Knowledge and the mode of goodness

Expressions researched:
"goodness" |"knowledge"

Notes from the compiler: VedaBase research query: "knowledge goodness"@10

BG Chapters 13 - 18

BG 14.6, Purport:

The living entities conditioned by material nature are of various types. One is happy, another is very active, and another is helpless. All these types of psychological manifestations are causes of the entities' conditioned status in nature. How they are differently conditioned is explained in this section of Bhagavad-gītā. The mode of goodness is first considered. The effect of developing the mode of goodness in the material world is that one becomes wiser than those otherwise conditioned. A man in the mode of goodness is not so much affected by material miseries, and he has a sense of advancement in material knowledge. The representative type is the brāhmaṇa, who is supposed to be situated in the mode of goodness. This sense of happiness is due to understanding that, in the mode of goodness, one is more or less free from sinful reactions. Actually, in the Vedic literature it is said that the mode of goodness means greater knowledge and a greater sense of happiness.

BG 14.8, Purport:

In this verse the specific application of the word tu is very significant. This means that the mode of ignorance is a very peculiar qualification of the embodied soul. The mode of ignorance is just the opposite of the mode of goodness. In the mode of goodness, by development of knowledge, one can understand what is what, but the mode of ignorance is just the opposite. Everyone under the spell of the mode of ignorance becomes mad, and a madman cannot understand what is what. Instead of making advancement, one becomes degraded. The definition of the mode of ignorance is stated in the Vedic literature. Vastu-yāthātmya-jñānāvarakaṁ viparyaya-jñāna-janakaṁ tamaḥ: under the spell of ignorance, one cannot understand a thing as it is.

BG 14.17, Translation:

From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness and illusion.

BG 14.17, Purport:

Through Kṛṣṇa consciousness, society will develop the mode of goodness. When the mode of goodness is developed, people will see things as they are. In the mode of ignorance, people are just like animals and cannot see things clearly. In the mode of ignorance, for example, they do not see that by killing one animal they are taking the chance of being killed by the same animal in the next life. Because people have no education in actual knowledge, they become irresponsible. To stop this irresponsibility, education for developing the mode of goodness of the people in general must be there. When they are actually educated in the mode of goodness, they will become sober, in full knowledge of things as they are. Then people will be happy and prosperous. Even if the majority of the people aren't happy and prosperous, if a certain percentage of the population develops Kṛṣṇa consciousness and becomes situated in the mode of goodness, then there is the possibility for peace and prosperity all over the world. Otherwise, if the world is devoted to the modes of passion and ignorance, there can be no peace or prosperity.

BG 18.20, Translation and Purport:

That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.

A person who sees one spirit soul in every living being, whether a demigod, human being, animal, bird, beast, aquatic or plant, possesses knowledge in the mode of goodness. In all living entities, one spirit soul is there, although they have different bodies in terms of their previous work. As described in the Seventh Chapter, the manifestation of the living force in every body is due to the superior nature of the Supreme Lord. Thus to see that one superior nature, that living force, in every body is to see in the mode of goodness. That living energy is imperishable, although the bodies are perishable. Differences are perceived in terms of the body; because there are many forms of material existence in conditional life, the living force appears to be divided. Such impersonal knowledge is an aspect of self-realization.

BG 18.22, Purport:

The "knowledge" of the common man is always in the mode of darkness or ignorance because every living entity in conditional life is born into the mode of ignorance. One who does not develop knowledge through the authorities or scriptural injunctions has knowledge that is limited to the body. He is not concerned about acting in terms of the directions of scripture. For him God is money, and knowledge means the satisfaction of bodily demands. Such knowledge has no connection with the Absolute Truth. It is more or less like the knowledge of the ordinary animals: the knowledge of eating, sleeping, defending and mating. Such knowledge is described here as the product of the mode of darkness. In other words, knowledge concerning the spirit soul beyond this body is called knowledge in the mode of goodness, knowledge producing many theories and doctrines by dint of mundane logic and mental speculation is the product of the mode of passion, and knowledge concerned only with keeping the body comfortable is said to be in the mode of ignorance.

