380 Srimad-Bhagavatam [Canto 5, Ch. 11
~
Sat hirratafirraata |
e e e
fret FAIS Vt Mei
yavan mano rajasa piirusasya
sattvena vé tamasaé vanuruddham
cetobhir akiutibhir atanoti
mrankusam kusalam cetaram va

yavat—as long as; manah—the mind; rajasa—by the mode of pas-
sion; piirusasya—of the living entity; sattvena—by the mode of good-
ness; vd—or: tamasad—by the mode of darkness; véd—or; anurud-
dham—controlled; cetobhih—by the knowledge-acquiring senses;
akutibhih—by the senses of action; dtanoti—expands; nirarikusam—in-
dependent like an elephant not controlled by a trident; kusalam—
auspiciousness; ca—also: itaram—other than auspiciousness, sinful
activities; va—or.

TRANSLATION

As long as the mind of the living entity is contaminated by the
three modes of material nature (goodness, passion and ignorance),
his mind is exactly like an independent, uncontrolled elephant. It
simply expands its jurisdiction of pious and impious activities by
using the senses. The result is that the living entity remains in the
material world to enjoy and suffer pleasures and pains due to
material activity.

PURPORT

In Caitanya-caritamrta it is said that material pious and impious ac-
tivities are both opposed to the principle of devotional service. Devo-
tional service means mukti, freedom from material entanglement. but
pious and impious activities result in entanglement within this material
world. If the mind is captivated by the pious and impious activities men-
tioned in the Vedas, one remains eternally in darkness: one cannot attain
the absolute platform. To change the consciousness from ignorance to
passion or from passion to goodness does not really solve the problem. As
stated in Bhagavad-gita (14.26), sa gundn samatityaitan brahma-
