Transcendental to the modes of material nature

Expressions researched:
"always transcendental. Because He is above the material modes of nature" |"free from the material modes of nature, and full of transcendental" |"modes of material nature, but in the transcendental state" |"modes of material nature. Because of His eternally transcendental" |"transcendental bodies, beyond the material modes of nature" |"transcendental body were not beyond the modes of material nature" |"transcendental even to the material modes of nature" |"transcendental stage, beyond the material modes of nature" |"transcendental state, above the material modes of nature" |"transcendental to all the modes of material nature" |"transcendental to the material modes of nature" |"transcendental to the modes of material nature" |"transcendental to the modes of material nature" |"transcendental to the reactions of different modes of material nature" |"transcendental to these material modes of nature" |"transcendental, being free from the contamination of the material modes of nature" |"transcendental, beyond the modes of material nature" |"transcendental, pure and unconditioned by the modes of material nature"

BG Chapters 13 - 18

The real fact is that every living being, as is stated in the Fifteenth Chapter, is originally a fragmental part and parcel of the Supreme Lord. Therefore one is originally transcendental to all the modes of material nature.

BG 17.3, Purport:

Everyone has a particular type of faith, regardless of what he is. But his faith is considered good, passionate or ignorant according to the nature he has acquired. Thus, according to his particular type of faith, one associates with certain persons. Now the real fact is that every living being, as is stated in the Fifteenth Chapter, is originally a fragmental part and parcel of the Supreme Lord. Therefore one is originally transcendental to all the modes of material nature. But when one forgets his relationship with the Supreme Personality of Godhead and comes into contact with the material nature in conditional life, he generates his own position by association with the different varieties of material nature. The resultant artificial faith and existence are only material. Although one may be conducted by some impression, or some conception of life, originally he is nirguṇa, or transcendental. Therefore one has to become cleansed of the material contamination that he has acquired, in order to regain his relationship with the Supreme Lord. That is the only path back without fear: Kṛṣṇa consciousness. If one is situated in Kṛṣṇa consciousness, then that path is guaranteed for his elevation to the perfectional stage. If one does not take to this path of self-realization, then he is surely to be conducted by the influence of the modes of nature.

A person in Kṛṣṇa consciousness is always transcendental to the material modes of nature.

BG 18.26, Translation and Purport:

One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.

A person in Kṛṣṇa consciousness is always transcendental to the material modes of nature. He has no expectations for the result of the work entrusted to him, because he is above false ego and pride. Still, he is always enthusiastic till the completion of such work. He does not worry about the distress undertaken; he is always enthusiastic. He does not care for success or failure; he is equal in both distress and happiness. Such a worker is situated in the mode of goodness.

SB Canto 1

The conception of the virāṭ-rūpa, especially for the impersonalist, is thus nondifferent from the eternal form of the Lord. This eternal form of the Lord exists prior to the creation of the mahat-tattva, and it is stressed here that the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature.

SB 1.3.3, Purport:

The conception of the virāṭ-rūpa or viśva-rūpa of the Supreme Absolute Truth is especially meant for the neophyte who can hardly think of the transcendental form of the Personality of Godhead. To him a form means something of this material world, and therefore an opposite conception of the Absolute is necessary in the beginning to concentrate the mind on the power extension of the Lord. As stated above, the Lord extends His potency in the form of the mahat-tattva, which includes all material ingredients. The extension of power by the Lord and the Lord Himself personally are one in one sense, but at the same time the mahat-tattva is different from the Lord. Therefore the potency of the Lord and the Lord are simultaneously different and nondifferent. The conception of the virāṭ-rūpa, especially for the impersonalist, is thus nondifferent from the eternal form of the Lord. This eternal form of the Lord exists prior to the creation of the mahat-tattva, and it is stressed here that the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature. The very same transcendental form of the Lord is manifested by His internal potency, and the formation of His multifarious manifestations of incarnations is always of the same transcendental quality, without any touch of the mahat-tattva.

Because the Lord is the property of the devotees, and the devotees are the property of the Lord reciprocally, the devotees are certainly transcendental to the modes of material nature.

SB 1.8.27, Purport:

Because the Lord is the property of the devotees, and the devotees are the property of the Lord reciprocally, the devotees are certainly transcendental to the modes of material nature. That is a natural conclusion. Such unalloyed devotees are distinct from the mixed devotees who approach the Lord for mitigation of miseries and poverty or because of inquisitiveness and speculation. The unalloyed devotees and the Lord are transcendentally attached to one another. For others, the Lord has nothing to reciprocate, and therefore He is called ātmārāma, self-satisfied. Self-satisfied as He is, He is the master of all monists who seek to merge into the existence of the Lord. Such monists merge within the personal effulgence of the Lord called the brahmajyoti, but the devotees enter into the transcendental pastimes of the Lord, which are never to be misunderstood as material.

