yavan mano rajasa purusasya
sattvena va tamasa vanuruddham
cetobhir akutibhir atanoti
nirankusam kusalam cetaram va
yavatas long as; manahthe mind; rajasaby the mode of passion; purusasyaof the living entity; sattvenaby the mode of goodness; vaor; tamasaby the mode of darkness; vaor; anuruddhamcontrolled; cetobhihby the knowledge-acquiring senses; akutibhihby the senses of action; atanotiexpands; nirankusamindependent like an elephant not controlled by a trident; kusalamauspiciousness; caalso; itaramother than auspiciousness, sinful activities; vaor.
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.
In Caitanya-caritamrta it is said that material pious and impious activities are both opposed to the principle of devotional service. Devotional 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 mentioned 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 gunan samatityaitan brahma-bhuyaya kalpate. One must come to the transcendental platform; otherwise lifes mission is never fulfilled.

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