Chapter 14: Gunatraya Vibhaga Yoga
Gita GPS: Chapter 14, Gunatraya Vibhaga Yoga, explains how sattva, rajas, and tamas shape experience and how devotion carries a person beyond them.
- Shlokas 1-4: Krishna describes the glory of knowledge and the emergence of the world through Prakriti.
- Shlokas 5-18: Krishna explains the qualities, effects, and destinations of sattva, rajas, and tamas.
- Shlokas 19-27: Krishna teaches how to transcend the gunas and describes one who has gone beyond them.
Shlokas 1-4
The glory of Knowledge; evolution of the world from Prakrti and Purusa.
Reflective Prompt:When you acquire deep wisdom, does it feel like a tool to navigate the world better, or a state of being that places you beyond the reach of worldly disturbance?
- ▪Option 1:A tool to act more effectively and wisely in everyday situations (Gyan).
- ▪Option 2:A state of absolute stability that makes me unaffected by creation and dissolution (Vigyan).
Verse 01
श्रीभगवानुवाच
। परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् | | यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः | | १४-१ | |
śhrī bhagavān uvācha paraṁ bhūyaḥ pravakṣhyāmi jñānānāṁ jñānamuttamam yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ
- श्री
(Sri)— श्री(the Blessed Lord said) - भगवान्
(Bhagavan)— भगवान(the Blessed Lord said) - उवाच
(uvacha)— बोले(the Blessed Lord said) - परम्
(param)— सर्वोच्च(supreme) - भूयः
(bhuyah)— फिर से(again) - प्रवक्ष्यामि
(pravakshyami)— मैं कहूंगा(I shall declare) - ज्ञानानाम्
(jnananam)— सभी ज्ञानों में(of all knowledge) - ज्ञानम्
(jnanam)— ज्ञान(wisdom) - उत्तमम्
(uttamam)— सर्वश्रेष्ठ(supreme/best)
- यत्
(yat)— जो(which) - ज्ञात्वा
(gyatva)— जानकर(having known) - मुनयः
(munayah)— मुनि(the sages) - सर्वे
(sarve)— सभी(all) - परम्
(param)— सर्वोच्च(supreme) - सिद्धिम्
(siddhim)— सिद्धि(perfection) - इतः
(itah)— यहां से(from here (this world)) - गताः
(gatah)— प्राप्त हुए(have attained)
English:Lord Shri Krishna continued: Now I will reveal to the Wisdom which is beyond knowledge, by attaining which the sages have reached Perfection.
Krishna declares that He will teach the highest wisdom (Gyan) which is superior to all other forms of knowledge. Sages who have realized this wisdom have attained ultimate perfection.
- Supreme Wisdom:: True Gyan is the highest understanding that places the soul beyond worldly limitations.
- Ultimate Perfection:: The goal of wisdom is not just information, but the final perfection and liberation of consciousness.
Verse 02
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । | सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च | | १४-२ | |
idaṁ jñānamupāśhritya mama sādharmyamāgatāḥ sarge’pi nopajāyante pralaye na vyathanti cha
- इदम्
(idam)— यह(this) - ज्ञानम्
(jnanam)— ज्ञान(wisdom) - उपाश्रित्य
(upashritya)— आश्रय लेकर(having taken refuge in) - मम
(mama)— मेरा(My) - साधर्म्यम्
(sadharmyam)— मेरे समान धर्म(same nature/divinity) - आगताः
(agatah)— प्राप्त हुए(having attained)
- सर्गे
(sarge)— सृष्टि में(even at the creation) - अपि
(api)— भी(even at the creation) - न
(na)— नहीं(they are not born) - उपजायन्ते
(upajayante)— जन्म लेते(they are not born) - प्रलये
(pralaye)— प्रलय में(at the dissolution) - न
(na)— नहीं(not) - व्यथन्ति
(vyathanti)— व्याकुल होते(they are disturbed) - च
(cha)— और(and)
English:Dwelling in Wisdom and realising My Divinity, they are not born again when the universe is re-created at the beginning of every cycle, nor are they affected when it is dissolved.
Sages who take refuge in this wisdom achieve the same divine nature as the Supreme. They are not born at the time of creation, nor are they disturbed at the time of dissolution.
- Divine Nature:: Spiritual realization elevates the soul to share in the peaceful, eternal nature of the Divine.
- Beyond Creation:: Realized souls are completely untouched by the cycles of cosmic projection and withdrawal.
Verse 03
मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् । | सम्भवः सर्वभूतानां ततो भवति भारत | | १४-३ | |
mama yonirmahad brahma tasmingarbhaṁ dadhāmyaham sambhavaḥ sarvabhūtānāṁ tato bhavati bhārata
- मम
(mama)— मेरा(My) - योनिः
(yonih)— योनि(womb) - महत्
(mahat)— महान(the great nature/Cosmos) - ब्रह्म
(brahma)— ब्रह्म(the great nature/Cosmos) - तस्मिन्
(tasmin)— उसमें(in that) - गर्भम्
(garbham)— बीज(seed/embryo) - दधामि
(dadhami)— मैं रखता हूं(place) - अहम्
(aham)— मैं(I)
- सम्भवः
(sambhavah)— उत्पत्ति(the origin/birth) - सर्वभूतानाम्
(sarva-bhutanam)— सभी प्राणियों की(of all living beings) - ततः
(tatah)— उससे(from that) - भवति
(bhavati)— होता है(becomes/occurs) - भारत
(Bharata)— हे भारत(Arjuna)
English:The eternal Cosmos is My womb, in which I plant the seed, from which all beings are born, Arjuna,
Krishna explains that the great nature (Mahat-Brahma) is His womb, where He places the seed of consciousness, leading to the birth of all living beings. This shows the cooperation of matter and spirit.
- The Womb of Nature:: Material nature acts as the nurturing container for the development of souls.
- The Divine Seed:: Consciousness is injected into matter by the Supreme, initiating the cycle of physical life.
Reflective Prompt:Which of the three forces of nature—harmony, restlessness, or laziness—feels most dominant in your mind right now?
- ▪Option 1:Restlessness and desire for action, change, or achievement (Rajas).
- ▪Option 2:Peace, clarity, understanding, and quietness (Sattva).
- ▪Option 3:Dullness, procrastination, lack of motivation, and fatigue (Tamas).
Verse 04
सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः । | तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता | | १४-४ | |
sarvayoniṣhu kaunteya mūrtayaḥ sambhavanti yāḥ tāsāṁ brahma mahadyonirahaṁ bījapradaḥ pitā
- सर्वयोनिषु
(sarva-yonishu)— सभी योनियों में(in all wombs) - कौन्तेय
(Kaunteya)— हे कुन्तीपुत्र(Arjuna (son of Kunti)) - मूर्तयः
(murtayah)— रूप(forms/bodies) - सम्भवन्ति
(sambhavanti)— उत्पन्न होते हैं(are born) - यः
(yah)— जो(which)
- तासाम्
(tasam)— उनका(of them) - ब्रह्म
(brahma)— ब्रह्म(the great Cosmos) - महत्
(mahat)— महान(the great Cosmos) - योनिः
(yonih)— योनि(the womb) - अहम्
(aham)— मैं(I) - बीजप्रदः
(bija-pradah)— बीज देने वाला(seed-giving) - पिता
(pita)— पिता(father)
English:O illustrious son of Kunti! Through whatever wombs men are born, it is the Spirit Itself that conceives, and I am their Father.
Whatever forms are produced in any womb, Arjuna, the great nature (Prakriti) is their mother, and the Supreme is the seed-giving father.
### Shlokas 5-18 **The qualities of Sattva, Rajas, and Tamas described.**
- The Ultimate Knowledge:: Krishna teaches the highest wisdom, which frees the soul from the cycle of birth and death.
- The Union of Spirit and Matter:: All living beings come from the union of Prakriti (the material energy or Cosmos, described as the womb) and Purusha (the divine Spirit, with Krishna as the seed-giving Father).
Shlokas 5-18
The qualities of Sattva, Rajas and Tamas described.
Verse 05
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः । | निबध्नन्ति महाबाहो देहे देहिनमव्ययम् | | १४-५ | |
sattvaṁ rajastama iti guṇāḥ prakṛitisambhavāḥ nibadhnanti mahābāho dehe dehinamavyayam
- सत्त्वम्
(sattvam)— सत्त्व(clarity/goodness) - रजः
(rajah)— रज(passion/restless desire) - तमः
(tamah)— तम(darkness/ignorance) - इति
(iti)— इस प्रकार(thus) - गुणाः
(gunah)— गुण(the three qualities) - प्रकृतिसम्भवाः
(prakriti-sambhavah)— प्रकृति से उत्पन्न(born of Nature)
- निबध्नन्ति
(nibadhnanti)— बांधते हैं(they bind) - महाबाहो
(maha-baho)— हे महाबाहु(mighty-armed Arjuna) - देहे
(dehe)— शरीर में(in the body) - देहिनम्
(dehinam)— देही को(the embodied soul) - अव्ययम्
(avyayam)— अविनाशी(imperishable)
English:clarity, restless desire and lack of understanding are the qualities which the Law of nature bringeth forth. They fetter the free Spirit in all beings.
Prakriti produces three qualities (gunas): Sattva (purity), Rajas (passion), and Tamas (ignorance). These qualities bind the imperishable soul dwelling in the physical body.
- The Three Gunas:: Purity, passion, and ignorance are the three forces that drive all physical and mental activity.
- Binding the Soul:: Though the spirit is eternal, it becomes conditioned and bound by identifying with these qualities.
Verse 06
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । | सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ | | १४-६ | |
tatra sattvaṁ nirmalatvātprakāśhakamanāmayam sukhasaṅgena badhnāti jñānasaṅgena chānagha
- तत्र
(tatra)— उनमें(of these) - सत्त्वम्
(sattvam)— सत्त्व(clarity) - निर्मलत्वात्
(nirmalatvat)— निर्मल होने से(due to being pure/spotless) - प्रकाशकम्
(prakashakam)— प्रकाश करने वाला(illuminating) - अनामयम्
(anamayam)— निर्दोष(healthy/peaceful)
- सुखसङ्गेन
(sukha-sangena)— सुख के आसक्ति से(by attachment to happiness) - बध्नाति
(badhnati)— बांधता है(binds) - ज्ञानसङ्गेन
(jnana-sangena)— ज्ञान की आसक्ति से(by attachment to knowledge) - च
(cha)— और(and) - अनघ
(anagha)— हे निष्पाप(sinless Arjuna)
English:O Sinless One! Of these, clarity, being luminous, strong and invulnerable, binds one by its yesrning for happiness and illumination.
Sattva, being pure, luminous, and healthy, binds the soul through attachment to happiness and knowledge. Even good qualities can create a subtle spiritual ego.
- The Golden Chain:: Sattva is a positive, bright force, but can still bind the soul through attachment to mental pleasure.
- Attachment to Gyan:: True liberation requires going beyond even the attachment to intellectual knowledge and goodness.
Verse 07
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । | तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् | | १४-७ | |
rajo rāgātmakaṁ viddhi tṛiṣhṇāsaṅgasamudbhavam tannibadhnāti kaunteya karmasaṅgena dehinam
- रजः
(rajah)— रज(passion) - रागात्मकम्
(raga-atmakam)— राग स्वरूप(of the nature of desire/attraction) - विद्धि
(viddhi)— जानो(know) - तृष्णासङ्गसमुद्भवम्
(trishna-sanga-samudbhavam)— तृष्णा और आसक्ति से उत्पन्न(born of thirst and attachment)
- तत्
(tat)— वह(that) - इबनइ
(nibadhnati)— बांधता है(binds) - कौन्तेय
(Kaunteya)— हे कुन्तीपुत्र(Arjuna) - कर्मसङ्गेन
(karma-sangena)— कर्म की आसक्ति से(by attachment to action) - देहिनम्
(dehinam)— देही को(the embodied soul)
English:restless desire, engendered by thirst for pleasure and being stuck, binds the soul through its fondness for activity.
Rajas is of the nature of passion, arising from desire and attachment. It binds the embodied soul through attachment to action and its fruits.
- The Red Chain:: Rajas drive the mind toward ambition, restlessness, and constant physical activity.
- Bondage of Action:: Being attached to achieving results keeps the soul trapped in endless cycles of karma.
Reflective Prompt:What is the primary way each of the three qualities (gunas) binds the human mind?
- ▪Option 1:Sattva binds through attachment to happiness and knowledge; Rajas through attachment to action and desires; Tamas through negligence and laziness.
- ▪Option 2:They do not bind us at all; our actions are completely independent of our mental qualities.
Verse 08
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । | प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत | | १४-८ | |
tamastvajñānajaṁ viddhi mohanaṁ sarvadehinām pramādālasyanidrābhistannibadhnāti bhārata
- तमः
(tamah)— तम(darkness/ignorance) - तु
(tu)— लेकिन(but) - अज्ञानजम्
(ajnana-jam)— अज्ञान से उत्पन्न(born of ignorance) - विद्धि
(viddhi)— जानो(know) - मोहनम्
(mohanam)— मोहित करने वाला(deluding) - सर्वदेहिनाम्
(sarva-dehinam)— सभी देहधारियों को(of all embodied beings)
- प्रमादालस्यनिद्राभिः
(pramada-alasya-nidrabhih)— प्रमाद, आलस्य और निद्रा से(by carelessness, laziness, and sleep) - तत्
(tat)— वह(that) - इबनइ
(nibadhnati)— बांधता है(binds) - भारत
(Bharata)— हे भारत(Arjuna)
English:Tamas, born from lack of understanding, clouds the mind and traps people through carelessness, laziness, and sleep.
Tamas is born of ignorance, deluding all embodied beings. It binds the soul through negligence, laziness, and sleep, pulling consciousness downward.
- The Heavy Chain:: Tamas causes mental dullness, procrastination, lack of clarity, and physical fatigue.
- Dangers of Negligence:: Overcome Tamas by cultivating discipline and active awareness to avoid falling into delusion.
Verse 09
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत । | ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत | | १४-९ | |
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata jñānamāvṛitya tu tamaḥ pramāde sañjayatyuta
- सत्त्वम्
(sattvam)— सत्त्व(clarity) - सुखे
(sukhe)— सुख में(to happiness) - सञ्जयति
(sanjayati)— जोड़ता है(attaches) - रजः
(rajah)— रज(passion) - कर्मणि
(karmani)— कर्म में(to action) - भारत
(Bharata)— हे भारत(Arjuna)
- ज्ञानम्
(jnanam)— ज्ञान(knowledge) - आवृत्य
(avritya)— ढककर(covering) - तु
(tu)— लेकिन(but) - तमः
(tamah)— तम(ignorance) - प्रमादे
(pramade)— प्रमाद में(to carelessness) - सञ्जयति
(sanjayati)— जोड़ता है(attaches) - उत
(uta)— निश्चय ही(indeed)
English:clarity brings happiness, restless desire commotion, and lack of understanding, which obscures wisdom, leads to a life of failure.
Krishna summarizes: Sattva binds to happiness; Rajas to action; and Tamas, shrouding knowledge, binds to negligence.
- Triple Bind:: Understand how each quality operates to recognize what is currently influencing your mind.
- Overcoming Limits:: Recognizing the binding mechanism is the first step in freeing yourself from their control.
Verse 10
रजस्तमश्चाभिभूय सत्त्वं भवति भारत । | रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा | | १४-१० | |
rajastamaśhchābhibhūya sattvaṁ bhavati bhārata rajaḥ sattvaṁ tamaśhchaiva tamaḥ sattvaṁ rajastathā
- रजः
(rajah)— रज(passion) - तमः
(tamah)— तम(ignorance) - च
(cha)— और(and) - अभिभूय
(abhibhuya)— दबाकर(overcoming) - सत्त्वम्
(sattvam)— सत्त्व(clarity) - भवति
(bhavati)— होता है(rises/prevails) - भारत
(Bharata)— हे भारत(Arjuna) - रजः
(rajah)— रज(passion)
- सत्त्वम्
(sattvam)— सत्त्व(clarity) - तमः
(tamah)— तम(ignorance) - च
(cha)— और(and also) - एव
(eva)— ही(and also) - तमः
(tamah)— तम(ignorance) - सत्त्वम्
(sattvam)— सत्त्व(clarity) - रजः
(rajah)— रज(passion) - तथा
(tatha)— वैसे ही(likewise)
English:Arjuna, clarity prevails when restless desire and lack of understanding are overcome; restless desire, when clarity and lack of understanding are overcome; and lack of understanding when it overcomes clarity and restless desire.
