Bhagwad Gita (English) | Chapter 14 | Verse 1

Chapter 14, Verse 1

The Three Modes of Material Nature

The Blessed Lord said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained to supreme perfection.

Verse

श्री भगवानुवाचपरं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्।यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः।।14.1।।

śhrī-bhagavān uvācha
paraṁ bhūyaḥ pravakṣhyāmi jñānānāṁ jñānam uttamam
yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ

Meaning of each word

śhrī-bhagavān uvācha — the Divine Lord said;
param — supreme;
bhūyaḥ — again;
pravakṣhyāmi — I shall explain;
jñānānām — of all knowledge;
jñānam uttamam — the supreme wisdom;
yat — which;
jñātvā — knowing;
munayaḥ — saints;
sarve — all;
parām — highest;
siddhim — perfection;
itaḥ — through this;
gatāḥ — attained

Interpretation

In this verse, Lord Krishna is telling Arjuna that he is going to share some very important knowledge again. He calls this knowledge 'supreme wisdom,' which means it is the best kind of understanding one can have. Many wise people, known as sages, have used this knowledge to reach their highest potential or perfection.

The context of this verse is crucial. Earlier in the Bhagavad Gita, Krishna explained different aspects of life, spirituality, and how to connect with the Divine. Now, he is deepening that conversation by discussing the modes of nature—specifically, how they influence our actions and thoughts.

Krishna wants to make it clear that this knowledge he is about to give is more powerful than what he has shared before. It's like comparing regular tools to a special tool that can do many things better and faster. He emphasizes that understanding this wisdom can help people rise above their usual struggles in life, like worries, attachments, and confusion.

This chapter will explore how the three modes of material nature—goodness, passion, and ignorance—affect us. Each mode shapes our thoughts and actions in different ways. By understanding how these modes work, we can see where we might be getting stuck or held back in life. For example, when we are in 'goodness,' we feel clear and kind, but when we are in 'passion,' we may feel driven by desires, and in 'ignorance,' we might feel lost or lazy.

Krishna is encouraging Arjuna, and everyone who listens, to take this knowledge seriously. He wants to guide them toward a better understanding of themselves and the world, so they can break free from their limitations and achieve a higher state of existence. This journey is not just for the wise sages; it’s open to everyone who is willing to learn and grow. By grasping what Krishna teaches in this chapter, anyone can find a path to personal and spiritual fulfillment, moving towards perfection and a deeper connection with the divine.

Other Verses of Chapter 14

Verse 2
By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.

Verse 3
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.

Verse 4
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.

Verse 5
Material nature consists of the three modes-goodness, passion and ignorance. When the living entity comes in contact with nature, he becomes conditioned by these modes.

Verse 6
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 develop knowledge, but they become conditioned by the concept of happiness.

Verse 7
The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this one is bound to material fruitive activities.

Verse 8
O son of Bharata, the mode of ignorance causes the delusion of all living entities. The result of this mode is madness, indolence and sleep, which bind the conditioned soul.

Verse 9
The mode of goodness leads to happiness, the mode of passion leads to the desire for results from one's actions, and the mode of ignorance leads to confusion and madness.

Verse 10
Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bharata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.

Verse 11
The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.

Verse 12
O chief of the Bharatas, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop.

Verse 13
O son of Kuru, when there is an increase in the mode of ignorance madness, illusion, inertia and darkness are manifested.

Verse 14
When one dies in the mode of goodness, he attains to the pure higher planets.

Verse 15
When someone dies while influenced by passion, they are reborn among those who are focused on achieving results from their actions. On the other hand, if someone dies under the influence of ignorance, they are reborn in the form of animals.

Verse 16
By acting in the mode of goodness, one becomes purified. Works done in the mode of passion result in distress, and actions performed in the mode of ignorance result in foolishness.

Verse 17
From the mode of goodness, real knowledge develops; from the mode of passion, grief develops; and from the mode of ignorance, foolishness, madness and illusion develop.

Verse 18
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 mode of ignorance go down to the hellish worlds.

Verse 19
When you see that there is nothing beyond these modes of nature in all activities and that the Supreme Lord is transcendental to all these modes, then you can know My spiritual nature.

Verse 20
When the embodied being is able to transcend these three modes, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

Verse 21
Arjuna asked: O my dear Lord, how can we recognize someone who has gone beyond these three modes of nature? What is their behavior like? And how do they manage to rise above these modes?

Verse 22
The Blessed Lord said, "When light, activity, and delusion are present, he does not hate them, nor does he long for them when they are absent."

Verse 23
He who, seated like one unconcerned, is not moved by the dualities, and who, knowing that the dualities are active, is self-centered and does not move.

Verse 24
Who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth, a stone, and gold are all alike, who is the same to the dear and the unfriendly, who is firm, and to whom censure and praise are one and the same.

Verse 25
Who is the same in honor and dishonor, the same to friend and foe, abandoning all undertakings, he is said to have transcended the dualities.

Verse 26
One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.

Verse 27
And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal.

Download as Image