> > S'rîmad Bhâgavatam - Canto 11
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda his pupils
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > *******

> > Canto 11: 'General History'

> > *******

> > Chapter Twenty-five: The Three Modes of Nature and Beyond

> > TEXT 1

> > s'rî-bhagavân uvâca

> > gunânâm asammis'rânâm

> > pumân yena yathâ bhavet

> > tan me purusha-varyedam

> > upadhâraya s'amsatah

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; gunânâm - of the modes of nature; asammis'rânâm - in their unmixed state; pumân - a person; yena - by which mode; yathâ - how; bhavet - he becomes; tat - that; me - by Me; purusha-varya - O best among men; idam - this; upadhâraya - please try to understand; s'amsatah - as I speak.

> > TRANSLATION

> > 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.

> > ******

> > TEXTS 2 - 5

> > s'amo damas titikshekshâ

> > tapah satyam dayâ smritih

> > tusthis tyâgo 'sprihâ s'raddhâ

> > hrîr dayâdih sva-nirvritih

> > kâma îhâ madas trishnâ

> > stambha âs'îr bhidâ sukham

> > madotsâho yas'ah-prîtir

> > hâsyam vîryam balodyamah

> > krodho lobho 'nritam himsâ

> > yâcn'â dambhah klamah kalih

> > s'oka-mohau vishâdârtî

> > nidrâs'â bhîr anudyamah

> > sattvasya rajasas' caitâs

> > tamasas' cânupûrvas'ah

> > vrittayo varnita-prâyâh

> > sannipâtam atho s'rinu

> > s'amah - mind control; damah - sense control; titikshâ - tolerance; îkshâ - discrimination; tapah - strictly following one's prescribed duty; satyam - truthfulness; dayâ - mercy; smritih - observation of the past and future; tusthih - satisfaction; tyâgah - generosity; asprihâ - detachment from sense gratification; s'raddhâ - faith (in the guru and other bona fide authorities); hrîh - shame (due to improper activities); dayâ-âdih - charity, simplicity, humility and so on; sva-nirvritih - taking one's pleasure from within;

> > kâmah - material desire; îhâ - endeavor; madah - audacity; trishna - dissatisfaction even in gain; stambhah - false pride; âs'îh - praying to the demigods and other deities with desire for material gain; bhidâ - separatist mentality; sukham - sense gratification; mada-utsâhah - courage based on intoxication; yas'ah-prîtih - being fond of praise; hâsyam - indulging in ridicule; vîryam - advertising one's power; bala-udyamah - acting on the sanction of one's own strength;

> > krodhah - intolerant anger; lobhah - stinginess; anritam - false speech (speaking what is not stated in scripture as if it were evidence); himsâ - enmity; yâcn'â - begging; dambhah - hypocrisy; klamah - fatigue; kalih - quarrel; s'oka-mohau - lamentation and delusion; vishâda-ârtî - unhappiness and false humility; nidrâ - sloth; âs'â - false expectations; bhîh - fear; anudyamah - lack of endeavor;

> > sattvasya - of the mode of goodness; rajasah - of the mode of passion; ca - and; etâh - these; tamasah - of the mode of ignorance; ca - and; ânupûrvas'ah - one after another; vrittayah - the functions; varnita - have been described; prâyâh - for the most part; sannipâtam - the combination of these; atho - now; s'rinu - please hear.

> > ******

> > TEXT 6

> > sannipâtas tv aham iti

> > mamety uddhava yâ matih

> > vyavahârah sannipâto

> > mano-mâtrendriyâsubhih

> > sannipâtah - the combination of the modes; tu - and; aham iti - 'I'; mama iti - 'mine'; uddhava - O Uddhava; yâ - which; matih - mentality; vyavahârah - ordinary activities; sannipâtah - the combination; manah - by the mind; mâtrâ - the objects of perception; indriya - the senses; asubhih - and the vital airs.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 7

> > dharme cârthe ca kâme ca

> > yadâsau parinisthhitah

> > gunânâm sannikarsho 'yam

> > s'raddhâ-rati-dhanâvahah

> > dharme - in religiosity; ca - and; arthe - in economic development; ca - and; kâme - in sense gratification; ca - and; yadâ - when; asau - this living entity; parinisthhitah - is fixed; gunânâm - of the modes of nature; sannikarshah - the intermingling; ayam - this; s'raddhâ - faith; rati - sensual enjoyment; dhana - and wealth; âvahah - which each bring.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 8

