गुणत्रयविभागयोग

परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्। यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः

॥ 14.1 ॥

Again I shall tell you that supreme knowledge which is above all knowledge, having known which all the Munis have attained to high perfection after this life.

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः। सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च

॥ 14.2 ॥

They who, having devoted themselves to this knowledge, have attained to My Being, are neither born at the time of creation, nor are they troubled at the time of dissolution.

मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम्। संभवः सर्वभूतानां ततो भवति भारत

॥ 14.3 ॥

My womb is the great Prakriti; in that I place the germ; from thence, O descendant of Bharata, is the birth of all beings.

सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः। तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता

॥ 14.4 ॥

Whatever forms are produced, O son of Kunti, in all the wombs, the great Prakriti is their womb, and I the seed-giving Father.

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः। निबध्नन्ति महाबाहो देहे देहिनमव्ययम्

॥ 14.5 ॥

Sattwa, rajas, and tamas–these gunas, O mighty-armed, born of Prakriti, bind fast in the body the indestructible embodied one.

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्। सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ

॥ 14.6 ॥

Of these sattwa, because of its stainlessness, luminous and free from evil, binds, O sinless one, by attachment to happiness, and by attachment to knowledge.

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्। तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्

॥ 14.7 ॥

Know rajas to be of the nature of passion, giving rise to thirst and attachment; it binds fast, O son of Kunti, the embodied one, by attachment to action.

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्। प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत

॥ 14.8 ॥

And know tamas to be born of ignorance, stupefying all embodied beings; it binds fast, O descendant of Bharata, by miscomprehension, indolence, and sleep.

सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत। ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत

॥ 14.9 ॥

Sattwa attaches to happiness, and rajas to action, O descendant of Bharata; while tamas, verily, shrouding discrimination, attaches to miscomprehension.

रजस्तमश्चाभिभूय सत्त्वं भवति भारत। रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा

॥ 14.10 ॥

Sattwa arises, O descendant of Bharata, predominating over rajas and tamas; likewise rajas over sattwa and tamas; so, tamas over sattwa and rajas.

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते। ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत

॥ 14.11 ॥

When through every sense in this body, the light of intelligence shines, then it should be known that sattwa is predominant.

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा। रजस्येतानि जायन्ते विवृद्धे भरतर्षभ

॥ 14.12 ॥

Greed, activity, the undertaking of actions, unrest, longing–these arise when rajas is predominant, O bull of the Bharatas.

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च। तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन

॥ 14.13 ॥

Darkness, inertness, miscomprehension, and delusion–these arise when tamas is predominant, O descendant of Kuru.

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्। तदोत्तमविदां लोकानमलान्प्रतिपद्यते

॥ 14.14 ॥

If the embodied one meets death when sattwa is predominant, then he attains to the spotless regions of the worshippers of the Highest.

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते। तथा प्रलीनस्तमसि मूढयोनिषु जायते

॥ 14.15 ॥

Meeting death in rajas he is born among those attached to action; so dying in tamas, he is born in the wombs of the irrational.

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्। रजसस्तु फलं दुःखमज्ञानं तमसः फलम्

॥ 14.16 ॥

The fruit of good action, they say, is Sattvika and pure; verily, the fruit of rajas is pain, and ignorance is the fruit of tamas.

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च। प्रमादमोहौ तमसो भवतोऽज्ञानमेव च

॥ 14.17 ॥

From sattwa arises wisdom, and from rajas greed; miscomprehension, delusion and ignorance arise from tamas.

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः। जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः

॥ 14.18 ॥

The sattwa-abiding go upwards; the rajasic dwell in the middle; and the tamasic, abiding in the function of the lowest guna, go downwards.

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति। गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति

॥ 14.19 ॥

When the seer beholds no agent other than the gunas and knows That which is higher than the gunas, he attains to My being.

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्। जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते

॥ 14.20 ॥

The embodied one having gone beyond these three gunas, out of which the body is evilved, is freed from birth, death, decay, and pain, and attains to immortality.

कैर्लिंगैस्त्रीन्गुणानेतानतीतो भवति प्रभो। किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते

॥ 14.21 ॥

By what marks, O Lord, is he (known) who has gone beyond these three gunas? What is his conduct, and how does he pass beyond these three gunas?

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव। न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति

॥ 14.22 ॥

He who hates not the appearance of light (the effect of sattwa), activity (the effect of rajas), and delusion (the effect of tamas), (in his own mind), O Pandava, nor longs for them when absent;

उदासीनवदासीनो गुणैर्यो न विचाल्यते। गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते

॥ 14.23 ॥

He who, sitting like one unconcerned, is moved not by the gunas, who knowing that the gunas operate, is self-centered and swerves not;

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः। तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः

॥ 14.24 ॥

Alike in pleasure and apin, self-abiding, regarding a clod of earth, a stone and gold alike; the same to agreeable and disagreeable, firm, the same in censure and praise;

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः। सर्वारम्भपरित्यागी गुणातीतः स उच्यते

॥ 14.25 ॥

The same in honor and disgrace, the same to friend and foe, relinquishing all undertakings–he is said to have gone beyond the gunas.

मां च योऽव्यभिचारेण भक्ितयोगेन सेवते। स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते

॥ 14.26 ॥

And he who serves Me with unswerving devotion, he, going beyond the gunas, is fitted for becoming Brahman.

ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च। शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च

॥ 14.27 ॥

For I am the abode of Brahman, the Immortal and Immutable, of everlasting dharma and of Absolute Bliss.