It is already explained in the previous verse that the Lord appeared like a mundane husband, but factually His relation with His wives was transcendental, pure and unconditioned by the modes of material nature.

SB 1.11.36, Purport:

Only by unalloyed transcendental loving service could they satisfy the Lord, and the Lord was pleased to treat them as wives in reciprocation. Thus being satisfied by their unalloyed service only, the Lord reciprocated the service just like a devout husband. Otherwise He had no business becoming the husband of so many wives. He is the husband of everyone, but to one who accepts Him as such, He reciprocates. This unalloyed affection for the Lord is never to be compared to mundane lust. It is purely transcendental. And the grave dealings, which the queens displayed in natural feminine ways, were also transcendental because the feelings were expressed out of transcendental ecstasy. It is already explained in the previous verse that the Lord appeared like a mundane husband, but factually His relation with His wives was transcendental, pure and unconditioned by the modes of material nature.

SB Canto 2

The living entities change their material bodies in different shapes and forms under the influence of the different modes of material nature, but in the transcendental state the devotee is guṇa-tīta, or above the material modes of goodness, passion and ignorance.

SB 2.2.17, Purport:

In material existence, the living entities are afraid of Satanic influence, but for a devotee on the transcendental plane there is no such fear at all. The living entities change their material bodies in different shapes and forms under the influence of the different modes of material nature, but in the transcendental state the devotee is guṇa-tīta, or above the material modes of goodness, passion and ignorance. Thus the false ego of "I am the lord of all I survey" does not arise there. In the material world the false ego of the living being trying to lord it over the material nature is something like the moth's falling in a blazing fire. The moth is captivated by the glaring beauty of the fire, and when he comes to enjoy it, the blazing fire consumes him. In the transcendental state the living being is pure in his consciousness, and as such he has no false ego to lord it over the material nature.

Therefore one cannot transcend the limits of the material modes, and therefore realization of the Lord, who is always transcendental to the modes of material nature, becomes very difficult for the living entities, even though prominently situated in the mode of goodness through cultivation of the various methods.

SB 2.5.23, Purport:

By a slight cultivation of the mode of goodness, a glimpse of spiritual nature is perceived, but due to the prominence of the mode of passion, the mode of goodness becomes adulterated. Therefore one cannot transcend the limits of the material modes, and therefore realization of the Lord, who is always transcendental to the modes of material nature, becomes very difficult for the living entities, even though prominently situated in the mode of goodness through cultivation of the various methods. In other words, the gross matters are adhibhūtam, their maintenance is adhidaivam, and the initiator of material activities is called adhyātmam. In the material world these three principles act as prominent features, namely as raw material, its regular supplies, and its use in different varieties of material creations for sense enjoyment by the bewildered entities.

SB Canto 3

He is transcendental to the material modes of nature and beyond the existence of this material world.

SB 3.26.3, Translation and Purport:

The Supreme Personality of Godhead is the Supreme Soul, and He has no beginning. He is transcendental to the material modes of nature and beyond the existence of this material world. He is perceivable everywhere because He is self-effulgent, and by His self-effulgent luster the entire creation is maintained.

The Supreme Personality of Godhead is described as being without beginning. He is puruṣa, the Supreme Spirit. puruṣa means "person." When we think of a person in our present experience, that person has a beginning. This means that he has taken birth and that there is a history from the beginning of his life. But the Lord is particularly mentioned here as anādi, beginningless. If we examine all persons, we will find that everyone has a beginning, but when we approach a person who has no beginning, He is the Supreme Person. That is the definition given in the Brahma-saṁhitā. Īśvaraḥ paramaḥ kṛṣṇaḥ: (Bs. 5.1) the Supreme Personality of Godhead is Kṛṣṇa, the supreme controller; He is without beginning, and He is the beginning of everyone. This definition is found in all Vedic literatures.

SB Canto 4

Therefore the Supreme Lord, the creator of the universe, must be transcendental to the material modes of nature.

SB 4.1.26-27, Purport:

The Lord must exist before the creation, otherwise how could He be its Lord? If someone constructs a big building, this indicates that he must have existed before the building was constructed. Therefore the Supreme Lord, the creator of the universe, must be transcendental to the material modes of nature.

Those who are transcendental even to the material modes of nature are situated in the mode of pure goodness; they attain eternal life in the spiritual world.

SB 4.11.16, Purport:

Creation is the action of the rajo-guṇa, the mode of passion; maintenance is the action of sattva-guṇa, the mode of goodness; and annihilation is the action of tamo-guṇa, the mode of ignorance. We can see that those who are situated in the mode of goodness live longer than those who are situated in the tamo-guṇa or rajo-guṇa. In other words, if one is elevated to the mode of goodness, he is elevated to a higher planetary system, where the duration of life is very great. Ūrdhvaṁ gacchanti sattva-sthāḥ: (BG 14.18) great ṛṣis, sages and sannyāsīs who maintain themselves in sattva-guṇa, or the mode of material goodness, are elevated to a higher planetary system. Those who are transcendental even to the material modes of nature are situated in the mode of pure goodness; they attain eternal life in the spiritual world.

