Again, I shall explain to you that supreme knowledge which is the most superior of all Knowledge. It is the knowledge from which, the great sages acquired and attained supreme perfection after this life.
—————————— 14:02 इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः | सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च || १४ २ || idam jnaanam-upaashritya mama saadhar-mya-maagataaha sarge’pi nopa-jaayante pralaye na vyathanti cha (SBG 14:02)
Those who have taken refuge in this knowledge, attain unity with Me. They are neither born at the time of creation nor are they disturbed at the time of dissolution.
—————————— 14:03 मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् | संभवः सर्वभूतानां ततो भवति भारत || १४ ३ || mama yonir-mahad brahma tasmin-garbham dadhaa-myaham sambhavah sarva bhootaanaam tato bhavati bhaarata (SBG 14:03)
O Arjuna, Nature or the great Brahma is like My womb in which I place the impulse of creation, out of which, everything comes into being.
—————————— 14:04 सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः | तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता || १४ ४ || sarva-yonishu kaunteya moortayah sambha-vanti yaaha taasaam brahma mahadyonir-aham beeja-pradah pitaa (SBG 14:04)
Of all species that are born in the womb called Prakruti, Nature or the great Brahma, O Arjuna, I am the seed-giving Father.
The three Gunas or qualities are Sattva, which is the quality of goodness; Rajas, which is the quality of passion; and Tamas, which is the quality of ignorance; O mighty-armed one. They are born of Prakriti which is Nature. These qualities bind very fast the immutable embodied Self in the body.
—————————— 14:06 तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् | सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ || १४ ६ || tatra sattvam nirmala-tvaat prakaashaka-manaamayam sukhasangena badhnaati jnaana-sangena chaanagha (SBG 14:06)
Of these, Sattva, which, due to its purity, is luminous and healthy, frees a person of all Karmic reactions. Those of this Guna are attached to knowledge and to happiness, O sinless one.
You should know Rajas to be the Guna or nature of passion, which is the source of desire and attachment. O Arjuna, it binds fast to the embodied Self by attachment to action.
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14:08 तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् | प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत || १४ ८ || tamastva-jnaanajam viddhi mohanam sarva-dehinaam pramaa-daala-syani-draabhis- tanni-badhnaati-bhaarata (SBG 14:08)
Tamas is born of ignorance and deludes all embodied beings. O Arjuna, this results in the binding of the embodied soul by negligence, sleep and laziness!
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14:09 सत्त्वं सुखे संजयति रजः कर्मणि भारत | ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत || १४ ९ || sattvam sukhe sanjayati rajah karmaNi bhaarata jnaana-maavritya tu tamaha pramaade sanjayatyuta (SBG 14:09)
O Arjuna, Sattva binds one to happiness, Rajas to action, while Tamas shrouds knowledge and binds one to idiocy.
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14:10 रजस्तमश्चाभिभूय सत्त्वं भवति भारत | रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा || १४ १० || rajas-tamash-chaabhi-bhooya sattvam bhavati bhaarata rajah sattvam tamash-chaiva tamah sattvam rajastathaa (SBG 14:10)
O descendant of Bharata (Arjuna), Sattva prevails over Rajas and Tamas, while Rajas manifests itself by overpowering Sattva and Tamas; and Tamas manifests itself by subduing Sattva and Rajas.
When greed, endeavour for material gains, restlessness and longing arise; Rajas is predominant, O Arjuna.
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14:13 अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च | तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन || १४ १३ || aprakaasho’pravrittish-cha pramaado moha eva cha tamasyetaani jaayante vivruddhe kuru-nandana (SBG 14:13)
The presence of illusion, darkness, recklessness and delusion in a person indicate the predominance of Tamas in them, O Arjuna.
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14:14 यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् | तदोत्तमविदां लोकानमलान्प्रतिपद्यते || १४ १४ || yadaa sattve pravruddhe tu pralayam yaati dehabhrut tadotta-mavidaam lokaan- amalaan prati-padyate (SBG 14:14)
If a person meets with death when Sattva is predominant, he attains the immaculate worlds of the learned.
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14:15 रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते | तथा प्रलीनस्तमसि मूढयोनिषु जायते || १४ १५ || rajasi pralayam gatvaa karmasangishu jaayate tathaa praleenas-tamasi mood-hayonishu jaayate (SBG 14:15)
When one attains death in Rajas, they are born among those who are engaged in action attached to results; and when death happens in Tamas, they are reborn in the womb of the asinine.
It is said that the fruits of righteous actions performed in Sattva are pure; those performed in Rajas, result in pain; and the fruit of work done in Tamas, is darkness.
