Bhagavadgita Parayana - Chapter 14

idaṃ jñānamupāśritya mama sādharmyamāgatāḥ । sargē'pi nōpajāyantē pralayē na vyathanti cha ॥2॥

Those who, having taken refuge in this knowledge, have attained unity with Me, are neither born at the time of creation nor disturbed at the time of dissolution.

mama yōnirmahadbrahma tasmingarbhaṃ dadhāmyaham । sambhavaḥ sarvabhūtānāṃ tatō bhavati bhārata ॥3॥

My womb is the great Brahma; in it I place the germ; thence, O Arjuna, is the birth of all beings.

sarvayōniṣu kauntēya mūrtayaḥ sambhavanti yāḥ । tāsāṃ brahma mahadyōniḥ ahaṃ bījapradaḥ pitā ॥4॥

Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb, and I am the seed-giving father.

sattvaṃ rajastama iti guṇāḥ prakṛtisambhavāḥ । nibadhnanti mahābāhō dēhē dēhinamavyayam ॥5॥

These qualities, O Arjuna, born of Nature, bind fast in the body of the embodied, the indestructible: purity, passion, and inertia.

tatra sattvaṃ nirmalatvāt prakāśakamanāmayam । sukhasaṅgēna badhnāti jñānasaṅgēna chānagha ॥6॥

Of these, sattva, which is luminous and healthy due to its stainlessness, binds one by attachment to happiness and knowledge, O sinless one.

rajō rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam । tannibadhnāti kauntēya karmasaṅgēna dēhinam ॥7॥

Know, O Arjuna, that Rajas is of the nature of passion, the source of thirst and attachment; it binds fast the embodied one by attachment to action.

tamastvajñānajaṃ viddhi mōhanaṃ sarvadēhinām । pramādālasyanidrābhiḥ tannibadhnāti bhārata ॥8॥

But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, through heedlessness, indolence, and sleep.

sattvaṃ sukhē sañjayati rajaḥ karmaṇi bhārata । jñānamāvṛtya tu tamaḥ pramādē sañjayatyuta ॥9॥

Sattva attaches to happiness, Rajas to action, O Arjuna, while Tamas, verily shrouding knowledge, attaches to heedlessness.

rajastamaśchābhibhūya sattvaṃ bhavati bhārata । rajaḥ sattvaṃ tamaśchaiva tamaḥ sattvaṃ rajastathā ॥10॥

Now, O Arjuna, Sattva prevails, having overpowered Rajas and Tamas; then Rajas, having overpowered Sattva and Tamas; and then Tamas, having overpowered Sattva and Rajas.

sarvadvārēṣu dēhē'smin prakāśa upajāyatē । jñānaṃ yadā tadā vidyāt vivṛddhaṃ sattvamityuta ॥11॥

When the wisdom-light shines through every gate of this body, then it may be known that Sattva is predominant.

lōbhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā । rajasyētāni jāyantē vivṛddhē bharatarṣabha ॥12॥

Greed, activity, the undertaking of actions, restlessness, and longing—these arise when Rajas is predominant, O Arjuna.

aprakāśō'pravṛttiścha pramādō mōha ēva cha । tamasyētāni jāyantē vivṛddhē kurunandana ॥13॥

Darkness, inertia, carelessness, and delusion—these arise when Tamas is predominant, O Arjuna.

yadā sattvē pravṛddhē tu pralayaṃ yāti dēhabhṛt । tadōttamavidāṃ lōkān amalānpratipadyatē ॥14॥

If the embodied one meets death when Sattva is predominant, then they attain the spotless worlds of the knowers of the Highest.

rajasi pralayaṃ gatvā karmasaṅgiṣu jāyatē । tathā pralīnastamasi mūḍhayōniṣu jāyatē ॥15॥

Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the thoughtless.

karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam । rajasastu phalaṃ duḥkham ajñānaṃ tamasaḥ phalam ॥16॥

They say that the fruit of good action is Sattvic and pure; indeed, the fruit of Rajas is pain, and the fruit of Tamas is ignorance.

sattvātsañjāyatē jñānaṃ rajasō lōbha ēva cha । pramādamōhau tamasaḥ bhavatō'jñānamēva cha ॥17॥

From Sattva arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and also ignorance.

ūrdhvaṃ gachChanti sattvasthāḥ madhyē tiṣṭhanti rājasāḥ । jaghanyaguṇavṛttisthāḥ adhō gachChanti tāmasāḥ ॥18॥

Those seated in Sattva ascend; those of Rajasic nature dwell in the middle; and those of Tamasic nature, abiding in the function of the lowest Guna, descend.

nānyaṃ guṇēbhyaḥ kartāraṃ yadā draṣṭā'nupaśyati । guṇēbhyaścha paraṃ vētti madbhāvaṃ sō'dhigachChati ॥19॥

When the seer beholds no agent other than the Gunas and knows that which is higher than them, he attains to My Being.

guṇānētānatītya trīn dēhī dēhasamudbhavān । janmamṛtyujarāduḥkhaiḥ vimuktō'mṛtamaśnutē ॥20॥

The embodied one, having crossed beyond these three Gunas from which the body is evolved, is freed from birth, death, decay, and pain, and attains immortality.

arjuna uvācha

kairliṅgaistrīnguṇānētān atītō bhavati prabhō । kimāchāraḥ kathaṃ chaitān trīnguṇānativartatē ॥21

Arjuna said, "What are the marks of one who has transcended the three qualities, O Lord? What is their conduct, and how do they go beyond these three qualities?"

śrī bhagavānuvācha

prakāśaṃ cha pravṛttiṃ cha mōhamēva cha pāṇḍava । na dvēṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ॥22

The Blessed Lord said, "When light, activity, and delusion are present, he does not hate them, nor does he long for them when they are absent.

udāsīnavadāsīnaḥ guṇairyō na vichālyatē । guṇā vartanta ityēva yō'vatiṣṭhati nēṅgatē ॥23॥

He who, seated like one unconcerned, is not moved by the dualities, and who, knowing that the dualities are active, is self-centered and does not move.

samaduḥkhasukhaḥ svasthaḥ samalōṣṭāśmakāñchanaḥ । tulyapriyāpriyō dhīraḥ tulyanindātmasaṃstutiḥ ॥24॥

Who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth, a stone, and gold are all alike, who is the same to the dear and the unfriendly, who is firm, and to whom censure and praise are one and the same.

mānāpamānayōstulyaḥ tulyō mitrāripakṣayōḥ । sarvārambhaparityāgī guṇātītaḥ sa uchyatē ॥25॥

Who is the same in honor and dishonor, the same to friend and foe, abandoning all undertakings, he is said to have transcended the dualities.

māṃ cha yō'vyabhichārēṇa bhaktiyōgēna sēvatē । sa guṇānsamatītyaitān brahmabhūyāya kalpatē ॥26॥

And he who serves Me with unwavering devotion, he, crossing beyond the dualities, is fit for becoming Brahman.

brahmaṇō hi pratiṣṭhā'ham amṛtasyāvyayasya cha । śāśvatasya cha dharmasya sukhasyaikāntikasya cha ॥27॥

For I am the abode of Brahman, the immortal, immutable, and everlasting Dharma, and absolute bliss.

॥ ōṃ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ yōgaśāstrē śrīkṛṣṇārjunasaṃvādē guṇatrayavibhāgayōgō chaturdaśō'dhyāyaḥ ॥

Browse Related Categories: