भगवद्गीता
bhagavad-gītā
-
chapter-14
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श्रीभगवानुवाच ।
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥१॥
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥१॥
1. śrībhagavānuvāca ,
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam ,
yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ.
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam ,
yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ.
1.
śrībhagavān uvāca param bhūyaḥ pravakṣyāmi jñānānām jñānam
uttamam yat jñātvā munayaḥ sarve parām siddhim itaḥ gatāḥ
uttamam yat jñātvā munayaḥ sarve parām siddhim itaḥ gatāḥ
1.
śrībhagavān uvāca aham bhūyaḥ
jñānānām param uttamam jñānam
pravakṣyāmi yat jñātvā sarve
munayaḥ itaḥ parām siddhim gatāḥ
jñānānām param uttamam jñānam
pravakṣyāmi yat jñātvā sarve
munayaḥ itaḥ parām siddhim gatāḥ
1.
The Blessed Lord said: I shall again declare that supreme knowledge (jñāna), the best of all forms of knowledge (jñāna), by knowing which all sages (munayaḥ) have attained the ultimate perfection (siddhi) after departing from this world.
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः ।
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥२॥
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥२॥
2. idaṁ jñānamupāśritya mama sādharmyamāgatāḥ ,
sarge'pi nopajāyante pralaye na vyathanti ca.
sarge'pi nopajāyante pralaye na vyathanti ca.
2.
idam jñānam upāśritya mama sādharmyam āgatāḥ
sarge api na upajāyante pralaye na vyathanti ca
sarge api na upajāyante pralaye na vyathanti ca
2.
idam jñānam upāśritya mama sādharmyam āgatāḥ
sarge api na upajāyante ca pralaye na vyathanti
sarge api na upajāyante ca pralaye na vyathanti
2.
Those who resort to this knowledge (jñāna) attain my intrinsic nature (dharma). They are not born again even during creation (sarga), nor are they distressed at the time of cosmic dissolution (pralaya).
मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् ।
संभवः सर्वभूतानां ततो भवति भारत ॥३॥
संभवः सर्वभूतानां ततो भवति भारत ॥३॥
3. mama yonirmahadbrahma tasmingarbhaṁ dadhāmyaham ,
saṁbhavaḥ sarvabhūtānāṁ tato bhavati bhārata.
saṁbhavaḥ sarvabhūtānāṁ tato bhavati bhārata.
3.
mama yoniḥ mahat brahma tasmin garbham dadhāmi
aham sambhavaḥ sarvabhūtānām tataḥ bhavati bhārata
aham sambhavaḥ sarvabhūtānām tataḥ bhavati bhārata
3.
bhārata mama yoniḥ mahat brahma asti aham tasmin
garbham dadhāmi tataḥ sarvabhūtānām sambhavaḥ bhavati
garbham dadhāmi tataḥ sarvabhūtānām sambhavaḥ bhavati
3.
My womb (yoni) is the great Brahman (brahman). Into that, I implant the seed (garbha). From this union, the birth (sambhava) of all beings (bhūta) occurs, O Bhārata.
सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः ।
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥४॥
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥४॥
4. sarvayoniṣu kaunteya mūrtayaḥ saṁbhavanti yāḥ ,
tāsāṁ brahma mahadyonirahaṁ bījapradaḥ pitā.
tāsāṁ brahma mahadyonirahaṁ bījapradaḥ pitā.
4.
sarvayo niṣu kaunteya mūrtayaḥ sambhavanti yāḥ
tāsām brahma mahat yoniḥ aham bījapradaḥ pitā
tāsām brahma mahat yoniḥ aham bījapradaḥ pitā
4.
kaunteya yāḥ mūrtayaḥ sarvayo niṣu sambhavanti
tāsām mahat brahma yoniḥ aham bījapradaḥ pitā
tāsām mahat brahma yoniḥ aham bījapradaḥ pitā
4.
O son of Kunti, among all the forms (mūrtayaḥ) that come into existence from any womb (yoni), the great supreme reality (brahman) is their primal womb, and I am the seed-giving father.
सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः ।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥५॥
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥५॥
5. sattvaṁ rajastama iti guṇāḥ prakṛtisaṁbhavāḥ ,
nibadhnanti mahābāho dehe dehinamavyayam.
nibadhnanti mahābāho dehe dehinamavyayam.
5.
sattvam rajaḥ tamaḥ iti guṇāḥ prakṛtisaṃbhavāḥ
nibadhnanti mahābāho dehe dehinam avyayam
nibadhnanti mahābāho dehe dehinam avyayam
5.
mahābāho sattvam rajaḥ tamaḥ iti prakṛtisaṃbhavāḥ
guṇāḥ dehe avyayam dehinam nibadhnanti
guṇāḥ dehe avyayam dehinam nibadhnanti
5.
O mighty-armed one, the qualities (guṇāḥ) of goodness (sattva), passion (rajas), and inertia (tamas)—which are born of material nature (prakṛti)—bind the imperishable embodied being (dehin) within the body.
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥६॥
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥६॥
6. tatra sattvaṁ nirmalatvātprakāśakamanāmayam ,
sukhasaṅgena badhnāti jñānasaṅgena cānagha.
sukhasaṅgena badhnāti jñānasaṅgena cānagha.
6.
tatra sattvam nirmalatvāt prakāśakam anāmayam
sukhasaṅgena badhnāti jñānasaṅgena ca anagha
sukhasaṅgena badhnāti jñānasaṅgena ca anagha
6.
anagha tatra sattvam nirmalatvāt prakāśakam
anāmayam sukhasaṅgena ca jñānasaṅgena badhnāti
anāmayam sukhasaṅgena ca jñānasaṅgena badhnāti
6.
Among these, goodness (sattva), due to its purity, is illuminating and free from affliction. O sinless one (anagha), it binds (the embodied being) through attachment (saṅga) to happiness and attachment (saṅga) to knowledge.
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥७॥
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥७॥
7. rajo rāgātmakaṁ viddhi tṛṣṇāsaṅgasamudbhavam ,
tannibadhnāti kaunteya karmasaṅgena dehinam.
tannibadhnāti kaunteya karmasaṅgena dehinam.
7.
rajaḥ rāgātmakam viddhi tṛṣṇāsaṅgasamudbhavam
tat nibadhnāti kaunteya karmasaṅgena dehinam
tat nibadhnāti kaunteya karmasaṅgena dehinam
7.
kaunteya rajaḥ rāgātmakam tṛṣṇāsaṅgasamudbhavam
viddhi tat karmasaṅgena dehinam nibadhnāti
viddhi tat karmasaṅgena dehinam nibadhnāti
7.
Know that passion (rajas) is characterized by desire (rāga) and originates from craving and attachment (saṅga). O son of Kunti, it binds the embodied being (dehin) through attachment (saṅga) to action (karma).
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥८॥
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥८॥
8. tamastvajñānajaṁ viddhi mohanaṁ sarvadehinām ,
pramādālasyanidrābhistannibadhnāti bhārata.
pramādālasyanidrābhistannibadhnāti bhārata.
8.
tamaḥ tu ajñānajam viddhi mohanam sarvadehīnām
pramādālasyanidrābhiḥ tat nibadhnāti bhārata
pramādālasyanidrābhiḥ tat nibadhnāti bhārata
8.
bhārata ajñānajam mohanam tamaḥ tu sarvadehīnām
viddhi tat pramādālasyanidrābhiḥ nibadhnāti
viddhi tat pramādālasyanidrābhiḥ nibadhnāti
8.
O Bhārata, know that tamas (darkness or inertia) is born of ignorance (ajñāna) and is the delusion (moha) of all embodied beings. It binds them through heedlessness, laziness, and sleep.
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत ।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥९॥
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥९॥
9. sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata ,
jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta.
jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta.
