B.G 14.19

nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭā'nupaśyati। guṇebhyaśca paraṃ vetti madbhāvaṃ so'dhigacchati ॥19॥

When the observer sees no agent other than the qualities and understands what is beyond them, he reaches My-Nature.

Gīta Tātparya 14.11

A person who perceives any other as actor than the Lord Vishnu is equal to a human-beast, as he is bound by the three qualities. He does not understand the three qualities as mere manifestations of the goddess Lakshmi, who is the consort of Lord Vishnu. A person who is constantly aware of Lord Vishnu as the real actor, gets liberated and attains 'madbhāvaṃ', i.e. My-Nature. In the word 'duḥkham' (14.16), etymologically the sound 'duh' refers to suffering and the sound 'kham' refers to happiness. Thus, it is happiness intertwined with suffering.

etebhyaḥ sattvādiguṇebhyaḥ anyaṃ kartāramīśaṃ yadā paśyati tadaivāyaṃ nā puruṣaḥ। anyathā paśusamaḥ। na kevalamanyatvena paśyan nā taṃ kartāraṃ viṣṇum, kintu guṇebhyaḥ uttamatvena ca। kathaṃ sa eva nā? yasmāt 'madbhāvaṃ so'dhigacchati'।

When one perceives a different entity as the doer apart from the Lord, who is the Lord of qualities like sattva, he ceases to be a true human. He becomes akin to an animal. (The true seeker) does not see Lord Vishnu merely as different, but as the supreme among qualities. How can he be otherwise? Such a person attains 'madbhāvaṃ', i.e. My-Nature.

"mahālakṣmīriti parā bhāryā nārāyaṇasya yā। prakṛtirnāma sā jñeyā prakarṣeṇa karoti yat॥

tasyāstu trīṇi rūpāṇi sattvaṁ nāma rajastamaḥ। sṛṣṭikāle vibhajyante sattvaṁ śrīḥ sadguṇaprabhā॥

rajo rañjanakartṛtvāt bhūḥ sā sṛṣṭikarī yataḥ। yadāveśādiyaṃ pṛthvī bhūmirityeva kathyate॥

jīvānāṃ glapanād durgā tama ityeva kīrtitā। etābhiḥ tisṛbhiḥ rjīvāḥ sarve baddhā amuktigāḥ॥

sarvān badhnanti sarvāśca tathāpi tu viśeṣataḥ। śrīrdevabandhikā nṝṇāṃ bhūrdaityānāṃ tathā parā॥

etābhyo'nyam paraṃ caiva viṣṇuṃ jñātvā vimucyate। sāmarthyātiśayādāsāṃ naitābhyo vidyate paraḥ॥

iti yāvad vijānāti tāvat taṁ nṛpaśuṁ viduḥ। tasmād ābhyo'dhikaguṇo viṣṇur jñeyaḥ sadaiva ca॥"

"The great goddess Lakshmi, who is the supreme consort of Narayana, is known by the name Prakriti, who excellently does what she does. She possesses three forms known as goodness, passion, and ignorance. During creation, these are divided, with goddess Lakshmi possessing goodness, who is the radiance of virtues. Due to the role of passion in colouring, goddess Bhū is responsible for creation; because of whose influence, this earth is indeed called by the same name. Goddess Durga is praised as darkness because she governs the suffering of all beings. All beings who are bound by these three aspects do not achieve liberation. All things bind all, yet especially goddess Lakshmi binds men divinely, while the goddess Bhū binds demons. By understanding Viṣṇu to be supreme and distinct from all, liberation is attained. Due to the exceptional power and excellence of these goddesses, nothing surpasses these. Thus, as long as one is bound by these (three), they consider him a mere human-beast. Therefore, Viṣṇu is always to be recognized as more qualified than these (three)."

iti mahāviṣṇupurāṇe।

- stated thus in the great Vishnu Purana.

rajasastu phalaṁ duḥkhamityatra duḥkhamiti duḥkhamiśraṁ sukham।

The outcome of passion is indeed stated here as suffering, as it is happiness intertwined with suffering.

"duḥkhaṁ duriti samproktaṁ khaṁ nāma sukhamucyate।"

"In the word 'duḥkham', etymologically the sound 'duh' refers to suffering and the sound 'kham' refers to happiness."

iti śabdanirṇaye।

- stated thus in Shabdanirṇaya, the decision of words.

"karmaṇo rājasasyoktaṃ duḥkhamiśraṃ sukhaṃ phalam। ajñānajaṃ tāmasasya nityaduḥkhaṃ phalaṃ viduḥ।"

"Actions performed in the mode of passion yield results that are a mixture of happiness and distress, while actions in the mode of ignorance result in perpetual distress."

iti skānde ॥19॥

- stated thus in the Skanda Purana.