SB Canto 1

SB 1.13.54, Purport:

Even the highest mode, the material mode of goodness, is also a cause of material bondage, and what to speak of the other qualities, namely passion and ignorance. Passion and ignorance increase the material propensities of hankering for material enjoyment, and a strong sense of lust provokes the accumulation of wealth and power. One who has conquered these two base mentalities and has raised himself to the platform of goodness, which is full of knowledge and morality, cannot also control the senses, namely the eyes, the tongue, the nose, the ear and touch. But one who has surrendered himself unto the lotus feet of Lord Hari, as above mentioned, can transcend all influences of the modes of material nature and be fixed in the service of the Lord. The bhakti-yoga process, therefore, directly applies the senses to the loving service of the Lord. This prohibits the performer from engaging in material activities.

SB 1.14.34, Purport:

The Lord is the protector of cows and the brahminical culture. A society devoid of cow protection and brahminical culture is not under the direct protection of the Lord, just as the prisoners in the jails are not under the protection of the king but under the protection of a severe agent of the king. Without cow protection and cultivation of the brahminical qualities in human society, at least for a section of the members of society, no human civilization can prosper at any length. By brahminical culture, the development of the dormant qualities of goodness, namely truthfulness, equanimity, sense control, forbearance, simplicity, general knowledge, transcendental knowledge, and firm faith in the Vedic wisdom, one can become a brāhmaṇa and thus see the Lord as He is. And after surpassing the brahminical perfection, one has to become a devotee of the Lord so that His loving affection in the form of proprietor, master, friend, son and lover can be transcendentally achieved. The stage of a devotee, which attracts the transcendental affection of the Lord, does not develop unless one has developed the qualities of a brāhmaṇa as above mentioned.

SB Canto 2

SB 2.1.20, Translation and Purport:

One's mind is always agitated by the passionate mode of material nature and bewildered by the ignorant mode of nature. But one can rectify such conceptions by the relation of Viṣṇu and thus become pacified by cleansing the dirty things created by them.

Persons generally conducted by the modes of passion and ignorance cannot be bona fide candidates for being situated in the transcendental stage of God realization. Only persons conducted by the mode of goodness can have the knowledge of the Supreme Truth.

SB Canto 3

SB 3.25.1, Purport:

The word ātma-prajñaptaye indicates that the Lord descends for the benefit of the human race to give transcendental knowledge. Material necessities are quite sufficiently provided for in the Vedic knowledge, which offers a program for good living conditions and gradual elevation to the platform of goodness. In the mode of goodness one's knowledge expands. On the platform of passion there is no knowledge, for passion is simply an impetus to enjoy material benefits. On the platform of ignorance there is no knowledge and no enjoyment, but simply life almost like that of animals.

SB 3.25.1, Purport:

The Vedas are meant to elevate one from the mode of ignorance to the platform of goodness. When one is situated in the mode of goodness he is able to understand knowledge of the self, or transcendental knowledge. This knowledge cannot be appreciated by any ordinary man. Therefore, since a disciplic succession is required, this knowledge is expounded either by the Supreme Personality of Godhead Himself or by His bona fide devotee. Śaunaka Muni also states here that Kapila, the incarnation of the Supreme Personality of Godhead, took birth, or appeared, simply to appreciate and disseminate transcendental knowledge. Simply to understand that one is not matter but spirit soul (ahaṁ brahmāsmi: "I am by nature Brahman") is not sufficient knowledge for understanding the self and his activities. One must be situated in the activities of Brahman.

