Bhagavad Gita Chapter 14, Verse 11

English Translation

When the illumination that is knowledge radiates in this body through all the doors (of the senses), then one should know that sattva has increased greatly.

Detailed Commentary

'Sarvadvāreṣu dehe'smin...jñānaṃ yadā' – When Sattva Guṇa increases by suppressing Rajo Guṇa and Tamo Guṇa, then cleanliness and purity dawn in all the senses (Indriyas) and the inner instrument (Antaḥkaraṇa). Just as everything appears clear in the light of the sun, similarly, through the senses and the mind, correct knowledge of the five sense objects is attained. With the cleanliness of the senses and the mind, a clear understanding of matters like 'truth (Sat) and untruth (Asat)', 'duty (Kartavya) and non-duty (Akartavya)', 'gain and loss', 'welfare (Hita) and detriment (Ahita)' arises. 'Dehe'smin' (in this body) means that the increase of Sattva Guṇa, i.e., external and internal purity, and the power of discrimination (Viveka-shakti), is possible only in this human body, not in other bodies. The Lord (Bhagavan) has spoken of Tamo Guṇa as 'Sarvadehinām' (of all embodied beings) (14.8), which indicates that Rajo Guṇa and Tamo Guṇa also increase in other bodies, but Sattva Guṇa can increase only in the human body. One should strive to overcome Rajo Guṇa and Tamo Guṇa and rise beyond Sattva Guṇa. This is the success of human life. The Lord has, out of grace, bestowed the human body, granting the opportunity and power to conquer these three Guṇas. 'Tadā vidyād vivṛddhaṃ sattvamityuta' (then know that Sattva is predominant) – When cleanliness appears in the senses and the mind, the spiritual aspirant (Sādhaka) should understand that the tendencies (Vṛttis) of Sattva Guṇa are increasing, and those of Rajo Guṇa and Tamo Guṇa are diminishing. The Sādhaka should never entertain the pride (Abhimāna), 'I have become enlightened (Jñānī),' but rather consider it to be the work of Sattva Guṇa. 'Iti vidyāt' (thus know) means that the arising, increasing, and suppression of the other two tendencies when one Guṇa becomes predominant, all occur within the Guṇas, not in the essential nature (Svarūpa). Its true meaning can be understood in the human body. But humans, instead of utilizing the discriminative power (Viveka-shakti) bestowed by the Lord, become attached to the Guṇas and begin to identify themselves as Sāttvic, Rājasic, or Tāmasic. One should consider oneself immutable (Nirvikāra) and unchanging (Aparivartanashīla). The tendencies (Vṛttis) of the three Guṇas remain distinct. No Guṇa changes by itself; it is experienced. Only the unchanging can comprehend change. When Sāttvic tendencies begin to increase, cleanliness dawns in the senses and the mind, discrimination (Viveka) awakens, leading to the removal of attachment (Rāga) to the world and the attainment of dispassion (Vairāgya). Restlessness (Ashānti) vanishes, and peace (Shānti) arrives. Greed (Lobha) ends, and generosity (Udāratā) emerges. Actions begin to be performed without desire for results (Niṣkāma karma) (Gita 18.9). New actions for enjoyment (Bhoga) and accumulation (Saṅgraha) cease. The mind feels no need for new objects; the inclination remains only towards sustenance. Intellect (Buddhi) develops. Every task is performed carefully. Mistakes, if any, are corrected; there is no carelessness. The awakened state of discrimination (Viveka) is ensured. At such a time, engaging in devotional singing (Bhajana) and meditation (Dhyāna) is beneficial for the Sādhaka. Connection: The characteristics of an increased Rajo Guṇa are described in the next verse.