Sometimes Sattva dominates by overcoming Rajas and Tamas; sometimes Rajas dominates over Sattva and Tamas; and sometimes Tamas dominates over Sattva and Rajas.
- Dynamic Struggle:: The three qualities are in a constant state of flux, competing for dominance in our minds.
- Conscious Choice:: Learn to consciously feed Sattva to keep Rajas and Tamas in check during daily life.
Verse 11
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते । | ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत | | १४-११ | |
sarvadvāreṣhu dehe’sminprakāśha upajāyate jñānaṁ yadā tadā vidyādvivṛiddhaṁ sattvamityuta
- सर्वद्वारेषु
(sarva-dvareshu)— सभी द्वारों में(through all gates (senses)) - देहे
(dehe)— शरीर में(in this body) - अस्मिन्
(asmin)— इसमें(in this body) - प्रकाशः
(prakashah)— प्रकाश(light) - उपजायते
(upajayate)— उत्पन्न होता है(arises)
- ज्ञानम्
(jnanam)— ज्ञान(knowledge) - यदा
(yada)— जब(when) - तदा
(tada)— तब(then) - विद्यात्
(vidyat)— जानना चाहिए(one should know) - विवृद्धम्
(vivriddham)— बढ़ा हुआ(is dominant) - सत्त्वम्
(sattvam)— सत्त्व(clarity) - इति
(iti)— इस प्रकार(indeed) - उत
(uta)— निश्चय ही(indeed)
English:When the light of knowledge gleams forth from all the gates of the body, then be sure that clarity prevails.
When the light of knowledge (Gyan) shines through all the gates of the body, one should understand that Sattva is dominant. Purity brings clarity and brightness.
- Light of Sattva:: Dominant Sattva manifests as sensory clarity, mental peace, and intuitive understanding.
- Bright Senses:: Keep your body and mind clean to allow the light of Gyan to shine through your senses.
Verse 12
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । | रजस्येतानि जायन्ते विवृद्धे भरतर्षभ | | १४-१२ | |
lobhaḥ pravṛittirārambhaḥ karmaṇāmaśhamaḥ spṛihā rajasyetāni jāyante vivṛiddhe bharatarṣhabha
- लोभः
(lobhah)— लोभ(greed) - प्रवृत्तिः
(pravrittih)— प्रवृत्ति(activity) - आरम्भः
(arambhah)— आरम्भ(undertaking) - कर्मणाम्
(karmanam)— कर्मों के(of actions) - अशमः
(ashamah)— अशांति(restlessness) - स्पृहा
(spriha)— इच्छा(desire/longing)
- रजसि
(rajasi)— रज में(in passion) - एतानि
(etani)— ये(these) - जायन्ते
(jayante)— उत्पन्न होते हैं(are born) - विवृद्धे
(vivriddhe)— बढ़ने पर(when dominant) - भरतर्षभ
(Bharatarshabha)— हे भरतश्रेष्ठ(Arjuna (best of Bharatas))
English:O best of Indians! Avarice, the impulse to act and the beginning of action itself are all due to the dominance of restless desire.
When Rajas is dominant, greed, restless activity, undertaking of works, unrest, and longing arise. This is the state of high ambition and distraction.
- Restlessness of Rajas:: Greed and constant activity are signs of Rajas taking over the mind.
- Unrest:: Recognize when ambition is turning into anxiety, and take time to quiet the mind.
Verse 13
अप्रकाशीऽप्रवृत्तिश्च प्रमादो मोह एव च । | तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन | | १४-१३ | |
aprakāśho’pravṛittiśhcha pramādo moha eva cha tamasyetāni jāyante vivṛiddhe kurunandana
- अप्रकाशः
(aprakashah)— अंधकार(darkness/dullness) - अप्रवृत्तिः
(apravrittih)— निष्क्रियता(inactivity) - च
(cha)— और(and) - प्रमादः
(pramado)— प्रमाद(carelessness) - मोहः
(moha)— मोह(delusion) - एव
(eva)— ही(and indeed) - च
(cha)— और(and indeed)
- तमसि
(tamasi)— तम में(in ignorance) - एतानि
(etani)— ये(these) - जायन्ते
(jayante)— उत्पन्न होते हैं(are born) - विवृद्धे
(vivriddhe)— बढ़ने पर(when dominant) - कुरुनन्दन
(Kuru-nandana)— हे कुरुनन्दन(Arjuna (son of Kuru))
English:dullness, stagnation, folly and infatuation are the result of the dominance of lack of understanding, O joy of the Kuru-clan!
When Tamas is dominant, darkness, inactivity, negligence, and delusion arise. This is the state of mental stupor and confusion.
- Darkness of Tamas:: Dullness and lack of motivation are clear indicators of Tamas taking control.
- Avoid Procrastination:: Fight inactivity by taking small, disciplined steps to restore mental momentum.
Verse 14
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । | तदोत्तमविदां लोकानमलान्प्रतिपद्यते | | १४-१४ | |
yadā sattve pravṛiddhe tu pralayaṁ yāti dehabhṛit tadottamavidāṁ lokānamalānpratipadyate
- यदा
(yada)— जब(when) - सत्त्वे
(sattve)— सत्त्व में(clarity) - प्रवृद्धे
(pravriddhe)— बढ़ने पर(dominant) - तु
(tu)— लेकिन(indeed) - प्रलयम्
(pralayam)— मृत्यु(death/dissolution) - याति
(yati)— जाता है(goes to) - देहभृत्
(deha-bhrit)— देहधारी(the embodied soul)
- तदा
(tada)— तब(then) - उत्तमविदाम्
(uttama-vidam)— श्रेष्ठ को जानने वालों के(of the knowers of the Highest) - लोकान्
(lokan)— लोकों को(worlds) - अमलान्
(amalan)— निर्मल(pure) - प्रतिपद्यते
(pratipadyate)— प्राप्त करता है(attains)
English:When clarity prevails, the soul on quitting the body passes on to the pure regions where live those who know the Highest.