9.
sattvam sukhe sañjayati rajaḥ karmaṇi bhārata
jñānam āvṛtya tu tamaḥ pramāde sañjayati uta
jñānam āvṛtya tu tamaḥ pramāde sañjayati uta
9.
bhārata sattvam sukhe sañjayati rajaḥ karmaṇi
(sañjayati) tu tamaḥ jñānam āvṛtya uta pramāde sañjayati
(sañjayati) tu tamaḥ jñānam āvṛtya uta pramāde sañjayati
9.
O Bhārata, sattva (lucidity or goodness) attaches (one) to happiness, and rajas (passion or activity) to action (karma). But tamas (darkness or inertia), having enveloped knowledge (jñāna), attaches (one) to heedlessness.
रजस्तमश्चाभिभूय सत्त्वं भवति भारत ।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥१०॥
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥१०॥
10. rajastamaścābhibhūya sattvaṁ bhavati bhārata ,
rajaḥ sattvaṁ tamaścaiva tamaḥ sattvaṁ rajastathā.
rajaḥ sattvaṁ tamaścaiva tamaḥ sattvaṁ rajastathā.
10.
rajaḥ tamaḥ ca abhibhūya sattvam bhavati bhārata
rajaḥ sattvam tamaḥ ca eva tamaḥ sattvam rajaḥ tathā
rajaḥ sattvam tamaḥ ca eva tamaḥ sattvam rajaḥ tathā
10.
bhārata rajaḥ ca tamaḥ abhibhūya
sattvam bhavati rajaḥ sattvam ca tamaḥ
eva (abhibhūya bhavati) tathā tamaḥ
sattvam (ca) rajaḥ (abhibhūya bhavati)
sattvam bhavati rajaḥ sattvam ca tamaḥ
eva (abhibhūya bhavati) tathā tamaḥ
sattvam (ca) rajaḥ (abhibhūya bhavati)
10.
O Bhārata, sattva (lucidity or goodness) predominates by overcoming rajas (passion or activity) and tamas (darkness or inertia). Similarly, rajas predominates by overcoming sattva and tamas, and tamas predominates by overcoming sattva and rajas.
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते ।
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥११॥
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥११॥
11. sarvadvāreṣu dehe'sminprakāśa upajāyate ,
jñānaṁ yadā tadā vidyādvivṛddhaṁ sattvamityuta.
jñānaṁ yadā tadā vidyādvivṛddhaṁ sattvamityuta.
11.
sarvadvāreṣu dehe asmin prakāśaḥ upajāyate jñānam
yadā tadā vidyāt vivṛddham sattvam iti uta
yadā tadā vidyāt vivṛddham sattvam iti uta
11.
yadā asmin dehe sarvadvāreṣu prakāśaḥ jñānam (ca)
upajāyate tadā sattvam vivṛddham iti uta vidyāt
upajāyate tadā sattvam vivṛddham iti uta vidyāt
11.
When illumination (prakāśa) and knowledge (jñāna) arise in all the senses (sarvadvāreṣu) in this body (deha), then one should know that sattva (lucidity or goodness) is greatly increased.
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा ।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥१२॥
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥१२॥
12. lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā ,
rajasyetāni jāyante vivṛddhe bharatarṣabha.
rajasyetāni jāyante vivṛddhe bharatarṣabha.
12.
lobhaḥ pravṛttiḥ ārambhaḥ karmaṇām aśamaḥ spṛhā
rajasi etāni jāyante vivṛddhe bharatarṣabha
rajasi etāni jāyante vivṛddhe bharatarṣabha
12.
bharatarṣabha rajasi vivṛddhe lobhaḥ pravṛttiḥ
ārambhaḥ karmaṇām aśamaḥ spṛhā etāni jāyante
ārambhaḥ karmaṇām aśamaḥ spṛhā etāni jāyante
12.
O best of Bharatas, when the quality of rajas is predominant, greed, excessive activity, the initiation of undertakings, restlessness, and craving – these traits arise.
