40 What are the modes why do they matter – Gita 14.05

So today we will be discussing one of the most fundamental and important concepts from the Gita, which is the concept of the modes.

This is, on one level, philosophical, and on another level, it’s also very practical. We’ll be discussing the theme of what the modes are and why they matter.

In fact, the theme of the modes is introduced by Krishna right in the second chapter itself. The Sanskrit word that Krishna uses in the Gita for modes is gunas. This word comes up recurrently in the Gita on many, many occasions. But this 14th chapter is devoted especially to the modes.

So we will start with the introductory verse, where Krishna mentions the modes for the first time in this chapter, using their Sanskrit names. He says satva, raja, and tama. These are broadly the three modes, which are translated in English sometimes as goodness, passion, and ignorance, and sometimes as luminosity, hyperactivity, and turgidity. I’ll explain the concepts a little bit more.

Gunaha prakriti sambhavaha. These are modes that arise from prakriti, or material nature, sambhavaha, meaning to be born. Nibhadnanti maha baho, and they bind. “Oh Arjuna, you are extremely powerful, but even you, despite your prowess, are bound by these modes.”

Dehe dehinam avyayam, unto the body, the soul present in the body is bound imperishably by these modes. The soul and the body are bound by the modes.

So we will discuss broadly three questions: What are the modes? How can we perceive the mode we are presently in? And, most of the time, we will focus on how we can elevate the mode we are in.

Now, words have general meanings and technical meanings. In a normal sense, we might use the word “mode” to refer to something like, “What mode is the car operating in?” or “What mode is this machine operating in?” Is it operating in, say, a high energy mode or low energy mode?

So, “mode” in a general sense is used to refer to the way of functioning or the way of acting. For example, their normal way of functioning is spontaneous, but the mode in which they function is spontaneous, more with some of the other actors more organized and planned.

So, mode in a general sense refers to the idea of the way a particular object functions or the way people act. This sense is very much present in the technical word “modes” as it is used in the Bhagavad Gita.

Now, the Bhagavad Gita draws on various philosophies that were present in India and integrates them within a theistic perspective. The concept of the modes is discussed primarily in the Sankhya philosophy. Sankhya is basically the philosophy that analyzes material existence.

Within Sankhya, the modes have two broad senses. One is that the modes are seen as fundamental building blocks of material existence. The whole material existence is made of modes, Daivi Asha Gunamai. Krishna says that this material energy is made of the modes.

In this sense, the modes refer to the fundamental building blocks of existence. The modes are also used in a more common sense, where they are the subtle forces that shape the interaction between matter and consciousness. This is the prominent sense in which they are used in the Bhagavad Gita and, primarily, in this particular chapter. This is the sense we will focus on primarily.

But let’s get a sense of both these senses. If we consider the modes as building blocks of material existence, one metaphor we could use is that we have three basic colors from which we can create all kinds of pictures, whether it is on a computer screen or in a movie theater, whether in digital or celluloid form, or whatever technology is used. Ultimately, everything you are seeing on your screen, seeing me, and seeing everything else, arises from three basic colors.

So today we will be discussing one of the most fundamental and important concepts from the Gita, that is, the concept of the modes. This is, at one level, philosophical, and at another level, it’s also very practical. We’ll be discussing the theme of what the modes are and why they matter. In fact, the theme of the modes is introduced by Krishna right in the second chapter itself. The Sanskrit word that Krishna uses in the Gita for modes is “Gunas.” This word appears recurrently in the Gita on many occasions. However, this 14th chapter is devoted especially to the modes. We will start with the introductory verse, where Krishna mentions the modes for the first time in this chapter, using their Sanskrit names for them. He mentions Satva, Raja, and Tama. These are broadly the three modes, and they are translated in English sometimes as goodness, passion, and ignorance; sometimes as luminosity, hyperactivity, and turgidity. I’ll explain the concepts a little bit more. Gunaha prakriti sambhavaha—these are modes that arise from prakriti, from material nature, sambhavaha, which means to be born. Nibhadnanti maha baho—and they bind. Oh Arjuna, you are extremely powerful, but even you, despite your prowess, are bound by these modes. Dehe dehinam avyayam—Dehe, unto the body, dehinam, the soul who is present in the body, avyayam is bound imperishably by the soul in this way. The soul and the body get bound by the modes. So we will discuss broadly three questions: What are the modes? How can we perceive the mode we are presently in? And then the most time we will devote to is how we can elevate the mode we are in.

Now, words have both general and technical meanings. In a normal sense, we might use the word “mode” to refer to what mode a car or machine is operating in, such as high-energy mode or low-energy mode. “Mode” in a general sense refers to the way of functioning, or the way of acting—whether the function is spontaneous or more organized and planned. So, in a general sense, “mode” refers to the way a particular object functions or the way people act. This sense is very much there in the technical word “modes” as it is used in the Bhagavad Gita.

The Bhagavad Gita draws on various philosophies that were present in India and integrates them within a theistic perspective. The concept of the modes is discussed primarily in Sankhya philosophy. Sankhya is the philosophy that analyzes material existence. Within Sankhya, the modes have two broad senses. One sense is that the modes are seen as fundamental building blocks of material existence. The whole material existence is made of modes—Daivi, Asha, Gunamai. Krishna says this material energy is made of the modes. In this sense, the modes refer to the blocks of existence, the fundamental building blocks of existence. The modes are also used more commonly in a second sense, where they are the subtle forces that shape the interaction between matter and consciousness. This is the prominent sense in which they are used in the Bhagavad Gita and primarily in this particular chapter, and this is the sense we will focus on.

Let’s consider both senses. If we regard the modes as building blocks of material existence, one metaphor we could use is if we have three basic colors from which we can create all kinds of pictures—whether on a computer screen, in a movie theater, or any other technology used. Ultimately, everything right now that you’re seeing on your screen, including me and everything else, arises from three basic colors. Whether it’s RGB or RYB, depending on how it’s analyzed or composed, three colors can give rise to the multiplicity of visual effects we see, whether in terms of pictures or images. Similarly, there are three modes: sattva, rajas, and tamas—goodness, passion, and ignorance. From these arise material existence with all its sense objects. While colors are concerned only with visual perception, the modes concern all types of perception, not just visual. The things we touch, taste, and perceive through various senses are all manifested by the modes in different ways: purusha prakriti sthohi, bhumte prakriti jaan gunaan.

Purusha prakriti sthohi, the soul is situated in material existence and desires to enjoy. What does it want to enjoy? It is said bhumte prakriti jaan gunaan—the products of material nature, or more precisely, the sense objects that are the products of the modes. The soul desires to enjoy these various objects produced by the modes. Just like when we watch a movie, we enjoy the various visuals—some people look attractive, some speak in an attractive way, some heroes may fight in an attractive way, and the shooting may take place in scenic locations. We want to enjoy what we see with our eyes. Similarly, just as a person who wants to see something becomes more absorbed in what’s happening in the movie, the more they desire to see it, the more they get consumed by it. In the same way, the soul desires to enjoy the products of the three modes, and this is how the soul becomes bound.

Now, as I mentioned, we will focus on the second meaning of the word “modes.” The modes refer to ropes, and the Sanskrit word guna itself means ropes. What are these ropes? They make us gravitate toward certain ways of observing, thinking, and acting. To put this in terms of three P’s: whenever we function in the world, there are three things we do. We perceive the world—say, if you’re walking along the road and, during the current COVID times, you see someone walking without a mask. You may want to keep a distance from them. So we perceive something, then we process what we should do in response—maybe decide to stay farther away from that person. Finally, we pursue a particular course of action based on our processing. In essence, when we interact with the world, these three broad things occur: perception, processing, and pursuit. All three of these—how we perceive, how we process, and what we pursue—are affected by the modes. The modes pull us toward certain ways of acting, and in this sense, they are like ropes.