If the embodied soul meets death when Sattva is dominant, it goes to the pure worlds of the knowers of the highest truth.
- Destination of Sattva:: Dying in a state of purity and clarity leads the soul to higher, luminous planes of existence.
- Elevated Transition:: Maintain a pure and peaceful state of mind daily to prepare for a smooth transition.
Verse 15
रजसि प्रलयं गत्वा कर्मसञ्गिषु जायते । | तथा प्रलीनस्तमसि मूढयोनिषु जायते | | १४-१५ | |
rajasi pralayaṁ gatvā karmasaṅgiṣhu jāyate tathā pralīnastamasi mūḍhayoniṣhu jāyate
- रजसि
(rajasi)— रज में(in passion) - प्रलयम्
(pralayam)— मृत्यु(death) - गत्वा
(gatva)— जाकर(having gone to) - कर्मसङ्गिषु
(karma-sangishu)— कर्म से आसक्त लोगों में(among those attached to action) - जायते
(jayate)— जन्म लेता है(is born)
- तथा
(tatha)— वैसे ही(likewise) - प्रलीनः
(pralinah)— मृत होकर(dying) - तमसि
(tamasi)— तम में(in ignorance) - मूढयोनिषु
(mudha-yonishu)— मूढ़ योनियों में(in the wombs of the deluded/ignorant) - जायते
(jayate)— जन्म लेता है(is born)
English:When restless desire prevails, the soul is reborn among those who love activity; when lack of understanding rules, it enters the wombs of people who do not understand.
Meeting death in Rajas, one is born among those attached to action; dying in Tamas, one is born in the womb of the senseless and ignorant.
- Transitions of Passion and Dullness:: Dying in a restless state (Rajas) binds the soul to rebirth in active, material environments.
- Avoid Stupor:: Dying in ignorance or stupor (Tamas) leads to lower states of consciousness, emphasizing daily mindfulness.
Verse 16
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् । | रजसस्तु फलं दुःखमज्ञानं तमसः फलम् | | १४-१६ | |
karmaṇaḥ sukṛitasyāhuḥ sāttvikaṁ nirmalaṁ phalam rajasastu phalaṁ duḥkhamajñānaṁ tamasaḥ phalam
- कर्मणः
(karmanah)— कर्म का(of action) - सुकृतस्य
(su-kritasya)— सत्कर्म का(good/meritorious) - आहुः
(ahuh)— कहते हैं(they say) - सात्त्विकम्
(sattvikam)— सात्त्विक(pure) - निर्मलम्
(nirmalam)— निर्मल(spotless) - फलम्
(phalam)— फल(fruit/result)
- रजसः
(rajasah)— रजस का(of passion) - तु
(tu)— लेकिन(but) - फलम्
(phalam)— फल(fruit) - दुःखम्
(duhkham)— दुःख(pain/misery) - अज्ञानम्
(ajnanam)— अज्ञान(ignorance) - तमसः
(tamasah)— तमस का(of darkness) - फलम्
(phalam)— फल(fruit)
English:They say the result of a meritorious action is spotless and full of purity; the outcome of restless desire is misery, and of lack of understanding darkness.
The fruit of good action is said to be pure and Sattvic; the fruit of Rajas is pain; and the fruit of Tamas is ignorance.
- Harvest of Qualities:: Righteous, pure actions yield peace and joy; selfish actions result in friction and pain.
- Root of Ignorance:: Negligent, lazy behavior accumulates darkness, reinforcing ignorance and confusion.
Verse 17
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च । | प्रमादमोहौ तमसो भवतोऽज्ञानमेव च | | १४-१७ | |
sattvātsañjāyate jñānaṁ rajaso lobha eva cha pramādamohau tamaso bhavato’jñānameva cha
- सत्त्वात्
(sattvat)— सत्त्व से(from clarity) - सञ्जायते
(sanjayate)— उत्पन्न होता है(arises) - ज्ञानम्
(jnanam)— ज्ञान(wisdom) - रजसः
(rajasoh)— रज से(from passion) - लोभः
(lobha)— लोभ(greed) - एव
(eva)— ही(and also)
- च
(cha)— और(and also) - प्रमादमोहौ
(pramada-mohau)— प्रमाद और मोह(carelessness and delusion) - तमसः
(tamasah)— तमस का(from ignorance) - भवतः
(bhavatah)— उत्पन्न होते हैं(arise) - अज्ञानम्
(ajnanam)— अज्ञान(ignorance) - एव
(eva)— ही(and indeed) - च
(cha)— और(and indeed)
English:clarity engenders Wisdom, restless desire avarice, and lack of understanding folly, infatuation and darkness.
From Sattva arises wisdom (Gyan); from Rajas, greed; and from Tamas arise negligence, delusion, and ignorance.
- Fruits of Gunas:: Sattva is the direct generator of spiritual wisdom and mental clarity.
- Avoid Greed:: Greed is the child of Rajas; curb it by practicing contentment (santosha).
Reflective Prompt:How do you achieve true spiritual freedom from the three qualities of nature?
- ▪Option 1:By cultivating Sattva exclusively and trying to suppress Rajas and Tamas forever.
- ▪Option 2:By recognizing that the qualities (gunas) are merely playing among themselves, and realizing the Self is the inactive witness beyond them.
