Gita: Chap 14

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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.


Gita: Chap 14

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