SB 3.25.15, Purport:

There is a distinction here between Kṛṣṇa consciousness and māyā consciousness. Guṇeṣu, or māyā consciousness, involves attachment to the three material modes of nature, under which one works sometimes in goodness and knowledge, sometimes in passion and sometimes in ignorance. These different qualitative activities, with the central attachment for material enjoyment, are the cause of one's conditional life. When the same cetaḥ, or consciousness, is transferred to the Supreme Personality of Godhead, Kṛṣṇa, or when one becomes Kṛṣṇa conscious, he is on the path of liberation.

SB Canto 4

SB 4.7.40, Purport:

In the material world there is the trinity of the three material qualities. Lord Viṣṇu has accepted the superintendence of the quality of goodness, which is the source of religion, knowledge, austerity, renunciation, opulence, etc. Because of this, actual peace, prosperity, knowledge and religion can be attained when the living entities are under the control of the quality of goodness in the material world. As soon as they are subjected to the control of the other two qualities, namely passion and ignorance, their precarious conditional life becomes intolerable.

SB Canto 6

SB 6.7.15, Translation:

King Indra said: Therefore with great frankness and without duplicity I shall now bow my head at the lotus feet of Bṛhaspati, the spiritual master of the demigods. Because he is in the mode of goodness, he is fully aware of all knowledge and is the best of the brāhmaṇas. Now I shall touch his lotus feet and offer my obeisances unto him to try to satisfy him.

SB Canto 8

SB 8.5.29, Purport:

Sattvaṁ viśuddhaṁ vasudeva-śabditam (SB 4.3.23). In this material world, the three modes of material nature—goodness, passion and ignorance—prevail. Among these three, goodness is the platform of knowledge, and passion brings about a mixture of knowledge and ignorance, but the mode of ignorance is full of darkness. Therefore the Supreme Personality of Godhead is beyond darkness and passion. He is on the platform where goodness or knowledge is not disturbed by passion and ignorance. This is called the vasudeva platform. It is on this platform of vasudeva that Vāsudeva, or Kṛṣṇa, can appear.

SB 8.12.10, Purport:

There are so many philosophers trying to understand the Absolute Truth, but since they are situated in the base qualities of material nature and are addicted to so many bad habits, like drinking, meat-eating, illicit sex and gambling, how can they conceive of the Supreme Personality of Godhead? For them it is impossible. For the present day, the pāñcarātrikī-vidhi as enunciated by Nārada Muni is the only hope. Śrīla Rūpa Gosvāmī, therefore, has quoted the following verse from the Brahma-yāmala:

śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate

"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society." (Bhakti-rasāmṛta-sindhu 1.2.101) Those who are very advanced in knowledge and are situated in the mode of goodness follow the Vedic instructions of the śruti and smṛti and other religious scriptures, including the pāñcarātrikī-vidhi. Without understanding the Supreme Personality of Godhead in this way, one only creates a disturbance. In this age of Kali, so many gurus have sprung up, and because they do not refer to the śruti-smṛti-purāṇādi-pañcarātrika-vidhi, they are creating a great disturbance in the world in regard to understanding the Absolute Truth. However, those who follow the pāñcarātrikī-vidhi under the guidance of a proper spiritual master can understand the Absolute Truth.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.27.4, Translation:

King Indra said: Your transcendental form, a manifestation of pure goodness, is undisturbed by change, shining with knowledge and devoid of passion and ignorance. In You does not exist the mighty flow of the modes of material nature, which is based on illusion and ignorance.

SB 11.22.11, Translation:

According to knowledge in the material mode of goodness, there is no qualitative difference between the living entity and the supreme controller. The imagination of qualitative difference between them is useless speculation.

SB 11.22.13, Translation:

In this world the mode of goodness is recognized as knowledge, the mode of passion as fruitive work, and the mode of darkness as ignorance. Time is perceived as the agitated interaction of the material modes, and the totality of functional propensity is embodied by the primeval sūtra, or mahat-tattva.

SB 11.25.24, Translation:

Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental.

SB 12.11.13, Translation:

Ananta, the Lord's sitting place, is the unmanifest phase of material nature, and the Lord's lotus throne is the mode of goodness, endowed with religion and knowledge.

