When through every gate (sense) in this body, the wisdom-light shines, then it may be known that Sattva is predominant.
In simple words
Krishna tells Arjuna how to recognize which force is winning: "When the light of wisdom shines out through every sense — when you feel clear, aware, and perceptive — know that purity is in charge."
Word-by-word meanings
सर्वद्वारेषुthrough every gate (sense)देहेin the bodyअस्मिन्in thisप्रकाशःwisdomlightउपजायतेshinesज्ञानम्knowledgeयदाwhenतदाthenविद्यात्(it) may be knownविवृद्धम्(is) predominantइतिthusउतindeed
14.11 सर्वद्वारेषु through every gate (sense)? देहे in the body? अस्मिन् in this? प्रकाशः wisdomlight? उपजायते shines? ज्ञानम् knowledge? यदा when? तदा then? विद्यात् (it) may be known? विवृद्धम् (is) predominant? सत्त्वम्,Sattva? इति thus? उत indeed.Commentary When a particular ality becomes predominant? it reveals its distinctive characteristics in man. Just as jasmine scatters its fragrance far and wide? so also knowledge disseminates itself in all directions. Convert Tamas into Rajas and Rajas into Sattva. Now stand firm in Sattva. You will get increase of light? purity? peace and harmony. Sattva will lead you upwards. You will have an upward pull towards the Supreme Light. Sattvic diet? Japa? meditation? study of holy scriptures? living in seclusion? company of holy men? singing His Names and glories? and regulation of breath (Pranayama) will increase Sattva.Introspect. Look within. Watch the Gunas carefully. Be vigilant. Stand as a doorkeeper. Allow only Sattvic thoughts to pass through the door of the mental factory. Check Rajas. Curb Tamas. When Sattva predominates there is unruffled peace of mind? inner harmony? perfect serenity and tranillity. There is clarity or clear vision also. The understanding is not clouded. There is penetrative insight. The door or threshold of intuition is wide open. The senses will not run towards external objects.The senses are the avenues of senseknowledge. They are the gateways of perception for the Self. When light shines in all the gates of the body? such as the eyes? the ears? etc. (in other words when there is the manifestation of the BuddhiVritti of the Antahkarana)? then knowledge arises. You can understand by the mark of knowledge that Sattva is predominant. You can also know that Sattva is increasing by the mark of happiness. Just as the aspirant knows that Sattva is predominant in him by the marks of knowledge and happiness? so also he knows by the mark of knowledge that Rajas and Tamas are gradually decreasing.The ears shun whatever is improper to be heard. The eyes abandon what they should not look at. The tongue avoids to speak anything that is not right to speak of. The mind is not attracted by the sensual objects. Purity thus increases gradually by Japa? meditation? and selfrestraint. If there is increase of Sattva or harmony? there is also increase of knowledge. Sattva is the only sure means for the attainment of the knowledge of the Self. It lays the foundation of knowledge.
Contemporary scholarly and practical interpretations for modern seekers.
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
Modern
# BG 14.11 — Commentary Translation
First, the signs that arise when the quality of sattva increases are explained here. In the next two verses, the states of expansion of rajas and tamas are described in sequence.
When light is generated in all the gates of this body, knowledge of the external world comes to us through the five sense organs. In the gross body, the dwelling places of these organs are called chakras. Through these organs, the light of consciousness, as it were, goes outward and illuminates the diverse objects of the world. In this way, through our organs of hearing, sight, and others, we illuminate objects in the form of sound and so forth—that is, we gain knowledge of them.
Thus, from the seven chakras located in the upper region, seven flames of the fire of knowledge (the atman) burst forth and emerge outward. Each flame illuminates one particular object. When in this state we gain true knowledge of objects, we should understand that the quality of sattva has become predominant. If at that time rajas and tamas increase, our true perception of objects becomes obstructed.
If the mind becomes agitated by rajas and the intellect becomes veiled by tamas, even ordinary worldly knowledge becomes difficult for us to attain. Therefore, the lesser the measure of these two qualities, the greater our capacity for observation, analysis, and understanding.
It has been stated before that the atman, which is consciousness itself, becomes reflected upon the intellect, and through the light of the intellect illuminates the objects of the world and the inner movements of the mind. It does not illuminate them directly. The light of the sun also illuminates a room by being reflected from the walls.
It is a well-known fact that when the medium of reflection is clear and steady, the reflection becomes distinct; otherwise, it does not. When disturbances born of rajas bring instability to the intellect, impurity comes from the veil born of tamas. Therefore, when there is an excess of both, the dimming of the intellect's light is natural. Hence, the Lord's statement is purely scientific: when there is true knowledge of objects, the quality of sattva becomes predominant in the inner instrument.
The characteristic of predominant rajas is as follows: