Verse 1
śhrī-bhagavān uvācha
paraṁ bhūyaḥ pravakṣhyāmi jñānānāṁ jñānam uttamam
yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ
śhrī-bhagavān uvācha
the Divine Lord said
param bhūyaḥ pravakṣhyāmi jñānānām jñānam uttamam
supreme again I shall explain of all knowledge the supreme wisdom
yat jñātvā munayaḥ sarve parām siddhim itaḥ gatāḥ
which knowing saints all highest perfection through this attained
---
The Lord said, "I shall declare again another kind of knowledge: It is the best of all forms of knowledge, by knowing which all the sages have attained the state of perfection beyond this world."
Verse 2
idaṁ jñānam upāśhritya mama sādharmyam āgatāḥ
sarge ’pi nopajāyante pralaye na vyathanti cha
idam jñānam upāśhritya mama sādharmyam āgatāḥ
this wisdom take refuge in mine of similar nature having attained
sarge api na upajāyante pralaye na-vyathanti cha
at the time of creation even not are born at the time of dissolution they will not experience misery and
---
Resorting to this knowledge, partaking in My Nature, they are not born at the time of creation nor do they suffer at the time of dissolution.
Verse 3
mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham
sambhavaḥ sarva-bhūtānāṁ tato bhavati bhārata
mama yoniḥ mahat brahma tasmin garbham dadhāmi aham
my womb the total material substance, prakṛiti in that womb impregnate I
sambhavaḥ sarva-bhūtānām tataḥ bhavati bhārata
birth of all living beings thereby becomes Arjun, the son of Bharat
---
My womb is the great Brahman (i.e. Prakṛti). In it, I lay the germ. From that, O Arjuna, comes the birth of all beings.
Verse 4
sarva-yoniṣhu kaunteya mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā
sarva yoniṣhu kaunteya mūrtayaḥ sambhavanti yāḥ
all species of life Arjun, the son of Kunti forms are produced which
tāsām brahma-mahat yoniḥ aham bīja-pradaḥ pitā
of all of them great material nature womb I seed-giving Father
---
Whatever forms are produced in any womb, O Arjuna, the Prakṛti is their great womb, and I am the sowing father.
Verse 5
sattvaṁ rajas tama iti guṇāḥ prakṛiti-sambhavāḥ
nibadhnanti mahā-bāho dehe dehinam avyayam
sattvam rajaḥ tamaḥ iti guṇāḥ prakṛiti sambhavāḥ
mode of goodness mode of passion mode of ignorance thus modes material nature consists of
nibadhnanti mahā-bāho dehe dehinam avyayam
bind mighty-armed one in the body the embodied soul eternal
---
The Gunas of Sattva, Rajas, and Tamas arise from Prakrti and bind the immutable Self in the body, O Arjuna.
Verse 6
tatra sattvaṁ nirmalatvāt prakāśhakam anāmayam
sukha-saṅgena badhnāti jñāna-saṅgena chānagha
tatra sattvam nirmalatvāt prakāśhakam anāmayam
amongst these mode of goodness being purest illuminating healthy and full of well-being
sukha saṅgena badhnāti jñāna saṅgena cha anagha
happiness attachment binds knowledge attachment also Arjun, the sinless one
---
Of these, sattva, being without impurity, is luminous and free from morbidity. It binds, O Arjuna, through attachment to pleasure and knowledge.
Verse 7
rajo rāgātmakaṁ viddhi tṛiṣhṇā-saṅga-samudbhavam
tan nibadhnāti kaunteya karma-saṅgena dehinam
rajaḥ rāga-ātmakam viddhi tṛiṣhṇā saṅga samudbhavam
mode of passion of the nature of passion know desires association arises from
tat nibadhnāti kaunteya karma-saṅgena dehinam
that binds Arjun, the son of Kunti through attachment to fruitive actions the embodied soul
---
Know, O Arjuna, that Rajas is of the nature of passion springing from thirst and attachment. It binds the embodied self with attachment to action.
Verse 8
tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām
pramādālasya-nidrābhis tan nibadhnāti bhārata
tamaḥ tu ajñāna-jam viddhi mohanam sarva-dehinām
mode of ignorance but born of ignorance know illusion for all the embodied souls
pramāda ālasya nidrābhiḥ tat nibadhnāti bhārata
negligence laziness and sleep that binds Arjun, the son of Bharat
---
Know that Tamas is born of false knowledge and deludes all embodied beings. It binds, O Arjuna, with negligence, indolence, and sleep.
Verse 9
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata
jñānam āvṛitya tu tamaḥ pramāde sañjayaty uta
sattvam sukhe sañjayati rajaḥ karmaṇi bhārata
mode of goodness to happiness binds mode of passion toward actions Arjun, the son of Bharat
jñānam āvṛitya tu tamaḥ pramāde sañjayati uta
wisdom clouds but mode of ignorance to delusion binds indeed
---
Sattva generates attachment to pleasure, Rajas to action, O Arjuna. But Tamas, obscuring knowledge, generates attachment to negligence.
Verse 10
rajas tamaśh chābhibhūya sattvaṁ bhavati bhārata
rajaḥ sattvaṁ tamaśh chaiva tamaḥ sattvaṁ rajas tathā
rajaḥ tamaḥ cha abhibhūya sattvam bhavati bhārata
mode of passion mode of ignorance and prevails mode of goodness becomes Arjun, the son of Bharat
rajaḥ sattvam tamaḥ cha eva tamaḥ sattvam rajaḥ tathā
mode of passion mode of goodness mode of ignorance and indeed mode of ignorance mode of goodness mode of passion also
---
Prevailing over Rajas and Tamas, Sattva predominates, O Arjuna. Prevailing over Tamas and Sattva, Rajas predominates. Prevailing over Rajas and Sattva, Tamas predominates.
Verse 11
sarva-dvāreṣhu dehe ’smin prakāśha upajāyate
jñānaṁ yadā tadā vidyād vivṛiddhaṁ sattvam ity uta
sarva dvāreṣhu dehe asmin prakāśhaḥ upajāyate
all through the gates body in this illumination manifest
jñānam yadā tadā vidyāt vivṛiddham sattvam iti uta
knowledge when then know predominates mode of goodness thus certainly
---
When knowledge, like light, illuminates from all gateways (i.e., the senses), then one should know that Sattva prevails.
Verse 12
lobhaḥ pravṛittir ārambhaḥ karmaṇām aśhamaḥ spṛihā
rajasy etāni jāyante vivṛiddhe bharatarṣhabha
lobhaḥ pravṛittiḥ ārambhaḥ karmaṇām aśhamaḥ spṛihā
greed activity exertion for fruitive actions restlessness craving
rajasi etāni jāyante vivṛiddhe bharata-ṛiṣhabha
of the mode of passion these develop when predominates the best of the Bharatas, Arjun
---
Greed, activity, undertaking of work, restlessness, and longing—these arise, O Arjuna, when Rajas predominates.
Verse 13
aprakāśho ’pravṛittiśh cha pramādo moha eva cha
tamasy etāni jāyante vivṛiddhe kuru-nandana
aprakāśhaḥ apravṛittiḥ cha pramādaḥ mohaḥ eva cha
nescience inertia and negligence delusion indeed also
tamasi etāni jāyante vivṛiddhe kuru-nandana
mode of ignorance these manifest when dominates the joy of the Kurus, Arjun
---
Non-illumination, inactivity, negligence, and even delusion—these arise, O Arjuna, when Tamas prevails.
Verse 14
yadā sattve pravṛiddhe tu pralayaṁ yāti deha-bhṛit
tadottama-vidāṁ lokān amalān pratipadyate
yadā sattve pravṛiddhe tu pralayam yāti deha-bhṛit
when in the mode of goodness when premodinates indeed death reach the embodied
tadā uttama-vidām lokān amalān pratipadyate
then of the learned abodes pure attains
---
If the embodied self dissolves when Sattva prevails, then it proceeds to the pure worlds of those who know the highest.
