॥ Verse 14.1 (Introduction) ॥
श्रीभगवानुवाच।
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः।।
śrī-bhagavānuvāca |
paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānamuttamam |
yajjñātvā munayaḥ sarve parāṃ siddhimito gatāḥ || 14.1 ||
The Supreme Lord said: I shall again declare that supreme knowledge (Jñānam Uttamam),
the best of all knowledge, knowing which all the sages (Munayaḥ sarve)
have gone from here to the highest perfection (Parāṁ Siddhim).
॥ Verse 14.2 (Result of this Knowledge) ॥
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः।
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च।।
idaṃ jñānamupāśritya mama sādharmyamāgatāḥ |
sarge’pi nopajāyante pralaye na vyathanti ca || 14.2 ||
Taking shelter of this knowledge (Idaṁ Jñānam Upāśritya), they attain My own nature (Mama Sādharmyam āgatāḥ).
They are neither born at the time of creation (Sarge api nopa-jāyante) nor disturbed at the time of dissolution (Pralaye na vyathanti ca).
॥ Verse 14.3 (The Origin of Beings) ॥
मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम्।
सम्भवः सर्वभूतानां ततो भवति भारत।।
mama yonirmahadbrahma tasmin garbhaṃ dadhāmyaham |
sambhavaḥ sarvabhūtānāṃ tato bhavati bhārata || 14.3 ||
My womb is the Great Brahman (Mama Yonir Mahad Brahma); in that I place the seed (Garbhaṁ Dadhāmy Aham).
From that, O Bhārata, the birth of all beings (Sambhavaḥ Sarva-bhūtānāṁ) takes place.
॥ Verse 14.4 (The Father and Mother) ॥
सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः।
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता।।
sarvayonīṣu kaunteya mūrtayaḥ sambhavanti yāḥ |
tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā || 14.4 ||
Whatever forms (Mūrtayaḥ) are produced in any womb (Sarva-yoniṣu), O son of Kuntī (Arjuna),
the Great Brahman is their womb (Mahad Yonir), and I am the seed-giving Father (Ahaṁ Bīja-pradaḥ Pitā).
॥ Verse 14.5 (The Three Gunas) ॥
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम्।।
sattvaṃ rajastama iti guṇāḥ prakṛtisambhavāḥ |
nibadhnanti mahābāho dehe dehinamavyayam || 14.5 ||
Sattva (goodness), Rajas (passion), and Tamas (darkness)—these qualities (Guṇāḥ), born of Prakṛti (Nature) (Prakṛti-sambhavāḥ),
bind the imperishable embodied soul (Dehinam Avyayam) within the body (Dehe), O mighty-armed (Arjuna).
[Image of the three Gunas - Sattva Rajas Tamas]
॥ Verse 14.6 (Nature of Sattva) ॥
तत्र सत्त्वं निर्मलत्वात् प्रकाशकमनामयम्।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ।।
tatra sattvaṃ nirmalatvāt prakāśakamanāmayam |
sukhasaṅgena badhnāti jñānasaṅgena cānagha || 14.6 ||
Among these, Sattva (goodness), being stainless (Nirmalatvāt), is luminous (Prakāśakam) and healthy (Anāmayam).
It binds (Badhnāti) by attachment to happiness (Sukha-saṅgena) and by attachment to knowledge (Jñāna-saṅgena), O sinless one.
॥ Verse 14.7 (Nature of Rajas) ॥
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्।।
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam |
tannibadhnāti kaunteya karmasaṅgena dehinam || 14.7 ||
Know Rajas (passion) to be of the nature of attraction (Rāgātmakaṁ), arising from desire and attachment (Tṛṣṇā-saṅga-samudbhavam).
That binds the embodied soul (Tan Nibadhnāti Dehinam), O son of Kuntī, by attachment to action (Karma-saṅgena).
॥ Verse 14.8 (Nature of Tamas) ॥
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत।।
tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām |
pramādālasyanidrābhistannibadhnāti bhārata || 14.8 ||
Know Tamas (darkness) to be born of ignorance (Ajñāna-jaṁ viddhi), deluding all embodied beings (Mohanaṁ Sarva-dehinām).
It binds (Tan Nibadhnāti), O Bhārata, by carelessness (Pramāda), laziness (Ālasya), and sleep (Nidrābhiḥ).
॥ Verse 14.9 (Summary of Binding) ॥
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत।।
sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata |
jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta || 14.9 ||
Sattva attaches one to happiness (Sukhe Sañjayati); Rajas to action (Karmaṇi), O Bhārata.
But Tamas, obscuring knowledge (Jñānam āvṛtya tu), attaches one to heedlessness (Pramāde Sañjayaty uta).
॥ Verse 14.10 (Rising and Submerging) ॥
रजस्तमश्चाभिभूय सत्त्वं भवति भारत।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा।।
rajastamaścābhibhūya sattvaṃ bhavati bhārata |
rajaḥ sattvaṃ tamaścaiva tamaḥ sattvaṃ rajastathā || 14.10 ||
Sattva arises (Bhavati) by overcoming Rajas and Tamas, O Bhārata.
Rajas (arises by overcoming) Sattva and Tamas, and Tamas (arises by overcoming) Sattva and Rajas.
॥ Verse 14.11 (Manifestation of Sattva) ॥
सर्वद्वारेषु देहेऽस्मिन् प्रकाश उपजायते।
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत।।
sarvadvāreṣu dehe’smin prakāśa upajāyate |
jñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta || 14.11 ||
When the light of knowledge (Prakāśa) shines forth through all the gateways of the body (Sarva-dvāreṣu dehe asmin),
then one should know that Sattva is predominant (Vivṛddhaṁ Sattvam).
॥ Verse 14.12 (Manifestation of Rajas) ॥
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ।।
lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā |
rajasyetāni jāyante vivṛddhe bharatarṣabha || 14.12 ||
Greed (Lobhaḥ), activity (Pravṛttiḥ), initiation of actions (Ārambhaḥ Karmaṇām), restlessness (Aśamaḥ), and longing (Spṛhā)—
these are born when Rajas is predominant (Rājasi Etāni Jāyante Vivṛddhe), O best of the Bhāratas.
॥ Verse 14.13 (Manifestation of Tamas) ॥
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन।।
aprakāśo’pravṛttiśca pramādo moha eva ca |
tamasyetāni jāyante vivṛddhe kurunandana || 14.13 ||
Darkness (Aprakāśaḥ), inactivity (Apravṛttiś ca), heedlessness (Pramādaḥ), and delusion (Moha eva ca)—
these are born when Tamas is predominant (Tamasy Etāni Jāyante Vivṛddhe), O delight of the Kurus.
॥ Verse 14.14 (Destiny by Sattva) ॥
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्।
तदोत्तमविदां लोकानमलान् प्रतिपद्यते।।
yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt |
tadottamavidāṃ lokānamalānpratipadyate || 14.14 ||
When the embodied soul (Deha-bhṛt) meets death when Sattva is predominant (Sattve Pravṛddhe tu Pralayaṁ Yāti),
then it attains the pure worlds (Amalān Pratipadyate) of those who know the Supreme.
॥ Verse 14.15 (Destiny by Rajas and Tamas) ॥
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते।
तथा प्रलीनस्तमसि मूढयोनिषु जायते।।
rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate |
tathā pralīnastamasi mūḍhayoniṣu jāyate || 14.15 ||
Attaining dissolution in Rajas (Rajasi Pralayaṁ Gatvā), one is born among those attached to action (Karma-saṅgiṣu Jāyate).
Similarly, dying when Tamas is dominant (Tathā Pralīnas Tamasi), one is born in the wombs of the deluded (Mūḍha-yoniṣu Jāyate).
॥ Verse 14.16 (Fruits of Action based on Guṇas) ॥
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्।
रजसस्तु फलं दुःखमज्ञानं तमसः फलम्।।
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam |
rajasastu phalaṃ duḥkhamajñānaṃ tamasaḥ phalam || 14.16 ||
The fruit of good action (Sukṛtasya) is said to be Sāttvika (pure) and stainless (Nirmalaṁ Phalam).
But the fruit of Rajas is pain (Duḥkham), and the fruit of Tamas is ignorance (Ajñānaṁ Tamasaḥ Phalam).
॥ Verse 14.17 (Consequences of the Gunas) ॥
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च।
प्रमादमोहौ तमसः भवतोज्ञानमेव च।।
sattvāt sañjāyate jñānaṃ rajaso lobha eva ca |
pramādamohau tamaso bhavato’jñānameva ca || 14.17 ||
From Sattva is born knowledge (Jñānaṁ); from Rajas, greed alone (Lobha eva ca).
Heedlessness, delusion (Pramāda-mohau), and ignorance (Ajñānam eva ca) arise from Tamas.
॥ Verse 14.18 (The Path of the Gunas) ॥
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः।
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः।।
ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ |
jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ || 14.18 ||
Those established in Sattva (Sattvasthā) go upwards (Ūrdhvaṁ Gacchanti);
those in Rajas stay in the middle (Madhye Tiṣṭhanti Rājasaḥ).
Those dwelling in the nature of the lowest Guna (Jaghaṇya-guṇa-vṛttisthā), the Tāmasic, go downwards (Adho Gacchanti).
॥ Verse 14.19 (Knowing the Gunas as the Only Agents) ॥
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति।।
nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati |
guṇebhyaśca paraṃ vetti madbhāvaṃ so’dhigacchati || 14.19 ||
When the observer (Draṣṭā) perceives no agent other than the Guṇas (Na Anyam Guṇebhyaḥ Kartāraṁ Anupaśyati),
and knows that which is beyond the Guṇas (Guṇebhyaś ca Paraṁ Vetti)—he attains My nature (Mad-bhāvaṁ So Adhigacchati).
