Śrīmad Bhāgavatam|Canto 11 Chapter 25
The Three Modes of Nature and Beyond
pumān yena yathā bhavet
tan me puruṣa-varyedam
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; guṇānām — of the modes of nature; asammiśrāṇām — in their unmixed state; pumān — a person; yena — by which mode; yathā — how; bhavet — he becomes; tat — that; me — by Me; puruṣa-varya — O best among men; idam — this; upadhāraya — please try to understand; śaṁsataḥ — as I speak.
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.
śamo damas titikṣekṣā
tapaḥ satyaṁ dayā smṛtiḥ
tuṣṭis tyāgo ’spṛhā śraddhā
hrīr dayādiḥ sva-nirvṛtiḥ
kāma īhā madas tṛṣṇā
stambha āśīr bhidā sukham
hāsyaṁ vīryaṁ balodyamaḥ
krodho lobho ’nṛtaṁ hiṁsā
yācñā dambhaḥ klamaḥ kaliḥ
nidrāśā bhīr anudyamaḥ
sattvasya rajasaś caitās
sannipātam atho śṛṇu
śamaḥ — mind control; damaḥ — sense control; titikṣā — tolerance; īkṣā — discrimination; tapaḥ — strictly following one’s prescribed duty; satyam — truthfulness; dayā — mercy; smṛtiḥ — observation of the past and future; tuṣṭiḥ — satisfaction; tyāgaḥ — generosity; aspṛhā — detachment from sense gratification; śraddhā — faith (in the guru and other bona fide authorities); hrīḥ — shame (due to improper activities); dayā-ādiḥ — charity, simplicity, humility and so on; sva-nirvṛtiḥ — taking one’s pleasure from within; kāmaḥ — material desire; īhā — endeavor; madaḥ — audacity; tṛṣṇā — dissatisfaction even in gain; stambhaḥ — false pride; āśīḥ — praying to the demigods and other deities with desire for material gain; bhidā — separatist mentality; sukham — sense gratification; mada-utsāhaḥ — courage based on intoxication; yaśaḥ-prītiḥ — being fond of praise; hāsyam — indulging in ridicule; vīryam — advertising one’s power; bala-udyamaḥ — acting on the sanction of one’s own strength; krodhaḥ — intolerant anger; lobhaḥ — stinginess; anṛtam — false speech (speaking what is not stated in scripture as if it were evidence); hiṁsā — enmity; yācñā — begging; dambhaḥ — hypocrisy; klamaḥ — fatigue; kaliḥ — quarrel; śoka-mohau — lamentation and delusion; viṣāda-ārtī — unhappiness and false humility; nidrā — sloth; āśā — false expectations; bhīḥ — fear; anudyamaḥ — lack of endeavor; sattvasya — of the mode of goodness; rajasaḥ — of the mode of passion; ca — and; etāḥ — these; tamasaḥ — of the mode of ignorance; ca — and; ānupūrvaśaḥ — one after another; vṛttayaḥ — the functions; varṇita — have been described; prāyāḥ — for the most part; sannipātam — the combination of these; atho — now; śṛṇu — please hear.
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.
sannipātas tv aham iti
mamety uddhava yā matiḥ
sannipātaḥ — the combination of the modes; tu — and; aham iti — “I”; mama iti — “mine”; uddhava — O Uddhava; yā — which; matiḥ — mentality; vyavahāraḥ — ordinary activities; sannipātaḥ — the combination; manaḥ — by the mind; mātrā — the objects of perception; indriya — the senses; asubhiḥ — and the vital airs.
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.
dharme cārthe ca kāme ca
guṇānāṁ sannikarṣo ’yaṁ
dharme — in religiosity; ca — and; arthe — in economic development; ca — and; kāme — in sense gratification; ca — and; yadā — when; asau — this living entity; pariniṣṭhitaḥ — is fixed; guṇānām — of the modes of nature; sannikarṣaḥ — the intermingling; ayam — this; śraddhā — faith; rati — sensual enjoyment; dhana — and wealth; āvahaḥ — which each bring.
