Verse 14.11

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 14.11:

सर्व-द्वारेषु देहेऽस्मिन् प्रकाश उपजायते ।
ज्ञानं यदा तदा विद्याद् विवृद्धं सत्त्वम् इत्य् उत ॥ ११ ॥

sarva-dvāreṣu dehe'smin prakāśa upajāyate |
jñānaṃ yadā tadā vidyād vivṛddhaṃ sattvam ity uta || 11 ||

sarva-dvāreṣu–in all the gates (of the knowledge-acquiring senses such as the eyes and ears); dehe–body; asmin–in this; prakāśaḥ–illumination (of the factual situation); upajāyate–appears; jñānam–knowledge; yadā–when; tadā–at that time; vidyāt–one should understand; vivṛddham–predominating; sattvam–the quality of goodness;iti–that; uta–emphatic.

When all the gates of the body–the knowledge-acquiring senses such as the ears and nose–are illuminated by the awakening of true knowledge of sense objects, and when signs of such happiness manifest, one should know for certain that the mode of goodness is predominating.

Commentary: Sārārtha-Varṣiṇī Ṭīkā

(By Śrīla Viśvanātha Cakravartī Ṭhākura; the innermost intention of the commentary named ‘the shower of essential meanings’)

Previously it was said that when a mode increases, it predominates over the two weaker modes. Now, in three consecutive verses, the first beginning here with sarva, Śrī Bhagavān is explaining the symptoms of the predominating mode. When the senses, such as the ears, begin to acquire perfect knowledge of Vedic sound and so forth, one should know that sattva-guṇa, the mode of goodness, is predominating. The word uta emphasizes illumination in the form of happiness generated by the self.

Commentary: Sārārtha-Varṣiṇī Prakāśikā-vṛtti

(By Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja; the explanation that illuminates the commentary named Sārārtha-varṣiṇī)

The symptoms by which one can understand which mode of nature is predominating are explained here. It is understood that the mode of goodness is predominating when one’s senses, such as the ears and nose, provide proper knowledge of objects and when a feeling of happiness manifests from the soul.

Śrīmad-Bhāgavatam (11.25.13) also states:

yadetarau jayet sattvaṃ bhāsvaraṃ viśadaṃ śivam
tadā sukhena yujyeta dharma-jñānādibhiḥ pumān

The mode of goodness, illuminating, pure and peaceful, grants the living entity qualification for happiness, virtue and knowledge. By restraining the modes of passion and ignorance, goodness increases.

Furthermore, in Śrīmad-Bhāgavatam (11.25.9) it is said, “puruṣaṃ sattva-saṃyuktam anumīyāc chamādibhiḥ–one should recognize that a person who can control his mind and who possesses other similar characteristics is endowed with the quality of goodness.”

“When bhakti to Me is mixed with the material modes, it is called saguṇa-bhakti.”

It is said in Śrīmad-Bhāgavatam (11.25.10):

yadā bhajati māṃ bhaktyā nirapekṣaḥ sva-karmabhiḥ
taṃ sattva-prakṛtiṃ vidyāt puruṣaṃ striyam eva vā

Any person, male or female, who is situated in the mode of goodness, becomes indifferent to their prescribed duty and engages in the worship of Bhagavān.

The Gītā (9.27) refers to saguṇa-bhakti:

yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam

O son of Kuntī, whatever activities you perform, whatever you eat, whatever you sacrifice and give in charity and whatever austerities you perform, offer them all to Me.