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च ।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥१३॥
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥१३॥
13. aprakāśo'pravṛttiśca pramādo moha eva ca ,
tamasyetāni jāyante vivṛddhe kurunandana.
tamasyetāni jāyante vivṛddhe kurunandana.
13.
aprakāśaḥ apravṛttiḥ ca pramādaḥ mohaḥ eva
ca tamasi etāni jāyante vivṛddhe kurunandana
ca tamasi etāni jāyante vivṛddhe kurunandana
13.
kurunandana tamasi vivṛddhe aprakāśaḥ apravṛttiḥ
ca pramādaḥ mohaḥ eva ca etāni jāyante
ca pramādaḥ mohaḥ eva ca etāni jāyante
13.
O delight of the Kurus, when the quality of tamas is predominant, darkness, inactivity, heedlessness, and indeed delusion (moha) – these traits arise.
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् ।
तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥१४॥
तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥१४॥
14. yadā sattve pravṛddhe tu pralayaṁ yāti dehabhṛt ,
tadottamavidāṁ lokānamalānpratipadyate.
tadottamavidāṁ lokānamalānpratipadyate.
14.
yadā sattve pravṛddhe tu pralayam yāti dehabhṛt
tadā uttamavidām lokān amalān pratipadyate
tadā uttamavidām lokān amalān pratipadyate
14.
yadā sattve pravṛddhe tu dehabhṛt pralayam yāti
tadā uttamavidām amalān lokān pratipadyate
tadā uttamavidām amalān lokān pratipadyate
14.
When an embodied being (dehabhṛt) dies while the quality of sattva is predominant, he then attains the pure worlds of those who understand the highest principles.
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥१५॥
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥१५॥
15. rajasi pralayaṁ gatvā karmasaṅgiṣu jāyate ,
tathā pralīnastamasi mūḍhayoniṣu jāyate.
tathā pralīnastamasi mūḍhayoniṣu jāyate.
15.
rajasi pralayam gatvā karmasaṅgiṣu jāyate
tathā pralīnaḥ tamasi mūḍhayoniṣu jāyate
tathā pralīnaḥ tamasi mūḍhayoniṣu jāyate
15.
rajasi pralayam gatvā karmasaṅgiṣu जायते
तथा tamasi pralīnaḥ mūḍhayoniṣu जायते
तथा tamasi pralīnaḥ mūḍhayoniṣu जायते
15.
If one dies when the quality of rajas is predominant, one is reborn among those who are attached to their actions (karma). Similarly, if one dies when tamas is predominant, one is reborn into the wombs of the deluded or ignorant.
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।
रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥१६॥
रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥१६॥
16. karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam ,
rajasastu phalaṁ duḥkhamajñānaṁ tamasaḥ phalam.
rajasastu phalaṁ duḥkhamajñānaṁ tamasaḥ phalam.
16.
karmaṇaḥ sukṛtasya āhuḥ sāttvikaṃ nirmalaṃ phalam
rajasaḥ tu phalam duḥkham ajñānaṃ tamasaḥ phalam
rajasaḥ tu phalam duḥkham ajñānaṃ tamasaḥ phalam
16.
sukṛtasya karmaṇaḥ nirmalaṃ sāttvikaṃ phalam āhuḥ
tu rajasaḥ phalaṃ duḥkham tamasaḥ ca ajñānam phalam
tu rajasaḥ phalaṃ duḥkham tamasaḥ ca ajñānam phalam
16.
They declare that the result of a well-performed action (karma) is pure and associated with goodness (sāttvika). However, the result of passion (rajas) is misery, and the result of inertia (tamas) is ignorance.
सत्त्वात्संजायते ज्ञानं रजसो लोभ एव च ।
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥१७॥
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥१७॥
17. sattvātsaṁjāyate jñānaṁ rajaso lobha eva ca ,
pramādamohau tamaso bhavato'jñānameva ca.
pramādamohau tamaso bhavato'jñānameva ca.