As confirmed in the Vedānta-sūtra (1.1.1), athāto brahma jijñāsā: without inquiry about the Supreme, or the Transcendence, one cannot give up attachment for this material world.

SB 4.22.21, Translation and Purport:

It has been conclusively decided in the scriptures, after due consideration, that the ultimate goal for the welfare of human society is detachment from the bodily concept of life and increased and steadfast attachment for the Supreme Lord, who is transcendental, beyond the modes of material nature.

Everyone in human society is engaged for the ultimate benefit of life, but persons who are in the bodily conception cannot achieve the ultimate goal, nor can they understand what it is. The ultimate goal of life is described in Bhagavad-gītā (2.59). paraṁ dṛṣṭvā nivartate. When one finds out the supreme goal of life, he naturally becomes detached from the bodily concept. Here in this verse the indication is that one has to steadfastly increase attachment for the Transcendence (brahmaṇi). As confirmed in the Vedānta-sūtra (1.1.1), athāto brahma jijñāsā: without inquiry about the Supreme, or the Transcendence, one cannot give up attachment for this material world.

However, to live in a temple is to live in Vaikuṇṭha, which is transcendental to all the modes of material nature.

SB 4.23.5, Purport:

It is also notable that according to Vedic injunction, to live in the forest is to live in the mode of complete goodness, whereas to live in the city is to live in the mode of passion, and to live in a brothel or drinking house is to live in the mode of ignorance. However, to live in a temple is to live in Vaikuṇṭha, which is transcendental to all the modes of material nature. This Kṛṣṇa consciousness movement affords one the opportunity to live in the temple of the Lord, which is as good as Vaikuṇṭha. Consequently a Kṛṣṇa conscious person does not need to go to the forest and artificially try to imitate Mahārāja Pṛthu or the great sages and munis who used to live in the forest.

SB Canto 5

Although creation takes place by His glancing over the material energy, He is not affected by the modes of material nature. Because of His eternally transcendental position, when the Supreme Personality of Godhead appears in this material world, the modes of material nature cannot affect Him.

SB 5.17.20, Purport:

The Supreme Personality of Godhead is always equipped with inconceivable potencies. Although creation takes place by His glancing over the material energy, He is not affected by the modes of material nature. Because of His eternally transcendental position, when the Supreme Personality of Godhead appears in this material world, the modes of material nature cannot affect Him. Therefore the Supreme Lord is called Transcendence, and anyone who wants to be secure from the influence of the modes of material nature must take shelter of Him.

SB Canto 7

For devotees, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification and liberation, which are all automatically obtainable under the influence of the modes of nature?

SB 7.6.25, Translation and Purport:

Nothing is unobtainable for devotees who have satisfied the Supreme Personality of Godhead, who is the cause of all causes, the original source of everything. The Lord is the reservoir of unlimited spiritual qualities. For devotees, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification and liberation, which are all automatically obtainable under the influence of the modes of nature? We devotees always glorify the lotus feet of the Lord, and therefore we need not ask for anything in terms of dharma, kāma, artha and mokṣa.

In an advanced civilization, people are eager to be religious, to be economically well situated, to satisfy their senses to the fullest extent, and at last to attain liberation. However, these are not to be magnified as desirable. Indeed, for a devotee these are all very easily available. Bilvamaṅgala Ṭhākura said, muktiḥ svayaṁ mukulitāñjali sevate 'smān dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ. Liberation always stands at the door of a devotee, ready to carry out his orders. Material advancement in religion, economic development, sense gratification and liberation simply wait to serve a devotee at the first opportunity. A devotee is already in a transcendental position; he does not need further qualifications to be liberated. As confirmed in Bhagavad-gītā (14.26), sa guṇān samatītyaitān brahma-bhūyāya kalpate: a devotee is transcendental to the actions and reactions of the three modes of material nature because he is situated on the Brahman platform.

SB Canto 8

It is to be understood that the Lord's body and activities are all transcendental, being free from the contamination of the material modes of nature.

SB 8.6.8, Purport:

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time descend Myself." Thus although the Supreme Lord is unborn, there is no cessation to His appearance in different forms as incarnations like Lord Kṛṣṇa and Lord Rāma. Since His incarnations are eternal, the various activities performed by these incarnations are also eternal. The Supreme Personality of Godhead does not appear because He is forced to do so by karma like ordinary living entities who are forced to accept a certain type of body. It is to be understood that the Lord's body and activities are all transcendental, being free from the contamination of the material modes of nature. These pastimes are transcendental bliss to the Lord. The word aparigaṇya-dhāmne is very significant. There is no limit to the Lord's appearance in different incarnations. All of these incarnations are eternal, blissful and full of knowledge.