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14:17 सत्त्वात्संजायते ज्ञानं रजसो लोभ एव च | प्रमादमोहौ तमसो भवतोऽज्ञानमेव च || १४ १७ || sattvaat sanjaayate jnaanam rajaso lobha eva cha pramaada-mohau tamaso bhavato-’jnaana-meva cha (SBG 14:17)
From Sattva arises knowledge; greed arises from Rajas; and Tamas leads to ignorance, negligence and delusion.
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14:18 ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः | जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः || १४ १८ || oordhvam gacchanti sattvasthaa madhye tisht-hanti raajasaaha jaghanya-guna-vrittisthaa adho gacchanti taamasaaha (SBG 14:18)
Those who are seated in Sattva move upwards; the Rajasic remain in the middle; and those in the lowest Guna of Tamas, go downwards.
The one who recognises the Gunas alone as the agent in all actions and treats the Self to be above the Gunas, achieves My Divine Nature.
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14:20 गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् | जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते || १४ २० || guNaa-netaa-nateetya treen- dehee deha-samudbhavaan janma-mrutyu-jaraa-duhkhair- vimukto-’mrita-mashnute (SBG 14:20)
The one that dwells in the body, having transcended the three Gunas out of which the body evolved, is freed from birth, disease, death, old age and misery; and attains immortality.
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14:21 अर्जुन उवाच | कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो | किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते || १४ २१ || Arjuna uvaacha: kairlingais-treen-guNaanetaan- ateeto bhavati prabho kimaachaaraha katham chaitaam- streen-guNaan-ativartate (SBG 14:21)
Arjuna said: What are the characteristics of a person who has transcended the three Gunas, O Bhagavan? How does he conduct himself? How does he move beyond these three qualities?
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14:22 श्रीभगवानुवाच | प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव | न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति || १४ २२ || Sri Bhagavaan Uvaacha: prakaasham cha pravrittim cha
mohameva cha paaNdava na dveshti sampra-vruttaani na nivruttaani kaangkshati (SBG 14:22)
The Blessed Bhagavan said:
O Arjuna, such a person who has transcended the Gunas, does not hate the presence of knowledge which arises from Sattva, activity that is born out of Rajas, or delusion that stems from Tamas. He also does not long for them when they are absent.
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14:23 उदासीनवदासीनो गुणैर्यो न विचाल्यते | गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते || १४ २३ || udaaseena vadaaseeno guNairyo na vichaalyate guNaa vartanta ityevam yo’vatisht-hati nengate (SBG 14:23)
He remains unattached and is not moved by sense objects. He knows that it is the senses and the mind born of the Gunas that act while his real Self remains unwavering in all situations.
He is the same in pleasure as well as in pain; is established in the Self; he is one to whom a lump of earth, a stone and gold are no different from each other; he treats equally the friendly and the unfriendly, and accepts praise or criticism with equanimity.
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14:25 मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः | सर्वारम्भपरित्यागी गुणातीतः स उच्यते || १४ २५ || maanaa-pamaana-yos-tulyas- tulyo mitraari-paksha-yoho sarvaarambha-parityaagee guNaa-teetah sa uchyate (SBG 14:25)
He who remains unmoved in honour and dishonour; is the same to friend and foe, and has renounced all actions by giving up claims of being the ‘Doer’, is said to have transcended the three Gunas.
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14:26 मां च योऽव्यभिचारेण भक्तियोगेन सेवते | स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते || १४ २६ || maam cha yo’vyabhichaareNa bhakti-yogena sevate sa guNaan sama teet-yaitaan-
brahma bhooyaaya kalpate (SBG 14:26)
He who serves Me with unflinching devotion and transcends the Gunas, is fit for becoming Brahman.
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14:27 ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च | शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च || १४ २७ || brahmaNo hi pratishthaa’ham- amritas-yaavya-yasya cha shaashvatasya cha dharmasya sukhasyai kaantikasya cha (SBG 14:27)
For I am the abode of the formless Brahman, the imperishable and the immutable, of eternal Dharma and of absolute bliss.
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ॐ तत्सदिति श्रीमद् भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः || १४ || Hari Om Tat Sat Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishnaarjunasamvaade Gunatrayavibhaagayogo Naama Chaturdasho’dhyaayaha
Thus ends the fourteenth part of the Bhagavad Gita “ The Yoga of the discrimination of the three Gunas” -The Science of the Eternal, the Scripture of Yoga, the dialogue between Shri Krishna and Arjuna.
TVM Gita Samiti 