Verse 18
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । | जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः | | १४-१८ | |
ūrdhvaṁ gachchhanti sattvasthā madhye tiṣhṭhanti rājasāḥ jaghanyaguṇavṛittisthā adho gachchhanti tāmasāḥ
- ऊर्ध्वम्
(urdhvam)— ऊपर(upwards) - गच्छन्ति
(gacchanti)— जाते हैं(go) - सत्त्वस्थाः
(sattva-sthah)— सत्त्व में स्थित(those established in clarity) - मध्ये
(madhye)— मध्य में(in the middle) - तिष्ठन्ति
(tishthanti)— रहते हैं(stay) - रजसः
(rajasah)— रजस का(the passionate)
- जघन्यगुणवृत्तिस्थाः
(jaghanya-guna-vritti-sthah)— निम्न गुणों में स्थित(fixed in the lowest qualities) - अधः
(adhah)— नीचे(downwards) - गच्छन्ति
(gacchanti)— जाते हैं(go) - तमसः
(tamasah)— तमस का(the ignorant)
English:When clarity is in the ascendant, the man evolves; when restless desire, he neither evolves nor degenerates; when lack of understanding, he is lost.
Those established in Sattva go upward; those in Rajas remain in the middle (mortal worlds); and those in Tamas sink downward, wrapped in negative qualities.
### Shlokas 19-27 **Means of God-realization, and marks of the soul who has transcended the Gunas.**
- The Three Gunas:: Nature is made of three qualities that bind us: Sattva (clarity, light, purity), Rajas (passion, active desires, greed), and Tamas (dullness, laziness, ignorance).
- How they bind:: Sattva binds us by attaching us to happiness and knowledge. Rajas binds us by attaching us to active work and results. Tamas binds us through laziness, carelessness, and deep sleep.
- The prevails of Gunas:: One quality is always trying to become stronger than the other two in our minds.
- Results and Destinations:: Sattva leads to wisdom, clean actions, and higher worlds. Rajas leads to greed, painful restlessness, and rebirth in active worlds. Tamas leads to blindness, foolish errors, and lower states of existence.
Shlokas 19-27
Means of God-realization, and marks of the soul who has transcended the Gunas.
Verse 19
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । | गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति | | १४-१९ | |
nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣhṭānupaśhyati guṇebhyaśhcha paraṁ vetti madbhāvaṁ so’dhigachchhati
- न
(na)— नहीं(no other) - अन्यम्
(anyam)— अन्य(no other) - गुणेभ्यः
(gunebhyah)— गुणों से(than the qualities) - कर्तारम्
(kartaram)— कर्ता(doer) - यदा
(yada)— जब(when) - द्रष्टा
(drashta)— द्रष्टा(the observer) - अनुपश्यति
(anupashyati)— देखता है(sees)
- गुणेभ्यः
(gunebhyah)— गुणों से(than the qualities) - च
(cha)— और(and) - परम्
(param)— सर्वोच्च(beyond) - वेत्ति
(vetti)— जानता है(knows) - मद्भावम्
(mat-bhavam)— मेरे भाव को(My divine nature) - सः
(sah)— वह(he) - अधिगच्छति
(adhigacchati)— प्राप्त करता है(attains)
English:As soon as man understands that it is only the qualities which act and nothing else, and perceives That which is beyond, he reaches My divine nature.
When the seer observes no doer other than the three gunas, and knows that which is higher than the gunas, they attain the divine state.
- The Gunas Act:: Understand that all actions are just the qualities of nature interacting with each other.
- Higher Witness:: Realize that your true Self is the silent observer, completely separate from nature's plays.
Verse 20
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । | जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते | | १४-२० | |
guṇānetānatītya trīndehī dehasamudbhavān janmamṛityujarāduḥkhairvimukto’mṛitamaśhnute
- गुणान्
(gunan)— गुणों को(qualities) - एतान्
(etan)— इन(these) - अतीत्य
(atitya)— पार करके(having crossed/transcended) - त्रीन्
(trin)— तीनों(three) - देही
(dehi)— देही(the embodied soul) - देहसमुद्भवान्
(deha-samudbhavan)— शरीर से उत्पन्न(which cause the body)
- जन्ममृत्युजरादुःखैः
(janma-mrityu-jara-duhkhaih)— जन्म, मृत्यु, वृद्धावस्था और दुःख से(from birth, death, old age, and pain) - विमुक्तः
(vimuktah)— मुक्त(freed) - अमृतम्
(amritam)— अमृतत्व(immortality) - अश्नुते
(ashnute)— प्राप्त करता है(attains)
English:When the soul transcends the qualities, which are the real cause of physical existence, then, freed from birth and death, from old age and misery, he quaffs the nectar of immortality.
Having transcended these three gunas which arise from the physical body, the embodied soul is freed from the pain of birth, death, and old age, attaining immortality.
- Transcending Nature:: Spiritual freedom (immortality) is achieved by rising above the influence of all three gunas.
- Beyond Body Pain:: Recognizing the Self as separate from the body releases the soul from the fear of physical decay.
Reflective Prompt:What is the primary sign of someone who has successfully transcended the three qualities of nature (gunateeta)?
- ▪Option 1:They experience no emotions or physical sensations whatsoever.
- ▪Option 2:They remain neutral and undisturbed, neither hating the presence of these qualities nor desiring them when they are absent.