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.
pumān yarhi gṛhāśrame
sva-dharme cānu tiṣṭheta
guṇānāṁ samitir hi sā
pravṛtti — of the path of material enjoyment; lakṣaṇe — in that which is the symptom; niṣṭhā — dedication; pumān — a person; yarhi — when; gṛha-āśrame — in family life; sva-dharme — in prescribed duties; ca — and; anu — later; tiṣṭheta — he stands; guṇānām — of the modes of nature; samitiḥ — the combination; hi — indeed; sā — this.
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.
krodhādyais tamasā yutam
puruṣam — a person; sattva-saṁyuktam — endowed with the mode of goodness; anumīyāt — can be deduced; śama-ādibhiḥ — by his qualities of sense control and so on; kāma-ādibhiḥ — by lust and so on; rajaḥ-yuktam — one who is in the mode of passion; krodha-ādyaiḥ — by anger and so on; tamasā — with the mode of ignorance; yutam — one who is endowed.
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.
yadā bhajati māṁ bhaktyā
taṁ sattva-prakṛtiṁ vidyāt
puruṣaṁ striyam eva vā
yadā — when; bhajati — a person worships; mām — Me; bhaktyā — with devotion; nirapekṣaḥ — indifferent to results; sva-karmabhiḥ — by his own prescribed duties; tam — him; sattva-prakṛtim — a person whose nature is in the mode of goodness; vidyāt — one should understand; puruṣam — a man; striyam — a woman; eva — even; vā — or.
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.
yadā āśiṣa āśāsya
māṁ bhajeta sva-karmabhiḥ
taṁ rajaḥ-prakṛtiṁ vidyāt
hiṁsām āśāsya tāmasam
yadā — when; āśiṣaḥ — benedictions; āśāsya — hoping for; mām — Me; bhajeta — a person worships; sva-karmabhiḥ — by his duties; tam — that; rajaḥ-prakṛtim — a person situated in the mode of passion; vidyāt — one should understand; hiṁsām — violence; āśāsya — hoping for; tāmasam — a person in the mode of ignorance.
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.
sattvaṁ rajas tama iti
guṇā jīvasya naiva me
citta-jā yais tu bhūtānāṁ
sattvam — the mode of goodness; rajaḥ — the mode of passion; tamaḥ — the mode of ignorance; iti — thus; guṇāḥ — the modes; jīvasya — pertaining to the spirit soul; na — not; eva — indeed; me — to Me; citta-jāḥ — manifest within the mind; yaiḥ — by which modes; tu — and; bhūtānām — to material creations; sajjamānaḥ — becoming attached; nibadhyate — one is bound up.
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.
yadetarau jayet sattvaṁ
bhāsvaraṁ viśadaṁ śivam
tadā sukhena yujyeta
yadā — when; itarau — the other two; jayet — overcomes; sattvam — the mode of goodness; bhāsvaram — luminous; viśadam — pure; śivam — auspicious; tadā — then; sukhena — with happiness; yujyeta — he becomes endowed; dharma — with religiousness; jñāna — knowledge; ādibhiḥ — and other good qualities; pumān — a man.
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.
yadā jayet tamaḥ sattvaṁ
rajaḥ saṅgaṁ bhidā calam
tadā duḥkhena yujyeta
karmaṇā yaśasā śriyā
yadā — when; jayet — conquers; tamaḥ sattvam — both ignorance and goodness; rajaḥ — passion; saṅgam — (the cause of) attachment; bhidā — separatism; calam — and change; tadā — then; duḥkhena — with misery; yujyeta — one becomes endowed; karmaṇā — with material work; yaśasā — with (the desire for) fame; śriyā — and with opulence.