Renunciation Through Wisdom

Renunciation Through Wisdom 5.1:

The state of pure goodness is marked by pure knowledge of the Absolute. But when this knowledge is pervertedly reflected in the material world, it becomes mundane and empirical, and the jīva is thrown into the whirlpool of dualities, which condition him. The mode of passion increases attachment, sense gratification, and material desires, and the jīva becomes entangled in fruitive activities. The mode of ignorance induces illusion, covering the jīva's intelligence; then he slides down to the lowest consciousness, spending time only in sleeping and laziness. And the material mode of goodness also turns the jīva away from the Absolute Truth and makes him conditioned.

Renunciation Through Wisdom 5.1:

With an increase of the mode of passion, goodness and ignorance both decrease. When the mode of goodness increases, passion and ignorance decline. In this way the material modes wax and wane in varying degrees. The mode of goodness promotes mundane knowledge and elevated material consciousness, the mode of passion produces untiring energy for work and insatiable desire for results, and the mode of ignorance drags the jīva down to nescience, laziness, sleep, and delusion. The jīva in goodness moves up to more elevated consciousness, one in passion remains suspended in the mediocre state, and one in ignorance descends to the depths of depravity.

Bhagavad-gita As It Is Lectures

Lecture on BG 5.14-22 -- New York, August 28, 1966:

Somebody is engaged in the activities of sinful activities, but he is not induced by the Lord that he should be engaged in sinful activities. Similarly, somebody is engaged in virtuous activities. So that virtuous activity is according to his own, I mean to say, association with the modes of material nature. Ajñānena āvṛtaṁ jñānaṁ tena muhyanti jantavaḥ (BG 5.16). But in this material world, either in the modes of ignorance or in the modes of passion or in the modes of goodness, they are all... Total, sum total, is ignorance. Sum total... Even a man is in the modes of goodness, that is also considered as ignorance because real knowledge, real knowledge is to know his relationship with the Supreme Lord. That is real knowledge. Unless one is elevated to that position, that what is his relation with the Supreme Lord, then all his so-called knowledge is also understood as ignorance.

Lecture on BG 9.3 -- Toronto, June 20, 1976:

Anyway, in these three conditions... So when we fall down in this material world... The material world is of three modes of material nature, goodness, passion and ignorance. So if we acquire the quality of goodness, there is chance of enlightenment, knowledge, so that again fire can be generated. But if we fall down on the water, practically it is finished. Ignorance. So sattva-guṇa, rajo-guṇa, tamo-guṇa. So in our fallen condition, mostly the rajo-guṇa and tamo-guṇa is very prominent, in our fallen condition, in this material condition. So symptoms of rajo-guṇa and tamo-guṇa means material desires and greediness. And sattva-guṇa means enlightenment. If we cultivate the sattva-guṇa quality, just means, if we cultivate the brahminical qualification, that is the platform of sattva-guṇa. So that is described in the Bhagavad-gītā, satyaṁ śamo damas titikṣā ārjavaṁ jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). If we cultivate this kind of life, to be truthful, to be peaceful, to be tolerant, to be men of wisdom, knowledge, faith in God and the śāstras, in this way there are nine to twelve qualities. If we acquire that qualities, then we become brāhmaṇa.

Lecture on BG 13.19 -- Bombay, October 13, 1973:

But if by knowledge, you come to the point of bhakti, how to surrender to Kṛṣṇa, then your knowledge is perfect. Therefore Kṛṣṇa says that this knowledge, to surrender unto Me, how to surrender to Kṛṣṇa, comes after many many births. Bahūnāṁ janmanām ante (BG 7.19). We are taking birth one after another, one after another, one after another. So in this way, not ordinary person. Ordinary persons, if they have no knowledge, then their next birth may be cats, dogs, trees, or anything else. Those who are in knowledge, ūrdhvaṁ gacchanti sattva-sthāḥ. Knowledge means those who are situated in the quality of goodness, prakāśa, everything is clearly understood. That is knowledge.

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

The material nature is working in three modes: goodness, passion and ignorance. Now, ignorance is hopeless life. Passion is too much materialistic. Passion means, one who is influenced by the modes of passion, he wants, he wants this false enjoyment. Although... Because he does not know, he wants to squeeze out the energy of the body to enjoy this matter. That is called modes of passion. And modes of ignorance, they have neither passion nor goodness in the modes of darkness of life. And mode of, modes of goodness is that in that position we can understand, at least theoretically, "What I am, what is this world, what is God, what is our interrelation?" This is the, I mean, stage of the modes of goodness. So by hearing kṛṣṇa-kathā, you will be freed from the two stages of ignorance and passion. You'll be situated in the modes of goodness. At least, you'll have the real knowledge, "What I am."

Lecture on SB 1.2.20 -- Vrndavana, October 31, 1972:

Sleeping is very dangerous. It is to be understood that I am under the clutches of māyā, the more we sleep, because the symptom of tamo-guṇa is laziness and sleep. This is the symptom of tamo-guṇa, laziness and sleeping. And symptoms of rajo-guṇa—very active, but just like monkey. Monkeys are very active, but all injurious. Wherever they will sit, they "Gata-gata-gat-gat-gat." Not a single moment they are inactive, but all foolishness. That is passion. And goodness means knowledge. So in the previous verse it is described how to come to the platform of goodness. When one comes to the platform of goodness, then he becomes prasanna-manasa, because he is not attacked by the modes of ignorance and passion, means laziness, sleep and foolishly active. Foolishly active is more dangerous than less active. Because if one is dangerous, it is better not to become very much active, because... Just like this monkey. You will find always very active, but nobody likes them. As soon as a monkey comes, everyone drives them away: "Get out! Get out! Get out!"

Lecture on SB 3.25.18 -- Bombay, November 18, 1974:

We have already discussed: guṇa. Kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22). Material nature means the three guṇas, three material qualities: ignorance, passion and goodness. Goodness is better than the other two qualities, ignorance and passion. But mostly, especially in this age, they are conducted or influenced by the modes of ignorance and passion. People do not know what is the aim of life. Just like they are called śūdras. Śūdras means they do not know what is the aim of life. Just like animal. Animal does not know what is the aim of life. That is ignorance. And passion is power, creative power, or working for sense gratification. That is called passion. And goodness means knowledge. One can see what is what.

Lecture on SB 7.9.13 -- Montreal, August 21, 1968:

Prabhupāda: So this position, as soon as you take it a principle of your life, that "I shall simply be engaged in Kṛṣṇa's service, or God's service. I shall talk about Kṛṣṇa, I shall work for Kṛṣṇa, I shall write for Kṛṣṇa, I shall read for Kṛṣṇa. Everything for Kṛṣṇa," that is the transcendental position beyond goodness, better than goodness. So one can be situated in this position immediately by surrendering to Kṛṣṇa. It is not very difficult. Yes, what is your...?

Young woman: All right. You answered my question. Thank you very much for answering my question. You said... I asked you what goodness was, Swamijī, and you said goodness was knowledge.

Prabhupāda: Yes.

Young woman: Now could you explain what you meant by knowledge? What? Spiritual knowledge or...?

Prabhupāda: No. First of all what is knowledge?

Young woman: Knowledge is material.

Prabhupāda: Knowledge means that you must know what you are. This is knowledge. If you don't know what you are, then what is the meaning of your knowledge? So real knowledge means that ahaṁ brahmāsmi: "I am not matter, I am a spirit soul." That is real knowledge. On the basis of this real knowledge, whatever is done, that is done in knowledge; otherwise it is done in ignorance. That is the difference. Knowledge and difference. Knowledge is not that you have to get degrees from the university, big, big degrees. No. Real knowledge is that "I am," ahaṁ brahmāsmi, "I am spirit soul." If one has realized this one word only, then he is in knowledge. He's in knowledge.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971:

Just like sparks of the fire, it can fall down on the ground and it can remain with the fire. Similarly, we living entities, we are parts and parcel of Kṛṣṇa, or we are sparks of the fire. So we can fall down within the material energy and we can remain in the spiritual energy, as we like. So when you keep yourself in Kṛṣṇa consciousness, you live in spiritual energy, and when you are without Kṛṣṇa consciousness, you live in material energy. When you live in the material energy, then your the illuminating quality, because you are fire, part and parcel of Kṛṣṇa, that is extinguished almost. Therefore, we are forgetful of Kṛṣṇa. Our relationship with Kṛṣṇa is practically extinguished. And again, the fire, spark, if he falls down on a dry grass, then gradually, the grass becomes blazing. So even if we are... Because in this material world there are three modes of material nature. If we are associated with the goodness quality, then our spiritual energy again becomes blazing fire. From the modes of goodness, purity, knowledge, the brahminical quality... Satya śama dama titikṣa (BG 18.42). When you are put into that..., the dry grass... Although this satya śama dama, truthfulness or controlling the senses, or controlling the mind, knowledge, toleration, these qualities, they are all material qualities. They are not spiritual qualities. Don't think that if one is... One man is very truthful; that does not mean that he has attained spiritual quality. The spiritual quality is different thing. But these material qualities, satya śama dama titikṣa, all these, they can help you. They can help you to be situated in the transcendental, spiritual qualities.

Lecture on CC Madhya-lila 20.334-341 -- New York, December 24, 1966:

So in the Satya-yuga, the age of goodness, in that age the meditation was possible. Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ (SB 12.3.52). According to injunction of Śrīmad-Bhāgavatam, meditation is possible in the age of goodness when cent percent people, they are all in the modes of goodness. There are three modes of nature: modes of goodness, modes of passion and modes of ignorance. Similarly, the ages are also conducted by the three modes of material nature. Just like there are seasonal changes—in our experience in one year sometimes it is summer, sometimes it is winter, sometimes it is spring—similarly, in course of nature's way there are different yugas, millennium. So in the Satya-yuga people are all in the modes of goodness. Therefore, at that time they could concentrate the mind in the Supreme, and meditation was recommended at that time. Kṛṣṇa-'dhyāna' kare loka jñāna-adhikārī. Jñāna-adhikārī means they were quite fit to understand spiritual knowledge. Because without developing the modes of goodness, nobody can understand spiritual knowledge.

Lecture on CC Madhya-lila 20.334-341 -- New York, December 24, 1966:

Those who are advanced in knowledge, they are comparatively happy in this world, and those who are ignorance, they are not happy. Of course, by the spell of this illusory energy, although he is not happy, he thinks, "I am happy." Just like in the Bowery Row, street, you will see, so many drunkards, they are lying. They are thinking happy, but others, those are passing on the street, they are seeing they are not happy. So this is going on. So this mode of ignorance and passion has to be removed. Unless we remove that, the modes of passion and ignorance, there is no chance of become peaceful and happy. Because in goodness everything is... Just like we have got experience: when the sky is cloudy, we are not very much happy, and as soon as there is sunrise, clear sky, we say, "Oh, today is very nice day." Why? Because the light is there. So when we come to goodness, the light of knowledge is there, and therefore we see, "Oh, it is very nice." But if we stay on that point, "Oh, it is very nice. It is very nice day," that is not all. But you must utilize the very nice day. Otherwise what is very nice day to you? Similarly, knowledge has to be also fully utilized. And what is the full utilization of knowledge? The full utilization of knowledge is to understand God. That is full utilization. So long one does not come to the point of Kṛṣṇa understanding, Kṛṣṇa consciousness, or God consciousness, he is more or less in the ignorance.

