Why do we need to transcend the mode of goodness?

Answer Podcast

Why Do We Need to Transcend the Modes?

First of all, it’s important to acknowledge that there is much good in the mode of goodness. However, as devotees, we often tend to be dismissive of it. This dismissiveness can be quite damaging, because we assume that by practicing bhakti, we are automatically transcendental—but in reality, our functioning may still be predominantly influenced by the modes of passion and ignorance.

We may be performing devotional activities—like book distribution or other services—but if we’re doing so with a competitive mentality, then the activity may not be rooted in a transcendental consciousness. On the other hand, someone else might be engaged in what we call “mode of goodness” activities—such as charity or humanitarian work—and their consciousness might actually be more elevated than ours.

This may raise a question: But aren’t we devotees?
Yes, we are. But the real question is: What is the level of our consciousness?
We may not even be in the mode of goodness—let alone transcendental. Therefore, it’s important to respect the mode of goodness rather than trivialize it.

Don’t Trivialize the Mode of Goodness

Yes, if we look at the Vedic texts, the ultimate goal is transcendence. For instance, Parikshit Maharaj was already in the mode of goodness, and the purpose of Śukadeva Gosvāmī’s teachings was to elevate him beyond that—to transcendence.
In such a context, it’s valid to point out the limitations of the mode of goodness.

But in today’s society, most people are predominantly influenced by passion and ignorance. So if we undermine the value of goodness and overemphasize transcendence without qualification, people may wrongly assume, “Because I’m practicing bhakti, I’m already transcendental.”
As a result, they may not even make the effort to rise to the mode of goodness, which is a crucial stepping stone.

What’s the Problem with the Mode of Goodness?

The mode of goodness is relatively better than passion and ignorance, but it has its own limitations:

1. Subtle Pride and Complacency
   In goodness, there can be a sense of moral and intellectual superiority—“I’m not attached to lower desires like others. I know better.”
   This superiority itself can become a source of pleasure and block further elevation.
   Instead of looking upward—at those who are spiritually more advanced—we may simply look down at others and congratulate ourselves.
   That mindset can stall our progress, keeping us stuck at that level.

2. Pride Before a Fall
   If we become proud of being in the mode of goodness, that pride can itself drag us down.
   Over time, temptations may resurface, and without further aspiration, we could fall back into passion or ignorance.

3. Lack of Attachment to Transcendence
   In goodness, one may live a disciplined and virtuous life, and as a result, may attain heavenly realms or a higher rebirth.
   However, liberation is not attained simply by being good.
   Liberation requires attachment to the transcendental—to Krishna, or at least some clear conception of transcendence.

So while the mode of goodness can elevate us and offer a stable foundation, it doesn’t automatically lead to liberation. For that, we need to develop a loving relationship with Krishna, or at least cultivate sincere aspiration for spiritual truth.

Conclusion

• The mode of goodness is valuable and should be respected, not dismissed.

• But it has limitations—particularly the subtle pride and lack of transcendental attachment.

• The goal is to rise from goodness to transcendence, and for that, bhakti is essential.

• However, bhakti should not be used as a shortcut to bypass goodness—it should be practiced with sincerity, humility, and increasing clarity of consciousness.