Bg. 14.16

BG 14.16

Devanagari

कर्मण: सुकृतस्याहु: सात्त्विकं निर्मलं फलम् । रजसस्तु फलं दु:खमज्ञानं तमस: फलम् ॥ १६ ॥

Verse text

karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam rajasas tu phalaṁ duḥkham ajṣānaṁ tamasaḥ phalam

Synonyms

karmaṇaḥ of work ; su-kṛtasya pious ; āhuḥ is said ; sāttvikam in the mode of goodness ; nirmalam purified ; phalam the result ; rajasaḥ of the mode of passion ; tu but ; phalam the result ; duḥkham misery ; ajṣānam nonsense ; tamasaḥ of the mode of ignorance ; phalam the result.

Translation

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 performed in the mode of ignorance results in foolishness.

Translation (Visvanatha Cakravarti Thakura)

16. The result of sattvic work is purity and absence of distress. The result of rajas is sorrow. The result of tamas is ignorance.

Translation (Baladeva Vidyabhusana)

16. The result of sattvika work is pure happiness without distress. The result of rajas is sorrow. The result of tamas is ignorance.

Purport

The result of pious activities in the mode of goodness is pure. Therefore the sages, who are free from all illusion, are situated in happiness. But activities in the mode of passion are simply miserable. Any activity for material happiness is bound to be defeated. If, for example, one wants to have a skyscraper, so much human misery has to be undergone before a big skyscraper can be built. The financier has to take much trouble to earn a mass of wealth, and those who are slaving to construct the building have to render physical toil. The miseries are there. Thus Bhagavad-gītā says that in any activity performed under the spell of the mode of passion, there is definitely great misery. There may be a little so-called mental happiness – “I have this house or this money” – but this is not actual happiness. As far as the mode of ignorance is concerned, the performer is without knowledge, and therefore all his activities result in present misery, and afterwards he will go on toward animal life. Animal life is always miserable, although, under the spell of the illusory energy, māyā, the animals do not understand this. Slaughtering poor animals is also due to the mode of ignorance. The animal killers do not know that in the future the animal will have a body suitable to kill them. That is the law of nature. In human society, if one kills a man he has to be hanged. That is the law of the state. Because of ignorance, people do not perceive that there is a complete state controlled by the Supreme Lord. Every living creature is a son of the Supreme Lord, and He does not tolerate even an ant’s being killed. One has to pay for it. So indulgence in animal killing for the taste of the tongue is the grossest kind of ignorance. A human being has no need to kill animals, because God has supplied so many nice things. If one indulges in meat-eating anyway, it is to be understood that he is acting in ignorance and is making his future very dark. Of all kinds of animal killing, the killing of cows is most vicious because the cow gives us all kinds of pleasure by supplying milk. Cow slaughter is an act of the grossest type of ignorance. In the Vedic literature ( Ṛg Veda 9.46.4) the words gobhiḥ prīṇita-matsaram indicate that one who, being fully satisfied by milk, is desirous of killing the cow is in the grossest ignorance. There is also a prayer in the Vedic literature that states: namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca jagad-dhitāya kṛṣṇāya govindāya namo namaḥ “My Lord, You are the well-wisher of the cows and the brāhmaṇas, and You are the well-wisher of the entire human society and world.” ( Viṣṇu Purāṇa 1.19.65) The purport is that special mention is given in that prayer for the protection of the cows and the brāhmaṇas. Brāhmaṇas are the symbol of spiritual education, and cows are the symbol of the most valuable food; these two living creatures, the brāhmaṇas and the cows, must be given all protection – that is real advancement of civilization. In modern human society, spiritual knowledge is neglected, and cow killing is encouraged. It is to be understood, then, that human society is advancing in the wrong direction and is clearing the path to its own condemnation. A civilization which guides the citizens to become animals in their next lives is certainly not a human civilization. The present human civilization is, of course, grossly misled by the modes of passion and ignorance. It is a very dangerous age, and all nations should take care to provide the easiest process, Kṛṣṇa consciousness, to save humanity from the greatest danger.

Purport (Visvanatha Cakravarti Thakura)

The result of sattvic (sukrtṛsya) work is purity without distress (nirmalam). The result of rajas work is sorrow. The result of tamasic work is senselessness or unconsciousness (ajṣānam).

Purport (Baladeva Vidyabhusana)

The Lord then describes the various results by actions according to the various guṇas. The sages knowledgeable of the nature of the guṇas say that the result of work in sattva (sukṛtasya) is pure happiness (sāttvikam nirmalam). That means happiness devoid of the results of tajas and tamas, devoid of sorrow, illusion and impurity. Sāttvikam means the bliss arising from sattva guṇa. The result of actions in rajas is a little happiness with abundance of grief. This is according to the cause, which produces the effect. [Note: There is a mixture of puṇya and papa in raja guṇa, and thus the result is mixed happiness and distress. The amount of distress will depend on the amount of sin.] The result of actions in tamas, such as violent actions, is grief alone in which there is almost totally ignorant consciousness. By the words rajas and tamas in the verse, the activities in rajas and tamas are meant, as in the example gobhiḥ prīṇita-matsaram, which, though literally meaning “pleased with the cows.” (Ṛg Veda 9.4.64), actually means “pleased with the cow milk.” The characteristics of work in the three modes will be described in the eighteenth chapter, starting with the words niyataṁ saṅga-rahitam. (BG 18.23)

Surrender Unto Me

Sometimes we crank ourselves up into the mode of passion, to do our service, and we get it done, but after a while we get some reaction because we did it in passion and there is some miserable reaction because we didn't do it perfectly. Also when we do some service but in ignorance then we suffer the results. But if we do it in goodness the result is knowledge for ourselves and for others.