यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् ।
तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥ १४.१४॥

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥ १४.१५ ॥

yadā sattve pravṛddhe tu pralayaṁ yāti deha-bhṛt |
tadottama-vidāṁ lokān-amalān-pratipadyate || 14.14 ||

rajasi pralayaṁ gatvā karma-saṅgiṣu jāyate |
tathā pralīnas-tamasi mūḍha-yoniṣu jāyate || 14.15 ||

To strengthen the enunciation and make it more purposeful, Krishna also adds the possible after-death consequence, which each guṇa leads to. Whether one likes it or not, the thought of what will follow an individual after his bodily death has always been a genuine doubt and curiosity in the human mind. To be wisely indifferent to all such consideration by dint of enlightenment is the ideal, no doubt. But the ordinary mind looks for some assurance. That will naturally entail promises as well as threats, to become really useful. Unless such contrasting prospects become part of the religio-spiritual enunciation, the discussion will not be complete and effective.

To drop one’s body when sattva dominates will be, says Krishna, to gain the best of higher worlds reserved for the noble and meritorious. Rajas will take one to the midst of those given to extreme attachment to action and sensory enjoyment. Likewise, tamas will throw him down into the lowest wombs.