If we look at how the soul interacts with the world, the soul interacts in two ways. From the soul comes out consciousness, which is energy. Consciousness functions in two ways, though these are not necessarily two discrete ways. For the purpose of analysis, I present them as discrete: one is the light of awareness. Now, I’ve shown the light of awareness as going inward. Normally, we think of light as flowing outward—if I place a torch in front of me in a dark room, the beam of light goes outward. However, when we talk about the light of awareness, it means that while something goes outward from us, as the consciousness goes out, it impinges on certain objects and then comes back to us. Awareness happens not simply when our consciousness goes outward; it happens when our consciousness returns inward. That’s when we see certain things register. For example, when talking to someone on the phone, we might be doing other activities like working on the computer or cleaning the house, while they chat. Initially, our consciousness is outward, aware of their words. But only when the consciousness returns inward do certain words catch our attention—those that are interesting or surprising. This is why I’m describing the light of awareness as coming inward. Our consciousness has to go out for us to perceive, but we truly perceive when the consciousness comes back in. If it doesn’t come back in, we don’t perceive much.

The second aspect of consciousness is that it is the energy for activity. In terms of the three P’s—perceiving, processing, and pursuing—when we pursue, that is the energy for activity. If a person is dead, they can’t perceive who is around them, nor can they do anything. Someone might slap them or push them, but they can’t respond. Consciousness enables us to perform these actions. What I have said is that the modes regulate the interaction between matter and consciousness. The consciousness acts in these two ways: it provides information about the outer world and enables us to act in the outer world.

In between gaining information and acting, there is analyzing what to do. All these three—perception, processing, and pursuit—are affected by the modes. So how do the modes bind us? The subtle forces act on the subtle body, but there are no physical ropes tying or pulling us in any particular way. This can be considered psychological bondage. For instance, an alcoholic might return home and be uncertain about whether there is still any alcohol left. Even though there may be many things happening in the house, like their spouse or children being present, or the house being in disorder or cleanliness, their attention will gravitate straight to the liquor cabinet. There’s no physical force pulling them, but they are still drawn toward it. This is how the modes influence us: they direct us, not necessarily fully controlling us, but pushing us to focus on certain things—whether in terms of perceiving, thinking about, or acting upon them.

To understand the bondage of the modes, we can think about unhealthy behaviors like addictions. Addictions, whether to substances like alcohol, drugs, or smoking, or behaviors such as excessive gaming, TV watching, or internet surfing, are tied to specific desires. These desires are very strong and directed toward certain objects. While modes are more generic, they involve sets of desires that pull us in particular directions. Each mode involves a specific set of desires that influence how we act. Even if we are not addicted to substances or behaviors, we can still perceive the effects of modes in our lives through changes in our moods. For example, sometimes we feel energetic and positive, and other times we feel drained and pessimistic, as if we don’t want to do anything. One day we might feel inspired by our job, while the next day it feels like a burden. The modes can dramatically affect our moods, and the greater their influence, the more moody we become about various things. Some people may feel moody about cleaning their house or doing their dishes, while others may feel indifferent about their relationships or jobs. The more the influence of the modes, the more susceptible we are to mood swings about different aspects of life.

This is a brief introduction to the modes. The Bhagavad Gita goes into much more detail about how to understand them. Krishna explains the modes through various verses, beginning with general characteristics in verses 14.16-18 and then offering more specific descriptions in verses 14.11-13. For example, Krishna describes Prakash (illumination) as a characteristic of the mode of goodness. He uses a metaphor: the doors of the body are illuminated, referring to the senses. Imagine being in a large house with a dark room and a door in the distance. If the area around the door is dark, you won’t know who is entering or leaving. But if it’s illuminated, you can clearly see who is coming and going. Similarly, when we are in the mode of goodness, we are aware of what we are perceiving. When walking along the road, for instance, we might see various temptations. If we let our perception dwell on those temptations, desires will arise within us. But in the mode of goodness, we will be conscious of the stimuli we are encountering. We will be aware of what our senses are receiving and whether it’s something we need to pursue. This illumination of the senses allows us to have greater control over our actions. We will also be more aware of what we speak and more conscious of avoiding slips of the tongue. While we are all human and imperfect, being in the mode of goodness helps us maintain better control over our speech and actions.