Verse 15
rajasi pralayaṁ gatvā karma-saṅgiṣhu jāyate
tathā pralīnas tamasi mūḍha-yoniṣhu jāyate
rajasi pralayam gatvā karma-saṅgiṣhu jāyate
in the mode of passion death attaining among people driven by work are born
tathā pralīnaḥ tamasi mūḍha-yoniṣhu jāyate
likewise dying in the mode of ignorance in the animal kingdom takes birth
---
(a) When Rajas is prevalent, one meets with dissolution and is born among those attached to work.
(b) Similarly, when Tamas prevails, one who has met with dissolution is born in the womb of beings lacking intelligence.
Verse 16
karmaṇaḥ sukṛitasyāhuḥ sāttvikaṁ nirmalaṁ phalam
rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam
karmaṇaḥ su-kṛitasya āhuḥ sāttvikam nirmalam phalam
of action pure is said mode of goodness pure result
rajasaḥ tu phalam duḥkham ajñānam tamasaḥ phalam
mode of passion indeed result pain ignorance mode of ignorance result
---
It is said that the fruit of a good deed is pure and of the nature of Sattva; the fruit of Rajas is pain; and the fruit of Tamas is ignorance.
Verse 17
sattvāt sañjāyate jñānaṁ rajaso lobha eva cha
pramāda-mohau tamaso bhavato ’jñānam eva cha
sattvāt sañjāyate jñānam rajasaḥ lobhaḥ eva cha
from the mode of goodness arises knowledge from the mode of passion greed indeed and
pramāda mohau tamasaḥ bhavataḥ ajñānam eva cha
negligence delusion from the mode of ignorance arise ignorance indeed and
---
From Sattva arises knowledge, from Rajas arises greed, from Tamas arises negligence and delusion, and from it arises ignorance.
Verse 18
ūrdhvaṁ gachchhanti sattva-sthā madhye tiṣhṭhanti rājasāḥ
jaghanya-guṇa-vṛitti-sthā adho gachchhanti tāmasāḥ
ūrdhvam gachchhanti sattva-sthāḥ madhye tiṣhṭhanti rājasāḥ
upward rise those situated in the mode of goodness in the middle stay those in the mode of passion
jaghanya guṇa vṛitti-sthāḥ adhaḥ gachchhanti tāmasāḥ
abominable quality engaged in activities down go those in the mode of ignorance
---
Those who rest in Sattva ascend upwards; those who abide in Rajas stay in the middle; and those, abiding in the tendencies of Tamas descend downwards.
Verse 19
nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣhṭānupaśhyati
guṇebhyaśh cha paraṁ vetti mad-bhāvaṁ so ’dhigachchhati
na anyam guṇebhyaḥ kartāram yadā draṣhṭā anupaśhyati
no other of the guṇas agents of action when the seer see
guṇebhyaḥ cha param vetti mat-bhāvam saḥ adhigachchhati
to the modes of nature and transcendental know my divine nature they attain
---
When the seer beholds no agent of action other than the Gunas, and knows what is beyond the Gunas, he attains to My state.
Verse 20
guṇān etān atītya trīn dehī deha-samudbhavān
janma-mṛityu-jarā-duḥkhair vimukto ’mṛitam aśhnute
guṇān etān atītya trīn dehī deha samudbhavān
the three modes of material nature these transcending three the embodied body produced of
janma mṛityu jarā duḥkhaiḥ vimuktaḥ amṛitam aśhnute
birth death old age misery freed from immortality attains
---
The embodied Self, crossing beyond these three Gunas that arise in the body, and being freed from birth, death, aging, and pain, attains immortality.
Verse 21
arjuna uvācha
kair liṅgais trīn guṇān etān atīto bhavati prabho
kim āchāraḥ kathaṁ chaitāns trīn guṇān ativartate
arjunaḥ uvācha
Arjun inquired
kaiḥ liṅgaiḥ trīn guṇān etān atītaḥ bhavati prabho
by what symptoms three modes of material nature these having transcended is Lord
kim āchāraḥ katham cha etān trīn guṇān ativartate
what conduct how and these three modes of material nature transcend
---
Arjuna said, "What are the marks of a person who has transcended the three Gunas? What is their behavior? And how do they transcend the three Gunas?"