The Lord is the supreme cause, and His form has nothing to do with the material modes of nature.

SB 8.12.7, Translation and Purport:

My Lord, You are the Supreme Brahman, complete in everything. Being completely spiritual, You are eternal, free from the material modes of nature, and full of transcendental bliss. Indeed, for You there is no question of lamentation. Since You are the supreme cause, the cause of all causes, nothing can exist without You. Yet we are different from You in a relationship of cause and effect, for in one sense the cause and effect are different. You are the original cause of creation, manifestation and annihilation, and You bestow benedictions upon all living entities. Everyone depends upon You for the results of his activities, but You are always independent.

The Supreme Personality of Godhead says in Bhagavad-gītā (9.4):

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." This explains the philosophy of simultaneous oneness and difference, known as acintya-bhedābheda. Everything is the Supreme Brahman, the Personality of Godhead, yet the Supreme Person is differently situated from everything. Indeed, because the Lord is differently situated from everything material, He is the Supreme Brahman, the supreme cause, the supreme controller. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). The Lord is the supreme cause, and His form has nothing to do with the material modes of nature.

When the living entity is in the material nature, he is affected by its qualities. The Supreme Personality of Godhead, however, is not affected.

SB 8.24.6, Translation and Purport:

Like the air passing through different types of atmosphere, the Supreme Personality of Godhead, although appearing sometimes as a human being and sometimes as a lower animal, is always transcendental. Because He is above the material modes of nature, He is unaffected by higher and lower forms.

The Supreme Personality of Godhead is the master of the material nature (mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram (BG 9.10)). Therefore, being the supreme controller of the laws of nature, the Lord cannot be under their influence. An example given in this regard is that although the wind blows through many places, the air is not affected by the qualities of these places. Although the air sometimes carries the odor of a filthy place, the air has nothing to do with such a place. Similarly, the Supreme Personality of Godhead, being all-good and all-auspicious, is never affected by the material qualities like an ordinary living entity. puruṣaḥ prakṛti-stho hi bhuṅkte prakṛtijān guṇān (BG 13.22). When the living entity is in the material nature, he is affected by its qualities. The Supreme Personality of Godhead, however, is not affected. Disrespectfully, one who does not know this considers the Supreme Personality of Godhead an ordinary living being (avajānanti māṁ mūḍhāḥ (BG 9.11)). Paraṁ bhāvam ajānantaḥ: such a conclusion is reached by the unintelligent because they are unaware of the transcendental qualities of the Lord.

SB Canto 10.1 to 10.13

Those who constantly engage in devotional service are situated in a transcendental state, above the material modes of nature.

SB 10.1.41, Purport:

"Whatever state of being one remembers when he quits his body, that state he will attain without fail." (BG 8.6) Therefore one must train the mind in the system of bhakti-yoga, as did Mahārāja Ambarīṣa, who kept himself always in Kṛṣṇa consciousness. Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). One must fix the mind at the lotus feet of Kṛṣṇa twenty-four hours a day. If the mind is fixed upon Kṛṣṇa's lotus feet, the activities of the other senses will be engaged in Kṛṣṇa's service. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: (CC Madhya 19.170) to serve Hṛṣīkeśa, the master of the senses, with purified senses is called bhakti. Those who constantly engage in devotional service are situated in a transcendental state, above the material modes of nature. As Kṛṣṇa says in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." One must learn the secret of success from the Vedic literatures, especially when the cream of Vedic knowledge is presented by Bhagavad-gītā as it is.

O Lord, during the time of maintenance You manifest several incarnations, all with transcendental bodies, beyond the material modes of nature.

SB 10.2.34, Translation:

O Lord, during the time of maintenance You manifest several incarnations, all with transcendental bodies, beyond the material modes of nature. When You appear in this way, You bestow all good fortune upon the living entities by teaching them to perform Vedic activities such as ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately samādhi, ecstatic absorption in thoughts of You. Thus You are worshiped by the Vedic principles.

Devotees who awaken their transcendental nature in the presence of the Lord and who follow the rules and regulations of devotional service can understand Lord Kṛṣṇa, Lord Rāmacandra and other incarnations, who are not of this material world but who come from the spiritual world for the benefit of people in general.

SB 10.2.35, Translation and Purport:

O Lord, cause of all causes, if Your transcendental body were not beyond the modes of material nature, one could not understand the difference between matter and transcendence. Only by Your presence can one understand the transcendental nature of Your Lordship, who are the controller of material nature. Your transcendental nature is very difficult to understand unless one is influenced by the presence of Your transcendental form.

It is said, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. Unless one is situated in transcendence, one cannot understand the transcendental nature of the Lord. As stated in Śrīmad-Bhāgavatam (10.14.29):

athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ bhagavan-mahimno

na cānya eko 'pi ciraṁ vicinvan

Only by the mercy of the Supreme Personality of Godhead can one understand Him. Those who are in the modes of material nature, although speculating for thousands of years, cannot understand Him. The Lord has innumerable forms (rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39)), and unless these forms, such as Lord Rāmacandra, Nṛsiṁhadeva, Kṛṣṇa and Balarāma, were transcendental, how could they be worshiped by devotees since time immemorial? Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Devotees who awaken their transcendental nature in the presence of the Lord and who follow the rules and regulations of devotional service can understand Lord Kṛṣṇa, Lord Rāmacandra and other incarnations, who are not of this material world but who come from the spiritual world for the benefit of people in general. If one does not take to this process, one imagines or manufactures some form of God according to material qualities and can never awaken a real understanding of the Supreme Personality of Godhead.

Teachings of Lord Caitanya

The Supreme Personality of Godhead is transcendental to the material modes of nature, but He is fully qualified with transcendental attributes.

Teachings of Lord Caitanya, Chapter 21:

The Supreme Personality of Godhead is transcendental to the material modes of nature, but He is fully qualified with transcendental attributes. To accept the Supreme as impersonal is to deny the manifestation of His spiritual energies. When someone simply accepts the impersonal exhibition of spiritual energy to the exclusion of the Supreme Personality of Godhead, he does not accept the Absolute Truth in full. To accept the Supreme in full is to accept spiritual variegatedness, which is transcendental to the material modes of nature. By failing to indicate the Supreme Personality of Godhead, the impersonalists are left with an incomplete conception.

The Vedānta-sūtra asserts that the Supreme Personality of Godhead is not only transcendental to the material modes of nature but that He also has innumerable transcendental qualities and energies.

Teachings of Lord Caitanya, Chapter 21:

The impersonalist tries to explain that the impersonal effulgence of the Supreme Lord (brahmajyoti) is beyond these material modes of nature, but at the same time he tries to establish that the Supreme Personality of Godhead is contaminated by the modes of material nature. The Vedānta-sūtra asserts that the Supreme Personality of Godhead is not only transcendental to the material modes of nature but that He also has innumerable transcendental qualities and energies. All these various speculative philosophers are one in denying the existence of the Supreme Lord Viṣṇu, and they are very much enthused to propagate their own theories and be recognized by the people. Unfortunate people become enamored of these atheistic philosophers and consequently can never understand the real nature of the Absolute Truth. It is far better to follow in the footsteps of great souls (mahājanas).

Nectar of Devotion

By the process of executing regulated devotional service, one is actually elevated onto the transcendental stage, beyond the material modes of nature.

Nectar of Devotion 17:

By the process of executing regulated devotional service, one is actually elevated onto the transcendental stage, beyond the material modes of nature. At that time one's heart becomes illuminated like the sun. The sun is far above the planetary systems, and there is no possibility of its being covered by any kind of cloud; similarly, when a devotee is purified like the sun, from his pure heart there is a diffusion of ecstatic love which is more glorious than the sunshine. Only at that time is the attachment to Kṛṣṇa perfect. Spontaneously, the devotee becomes eager to serve the Lord in his ecstatic love. At this stage the devotee is on the platform of uttama-adhikārī, perfect devotion. Such a devotee has no agitation from material affections and is interested only in the service of Rādhā and Kṛṣṇa.

Śrī Jīva Gosvāmī has said that the devotees of Lord Kṛṣṇa are always transcendental to all the modes of material nature; when they feel dizziness or go to sleep, they are not considered to be sleeping under the modes of nature, but are accepted as being in a trance of devotional service.

Nectar of Devotion 30:

It may be questioned why devotees of Kṛṣṇa should be attacked by dizziness, which is usually considered a sign of the mode of ignorance. To answer this question, Śrī Jīva Gosvāmī has said that the devotees of Lord Kṛṣṇa are always transcendental to all the modes of material nature; when they feel dizziness or go to sleep, they are not considered to be sleeping under the modes of nature, but are accepted as being in a trance of devotional service. There is an authoritative statement in the Garuḍa Purāṇa about mystic yogīs who are under the direct shelter of the Supreme Personality of Godhead: "In all three stages of their consciousness—namely wakefulness, dreaming and deep sleep—the devotees are absorbed in thought of the Supreme Personality of Godhead. Therefore, in their complete absorption in thought of Kṛṣṇa, they do not sleep."

Krsna, The Supreme Personality of Godhead

By the statement of Akrūra it is clear that, since Kṛṣṇa is transcendental to the modes of material nature, the inhabitants of Vṛndāvana, who are always engaged in loving service to the Lord, are also transcendental.

Krsna Book 38:

Akrūra knew beyond a doubt that Lord Kṛṣṇa is the Supreme Viṣṇu. Lord Viṣṇu glances over the material energy, and thus the cosmic manifestation comes into being. And although Lord Viṣṇu is the creator of this material world, He is free, by His own energy, from the influence of the material energy. By His internal potency He can pierce the darkness of the material energy. Similarly, Kṛṣṇa, the original Viṣṇu, by expanding His internal potency, created the inhabitants of Vṛndāvana. In the Brahma-saṁhitā it is confirmed that the paraphernalia and the abode of Kṛṣṇa are expansions of His internal potency. The same internal potency Kṛṣṇa exhibits in Goloka Vṛndāvana is exhibited in the earthly Vṛndāvana, where He enjoys Himself with His parents and in the company of His friends, the cowherd boys and gopīs. By the statement of Akrūra it is clear that, since Kṛṣṇa is transcendental to the modes of material nature, the inhabitants of Vṛndāvana, who are always engaged in loving service to the Lord, are also transcendental.

Bhagavad-gita As It Is Lectures

One who is seriously engaged in devotional service, māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān (BG 14.26). He's already transcendental to the reactions of different modes of material nature.

Lecture on BG 4.9 -- Montreal, June 19, 1968:

If anyone is seriously engaged in devotional service, avyabhicāreṇa, without any fault... That means according to the rules and regulations as they are mentioned. Rules and regulations are required so long we do not develop that love of God. When actually one develops love of God, there is no question of rules and regulations. Automatically he obeys all the rules and regulations.

So one who is seriously engaged in devotional service, māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān (BG 14.26). He's already transcendental to the reactions of different modes of material nature. He's already. Brahma-bhūyāya kalpate. So he is to be understood that he is already Brahman realized. It is not that you have to... This is the spiritual. Material, suppose if you have to accept the post of high-court judge, then you have to gradually qualify yourself. But spiritually, if you immediately engage yourself in the service of the Lord, then you become a high-court judge immediately. You are brahma-bhūtaḥ. That is the difference between matter and spirit. It is unconditional. Ahaituky apratihatā.

That transcendental nature is Kṛṣṇa consciousness. As soon as we become fully absorbed in Kṛṣṇa consciousness, we are transcendental to these material modes of nature.

Lecture on BG 4.13-14 -- New York, August 1, 1966:

Prabhupāda:

...mayā sṛṣṭaṁ

guṇa-karma-vibhāgaśaḥ

tasya kartāram api māṁ

viddhy akartāram avyayam

(BG 4.13)

This verse was being discussed in our last meeting, that there are four divisions of men in the human society, and that division is natural. That is not artificial because the whole material nature is working under the influence of three modes of nature: goodness, passion and ignorance. You cannot classify the whole human race into one. So long we are in the material world, it is not possible to make everyone on the same standard. It is not possible because each and everyone is working under the influence of different modes of nature. Therefore there must be division, natural division. This point we have discussed.

But when we transcend this material plane, then there is oneness. There is no more division. Then how to transcend? That transcendental nature is Kṛṣṇa consciousness. As soon as we become fully absorbed in Kṛṣṇa consciousness, we are transcendental to these material modes of nature.

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

(BG 14.26)

You'll find in the Bhagavad-gītā, in the Fourteenth Chapter: "Anyone who is fully engaged in the Kṛṣṇa consciousness activities, he is at once in the transcendental position."

Brahma-bhūyāya kalpate. We are, by nature, we are not matter.

Srimad-Bhagavatam Lectures

He immediately becomes transcendental to these material modes of nature and he becomes Brahman.

Lecture on SB 1.2.7 -- Delhi, November 13, 1973:

Therefore in the Bhagavad-gītā you will find, māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate (BG 14.26). Avyabhicāreṇa, unadulterated bhakti-yoga. Yaḥ sevate. Anyone who is engaged in unadulterated bhakti-yoga, sa guṇān samatītyaitān brahma-bhūyāya kalpate, immediately he realizes his identification as Brahman. Sa guṇān. These sattva-rajo-tamo-guṇa, I have described already, he immediately transcends. Mukti means to get out of the influence of the sattva-guṇa, rajo-guṇa, tamo-guṇa. That is mukti. Now, here is the assurance by the Lord Himself: "Anyone who is engaged in unadulterated, without any mixture, without any adulteration, pure bhakti, then..." Avyabhicāreṇa bhakti-yogena yaḥ sev... Same thing as it is said in the Bhāgavata. Bhakti-yogena. Bhakti-yogaḥ prayojitaḥ (SB 1.2.7). Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). He immediately becomes transcendental to these material modes of nature and he becomes Brahman. Brahma-bhūtaḥ prasannātmā na śocati na... (BG 18.54). These things are there.

So we require jñāna. Jñāna means to understand his own self. Our... Unless one understands that "I am not this body," there is no jñāna, anyone, however a scholar he may be.

Then Kṛṣṇa said, nistraiguṇyo bhavārjuna: "Just become transcendental to the material modes of nature.