॥ Verse 14.20 (Crossing the Gunas) ॥
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते।।
guṇānetānatītya trīndehī dehasamudbhavān |
janmamṛtyujarāduḥkhairvimukto’mṛtamaśnute || 14.20 ||
The embodied soul, having overcome these three Guṇas (Guṇān Etān Atītya Trīn) that originate in the body (Deha-samudbhavān),
is liberated from birth, death, old age, and pain (Janma-mṛtyu-jarā-duḥkhair Vimukto), and attains immortality (Amṛtam aśnute).
॥ Verse 14.21 (The Question on Guṇatīta) ॥
अर्जुन उवाच।
कैर्लिङ्गैस्त्रीन् गुणानेतानतीतो भवति प्रभो।
किमाचारः कथं चैतांस्त्रीन् गुणानतिवर्तते।।
arjuna uvāca |
kairliṅgaistrīnguṇānetānatīto bhavati prabho |
kimācāraḥ kathaṃ caitāṃstrīnguṇānativartate || 14.21 ||
Arjuna said: What are the marks (Kair Liṅgais) of one who has crossed beyond these three Guṇas (Trīn Guṇān Etān Atīto), O Lord?
What is his conduct (Kim Ācāraḥ), and how does he transcend these three Guṇas (Kathaṁ ca Etān Trīn Guṇān Ativartate)?
॥ Verses 14.22 - 14.25 (Krishna's Answer: The Guṇatīta) ॥
श्रीभगवानुवाच।
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव।
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति।। (14.22)
उदासीनवदासीनो गुणैर् यो न विचाल्यते।
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते।। (14.23)
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः।। (14.24)
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः।
सर्वारम्भपरित्यागी गुणातीतः स उच्यते।। (14.25)
śrī-bhagavānuvāca |
prakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava |
na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati || 14.22 ||
udāsīnavadāsīno guṇairyo na vicālyate |
guṇā vartanta ityeva yo’vatiṣṭhati neṅgate || 14.23 ||
samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ |
tulyapriyāpriyo dhīrastulyanindātmasaṃstutiḥ || 14.24 ||
mānāpamānayostulyastulyo mitrāripakṣayoḥ |
sarvārambhaparityāgī guṇātītaḥ sa ucyate || 14.25 ||
The Supreme Lord said: He, O Pāṇḍava, who neither hates the illumination (Prakāśaṁ), activity (Pravṛttiṁ), or delusion (Moham eva ca)
when they are present, nor longs for them when they are absent (Na Nivṛttāni Kāṅkṣati); (14.22)
Who sits like one unconcerned (Udāsīnavad Āsīno), and is not disturbed by the Guṇas (Guṇair Yo Na Vicālyate);
who remains firm (Yo Avasthiti) and does not waver, knowing that 'the Guṇas are merely acting' (Guṇā Vartante iti eva); (14.23)
He to whom pain and pleasure are the same (Sama-duḥkha-sukhaḥ), who is established in the Self (Sva-sthaḥ), to whom a clod, a stone, and gold are equal (Sama-loṣṭāśma-kāñcanaḥ);
who is firm (Dhīras), the same to loved and unloved (Tulya-priyāpriyo), and the same in censure and praise (Tulya-nindātma-saṁstutiḥ); (14.24)
The same in honor and dishonor (Mānāpamānayos Tulyas), the same to friend and foe (Tulyo Mitrāri-pakṣayoḥ),
and who renounces all undertakings (Sarvārambha-parityāgī)—he is said to have transcended the Guṇas (Guṇātītaḥ Sa Ucyate). (14.25)
॥ Verse 14.26 (Method of Transcendence) ॥
मां च योऽव्यभिचारेण भक्तियोगेन सेवते।
स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते।।
māṃ ca yo’vyabhicāreṇa bhaktiyogena sevate |
sa guṇānetītyaitān brahmabhūyāya kalpate || 14.26 ||
And he who serves Me with unswerving Yoga of devotion (Māṁ ca Yo Avyabhicāreṇa Bhakti-yogena Sevate),
he, transcending these Guṇas entirely (Sa Guṇān Samatītya Etān), is fitted for becoming Brahman (Brahma-bhūyāya kalpate).
॥ Verse 14.27 (Krishna as the Foundation) ॥
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च।।
brahmaṇo hi pratiṣṭhāhamamṛtasyāvyayasya ca |
śāśvatasya ca dharmasya sukhasyaikāntikasya ca || 14.27 ||
For I am the foundation (Pratiṣṭhā) of the impersonal Brahman (Brahmaṇo hi), of the immortal and the immutable (Amṛtasya Avyayasya ca),
of everlasting Dharma (Śāśvatasya ca Dharmasya), and of absolute happiness (Sukhasya Aikāntikasya ca).
॥ इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः ॥
Thus, in the Upaniṣads of the glorious Bhagavad-Gītā, the science of the Eternal, the scripture of Yoga,
the dialogue between Śrī Kṛṣṇa and Arjuna, ends the fourteenth chapter, entitled Guṇatraya Vibhāga Yoga.