> > pravritti-lakshane nisthhâ

> > pumân yarhi grihâs'rame

> > sva-dharme cânu tisthheta

> > gunânâm samitir hi sâ

> > pravritti - of the path of material enjoyment; lakshane - in that which is the symptom; nisthhâ - dedication; pumân - a person; yarhi - when; griha-âs'rame - in family life; sva-dharme - in prescribed duties; ca - and; anu - later; tisthheta - he stands; gunânâm - of the modes of nature; samitih - the combination; hi - indeed; sâ - this.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 9

> > purusham sattva-samyuktam

> > anumîyâc chamâdibhih

> > kâmâdibhî rajo-yuktam

> > krodhâdyais tamasâ yutam

> > purusham - a person; sattva-samyuktam - endowed with the mode of goodness; anumîyât - can be deduced; s'ama-âdibhih - by his qualities of sense control and so on; kâma-âdibhih - by lust and so on; rajah-yuktam - one who is in the mode of passion; krodha-âdyaih - by anger and so on; tamasâ - with the mode of ignorance; yutam - one who is endowed.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 10

> > yadâ bhajati mâm bhaktyâ

> > nirapekshah sva-karmabhih

> > tam sattva-prakritim vidyât

> > purusham striyam eva vâ

> > yadâ - when; bhajati - a person worships; mâm - Me; bhaktyâ - with devotion; nirapekshah - indifferent to results; sta-karmabhih - by his own prescribed duties; tam - him; sattva-prakritim - a person whose nature is in the mode of goodness; vidyât - one should understand; purusham - a man; striyam - a woman; eva - even; vâ - or.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 11

> > yadâ âs'isha âs'âsya

> > mâm bhajeta sva-karmabhih

> > tam rajah-prakritim vidyât

> > himsâm âs'âsya tâmasam

> > yadâ - when; âs'ishah - benedictions; âs'âsya - hoping for; mâm - Me; bhajeta - a person worships; sva-karmabhih - by his duties; tam - that; rajah-prakritim - a person situated in the mode of passion; vidyât - one should understand; himsâm - violence; âs'âsya - hoping for; tâmasam - a person in the mode of ignorance.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 12

> > sattvam rajas tama iti

> > gunâ jîvasya naiva me

> > citta-jâ yais tu bhûtânâm

> > sajjamâno nibadhyate

> > sattvam - the mode of goodness; rajah - the mode of passion; tamah - the mode of ignorance; iti - thus; gunâh - the modes; jîvasya - pertaining to the spirit soul; na - not; eva - indeed; me - to Me; citta-jâh - manifest within the mind; yaih - by which modes; tu - and; bhûtânâm - to material creations; sajjamânah - becoming attached; nibadhyate - one is bound up.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 13

> > yadetarau jayet sattvam

> > bhâsvaram vis'adam s'ivam

> > tadâ sukhena yujyeta

> > dharma-jn'ânâdibhih pumân

> > yadâ - when; itarau - the other two; jayet - overcomes; sattvam - the mode of goodness; bhâsvaram - luminous; vis'adam - pure; s'ivam - auspicious; tadâ - then; sukhena - with happiness; yujyeta - he becomes endowed; dharma - with religiousness; jn'âna - knowledge; âdibhih - and other good qualities; pumân - a man.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 14

> > yadâ jayet tamah sattvam

> > rajah sangam bhidâ calam

> > tadâ duhkhena yujyeta

> > karmanâ yas'asâ s'riyâ

> > yadâ - when; jayet - conquers; tamah sattvam - both ignorance and goodness; rajah - passion; sangam - (the cause of) attachment; bhidâ - separatism; calam - and change; tadâ - then; duhkhena - with misery; yujyeta - one becomes endowed; karmanâ - with material work; yas'asâ - with (the desire for) fame; s'riyâ - and with opulence.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 15

> > yadâ jayed rajah sattvam

> > tamo mûdham layam jadam

> > yujyeta s'oka-mohâbhyâm

> > nidrayâ himsayâs'ayâ

> > yadâ - when; jayet - conquers; rajah sattvam - the modes of passion and goodness; tamah - the mode of darkness; mûdham - defeating one's discrimination; layam - covering over consciousness; jadam - devoid of endeavor; yujyeta - one becomes endowed; s'oka - with lamentation; mohâbhyâm - and bewilderment; nidrayâ - with oversleeping; himsayâ - with violent qualities; âs'ayâ - and false hopes.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 16

> > yadâ cittam prasîdeta

> > indriyânâm ca nirvritih

> > dehe 'bhayam mano-'sangam

> > tat sattvam viddhi mat-padam

> > yadâ - when; cittam - the consciousness; prasîdeta - becomes clear; indriyânâm - of the senses; ca - and; nirvritih - cessation of their mundane activities; dehe - in the body; abhayam - fearlessness; manah - of the mind; asangam - detachment; tat - that; sattvam - the mode of goodness; viddhi - know it; mat - realization of Me; padam - the situation in which such can be achieved.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 17

> > vikurvan kriyayâ câ-dhîr

> > anivrittis' ca cetasâm

> > gâtrâsvâsthyam mano bhrântam

> > raja etair nis'âmaya

> > vikurvan - becoming distorted; kriyayâ - by activity; ca - and; â - even up to; dhîh - the intelligence; anivrittih - failure to stop; ca - and; cetasâm - on the part of the conscious faculties of intelligence and the senses; gâtra - of the working senses; asvâsthyam - unhealthy condition; manah - the mind; bhrântam - unsteady; rajah - passion; etaih - by these symptoms; nis'âmaya - you should understand.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 18

> > sîdac cittam vilîyeta

> > cetaso grahane 'kshamam

> > mano nastham tamo glânis

> > tamas tad upadhâraya

> > sîdat - failing; cittam - the higher faculties of consciousness; vilîyeta - become dissolved; cetasah - awareness; grahane - in controlling; akshamam - incapable; manah - the mind; nastham - ruined; tamah - ignorance; glânih - depression; tamah - the mode of ignorance; tat - that; upadhâraya - you should understand.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 19

> > edhamâne gune sattve

> > devânâm balam edhate

> > asurânâm ca rajasi

> > tamasy uddhava rakshasâm

> > edhamâne - when it is increasing; gune - the mode; sattve - of goodness; devânâm - of the demigods; balam - the strength; edhate - increases; asurânâm - of the enemies of the demigods; ca - and; rajasi - when the mode of passion increases; tamasi - when the mode of ignorance increases; uddhava - O Uddhava; rakshasâm - of the man-eating monsters.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 20

> > sattvâj jâgaranam vidyâd

> > rajasâ svapnam âdis'et

> > prasvâpam tamasâ jantos

> > turîyam trishu santatam

> > sattvât - by the mode of goodness; jâgaranam - waking consciousness; vidyât - one should understand; rajasâ - by passion; svapnam - sleep; âdis'et - is indicated; prasvâpam - deep sleep; tamasâ - by the mode of ignorance; jantoh - of the living entity; turîyam - the fourth, transcendental state; trishu - throughout the three; santatam - pervading.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 21

> > upary upari gacchanti

> > sattvena brâhmanâ janâh

> > tamasâdho 'dha â-mukhyâd

> > rajasântara-cârinah

> > upari upari - higher and higher; gacchanti - they go; sattvena - by the mode of goodness; brâhmanâh - persons dedicated to Vedic principles; janâh - such men; tamasâ - by the mode of ignorance; adhah adhah - lower and lower; â-mukhyât - headfirst; rajasâ - by the mode of passion; antara-cârinah - remaining in intermediate situations.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 22

> > sattve pralînâh svar yânti

> > nara-lokam rajo-layâh

> > tamo-layâs tu nirayam

> > yânti mâm eva nirgunâh

> > sattve - in the mode of goodness; pralînâh - those who die; svah - to heaven; yânti - they go; nara-lokam - to the world of human beings; rajah-layâh - those who die in the mode of passion; tamah-layâh - those who die in the mode of ignorance; tu - and; nirayam - to hell; yânti - they go; mâm - to Me; eva - however; nirgunâh - those who are free from all the modes.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 23

> > mad-arpanam nishphalam vâ

> > sâttvikam nija-karma tat

> > râjasam phala-sankalpam

> > himsâ-prâyâdi tâmasam

> > mat-arpanam - offered unto Me; nishphalam - done without expectation of result; vâ - and; sâttvikam - in the mode of goodness; nija - accepted as one's prescribed duty; karma - work; tat - that; râjasam - in the mode of passion; phala-sankalpam - done in expectation of some result; himsâ-prâya-âdi - done with violence, envy and so on; tâmasam - in the mode of ignorance.

> > TRANSLATION

> > 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.

> > PURPORT

> > Ordinary work performed as an offering to God, without desire for the result, is understood to be in the mode of goodness, whereas activities of devotion - such as chanting and hearing the glories of the Lord - are transcendental forms of work beyond the modes of nature.

> > ******

> > TEXT 24

> > kaivalyam sâttvikam jn'ânam

> > rajo vaikalpikam ca yat

> > prâkritam tâmasam jn'ânam

> > man-nisthham nirgunam smritam

> > kaivalyam - absolute; sâttvikam - in the mode of goodness; jn'ânam - knowledge; rajah - in the mode of passion; vaikalpikam - manifold; ca - and; yat - which; prâkritam - materialistic; tâmasam - in the mode of ignorance; jn'ânam - knowledge; mat-nisthham - concentrated upon Me; nirgunam - transcendental; smritam - is considered.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 25

> > vanam tu sâttviko vâso

> > grâmo râjasa ucyate

> > tâmasam dyûta-sadanam

> > man-niketam tu nirgunam

> > vanam - the forest; tu - whereas; sâttvikah - in the mode of goodness; vâsah - residence; grâmah - the village neighborhood; râjasah - in the mode of passion; ucyate - is said; tâmasam - in the mode of ignorance; dyûta-sadanam - the gambling house; mat-niketam - My residence; tu - but; nirgunam - transcendental.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 26

> > sâttvikah kârako 'sangî

> > râgândho râjasah smritah

> > tâmasah smriti-vibhrastho

> > nirguno mad-apâs'rayah

> > sâttvikah - in the mode of goodness; kârakah - the performer of activities; asangî - free from attachment; râga-andhah - blinded by personal desire; râjasah - the performer in the mode of passion; smritah - is considered; tâmasah - the performer in the mode of ignorance; smriti - from remembrance of what is what; vibhrasthah - fallen; nirgunah - transcendental; mat-apâs'rayah - he who has taken shelter of Me.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 27

> > sâttviky âdhyâtmikî s'raddhâ

> > karma-s'raddhâ tu râjasî

> > tâmasy adharme yâ s'raddhâ

> > mat-sevâyâm tu nirgunâ

> > sâttvikî - in the mode of goodness; âdhyâtmikî - spiritual; s'raddhâ - faith; karma - in work; s'raddhâ - faith; tu - but; râjasî - in the mode of passion; tâmasî - in the mode of ignorance; adharme - in irreligion; yâ - which; s'raddhâ - faith; mat-sevâyâm - in My devotional service; tu - but; nirgunâ - transcendental.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 28

> > pathyam pûtam anâyastam

> > âhâryam sâttvikam smritam

> > râjasam cendriya-presthham

> > tâmasam cârti-dâs'uci

> > pathyam - beneficial; pûtam - pure; anâyastam - attained without difficulty; âhâryam - food; sâttvikam - in the mode of goodness; smritam - is considered; râjasam - in the mode of passion; ca - and; indriya-presthham - very dear to the senses; tâmasam - in the mode of ignorance; ca - and; ârti-da - which creates suffering; as'uci - is impure.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 29

> > sâttvikam sukham âtmottham

> > vishayottham tu râjasam

> > tâmasam moha-dainyottham

> > nirgunam mad-apâs'rayam

> > sâttvikam - in the mode of goodness; sukham - happiness; âtma-uttham - generated from the self; vishaya-uttham - generated from sense objects; tu - but; râjasam - in the mode of passion; tâmasam - in the mode of ignorance; moha - from delusion; dainya - and degradation; uttham - derived; nirgunam - transcendental; mat-apâs'rayam - within Me.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 30

> > dravyam des'ah phalam kâlo

> > jn'ânam karma ca kârakah

> > s'raddhâvasthâkritir nisthhâ

> > trai-gunyah sarva eva hi

> > dravyam - object; des'ah - place; phalam - result; kâlah - time; jn'ânam - knowledge; karma - activity; ca - and; kârakah - performer; s'raddhâ - faith; avasthâ - state of consciousness; âkritih - species; nisthhâ - destination; trai-gunyah - partaking of the three modes; sarvah - all these; eva hi - certainly.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 31