Lecture on SB 1.2.33 -- Vrndavana, November 12, 1972:

Bhuṅkte, bhuṅkte bhūteṣu tad-guṇān. We have to raise above the modes of material nature. Nirguṇa. Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. That is the statement of Bhagavad-gītā. In the Vedic instruction, traiguṇya, Vedic instruction is dealing with the three guṇas, the three material modes of nature. Nistraiguṇyo bhavārjuna. Nistraiguṇya. What is that? Because when Kṛṣṇa was asking Arjuna to fight, he was in the traiguṇya platform, in the material platform. He was thinking, "How shall I kill my grandfather? How shall I kill my teacher? How shall I kill my brother? How can I kill nephews?" This is traiguṇya-vicāra, consideration on the material platform. Then Kṛṣṇa said, nistraiguṇyo bhavārjuna: "Just become transcendental to the material modes of nature." What is that transcendental material nature? "I am asking you to fight. You do it." That is nistraiguṇya. Kṛṣṇa is asking him. That is nistraiguṇya. Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. The guṇa or nirguṇa, these two words are there in the Vedic literature. When we speak of guṇa, that is, means these three guṇas, three material modes of nature. And nirguṇa means above these three material modes of nature. So actually devotional service is above the three modes of material nature. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26).

The eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature.

Lecture on SB 1.3.1-3 -- San Francisco, March 28, 1968:

Viṣṇujana: I was going to ask if the rose-colored light that we see around the food when it's being offered up...

Prabhupāda: You can ask after we have finished all these things. Not within the lecture you cannot ask. What is that?

Upendra: "...the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature. The very same transcendental form of the Lord is manifested by His internal potency and the formation of His multifarious manifestation of incarnations are always of the same transcendental quality without any touch of the mahat-tattva." Text number 4.

Prabhupāda: That's all right. Now what is your question?

Viṣṇujana: We offered food up one time to Kṛṣṇa.

Prabhupāda: Some fruit?

Viṣṇujana: Yes, fruit, to Kṛṣṇa. And while we were offering it up, when we raised our head we looked at the food and we saw a rose-colored light that was vibrating all around the food. Is this how He eats?

Prabhupāda: (pause) He eats. How He eats, that you can understand when you make advancement to that stage. He eats. For the time being, you just take it for granted that He eats. How He eats, that is not possible because you cannot see Him. And how can you see that how He is eating? So that requires spiritual vision, and we shall understand. But He eats, we take it. Because in the Bhagavad-gītā He says that "I eat." Aśnāmi. Aśnāmi means "I eat."

He is transcendental to the material modes of nature and beyond the existence of this material world.

Lecture on SB 3.26.3 -- Bombay, December 15, 1974:

Nitāi: "The Supreme Personality of Godhead is the Supreme Soul, and He has no beginning. He is transcendental to the material modes of nature and beyond the existence of this material world. He is perceivable everywhere because He is self-effulgent, and by His self-effulgent luster the entire creation is maintained."

Prabhupāda:

anādir ātmā puruṣo

nirguṇaḥ prakṛteḥ paraḥ

pratyag-dhāmā svayaṁ-jyotir

viśvaṁ yena samanvitam

(SB 3.26.3)

In the previous verse we had already discussed, jñānaṁ puruṣasya ātma-darśanam. Puruṣasya, the living entity is also called puruṣa, and the Supreme Lord is also called puruṣa. So real puruṣa is the Supreme Personality of Godhead. We are not puruṣa; we are prakṛti, living entities. It is said in the Bhagavad-gītā, apareyam itas tu viddhi me prakṛtiṁ parām. After explaining this jaḍa-prakṛti, or the dull matter... That is called jaḍa-prakṛti-bhūmi, earth, water, fire, air, sky, mind, intelligence and ego. These are all jaḍa-prakṛti, material. Sometimes it is misunderstood, "Mind is spiritual." No, mind is material. Intelligence, that is also material. And this false ego with designation, that is, "I am Indian," "I am American," "I am brāhmaṇa," "I am kṣatriya," so many designations, "I am cat," "I am dog," "I am human being," this is also material conception. I am neither dog, neither cat, neither demigod, nor human being. I am ātmā. Ahaṁ brahmāsmi.

Sri Caitanya-caritamrta Lectures

Nirguṇa means transcendental to the material modes of nature.

Lecture on CC Madhya-lila 20.313-317 -- New York, December 21, 1966:

Nirguṇo bhavet. The liberation from material bondage is called nirguṇa. Nirguṇa means the three qualities, three modes of material nature, is nullified. As soon as we are transcendental to the three modes of material nature, that is called liberation. So just like there is injunction in the Vedic literature: to live in the city is rājasika; to live in the forest is sattvika, goodness. Sattvika quality means to live in goodness is to live in a forest. Therefore formerly, all the sages and saints, they used to live in a forest. Still there are many transcendentalists, they live in the forest, because forest is considered to be situation in goodness. Similarly, those who live in cities and villages, in society, human society, that is rājasika. And those who live in the liquor shop and similar, gambling shop and other, they are called tamasika.

