Chapter 14 – Gunatrya vibhaga yoga

Chapter 14

Shloka 1

sri-bhagavan uvaca
param bhuyah pravaksyami
jnananam jnanam uttamam
yaj jnatva munayah sarve
param siddhim ito gatah

Sri Bhagavan said : The supreme again I shall declare, of all knowledges, knowledge best, which having known seers all to supreme perfection from here gone.

Shloka 2

idam jnanam upasritya
mama sadharmyam agatah
sarge ‘pi nopajayante
pralaye na vyathanti ca

This knowledge resorting to, my state of being come to, at creation also they are not born, and at dissolution not tremble.

Shloka 3

mama yonir mahad brahma
tasmin garbham dadhamy aham
sambhavah sarva-bhutanam
tato bhavati bharata

My (for me) womb great Brahma, in this seed place I, origin of all beings from that come to being O Bharata (Arjuna).

Shloka 4

sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita

Of all wombs O Kaunteya (Arjuna), forms come originate which, of them Brahma (is the) great womb, I see-giving father.

Shloka 5

sattvam rajas tama iti
gunah prakrti-sambhavah
nibadhnanti maha-baho
dehe dehinam avyayam

Satva, rajas tamas thus the gunas from nature born, binds O Mighty armed one (Arjuna), in the body the embodied imperishable.

Shloka 6

tatra sattvam nirmalatvat
prakasakam anamayam
sukha-sangena badhnati
jnana-sangena canagha

There satva free of impurity, illuminating, free from disease, by virtue-attachment it binds, and by knowledge-attachment, O Sinless one (Arjuna).

Shloka 7

rajo ragatmakam viddhi
trsna-sanga-samudbhavam
tan nibadhnati kaunteya
karma-sangena dehinam

Rajas characterized by passion know, thirst-attachment arising from, this binds Kaunteya (Arjuna), by action-attachment the embodied.

Shloka 8

tamas tv ajnana-jam viddhi
mohanam sarva-dehinam
pramadalasya-nidrabhis
tan nibadhnati bharata

Tamas indeed ignorance-born know, confusion (cause of) of all embodied, by negligence laziness drowsiness this binds O Bharata (Arjuna).

Shloka 9

sattvam sukhe sanjayati
rajah karmani bharata
jnanam avrtya tu tamah
pramade sanjayaty uta

Satva to happiness (virtue) causes attachment, rajas to action, O Bharata (Arjuna), knowledge-enveloping indeed tamas, to negligence it causes attachment indeed.

Shloka 10

rajas tamas cabhibhuya
sattvam bhavati bharata
rajah sattvam tamas caiva
tamah sattvam rajas tatha

Rajas and tamas prevailing over satva arises, O Bharata (Arjuna), rajas and satvam tamas indeed, tamas sattava rajas similarly.

Shloka 11

sarva-dvaresu dehe ‘smin
prakasa upajayate
jnanam yada tada vidyad
vivrddham sattvam ity uta

In all gates of body this light is born of knowledge when then it should be known dominant (is) satva thus indeed.

Shloka 12

lobhah pravrttir arambhah
karmanam asamah sprha
rajasy etani jayante
vivrddhe bharatarsabha

Greed activity commencing of action of restlessness desire, in rajas these are born when dominant O Bull among Bharatas (Arjuna).

Shloka 13

aprakaso ‘pravrttis ca
pramado moha eva ca
tamasy etani jayante
vivrddhe kuru-nandana

Non-illumination and inertness negligence and delusion indeed, in tamas these are born when dominant O son of Kuru (Arjuna).

Shloka 14

yada sattve pravrddhe tu
pralayam yati deha-bhrt
tadottama-vidam lokan
amalan pratipadyate

When satva in dominance indeed to dissolution goes embodied then to highest knowing worlds pure/stainless he attains.

Shloka 15

rajasi pralayam gatva
karma-sangisu jayate
tatha pralinas tamasi
mudha-yonisu jayate

In rajas to dissolution having gone to action the attached he is born, likewise dissolving in tamas in deluded wombs he is born.

Shloka 16

karmanah sukrtasyahuh
sattvikam nirmalam phalam
rajasas tu phalam duhkham
ajnanam tamasah phalam

Of action well performed it is said, satvic pure fruit, of rajas but fruit pain, ignorance of tamas fruit.

Shloka 17

sattvat sanjayate jnanam
rajaso lobha eva ca
pramada-mohau tamaso
bhavato ‘jnanam eva ca

From satva is born knowledge, and from rajas greed, negligence delusion from tamas arises and ignorance also.

Shloka 18

urdhvam gacchanti sattva-stha
madhye tisthanti rajasah
jaghanya-guna-vrtti-stha
adho gacchanti tamasah

Upwards go satva-established, in middle stay rajasic, last guna-condition established down they go, the tamasic.

Shloka 19

nanyam gunebhyah kartaram
yada drastanupasyati
gunebhyas ca param vetti
mad-bhavam so ‘dhigacchati

Not other than gunas doer when the beholder perceives, and than gunas higher he knows, my being he attains.

Shloka 20

gunan etan atitya trin
dehi deha-samudbhavan
janma-mrtyu-jara-duhkhair
vimukto ‘mrtam asnute

Gunas these transcending the three the embodied in body originating from birth death old-age pain freed immortality he attains.

Shloka 21

arjuna uvaca
kair lingais trin gunan etan
atito bhavati prabho
kim acarah katham caitams
trin gunan ativartate

Arjuna spoke (thus):
(by) What marks, three gunas these, transcended he is, O Majestic one, what behaviour, how, and, these three gunas (he) transcends?

Shloka 22

sri-bhagavan uvaca
prakasam ca pravrttim ca
moham eva ca pandava
na dvesti sampravrttani
na nivrttani kanksati

Shri Bhagavan said:
Light and activity (and) delusion (indeed) and, O Pandava, not (he) hates occuring not non-occuring he desires.

Shloka 23

udasina-vad asino
gunair yo na vicalyate
guna vartanta ity evam
yovatisthati nengate

(as if) sitting apart sitting by gunas he not disturbed, gunas (are) acting (indeed) thus he stands firm not wavering

Shloka 24

sama-duhkha-sukhah sva-sthah
sama-lostasma-kancanah
tulya-priyapriyo dhiras
tulya-nindatma-samstutih

Equal (considering) pain and pleasure, self-dependent, (considering) same lump of clay stone gold, same dear (desired) and not-dear (undersired) steadfast, (considers) same blame praise.

Shloka 25

manapamanayos tulyas
tulyo mitrari-paksayoh
sarvarambha-parityagi
gunatitah sa ucyate

(in) honour and dishonour same, (considers) equal (with) friends and foes sides, all undertaking renounced, gunas-transcended, he, it is said.

Shloka 26

mam ca yo avyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate

Me, who without (being) deviating (swerving away), with bhakti yoga serves, he, the gunas transcends, (and) merging in brahman, (is) suitable for.

Shloka 27

brahmano hi pratisthaham
amrtasyavyayasya ca
sasvatasya ca dharmasya
sukhasyaikantikasya ca

Of Brahman indeed I am basis, of amrita of avyaya (imperishable) and, of (the) everlasting and of dharma, of happiness and of the absolute and.