guṇatrayavibhāgayoga
atha caturdaśo'dhyāyaḥ
śloka 1
śrībhagavānuvāca |
paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānamuttamam |
yajjñātvā munayaḥ sarve parāṃ siddhimito gatāḥ ||14-1||
Translation
The blessed Bhagavan said: I shall speak again of the supreme knowledge, the best of all knowledge, knowing which all sages have departed from this (world) and attained the supreme perfection.
śloka 2
idaṃ jñānamupāśritya mama sādharmyamāgatāḥ |
sarge'pi nopajāyante pralaye na vyathanti ca ||14-2||
Translation
Those who, taking refuge in this knowledge, attain identity with My nature do not take birth at the beginning of creation and are not troubled even at the time of dissolution.
śloka 3
mama yonirmahad brahma tasmingarbhaṃ dadhāmyaham |
sambhavaḥ sarvabhūtānāṃ tato bhavati bhārata ||14-3||
Translation
O Bharata! My great Prakriti in the form of Brahman is the womb (of beings), in which I place the seed; from this arises the birth of all beings.
śloka 4
sarvayoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ |
tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā ||14-4||
Translation
O son of Kunti! The womb—that is, the source—of all the bodies that arise in all wombs is the great Brahman, and I am the father who implants the seed.
śloka 5
sattvaṃ rajastama iti guṇāḥ prakṛtisambhavāḥ |
nibadhnanti mahābāho dehe dehinamavyayam ||14-5||
Translation
O mighty-armed one! Sattva, Rajas and Tamas—these three qualities born of Prakriti bind the embodied Atman to the body.
śloka 6
tatra sattvaṃ nirmalatvātprakāśakamanāmayam |
sukhasaṅgena badhnāti jñānasaṅgena cānagha ||14-6||
Translation
O sinless Arjuna! Among these (three), the quality of Sattva, being pure, is illuminating and free from affliction (free from disturbance, change or disease); (it) binds the jiva through attachment to pleasure and attachment to knowledge.
śloka 7
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam |
tannibadhnāti kaunteya karmasaṅgena dehinam ||14-7||
Translation
O son of Kunti! Know Rajas to be of the nature of passion, from which arise craving and attachment. It binds the embodied Atman through attachment to action.
śloka 8
tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām |
pramādālasyanidrābhistannibadhnāti bhārata ||14-8||
Translation
And O Bharata! Know Tamas to be born of ignorance; it deludes all embodied beings (jivas). It binds the jiva through negligence, sloth and sleep.
śloka 9
sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata |
jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta ||14-9||
Translation
O Bharata! Sattva binds through attachment to pleasure and Rajas through attachment to action, but Tamas, veiling knowledge, makes the jiva prone to negligence.
śloka 10
rajastamaścābhibhūya sattvaṃ bhavati bhārata |
rajaḥ sattvaṃ tamaścaiva tamaḥ sattvaṃ rajastathā ||14-10||
Translation
O Bharata! Sometimes, overpowering (subduing) Rajas and Tamas, Sattva increases; sometimes, subduing Rajas and Sattva, Tamas increases; and sometimes, overpowering Tamas and Sattva, Rajas increases.
śloka 11
sarvadvāreṣu dehe'sminprakāśa upajāyate |
jñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta ||14-11||
Translation
When the light of knowledge arises in the gates of this body—that is, in all the senses—then know Sattva to be predominant.
śloka 12
lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā |
rajasyetāni jāyante vivṛddhe bharatarṣabha ||14-12||
Translation
O best of Bharatas! When Rajas is predominant, greed, activity (general striving), the undertaking of actions, absence of tranquillity, and craving—all these arise.
śloka 13
aprakāśo'pravṛttiśca pramādo moha eva ca |
tamasyetāni jāyante vivṛddhe kurunandana ||14-13||
Translation
O delight of the Kurus! When Tamas is predominant, darkness, inactivity, negligence and delusion—all these arise.
śloka 14
yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt |
tadottamavidāṃ lokānamalānpratipadyate ||14-14||
Translation
When this jiva (the embodied one) meets death while Sattva is predominant, it attains the pure worlds of those who perform virtuous deeds—that is, heaven and the like.
śloka 15
rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate |
tathā pralīnastamasi mūḍhayoniṣu jāyate ||14-15||
Translation
Meeting death while Rajas is predominant, he is born among those attached to action (in the human world); and when death occurs while Tamas is predominant, he is born in a deluded womb.
śloka 16
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam |
rajasastu phalaṃ duḥkhamajñānaṃ tamasaḥ phalam ||14-16||
Translation
The fruit of virtuous action is said to be sattvic and pure; the fruit of Rajas is pain, and the fruit of Tamas is ignorance.
śloka 17
sattvātsañjāyate jñānaṃ rajaso lobha eva ca |
pramādamohau tamaso bhavato'jñānameva ca ||14-17||
Translation
From Sattva arises knowledge. From Rajas arises greed, and from Tamas arise negligence, delusion and ignorance.
śloka 18
ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ |
jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ ||14-18||
Translation
Those established in Sattva go to the higher (worlds); those of Rajas nature dwell in the middle (the human world); and those established in the basest tendencies of Tamas attain the lower states.
śloka 19
nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati |
guṇebhyaśca paraṃ vetti madbhāvaṃ so'dhigacchati ||14-19||
Translation
When the seer (the practitioner) perceives no other as the doer than the three qualities—that is, does not understand it so—and knows My nature beyond the three qualities, then he attains My nature.
śloka 20
guṇānetānatītya trīndehī dehasamudbhavān |
janmamṛtyujarāduḥkhairvimukto'mṛtamaśnute ||14-20||
Translation
This embodied person, having transcended the three qualities that are the cause of the body's origin, freed from birth, death, old age and sorrows, attains immortality.
śloka 21
arjuna uvāca |
kairliṅgaistrīnguṇānetānatīto bhavati prabho |
kimācāraḥ kathaṃ caitāṃstrīnguṇānativartate ||14-21||
Translation
Arjuna said: O Lord! By what marks is the person who has transcended these three qualities characterised? What is his conduct like? And by what means does he transcend these three qualities?
śloka 22, 23, 24, 25
śrībhagavānuvāca |
prakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava |
na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ||14-22||
udāsīnavadāsīno guṇairyo na vicālyate |
guṇā vartanta ityevaṃ yo'vatiṣṭhati neṅgate ||14-23||
samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ |
tulyapriyāpriyo dhīrastulyanindātmasaṃstutiḥ ||14-24||
mānāpamānayostulyastulyo mitrāripakṣayoḥ |
sarvārambhaparityāgī guṇātītaḥ sa ucyate ||14-25||
Translation
The blessed Bhagavan said: O Pandava! (The wise person) does not despise light, activity and delusion when they arise, nor does he desire them when they cease. He who, seated like one indifferent, cannot be shaken by the qualities, and who, knowing that 'the qualities alone act', remains steadfast and is not shaken from that state. He who, established in his true nature (svastha), remains equal in pleasure and pain, and views clay, stone and gold alike; such a heroic person regards the pleasant and unpleasant, and censure and self-praise, as equal. He who is equal in honour and dishonour; equal toward both foe and friend—such a person who has renounced all undertakings is said to have transcended the qualities.
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