Chapter 14

 

Tavamithram’s Gita Samiti

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श्रीमद्भगवत गीता

 Srimad Bhagavad Gita

 Chapter 14

 गुणत्रयविभागयोग – Gunathraya Vibhaaga Yoga

The Yoga of the discrimination of the three Gunas

14:01
श्रीभगवानुवाच |
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् |
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः || १४ १ ||
Sri Bhagavaan Uvaacha:
param bhooyaha pravakshyaami
jnaanaa-naam jnaana-muttamam
yajjnaatvaa munayah sarve
paraam siddhimito gataaha (SBG 14:01)

Shri Bhagavan Krishna said:
I will again declare to you that supreme knowledge, the best of all knowledge. It is the knowledge which the sages acquired and went to the supreme perfection after this life.
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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.
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14:03
मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् |
संभवः सर्वभूतानां ततो भवति भारत || १४ ३ ||
mama yonir-mahad brahma
tasmin-garbham dadhaa-myaham
sambhavaha 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.
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14:04
सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः |
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता || १४ ४ ||
sarva-yonishu kaunteya
moortayaha sambha-vanti yaaha
taasaam brahma mahadyonir-aham
beeja-pradaha pitaa (SBG 14:04)

Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb and I am the seed-giving Father.
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14:05
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः |
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् || १४ ५ ||
sattvam rajastama iti
gunaaha prakriti sambhavaaha
nibadhnanti mahaabaaho
dehe dehinam-avyayam (SBG 14:05)

The three Gunas or qualities are Sattvam 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 are born of Prakriti which is Nature. These qualities bind very fast the immutable and eternal embodied soul in the body.
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14:06
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् |
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ || १४ ६ ||
tatra sattvam nirmala-tvaat
prakaashakam-anaamayam
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 sinful reactions. Those of this Guna are attached to knowledge and to happiness, O sinless one.
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14:07
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् |
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् || १४ ७ ||
rajo raagaat makam viddhi
trishnaa-sanga-samudbhavam
tanni badhnaati kaunteya
karma-sangena dehinam (14:07)

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)

But you should know Tamas to be born of ignorance, deluding all embodied beings; it binds fast,O Arjuna, by heedlessness, sleep and indolence!
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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 attaches to happiness, Rajas attaches one to action, while Tamas, shrouds knowledge and attaches only to senselessness.
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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 thrives by overpowering Rajas and Tamas; Rajas manifests itself by overpowering Sattva and Tamas; and Tamas manifests itself by overpowering Sattva and Rajas.
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14:11
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते |
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत || १४ ११ ||
sarva-dvaareshu dehe’smin
-prakaasha upajaayate
jnaanam yadaa tadaa vidyaa-
dvi-vruddham sattva-mityuta (SBG 14:11)

When, through every sense in this body, the light of wisdom shines, then it may be known that Sattva is predominant.
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14:12
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा |
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ || १४ १२ ||
lobhaha pravrittir-aarambhaha
karmanaam-ashamaha spruhaa
rajas-yetaani jaayante
vivruddhe bharatar-shabha (Gate 14:12)

Greed, activity, the undertaking of actions, restlessness and longing arise when Rajas is predominant, O Arjuna.
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14:13
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च |
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन || १४ १३ ||
aprakaasho’pravrittishcha
pramaado moha eva cha
tamasyetaani jaayante
vivruddhe kuru-nandana (Gta 14:13)

Darkness, inertness, heedlessness and delusion arise when Tamas is predominant, 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)

Meeting with death in Rajas causes one to be born among those who are attached to action; and dying in Tamas causes one to be born in the womb of the senseless.
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14:16
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् |
रजसस्तु फलं दुःखमज्ञानं तमसः फलम् || १४ १६ ||
karmanaha sukrutas-yaahuh
saattvikam nirmalam phalam
rajasastu phalam duhkham-
ajnaanam tamasaha phalam (SBG 14:16)

It is said that the fruit of good action us Sattvic and pure; the fruit of Rajas is pain, and the fruit of Tamas is ignorance.
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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 from Rajas; and ignorance, heedlessness and delusion arise from Tamas.
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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 proceed upwards; the Rajasic stay in the middle; and the Tamasic who abide in the function of the lowest Guna, go downwards.
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14:19
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति |
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति || १४ १९ ||
naanyam gune-bhyaha kartaaram
yadaa drashtaanu-pashyati
gunebhyashcha param vetti
madbhaavam so’dhigacchati (SBG 14:19)

When the subject recognises the Gunas alone as the agent in all actions and treats the Self to be above the Gunas, he 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 embodied one or the Self, having crossed beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, 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 marks of a person who has crossed over the three qualities, O Lord? What is his conduct and how does he go 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 14:23)

The Blessed Bhagavan said:
O Arjuna, he has no aversion for knowledge and activity nor is he deluded when they are present or longs for them when they are absent.
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14:23
उदासीनवदासीनो गुणैर्यो न विचाल्यते |
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते || १४ २३ ||
udaaseena vadaaseeno
gunairyo na vichaalyate
gunaa vartanta ityeva
yo’vatishthati nengate (SBG 14:23)

He remains unattached and is not moved by sense objects born of the Gunas. 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.
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14:24
समदुःखसुखः स्वस्थः समलोष्टाश्मकांचनः |
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः || १४ २४ ||
sama-duhkha-sukhah svasthah
sama-losh-taas- makaanchanaha
tulya priyaa priyo dheeras-
tulya-nindaatma-samstutihi (SBG 14:24)

He is alike in pleasure and pain; who dwells in the Self; to whom a clod of earth, a stone and gold are alike; to whom the dear and the unfriendly are alike; and is unmoved by praise or criticism.
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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-teetaha sa uchyate (SBG 14:25)

He who is 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 crossed 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 Brahman, the immortal and the immutable, of everlasting 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.


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