Verse 22
śhrī-bhagavān uvācha
prakāśhaṁ cha pravṛittiṁ cha moham eva cha pāṇḍava
na dveṣhṭi sampravṛittāni na nivṛittāni kāṅkṣhati
śhrī-bhagavān uvācha
the Supreme Divine Personality said
prakāśham cha pravṛittim cha moham eva cha pāṇḍava
illumination and activity and delusion even and Arjun, the son of Pandu
na dveṣhṭi sampravṛittāni na nivṛittāni kāṅkṣhati
do not hate when present nor when absent longs
---
The Lord said, "He does not hate illumination, nor activity, nor even delusion, O Arjuna, while these prevail, nor does He long for them when they cease."
Verse 23
udāsīna-vad āsīno guṇair yo na vichālyate
guṇā vartanta ity evaṁ yo ’vatiṣhṭhati neṅgate
udāsīna-vat āsīnaḥ guṇaiḥ yaḥ na vichālyate
neutral situated to the modes of material nature who not are disturbed
guṇāḥ vartante iti-evam yaḥ avatiṣhṭhati na iṅgate
modes of material nature act knowing it in this way who established in the self not wavering
---
He who sits like one unconcerned, undisturbed by the Gunas; who knows, 'It is the Gunas that are in motion,' and so remains unshaken;
Verse 24
sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣhṭāśhma-kāñchanaḥ
tulya-priyāpriyo dhīras tulya-nindātma-sanstutiḥ
sama duḥkha sukhaḥ sva-sthaḥ sama loṣhṭa aśhma kāñchanaḥ
alike distress happiness established in the self equally a clod stone gold
tulya priya apriyaḥ dhīraḥ tulya nindā ātma-sanstutiḥ
of equal value pleasant unpleasant steady the same blame praise
---
He who is alike in pleasure and pain, who dwells in his Self, who looks upon a clod, a stone, and a piece of gold as of equal value, who remains the same towards things dear and hateful, and who is intelligent, who regards both blame and praise of himself as equal.
Verse 25
mānāpamānayos tulyas tulyo mitrāri-pakṣhayoḥ
sarvārambha-parityāgī guṇātītaḥ sa uchyate
māna apamānayoḥ tulyaḥ tulyaḥ mitra ari pakṣhayoḥ
honor dishonor equal equal friend foe to the parties
sarva ārambha parityāgī guṇa-atītaḥ saḥ uchyate
all enterprises renouncer risen above the three modes of material nature they are said to have
---
He who is the same in honor and dishonor, and the same to friend and foe, and who has abandoned all enterprises—he is said to have risen above the Gunas.
Verse 26
māṁ cha yo ’vyabhichāreṇa bhakti-yogena sevate
sa guṇān samatītyaitān brahma-bhūyāya kalpate
mām cha yaḥ avyabhichāreṇa bhakti-yogena sevate
me only who unalloyed through devotion serve
saḥ guṇān samatītya etān brahma-bhūyāya kalpate
they the three modes of material nature rise above these level of Brahman comes to
---
And he who, with unwavering devotion through Yoga, serves Me, he, transcending the Gunas, becomes fit for the state of Brahman.
Verse 27
brahmaṇo hi pratiṣhṭhāham amṛitasyāvyayasya cha
śhāśhvatasya cha dharmasya sukhasyaikāntikasya cha
brahmaṇaḥ hi pratiṣhṭhā aham amṛitasya avyayasya cha
of Brahman only the basis I of the immortal of the imperishable and
śhāśhvatasya cha dharmasya sukhasya aikāntikasya cha
of the eternal and of the dharma of bliss unending and
---
For I am the ground of Brahman, the immortal, immutable, and eternal Dharma, and perfect bliss.