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13.20 prakritim purusham caiva viddhy anadi ubhav api
vikarams ca gunams caiva viddhi prakriti-sambhavan
“Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.”
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13.21 karya-karana-kartrtve hetuh prakritir ucyate
purushah sukha-duhkhanam bhoktrtve hetur ucyate
“Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.”
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13.22 purushah prakriti-stho hi bhunkte prakriti-jan gunan
karanam guna-sango ’sya sad-asad-yoni-janmasu
“The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.”
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13.23 upadrastanumanta ca bharta bhokta maheshvarah
paramatmeti capy ukto dehe ’smin purushah parah
“Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.”
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13.24 ya evam vetti purusham prakritim ca gunaih saha
sarvatha vartamano ’pi na sa bhuyo ’bhijayate
“One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.”
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13.25 dhyanenatmani pasyanti kecid atmanam atmana
anye sankhyena yogena karma-yogena capare
“Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires.”
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13.26 anye tv evam ajanantah srutvanyebhya upasate
te ’pi catitaranty eva mrityum shruti-parayanah
“Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.”
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13.27 yavat sanjayate kincit sattvam sthavara-jangamam
kshetra-kshetrajna-samyogat tad viddhi bharatarsabha
“O chief of the Bharatas, know that whatever you see in existence, both the moving and the nonmoving, is only a combination of the field of activities and the knower of the field.”
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13.28 samam sarveshu bhutesu tisthantam paramesvaram
vinasyatsv avinasyantam yah pasyati sa pasyati
“One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul within the destructible body is ever destroyed, actually sees.”
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13.29 samam pasyan hi sarvatra samavasthitam ishvaram
na hinasty atmanatmanam tato yati param gatim
“One who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination.”
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13.30 prakrityaiva ca karmani kriyamanani sarvasah
yah pasyati tathatmanam akartaram sa pasyati
“One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.”
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13.31 yada bhuta-prithag-bhavam eka-stham anupasyati
tata eva ca vistaram brahma sampadyate tada
“When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception.”
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13.32 anaditvan nirgunatvat paramatmayam avyayah
sarira-stho ’pi kaunteya na karoti na lipyate
“Those with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.”
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13.33 yatha sarva-gatam sauksmyad akasam nopalipyate
sarvatravasthito dehe tathatma nopalipyate
“The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul situated in Brahman vision does not mix with the body, though situated in that body.”
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13.34 yatha prakasayaty ekah krtsnam lokam imam ravih
kshetram ksetri tatha krtsnam prakasayati bharata
“O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.”
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13.35 kshetra-kshetrajnayor evam antaram jnana-caksusa
bhuta-prakriti-moksham ca ye vidur yanti te param
“Those who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal.”
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All embodied souls are under the control of the three modes, or qualities, of material nature: goodness, passion and ignorance. Lord Krishna explains what these modes are, how they act upon us, how one transcends them, and the symptoms of one who has attained the transcendental state.
14.1 sri-bhagavan uvaca
param bhuyah pravaksyami jnananam jnanam uttamam
yaj jnatva munayah sarve param siddhim ito gatah
“The 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.”
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14.2 idam jnanam upasritya mama sadharmyam agatah
sarge ’pi nopajayante pralaye na vyathanti ca
“By 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.”
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14.3 mama yonir mahad brahma tasmin garbham dadhamy aham
sambhavah sarva-bhutanam tato bhavati bharata
“The 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.”
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14.4 sarva-yonisu kaunteya murtayah sambhavanti yah
tasam brahma mahad yonir aham bija-pradah pita
“It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.”
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14.5 sattvam rajas tama iti gunah prakriti-sambhavah
nibadhnanti maha-baho dehe dehinam avyayam
“Material 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.”
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14.6 tatra sattvam nirmalatvat prakasakam anamayam
sukha-sangena badhnati jnana-sangena canagha
“O 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.”
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14.7 rajo ragatmakam viddhi trsna-sanga-samudbhavam
tan nibadhnati kaunteya karma-sangena dehinam
“The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions.”
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14.8 tamas tv ajnana-jam viddhi mohanam sarva-dehinam
pramadalasya-nidrabhis tan nibadhnati bharata
“O 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.”
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14.9 sattvam sukhe sanjayati rajah karmani bharata
jnanam avrtya tu tamah pramade sanjayaty uta
“O 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.”
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14.10 rajas tamas cabhibhuya sattvam bhavati bharata
rajah sattvam tamas caiva tamah sattvam rajas tatha
“Sometimes 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.”
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14.11 sarva-dvaresu dehe ’smin prakasa upajayate
jnanam yada tada vidyad vivrddham sattvam ity uta
“The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.”
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14.12 lobhah pravrttir arambhah karmanam asamah sprha
rajasy etani jayante vivrddhe bharatarsabha
O chief of the Bharatas, 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.”
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14.13 aprakaso ’pravrttis ca pramado moha eva ca
tamasy etani jayante vivrddhe kuru-nandana
“When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.”
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14.14 yada sattve pravrddhe tu pralayam yati deha-bhrt
tadottama-vidam lokan amalan pratipadyate
“When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.”
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14.15 rajasi pralayam gatva karma-sangisu jayate
tatha pralinas tamasi mudha-yonisu jayate
“When 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.”
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14.16 karmanah sukritasyahuh sattvikam nirmalam phalam
rajasas tu phalam duhkham ajnanam tamasah phalam
“The 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.”
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14.17 sattvat sanjayate jnanam rajaso lobha eva ca
pramada-mohau tamaso bhavato ’jnanam eva ca
“From 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.”
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14.18 urdhvam gacchanti sattva-stha madhye tisthanti rajasah
jaghanya-guna-vrtti-stha adho gacchanti tamasah
“Those 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.”
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14.19 nanyam gunebhyah kartaram yada drastanupasyati
gunebhyas ca param vetti mad-bhavam so ’dhigacchati
“When 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.”
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14.20 gunan etan atitya trin dehi deha-samudbhavan
janma-mrityu-jara-duhkhair vimukto ’mrtam asnute
“When 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.”
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14.21 arjuna uvaca kair
lingais trin gunan etan atito bhavati prabho
kim acarah katham caitams trin gunan ativartate
“Arjuna 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?”
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14.22 sri-bhagavan uvaca
prakasam ca pravrttim ca moham eva ca pandava
na dvesti sampravrttani na nivrttani kanksati
14.23 udasina-vad asino gunair yo na vicalyate
guna vartanta ity evam yo ’vatishthati nengate
14.24 sama-duhkha-sukhah sva-sthah sama-lostasma-kancanah
tulya-priyapriyo dhiras tulya-nindatma-samstutih
14.25 manapamanayos tulyas tulyo mitrari-pakshayoh
sarvarambha-parityagi gunatitah sa ucyate
“The Supreme Personality of Godhead said: O son of Pandu, 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.”
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14.26 mam ca yo ’vyabhicarena bhakti-yogena sevate
sa gunan samatityaitan brahma-bhuyaya kalpate
“One 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.”
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14.27 brahmano hi pratishthaham amritasyavyayasya ca
sasvatasya ca dharmasya sukhasyaikantikasya ca
“And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.”
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The ultimate purpose of Vedic knowledge is to detach oneself from the entanglement of the material world and to understand Lord Krishna as the Supreme Personality of Godhead. One who understands Krishna’s supreme identity surrenders unto Him and engages in His devotional service.
15.1 sri-bhagavan uvaca
urdhva-mulam adhah-sakham ashvattham prahur avyayam
chandamsi yasya parnani yas tam veda sa veda-vit
“The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.”
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15.2 adhas cordhvam prasrtas tasya sakha guna-pravrddha visaya-pravalah
adhas ca mulany anusantatani karmanubandhini manushya-loke
“The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.”
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15.3 na rupam asyeha tathopalabhyate nanto na cadir na ca sampratishtha
ashvattham enam su-virudha-mulam asanga-sastrena drdhena chittva
15.4 tatah padam tat parimargitavyam yasmin gata na nivartanti bhuyah
tam eva cadyam purusham prapadye yatah pravrttih prasrta purani
“The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is.
But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.”
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15.5 nirmana-moha jita-sanga-dosa adhyatma-nitya
vinivrtta-kamah dvandvair vimuktah sukha-duhkha-samjnair
gacchanty amudhah padam avyayam tat
“Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom.”
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15.6 na tad bhasayate suryo na sasanko na pavakah
yad gatva na nivartante tad dhama paramam mama
“That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.”
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15.7 mamaivamso jiva-loke jiva-bhutah sanatanah
manah-sasthanindriyani prakriti-sthani karshati
“The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.”
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15.8 sariram yad avapnoti yac capy utkramatishvarah
grhitvaitani samyati vayur gandhan ivasayat
“The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another.”
15.9 srotram caksuh sparshanam ca rasanam ghranam eva ca
adhisthaya manas cayam visayan upasevate
“The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.”
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15.10 utkramantam sthitam vapi bhunjanam va gunanvitam
vimudha nanupasyanti pasyanti jnana-caksusah
“The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.”
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15.11 yatanto yoginas cainam pasyanty atmany avasthitam
yatanto ’py akritatmano nainam pasyanty acetasah
“The endeavoring transcendentalists, who are situated in self-realization, can see all this clearly. But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, though they may try to.”
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15.12 yad aditya-gatam tejo jagad bhasayate ’khilam
yac candramasi yac cagnau tat tejo viddhi mamakam
“The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.”
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15.13 gam avisya ca bhutani dharayamy aham ojasa
pusnami causadhih sarvah somo bhutva rasatmakah
“I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables.”
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15.14 aham vaisvanaro bhutva praninam deham asritah
pranapana-samayuktah pacamy annam catur-vidham
“I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff.”
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15.15 sarvasya caham hridi sannivisto mattah smritir jnanam apohanam ca
vedais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham
“I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas.”
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15.16 dvav imau purushau loke ksharas cakshara eva ca
ksharah sarvani bhutani kuta-stho ’kshara ucyate
“There are two classes of beings, the fallible and the infallible. In the material world every living entity is fallible, and in the spiritual world every living entity is called infallible.”
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15.17 uttamah purushas tv anyah paramatmety udahrtah
yo loka-trayam avisya bibharty avyaya ishvarah
“Besides these two, there is the greatest living personality, the Supreme Soul, the imperishable Lord Himself, who has entered the three worlds and is maintaining them.”
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15.18 yasmat ksharam atito ’ham aksharad api cottamah
ato ’smi loke vede ca prathitah purushottamah
“Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.”
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15.19 yo mam evam asammudho janati purushottamam
sa sarva-vid bhajati mam sarva-bhavena bharata
“Whoever knows Me as the Supreme Personality of Godhead, without doubting, is the knower of everything. He therefore engages himself in full devotional service to Me, O son of Bharata.”
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15.20 iti guhyatamam shastram idam uktam mayanagha
etad buddhva buddhiman syat krita-krtyas ca bharata
“This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.”
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Master Ponnuri Gopi Krishna thus Concludes Mini_Geeta For Children 4-11yrs 0f age,
Chapter's:"13, 14,15 "