Lecture on CC Madhya-lila 20.334-341 -- New York, December 24, 1966:

So perfection of knowledge is Kṛṣṇa consciousness, when one knows... Bahūnāṁ janmanām ante. In the Bhagavad-gītā you will find,

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā su-durlabhaḥ

(BG 7.19)

"After many, many births' struggle for acquiring knowledge, when one is fully conscious that 'Vāsudeva, Supreme Lord Kṛṣṇa, is everything,' that is the perfection of knowledge." So that perfection of knowledge was achieved in the age of goodness by meditation, and in the age of Tretā by sacrifice, and by Dvāpara by worship, and in this age this kṛṣṇa-kīrtana.

Philosophy Discussions

Philosophy Discussion on Socrates:

Prabhupāda: So goodness is the position where you can get knowledge. And passion and ignorance is not the platform of knowledge. Therefore the endeavor should be how to bring persons in the basic or base platform, ignorance and passion. So this is very easily done by our, this Kṛṣṇa consciousness movement. If one hears about Kṛṣṇa, or God, then gradually he becomes freed from the clutches of darkness and passion, and actually he then comes to the platform of goodness. And when he is perfectly in goodness, then this passion and ignorance and their by-products cannot touch him.

1972 Conversations and Morning Walks

Talk with Bob Cohen -- February 27-29, 1972, Mayapura:

Prabhupāda: Goodness means you can understand things. Knowledge. You can know that there is God, that this world is created by Him, and so on, so on, so many things, actual things. The sun is this, the moon is this, perfect knowledge. Even not perfect, he has got some knowledge. That is goodness. And passion means he identifies with this material body. And he tries to gratify his senses only. That is passion. And ignorance means animal life. He does not know what is God, how to become happy, "why I am in this world." Just like you are taking one animal to the slaughterhouse, it will go. But a man will protest. So this is ignorance. The goat, it is to be killed after five minutes, but if you give him a morsel of grass he's happy, he's eating. Just like a child. You are planning to kill her or kill him, he is happy, he's laughing, because innocent. That is ignorance.

Talk with Bob Cohen -- February 27-29, 1972, Mayapura:

Bob: And what about when somebody helps another person?

Prabhupāda: That is goodness.

Bob: Why is that goodness? What intelligence is that? I mean, is,... This represents knowledge of what? You said that goodness is when you have knowledge, intelligence.

Prabhupāda: Yes.

Bob: So helping another person...

Prabhupāda: That means he's ignorant, you're trying to enlighten him.

Bob: So giving intelligence...

Prabhupāda: Yes, that is goodness.

Talk with Bob Cohen -- February 27-29, 1972, Mayapura:

Bob: So somebody who is honest will be in the mode of goodness. Would that be correct?

Prabhupāda: Certainly. Certainly. Because mode of goodness means knowledge. So if you know, if you're well conversant that "This table does not belong to me; it belongs to Swamiji," so you'll not try to take it away. Therefore one must know, be thoroughly well conversant; then he can be honest.

Bob: So... Now, you had said the mode of goodness was knowledge of God, but somebody may be honest without having very much knowledge of God.

Prabhupāda: Hmm.

Bob: You know, without being honest, without thinking they're honest because it is God's wishes, they just feel like they ought to be honest.

Prabhupāda: No. God wishes everyone should be honest. Why God should think otherwise?

1976 Conversations and Morning Walks

Morning Walk -- May 25, 1976, Honolulu:

Prabhupāda: We have to come to the mode of goodness. That is wanted. Neither passion nor ignorance. But passion is better than ignorance. That is comparative. But best quality in this material world is goodness. When knowledge is sufficient. And beyond that, śuddha-sattva. Here in this material world even goodness is disturbed sometimes by passion and ignorance. But the platform where no more disturbance by all these three qualities, that is śuddha-sattva. That is spiritual. Devotees are expected to remain on that platform, śuddha-sattva, pure goodness. Then they will not be disturbed by these three qualities.