Verse 21
अर्जुन उवाच
। कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो | | किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते | | १४-२१ | |
arjuna uvācha kairliṅgaistrīnguṇānetānatīto bhavati prabho kimāchāraḥ kathaṁ chaitāṁstrīnguṇānativartate
- अर्जुन
(Arjuna)— अर्जुन बोले(Arjuna said) - उवाच
(uvacha)— बोले(Arjuna said) - कैः
(kaih)— किन(by what) - लिङ्गैः
(lingaih)— लक्षणों से(signs/marks) - त्रीन्
(trin)— तीनों(three) - गुणान्
(gunan)— गुणों को(qualities) - एतान्
(etan)— इन(these) - अतीतः
(atitah)— पार गया(transcended) - भवति
(bhavati)— होता है(becomes) - प्रभो
(Prabho)— हे प्रभु(O Lord)
- किमाचारः
(kim-acharah)— कैसा आचरण वाला(what is his behavior) - कथम्
(katham)— कैसे(how) - च
(cha)— और(and) - एतान्
(etan)— इन(these) - त्रीन्
(trin)— तीनों(three) - गुणान्
(gunan)— गुणों को(qualities) - अतिवर्तते
(ativartate)— पार जाता है(he goes beyond)
English:Arjuna said: Krishna, By what signs can he who has transcended the qualities be recognized? How does he act? How does he live beyond them?
Arjuna asks for the marks of one who has transcended the three qualities (gunateeta), how they behave, and how they go beyond these three gunas.
- Characteristics of Freedom:: A seeker must know the behavior of realized masters to model their own progress.
- Practical Inquiry:: Arjuna's question focuses on the practical details of living as a free soul in the world.
Verse 22
श्रीभगवानुवाच
। प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव | | न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति | | १४-२२ | |
śhrī bhagavān uvācha prakāśhaṁ cha pravṛittiṁ cha mohameva cha pāṇḍava na dveṣhṭi sampravṛittāni na nivṛittāni kāṅkṣhati
- श्री
(Sri)— श्री(the Blessed Lord said) - भगवान्
(Bhagavan)— भगवान(the Blessed Lord said) - उवाच
(uvacha)— बोले(the Blessed Lord said) - प्रकाशम्
(prakasham)— प्रकाश को(light/clarity (Sattva)) - च
(cha)— और(and) - प्रवृत्तिम्
(pravrittim)— प्रवृत्ति को(activity (Rajas)) - च
(cha)— और(and) - मोहम्
(moham)— मोह को(delusion (Tamas)) - एव
(eva)— ही(and indeed) - च
(cha)— और(and indeed) - पाण्डव
(Pandava)— हे पाण्डव(Arjuna)
- न
(na)— नहीं(does not hate) - द्वेष्टि
(dveshti)— द्वेष करता(does not hate) - सम्प्रवृत्तानि
(sampravrittani)— उपस्थित होने पर(when they are present) - न
(na)— नहीं(nor when they are absent) - निवृत्तानि
(nivrittani)— हट जाने पर(nor when they are absent) - काङ्क्षति
(kankshati)— इच्छा करता(long/desire)
English:Krishna said: Arjuna, He who shuns not the quality which is present, and longs not for that which is absent;
Krishna answers: One who does not hate light (Sattva), activity (Rajas), or delusion (Tamas) when they are present, nor longs for them when they are absent, is free.
- Neutral Acceptance:: Do not fight the natural presence of mental states; observe them without liking or disliking.
- No Longing:: When a positive state passes, do not cling to it; remain content in the silence of the witness.
Verse 23
उदासीनवदासीनो गुणैर्यो न विचाल्यते । | गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते | | १४-२३ | |
udāsīnavadāsīno guṇairyo na vichālyate guṇā vartanta ityevaṁ yo’vatiṣhṭhati neṅgate
- उदासीनवत्
(udasina-vat)— उदासीन की तरह(like an indifferent spectator) - आसीनः
(asinah)— स्थित(sitting/situated) - गुणैः
(gunaih)— गुणों से(by the qualities) - यः
(yah)— जो(who) - न
(na)— नहीं(is not disturbed) - विचाल्यते
(vichalyate)— विचलित होता(is not disturbed) - गुणाः
(gunah)— गुण(qualities)
- वर्तन्ते
(vartante)— कार्य करते हैं(are acting) - इति
(iti)— इस प्रकार(thus) - एवम्
(evam)— इस प्रकार(thus) - यः
(yah)— जो(who) - अवतिष्ठति
(avatishthati)— स्थित रहता है(remains steady) - न
(na)— नहीं(does not waver) - इङ्गते
(ingate)— डगमगाता(does not waver)
English:He who maintains an attitude of indifference, who is not disturbed by the qualities, who realises that it is only they who act, and remains calm;
Seated as a neutral observer (udasina), the free soul is not disturbed by the gunas. Knowing that the gunas alone are acting, they remain steady and do not waver.
- Seated as Neutral:: Act as a quiet observer of your own mind, completely unaffected by passing thoughts.
- Steady Anchor:: Keep yourself anchored in the spirit, knowing that all actions belong to nature's domain.
Verse 24
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः । | तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः | | १४-२४ | |
samaduḥkhasukhaḥ svasthaḥ samaloṣhṭāśhmakāñchanaḥ tulyapriyāpriyo dhīrastulyanindātmasaṁstutiḥ
- समदुःखसुखः
(sama-duhkha-sukhah)— दुःख और सुख में समान(equal in pain and pleasure) - स्वस्थः
(svasthah)— अपने स्वरूप में स्थित(situated in his own self) - समलोष्टाश्मकाञ्चनः
(sama-loshta-ashma-kanchanah)— मिट्टी, पत्थर और सोने को समान देखने वाला(looking equally at clay, stone, and gold)
- तुल्यः
(tulya)— समान(equal) - प्रियाप्रियः
(priya-apriyah)— प्रिय और अप्रिय में समान(in pleasant and unpleasant things) - धीरः
(dhirah)— धीर(wise/steady) - तुल्यः
(tulya)— समान(equal) - निन्दात्मसंस्तुतिः
(ninda-atma-sanstutih)— निंदा और प्रशंसा में समान(in criticism and praise)
English:Who accepts pain and pleasure as it comes, is centred in his self, to whom a piece of clay or stone or gold are the same, who neither likes nor dislikes, who is steady, indifferent alike to praise or censure;
He who is equal in pleasure and pain, centered in the Self, regards a clod of earth, a stone, and gold as equal; is steady, and holds praise and blame as the same.
