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

TEXT 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 this mode become conditioned by a sense of knowledge and happiness.

TEXT 7: The mode of passion is born of unlimited desires and longings, and because of this the embodied living entity is bound to material actions.

TEXT 8: 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.

TEXT 9: The mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance binds one to madness.

TEXT 10: Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way the three modes always compete with one another.

TEXT 11: The manifestation of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.

TEXT 12: 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.

TEXT 13: When there is an increase in the mode of ignorance, darkness, inertia, madness and illusion are manifested.

TEXT 14: When one dies in the mode of goodness, he attains to the pure planets of the great sages.

TEXT 15: When one dies in the mode of passion, he takes rebirth in this world; and when one dies in the mode of ignorance, he takes birth in an animal condition.

TEXT 16: 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 in the mode of ignorance results in foolishness.

TEXT 17: From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop madness and illusion.

TEXT 18: Those situated in the mode of goodness gradually go upward to higher realms; those in the mode of passion live on earthly planets; and those in the abominable mode of ignorance go down to hellish worlds.

TEXT 19: When one properly sees that these modes of nature direct all human activities under Supreme will, he attains My spiritual nature.

TEXT 20: When the embodied being is able to transcend these three modes, he can become free from the distress of birth, death, old age and can enjoy bliss even in this life.

TEXT 21: Arjuna inquired: O my dear Lord, by which symptoms can we recognize one who is transcendental to these three modes? What is his behavior? And how does he transcend the modes of nature?

TEXTS 22-25: 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 who is indifferent to happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who does not favor the desirable over the undesirable; who is steady, and equal in the face of praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material interest – such a person is said to have transcended the modes of nature.

TEXT 26: 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.

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

END OF CHAPTER 14 (From Bhagavad-gita, As It Is)