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.
yadā jayed rajaḥ sattvaṁ
tamo mūḍhaṁ layaṁ jaḍam
yadā — when; jayet — conquers; rajaḥ sattvam — the modes of passion and goodness; tamaḥ — the mode of darkness; mūḍham — defeating one’s discrimination; layam — covering over consciousness; jaḍam — devoid of endeavor; yujyeta — one becomes endowed; śoka — with lamentation; mohābhyām — and bewilderment; nidrayā — with oversleeping; hiṁsayā — with violent qualities; āśayā — and false hopes.
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.
yadā cittaṁ prasīdeta
indriyāṇāṁ ca nirvṛtiḥ
dehe ’bhayaṁ mano-’saṅgaṁ
tat sattvaṁ viddhi mat-padam
yadā — when; cittam — the consciousness; prasīdeta — becomes clear; indriyāṇām — of the senses; ca — and; nirvṛtiḥ — cessation of their mundane activities; dehe — in the body; abhayam — fearlessness; manaḥ — of the mind; asaṅgam — detachment; tat — that; sattvam — the mode of goodness; viddhi — know it; mat — realization of Me; padam — the situation in which such can be achieved.
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.
vikurvan kriyayā cā-dhīr
anivṛttiś ca cetasām
gātrāsvāsthyaṁ mano bhrāntaṁ
raja etair niśāmaya
vikurvan — becoming distorted; kriyayā — by activity; ca — and; ā — even up to; dhīḥ — the intelligence; anivṛttiḥ — failure to stop; ca — and; cetasām — on the part of the conscious faculties of intelligence and the senses; gātra — of the working senses; asvāsthyam — unhealthy condition; manaḥ — the mind; bhrāntam — unsteady; rajaḥ — passion; etaiḥ — by these symptoms; niśāmaya — you should understand.
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.
sīdac cittaṁ vilīyeta
cetaso grahaṇe ’kṣamam
mano naṣṭaṁ tamo glānis
tamas tad upadhāraya
sīdat — failing; cittam — the higher faculties of consciousness; vilīyeta — become dissolved; cetasaḥ — awareness; grahaṇe — in controlling; akṣamam — incapable; manaḥ — the mind; naṣṭam — ruined; tamaḥ — ignorance; glāniḥ — depression; tamaḥ — the mode of ignorance; tat — that; upadhāraya — you should understand.
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.
edhamāne guṇe sattve
devānāṁ balam edhate
asurāṇāṁ ca rajasi
tamasy uddhava rakṣasām
edhamāne — when it is increasing; guṇe — the mode; sattve — of goodness; devānām — of the demigods; balam — the strength; edhate — increases; asurāṇām — 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; rakṣasām — of the man-eating monsters.
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.
sattvāj jāgaraṇaṁ vidyād
rajasā svapnam ādiśet
prasvāpaṁ tamasā jantos
turīyaṁ triṣu santatam
sattvāt — by the mode of goodness; jāgaraṇam — waking consciousness; vidyāt — one should understand; rajasā — by passion; svapnam — sleep; ādiśet — is indicated; prasvāpam — deep sleep; tamasā — by the mode of ignorance; jantoḥ — of the living entity; turīyam — the fourth, transcendental state; triṣu — throughout the three; santatam — pervading.
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.
upary upari gacchanti
sattvena brāhmaṇā janāḥ
tamasādho ’dha ā-mukhyād
upari upari — higher and higher; gacchanti — they go; sattvena — by the mode of goodness; brāhmaṇāḥ — persons dedicated to Vedic principles; janāḥ — such men; tamasā — by the mode of ignorance; adhaḥ adhaḥ — lower and lower; ā-mukhyāt — headfirst; rajasā — by the mode of passion; antara-cāriṇaḥ — remaining in intermediate situations.
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.
sattve pralīnāḥ svar yānti
tamo-layās tu nirayaṁ
yānti mām eva nirguṇāḥ
sattve — in the mode of goodness; pralīnāḥ — those who die; svaḥ — to heaven; yānti — they go; nara-lokam — to the world of human beings; rajaḥ-layāḥ — those who die in the mode of passion; tamaḥ-layāḥ — those who die in the mode of ignorance; tu — and; nirayam — to hell; yānti — they go; mām — to Me; eva — however; nirguṇāḥ — those who are free from all the modes.