Sometimes slips of the tongue can be more embarrassing or troublesome than at other times. However, if we are more watchful, we can avoid those mistakes. Illumination, in this context, doesn’t refer to outer light or a mystical internal experience of spiritual reality. Instead, it refers to the interaction between our inner and outer worlds. It is not that in the mode of goodness we begin perceiving spiritual reality fully, but rather, we become more aware of how our senses interact with the external world. In the mode of goodness, we can observe the stimuli around us and make conscious choices about how to respond to them.

Next is the mode of passion, where Krishna describes Pravritti, which refers to activity driven by desires—hyperactivity. It is characterized by lobha (greed) and aarambha (constant initiation of new activities). In the mode of passion, we are often driven by desires without realizing we are being influenced by them. We get consumed by our actions. For example, someone might feel hurt by someone else, create a plan for revenge, and carry it out, only to later wonder if it was worth the time and effort. The mode of passion leads to hyperactivity, and much of modern society can be said to be in this mode. People’s lives are often characterized by four things: get, beget, regret, and forget. People want to possess material things, engage in relationships, and sometimes forget the consequences of their actions. In this mode, after experiencing regret, people often retreat into distractions like TV watching or mindless internet surfing, which can lead them into the mode of ignorance.

The mode of ignorance, as Krishna describes, is characterized by aprakas (darkness) and pramod (delusion). When one is in ignorance, the perception of reality becomes distorted, much like when someone is under the influence of alcohol or in a stupor, and their thoughts become clouded. In the mode of goodness, there is awareness of both material reality and a sense of spiritual reality. While spiritual awareness is not complete, there is a recognition that material things are temporary and that the soul exists independently of these things. The mode of passion, on the other hand, causes selective perception of material reality. For example, a person obsessed with alcohol may not notice anything else in the house except the liquor cabinet. Similarly, someone focused on accumulating wealth might only see the monetary value of objects and ignore the emotional significance of a gift. In the mode of ignorance, however, one becomes consumed by fictional and mental realities. This can involve getting lost in external entertainment or in our own erratic thoughts.

The modes influence how we focus, process, and pursue things. In the mode of goodness, we focus on what we can change. In the mode of passion, we focus on what matters to us, but this focus is often driven by unreliable desires. These desires are fickle and can cause us to prioritize things that are not necessarily important. For example, a quarrel with a loved one might matter greatly to us, but our ability to change the situation is limited. The mind in the mode of passion leads us to focus on immediate desires rather than long-term well-being.

So, what is it that we can change? While we can’t change the behavior of others, though we might want to, we can change how we react or behave. For example, we can present our side of the story more objectively and less aggressively. Focusing on the things we can change makes us most effective. In the mode of passion, our attention is directed towards things that matter to us. In the mode of ignorance, we end up focusing on things that don’t really matter, yet they consume our attention. An example of this is when we engage in mindless activities like surfing the internet—jumping from one news article to another, watching random YouTube videos, or scrolling through social media. Even though we may be using modern technology, we could be functioning in the mode of ignorance, wasting time and energy on things that have little value.

From this analysis, it’s clear that functioning in the mode of goodness tends to be the most productive. The world around us is largely driven by the modes of passion and ignorance. We sometimes believe that the mode of passion is important because it involves action, but what truly matters is deciding thoughtfully what action to take. This thoughtfulness and prioritization is in the mode of goodness. For instance, starting the day by listing tasks and prioritizing the five most important ones is a practice rooted in the mode of goodness. Once we begin our tasks, the running around and hyperactivity may be in the mode of passion, but the underlying decision-making is rooted in goodness.

At least some time for self-reflection is essential for everyone. Activities like journaling, introspection, or meditation are all practices aligned with the mode of goodness, helping us calm our minds and regain clarity. While the Bhagavad Gita provides extensive analysis on the modes, it’s clear that these modes are key to understanding how we function in the world. Krishna explains that functioning in different modes leads to different consequences both in the short and long term.