> > sarve guna-mayâ bhâvâh

> > purushâvyakta-dhisthhitâh

> > dristham s'rutam anudhyâtam

> > buddhyâ vâ purusharshabha

> > sarve - all; guna-mayah - composed of the modes of nature; bhâvah - states of existence; purusha - by the enjoying soul; avyakta - and subtle nature; dhisthhitâh - established and maintained; dristham - seen; s'rutam - heard; anudhyâtam - conceived; buddhyâ - by the intelligence; vâ - or; purusha-rishabha - O best among men.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 32

> > etâh samsritayah pumso

> > guna-karma-nibandhanâh

> > yeneme nirjitâh saumya

> > gunâ jîvena citta-jâh

> > bhakti-yogena man-nisthho

> > mad-bhâvâya prapadyate

> > etâh - these; samsritayah - created aspects of existence; pumsah - of a living being; guna - with the material qualities; karma - and work; nibandhanâh - connected; yena - by whom; ime - these; nirjitâh - are conquered; saumya - O gentle Uddhava; gunâh - the modes of nature; jîvena - by a living entity; citta-jâh - which are manifested from the mind; bhakti-yogena - through the process of devotional service; mat-nisthhah - dedicated to Me; mat-bhâvâya - of love for Me; prapadyate - receives the qualification.

> > TRANSLATION

> > 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.

> > PURPORT

> > The words mad-bhâvâya prapadyate indicate the attainment of love for God or of the same state of existence as that of the Supreme Lord. Actual liberation is residence within the eternal kingdom of God, where life is full of bliss and knowledge. The conditioned soul falsely imagines himself to be the enjoyer of the modes of nature, and thus a particular type of material work is generated, the reaction of which binds the conditioned soul to repeated birth and death. This fruitless process can be counteracted by loving service to the Lord, as described here.

> > ******

> > TEXT 33

> > tasmâd deham imam labdhvâ

> > jn'âna-vijn'âna-sambhavam

> > guna-sangam vinirdhûya

> > mâm bhajantu vicakshanâh

> > tasmât - therefore; deham - body; imam - this; labdhvâ - having obtained; jn'âna - of theoretical knowledge; vijn'âna - and realized knowledge; sambhavam - the place of generation; guna-sangam - association with the modes of nature; vinirdhûya - washing out completely; mâm - Me; bhajantu - they should worship; vicakshanâh - persons who are very intelligent.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 34

> > nihsango mâm bhajed vidvân

> > apramatto jitendriyah

> > rajas tamas' câbhijayet

> > sattva-samsevayâ munih

> > nihsangah - free from material association; mâm - Me; bhajet - should worship; vidvân - a wise person; apramattah - not bewildered; jita-indriyah - having subdued his senses; rajah - the mode of passion; tamah - the mode of ignorance; ca - and; abhijayet - he should conquer; sattva-samsevayâ - by taking to the mode of goodness; munih - the sage.

> > TRANSLATION

> > 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.

> > ******

> > SB 11.25.35

> > TEXT 35

> > sattvam câbhijayed yukto

> > nairapekshyena s'ânta-dhîh

> > sampadyate gunair mukto

> > jîvo jîvam vihâya mâm

> > sattvam - the mode of goodness; ca - also; abhijayet - he should conquer; yuktah - engaged in devotional service; nairapekshyena - by being indifferent to the modes; s'ânta - pacified; dhîh - whose intelligence; sampadyate - he achieves; gunaih - from the modes of nature; muktah - liberated; jîvah - the living entity; jîvam - the cause of his being conditioned; vihâya - giving up; mâm - Me.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 36

> > jîvo jîva-vinirmukto

> > gunais' câs'aya-sambhavaih

> > mayaiva brahmanâ pûrno

> > na bahir nântaras' caret

> > jîvah - the living entity; jîva-vinirmuktah - freed from the subtle conditioning of material consciousness; gunaih - from the modes of nature; ca - and; âs'aya-sambhavaih - which have manifested in his own mind; mayâ - by Me; eva - indeed; brahmanâ - by the Supreme Absolute Truth; pûrnah - made full in satisfaction; na - not; bahih - in the external (sense gratification); na - nor; antarah - in the internal (remembrance of sense gratification); caret - he should wander.

> > TRANSLATION

> > 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.

> > Back to the running text