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.
mad-arpaṇaṁ niṣphalaṁ vā
sāttvikaṁ nija-karma tat
mat-arpaṇam — offered unto Me; niṣphalam — done without expectation of result; vā — and; sāttvikam — in the mode of goodness; nija — accepted as one’s prescribed duty; karma — work; tat — that; rājasam — in the mode of passion; phala-saṅkalpam — done in expectation of some result; hiṁsā-prāya-ādi — done with violence, envy and so on; tāmasam — in the mode of ignorance.
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.
kaivalyaṁ sāttvikaṁ jñānaṁ
rajo vaikalpikaṁ ca yat
prākṛtaṁ tāmasaṁ jñānaṁ
man-niṣṭhaṁ nirguṇaṁ smṛtam
kaivalyam — absolute; sāttvikam — in the mode of goodness; jñānam — knowledge; rajaḥ — in the mode of passion; vaikalpikam — manifold; ca — and; yat — which; prākṛtam — materialistic; tāmasam — in the mode of ignorance; jñānam — knowledge; mat-niṣṭham — concentrated upon Me; nirguṇam — transcendental; smṛtam — is considered.
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.
vanaṁ tu sāttviko vāso
grāmo rājasa ucyate
man-niketaṁ tu nirguṇam
vanam — the forest; tu — whereas; sāttvikaḥ — in the mode of goodness; vāsaḥ — residence; grāmaḥ — the village neighborhood; rājasaḥ — in the mode of passion; ucyate — is said; tāmasam — in the mode of ignorance; dyūta-sadanam — the gambling house; mat-niketam — My residence; tu — but; nirguṇam — transcendental.
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.
sāttvikaḥ kārako ’saṅgī
rāgāndho rājasaḥ smṛtaḥ
sāttvikaḥ — in the mode of goodness; kārakaḥ — the performer of activities; asaṅgī — free from attachment; rāga-andhaḥ — blinded by personal desire; rājasaḥ — the performer in the mode of passion; smṛtaḥ — is considered; tāmasaḥ — the performer in the mode of ignorance; smṛti — from remembrance of what is what; vibhraṣṭaḥ — fallen; nirguṇaḥ — transcendental; mat-apāśrayaḥ — he who has taken shelter of Me.
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.
sāttviky ādhyātmikī śraddhā
karma-śraddhā tu rājasī
tāmasy adharme yā śraddhā
mat-sevāyāṁ tu nirguṇā
sāttvikī — in the mode of goodness; ādhyātmikī — spiritual; śraddhā — faith; karma — in work; śraddhā — faith; tu — but; rājasī — in the mode of passion; tāmasī — in the mode of ignorance; adharme — in irreligion; yā — which; śraddhā — faith; mat-sevāyām — in My devotional service; tu — but; nirguṇā — transcendental.
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.
pathyaṁ pūtam anāyastam
āhāryaṁ sāttvikaṁ smṛtam
pathyam — beneficial; pūtam — pure; anāyastam — attained without difficulty; āhāryam — food; sāttvikam — in the mode of goodness; smṛtam — is considered; rājasam — in the mode of passion; ca — and; indriya-preṣṭham — very dear to the senses; tāmasam — in the mode of ignorance; ca — and; ārti-da — which creates suffering; aśuci — is impure.
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.
sāttvikaṁ sukham ātmotthaṁ
viṣayotthaṁ tu rājasam
sāttvikam — in the mode of goodness; sukham — happiness; ātma-uttham — generated from the self; viṣaya-uttham — generated from sense objects; tu — but; rājasam — in the mode of passion; tāmasam — in the mode of ignorance; moha — from delusion; dainya — and degradation; uttham — derived; nirguṇam — transcendental; mat-apāśrayam — within Me.