In Chapter 14, verse 18, Krishna states that those in the mode of goodness are elevated to a higher level of existence. In the cosmology of the Gita, the earth exists at an intermediate level, with higher worlds above and lower, even hellish worlds below. People in the mode of goodness are elevated, those in the mode of passion remain where they are, and those in the mode of ignorance face degradation, which could mean being reborn in lower realms or even as lower species. The modes not only affect how we function now but also determine our future existence.

Krishna further explains in Chapter 14, verse 16, that functioning in the mode of goodness purifies us. Good actions lead to purification, while actions in the mode of passion result in distress. While some may enjoy temporary pleasures—such as smoking or drinking—there are long-term consequences, like health issues or dependency. Similarly, indulgence in any harmful habits eventually leads to distress. The result of functioning in the mode of ignorance is foolishness. While both tamas and ajnana translate to ignorance, ajnana refers more to habitual mindlessness. People in the mode of ignorance behave thoughtlessly and foolishly, lacking clarity and awareness.

In the short term, functioning in the mode of goodness brings clarity. For example, when we pause amidst busy tasks and take deep breaths, we begin to feel calmer, and our perception clears. This clarity leads to better decision-making. In contrast, the mode of passion leads to constant craving and desire. The pursuit of those desires, unchecked, often brings frustration and distress.

When we’re constantly thinking, “I have to do this,” “I want this,” “I need to eat this,” “I need to watch this,” it’s an expression of craving. In the mode of passion, cravings intensify, leading to a constant desire for fulfillment. On the other hand, in the mode of ignorance, there’s confusion. You might wonder, “What should I do?” “There are so many things to do; which one should I choose?” This confusion often leads to inaction. These are the effects of the three modes on our behavior. Krishna elaborates on these modes in detail in the Bhagavad Gita, particularly in the 14th, 17th, and 18th chapters. While I won’t go into every detail here, I’ll give a brief overview to illustrate the depth of the analysis.

Krishna also discusses how we can understand the level of someone’s practice, particularly in terms of faith. When someone engages in religious or spiritual practices, how do we evaluate their level of consciousness? Krishna suggests we can assess this by analyzing four aspects of their actions: how they interact with their body, society, and nature, and how they approach things like food, austerity, charity, and sacrifice. Austerity is not just about specific practices, such as fasting on certain days, but about how a person regulates their body and mind. Charity refers to how someone interacts with others—whether they are grasping and consuming, or sharing and giving. Sacrifice and charity also extend to how we relate to the environment and the higher beings that govern nature. By observing how a person eats, practices austerity, performs charity, and engages in sacrifice, we can gain insight into their mode and level of consciousness.

In Chapter 18, Krishna provides further analysis, breaking down the process of action into three parts: perception, process, and pursuit. He explains how we perceive information, process it, and decide what actions to take. Perception, in this context, is about how we take in information from the outer world. Once we perceive something, our intelligence guides how we act on that information, which is where determination comes into play. There are always distractions, and determination is needed to focus on the task at hand. Krishna explains that each of these stages—perception, intelligence, and determination—can be influenced by the three modes. Additionally Krishna discusses happiness in the three modes, emphasizing transcendental happiness, which transcends the lower modes of passion and ignorance.

This analysis in the Gita could be expanded into entire classes on each topic—how perception, action, intelligence, and happiness are shaped by the modes. Essentially, the Gita offers tools to analyze everything in existence through the lens of the three modes, providing deep insights into how we function in the world. Furthermore, the same Krishna who spoke the Bhagavad Gita also spoke the Uddhava Gita in the Srimad Bhagavatam, which delves into the modes even further.

The Bhagavad Gita offers not only a framework for understanding the modes but also guidance on how to transcend them. Krishna speaks about two key practices for elevating our mode of being: intelligent self-observation and devotional dedication. Through self-observation, we can reflect on our behaviors and habits, and through devotion, we can cultivate a higher consciousness. These practices help us rise above the influence of the modes, leading to a more harmonious and enlightened existence.

Thank you very much. Hare Krishna.