So this goodness, passion and ignorance, the division. And how to nirguṇa? When you live in a temple of Kṛṣṇa, that is nirguṇa. That is transcendental. So if you live in a society like this, Kṛṣṇa consciousness, then you are nirguṇa. You are above the qualities. It is far better than to live in the forest or in the city. Those who are in touch with the supreme nirguṇa... Nirguṇa means transcendental to the material modes of nature. So nirguṇo bhavet. Sa sarva-dṛg. Harir hi nirguṇaḥ sākṣāt. Nirguṇa means only Viṣṇu is nirguṇa, above the transcendental, above these material modes of nature. It is accepted by all the authorities. Even Śaṅkarācārya, he says, nārāyaṇaḥ paraḥ avyaktāt.

Therefore we have to accept this, that if we be engaged in devotional service of the Supreme Lord, then we are transcendental to these material modes of nature.

Lecture on CC Madhya-lila 20.313-317 -- New York, December 21, 1966:

Therefore we have to accept this, that if we be engaged in devotional service of the Supreme Lord, then we are transcendental to these material modes of nature. Therefore anyone who is so engaged, he is liberated. He is liberated. Officially he is liberated. But if he falls down by the attraction of these three modes of nature, that is a different thing. That is possible. That is possible if we are not strong enough because... Always remember that this Kṛṣṇa consciousness is a sort of declaration of war with this illusory material nature. So there is war. She will always try to get you fall down. Daivī hy eṣā guṇa-mayī mama māyā duratyayā (BG 7.14). It is very strong, powerful. How you can save yourself? Mām eva ye prapadyante māyām etāṁ taranti te. If you persistently simply adhere to the devotional service of Kṛṣṇa, there will be no more strength of this illusory nature to drag you. No more. There will be no more power to get you into this province of sense gratification. Material nature means the jurisdiction of sense gratification. That's all. Simply people are engaged by sense gratification like cats and dogs. That's all. This is material atmosphere. And in the spiritual atmosphere there is no sense gratification; there is only activity for satisfying the Supreme, Kṛṣṇa. That is the difference.

Philosophy Discussions

Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). Such person is transcendental to the modes of material nature.

Philosophy Discussion on Socrates:

Prabhupāda: Yes. No more affected by the modes of material nature. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). Such person is transcendental to the modes of material nature. Sa guṇān samatītyaitān brahma (BG 14.26). That is brahma-bhūtaḥ stage. So every devotee, if he is strictly following the rules and regulation, he is in the brahma-bhūtaḥ stage. Just like there is epidemic, but one who has taken the vaccine, the epidemic cannot touch it. So that is like that. Brahma, when you come to the brahma-bhūtaḥ state, let..., there may be māyā, there may be so many activities of ignorance and passion—he has nothing to do with. He is free. That is brahma-bhūtaḥ state. That is wanted. That is perfection.

1976 Conversations and Morning Walks

And He is also nirguṇa, He's transcendental to the material modes of nature. And prakṛteḥ para, beyond the existence of this material world.

'Life Comes From Life' Slideshow Discussions -- July 3, 1976, Washington, D.C.:

Svarūpa Dāmodara: Now we want to describe something about this Absolute Truth. His Divine Grace Śrīla Prabhupāda has explained that Absolute Truth is that from which everything comes: janmādy asya yataḥ (SB 1.1.1). Now what is the Absolute Truth, and how the Absolute Truth is to be known? Now in Śrīmad-Bhāgavatam, Absolute Truth is described anādir ātmā puruṣo nirguṇaḥ prakṛteḥ paraḥ. The Absolute Truth or the Supreme Personality of Godhead is the Supreme Soul, and He has no beginning, anādi, He has no beginning. And He is also nirguṇa, He's transcendental to the material modes of nature. And prakṛteḥ para, beyond the existence of this material world.

Prabhupāda: The same thing is explained also in the Brahma-saṁhitā, anādir-ādi. He's anādi, He has no beginning, but He is the beginning of everything. Anādir-ādi, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. He is the beginning of everything, but He has no beginning.

Svarūpa Dāmodara: And He is puruṣa, He's a person. Now how the Absolute Truth is to be known? In Bhagavad-gītā it is described bhaktyā mām abhijānāti (BG 18.55). The Absolute Truth must be understood as He is only by devotional service. So...

Prabhupāda: Otherwise, it is not possible. That I explained this morning, panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām, so 'pyasti yat prapada-sīmny avincintya-tattve (Bs. 5.34). Without bhakti, if you go on speculating for many, many years with the speed of mind, if you want to go, still avincintya-tattve, it will remain inconceivable.