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.
dravyaṁ deśaḥ phalaṁ kālo
jñānaṁ karma ca kārakaḥ
trai-guṇyaḥ sarva eva hi
dravyam — object; deśaḥ — place; phalam — result; kālaḥ — time; jñānam — knowledge; karma — activity; ca — and; kārakaḥ — performer; śraddhā — faith; avasthā — state of consciousness; ākṛtiḥ — species; niṣṭhā — destination; trai-guṇyaḥ — partaking of the three modes; sarvaḥ — all these; eva hi — certainly.
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.
sarve guṇa-mayā bhāvāḥ
dṛṣṭaṁ śrutam anudhyātaṁ
buddhyā vā puruṣarṣabha
sarve — all; guṇa-mayāḥ — composed of the modes of nature; bhāvāḥ — states of existence; puruṣa — by the enjoying soul; avyakta — and subtle nature; dhiṣṭhitāḥ — established and maintained; dṛṣṭam — seen; śrutam — heard; anudhyātam — conceived; buddhyā — by the intelligence; vā — or; puruṣa-ṛṣabha — O best among men.
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.
etāḥ saṁsṛtayaḥ puṁso
yeneme nirjitāḥ saumya
guṇā jīvena citta-jāḥ
etāḥ — these; saṁsṛtayaḥ — created aspects of existence; puṁsaḥ — of a living being; guṇa — with the material qualities; karma — and work; nibandhanāḥ — connected; yena — by whom; ime — these; nirjitāḥ — are conquered; saumya — O gentle Uddhava; guṇāḥ — the modes of nature; jīvena — by a living entity; citta-jāḥ — which are manifested from the mind; bhakti-yogena — through the process of devotional service; mat-niṣṭhaḥ — dedicated to Me; mat-bhāvāya — of love for Me; prapadyate — receives the qualification.
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.
tasmād deham imaṁ labdhvā
māṁ bhajantu vicakṣaṇāḥ
tasmāt — therefore; deham — body; imam — this; labdhvā — having obtained; jñāna — of theoretical knowledge; vijñāna — and realized knowledge; sambhavam — the place of generation; guṇa-saṅgam — association with the modes of nature; vinirdhūya — washing out completely; mām — Me; bhajantu — they should worship; vicakṣaṇāḥ — persons who are very intelligent.
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.
niḥsaṅgo māṁ bhajed vidvān
rajas tamaś cābhijayet
niḥsaṅgaḥ — free from material association; mām — Me; bhajet — should worship; vidvān — a wise person; apramattaḥ — not bewildered; jita-indriyaḥ — having subdued his senses; rajaḥ — the mode of passion; tamaḥ — the mode of ignorance; ca — and; abhijayet — he should conquer; sattva-saṁsevayā — by taking to the mode of goodness; muniḥ — the sage.
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.
sattvaṁ cābhijayed yukto
sampadyate guṇair mukto
jīvo jīvaṁ vihāya mām
sattvam — the mode of goodness; ca — also; abhijayet — he should conquer; yuktaḥ — engaged in devotional service; nairapekṣyeṇa — by being indifferent to the modes; śānta — pacified; dhīḥ — whose intelligence; sampadyate — he achieves; guṇaiḥ — from the modes of nature; muktaḥ — liberated; jīvaḥ — the living entity; jīvam — the cause of his being conditioned; vihāya — giving up; mām — Me.
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.
mayaiva brahmaṇā pūrṇo
na bahir nāntaraś caret
jīvaḥ — the living entity; jīva-vinirmuktaḥ — freed from the subtle conditioning of material consciousness; guṇaiḥ — from the modes of nature; ca — and; āśaya-sambhavaiḥ — which have manifested in his own mind; mayā — by Me; eva — indeed; brahmaṇā — by the Supreme Absolute Truth; pūrṇaḥ — made full in satisfaction; na — not; bahiḥ — in the external (sense gratification); na — nor; antaraḥ — in the internal (remembrance of sense gratification); caret — he should wander.
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.