- Self-Centered:: True stability is achieved by resting inside your own spiritual nature, independent of external assets.
- Praise and Blame:: Do not let social feedback (blame or praise) alter your inner peace or self-worth.
Verse 25
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः । | सर्वारम्भपरित्यागी गुणातीतः स उच्यते | | १४-२५ | |
mānāpamānayostulyastulyo mitrāripakṣhayoḥ sarvārambhaparityāgī guṇātītaḥ sa uchyate
- मानापमानयोः
(mana-apamanayoh)— मान और अपमान में(in honor and dishonor) - तुल्यः
(tulyah)— समान(the same) - तुल्यः
(tulyah)— समान(the same) - मित्रारिपक्षयोः
(mitra-ari-pakshayoh)— मित्र और शत्रु पक्षों में(to friends and foes)
- सर्वारम्भपरित्यागी
(sarva-arambha-parityagi)— सभी आरंभों का त्यागी(renouncing all ego-driven actions) - गुणातीतः
(guna-atitah)— गुणों से परे(beyond the qualities) - सः
(sah)— वह(he) - उच्यते
(uchyate)— कहा जाता है(is called)
English:Who looks equally upon honour and dishonour, loves friends and foes alike, abandons all initiative, such is he who transcends the qualities.
One who is equal in honor and dishonor, equal to friend and foe, and has abandoned the attitude of personal doership in all undertakings, is said to have transcended the gunas.
- Beyond Honor and Dishonor:: Worldly respect and disrespect are fleeting; stay anchored in the timeless spirit.
- Abandoning Doership:: Free yourself from the anxiety of planning and execution by offering all works to the Divine (Yajna).
Verse 26
मां च योऽव्यभिचारेण भक्तियोगेन सेवते । | स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते | | १४-२६ | |
māṁ cha yo’vyabhichāreṇa bhaktiyogena sevate sa guṇānsamatītyaitānbrahmabhūyāya kalpate
- माम्
(mam)— मुझे(Me) - च
(cha)— और(and) - यः
(yah)— जो(who) - अव्यभिचारेण
(avyabhicharena)— अविचल(unswerving) - भक्तियोगेन
(bhakti-yogena)— भक्ति योग से(by the path of devotion) - सेवते
(sevate)— सेवा करता है(serves)
- सः
(sah)— वह(he) - गुणान्
(gunan)— गुणों को(the qualities) - समतीत्य
(samatitya)— पूरी तरह पार करके(transcending) - एतान्
(etan)— इन(these) - ब्रह्मभूयाय
(brahma-bhuyaya)— ब्रह्मभाव के लिए(for becoming one with Spirit/Brahman) - कल्पते
(kalpate)— योग्य होता है(is fit)
English:And he who serves Me and only Me, with unfaltering devotion, will overcome the qualities, and become One with the eternal.
And one who serves the Supreme with unswerving devotion (Bhakti-yoga) transcends these three gunas and is fit to become one with Brahman.
- Bhakti as the Bridge:: Sincere, loving devotion to the Supreme is the most direct way to transcend the qualities of nature.
- Becoming Brahman:: Merging with Brahman is the natural result of complete surrender and love.
Verse 27
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च । | शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च | | १४-२७ | |
brahmaṇo hi pratiṣhṭhāhamamṛitasyāvyayasya cha shabhavasya cha dharmasya sukhasyaikāntikasya cha
- ब्रह्मणः
(brahmanah)— ब्रह्म का(of Brahman/Spirit) - हि
(hi)— निश्चय ही(indeed) - प्रतिष्ठा
(pratishtha)— आधार(foundation/home) - अहम्
(aham)— मैं(I) - अमृतस्य
(amritasya)— अमरत्व का(of immortality) - अव्ययस्य
(avyayasya)— अविनाशी का(of the imperishable)
- च
(cha)— और(and) - शाश्वतस्य
(shashvatasya)— शाश्वत का(of eternal) - च
(cha)— और(and) - धर्मस्य
(dharmasya)— धर्म का(of righteousness) - सुखस्य
(sukhasya)— सुख का(of bliss/joy) - ऐकान्तिकस्य
(aikantikasya)— परम(of absolute) - च
(cha)— और(and)
English:For I am the Home of the Spirit, the continual Source of immortality, of eternal Righteousness and of infinite Joy.
For Krishna is the foundation of the imperishable Brahman, of immortality, of the eternal moral law (Dharma), and of absolute bliss.
- Readiness to Rise Above the Gunas:: Real freedom comes when we realize that all actions in the world are just the gunas playing with each other, while the true Self remains untouched.
- The Signs of a Gunateeta (One Who Has Transcended)::
- They do not hate light, activity, or confusion when they are present, nor do they crave them when they are gone.
- They watch the world calm and undisturbed, knowing it's just the gunas at work.
- They treat pain and pleasure, clay and gold, praise and criticism, friends and enemies all the same.
- They have given up the pride of starting things for personal gain.
- Devotion is the Key:: Unwavering, single-minded love and devotion to the Divine is the fastest way to cross beyond the three gunas and realize our spiritual nature.