17.
sattvāt saṃjāyate jñānaṃ rajasaḥ lobhaḥ eva ca
pramādamohau tamasaḥ bhavataḥ ajñānam eva ca
pramādamohau tamasaḥ bhavataḥ ajñānam eva ca
17.
jñānaṃ sattvāt saṃjāyate ca eva rajasaḥ lobhaḥ
pramādamohau ajñānam tamasaḥ ca bhavataḥ
pramādamohau ajñānam tamasaḥ ca bhavataḥ
17.
From the quality of goodness (sattva) arises knowledge. From passion (rajas), certainly, comes greed. And from inertia (tamas), heedlessness, delusion, and indeed ignorance manifest.
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः ।
जघन्यगुणवृत्तस्था अधो गच्छन्ति तामसाः ॥१८॥
जघन्यगुणवृत्तस्था अधो गच्छन्ति तामसाः ॥१८॥
18. ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ ,
jaghanyaguṇavṛttasthā adho gacchanti tāmasāḥ.
jaghanyaguṇavṛttasthā adho gacchanti tāmasāḥ.
18.
ūrdhvaṃ gacchanti sattvasthāḥ madhye tiṣṭhanti
rājasāḥ jaghanyaguṇavṛttasthāḥ adhaḥ gacchanti tāmasāḥ
rājasāḥ jaghanyaguṇavṛttasthāḥ adhaḥ gacchanti tāmasāḥ
18.
sattvasthāḥ ūrdhvaṃ gacchanti rājasāḥ madhye tiṣṭhanti
jaghanyaguṇavṛttasthāḥ tāmasāḥ adhaḥ gacchanti
jaghanyaguṇavṛttasthāḥ tāmasāḥ adhaḥ gacchanti
18.
Those established in the quality of goodness (sattva) ascend upwards. Those who are of a passionate (rājasika) nature remain in the middle. And those who dwell in the actions/dispositions of the lowest quality (tamas) descend downwards.
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति ।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१९॥
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१९॥
19. nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati ,
guṇebhyaśca paraṁ vetti madbhāvaṁ so'dhigacchati.
guṇebhyaśca paraṁ vetti madbhāvaṁ so'dhigacchati.
19.
na anyaṃ guṇebhyaḥ kartāram yadā draṣṭā anupaśyati
guṇebhyaḥ ca paraṃ vetti mat bhāvam saḥ adhigacchati
guṇebhyaḥ ca paraṃ vetti mat bhāvam saḥ adhigacchati
19.
yadā draṣṭā guṇebhyaḥ anyaṃ kartāraṃ na anupaśyati
ca guṇebhyaḥ paraṃ vetti saḥ mat bhāvam adhigacchati
ca guṇebhyaḥ paraṃ vetti saḥ mat bhāvam adhigacchati
19.
When the observer (draṣṭā) perceives no other agent of action than the fundamental qualities of nature (guṇas), and also comprehends that which is supreme and distinct from these guṇas, he then attains My essential nature (madbhāva).
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥२०॥
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥२०॥
20. guṇānetānatītya trīndehī dehasamudbhavān ,
janmamṛtyujarāduḥkhairvimukto'mṛtamaśnute.
janmamṛtyujarāduḥkhairvimukto'mṛtamaśnute.
20.
guṇān etān atītya trīn dehī deha-samudbhāvān
janma-mṛtyu-jarā-duḥkhaiḥ vimuktaḥ amṛtam aśnute
janma-mṛtyu-jarā-duḥkhaiḥ vimuktaḥ amṛtam aśnute
20.
dehī deha-samudbhāvān etān trīn guṇān atītya
janma-mṛtyu-jarā-duḥkhaiḥ vimuktaḥ amṛtam aśnute
janma-mṛtyu-jarā-duḥkhaiḥ vimuktaḥ amṛtam aśnute
20.
The embodied being, having transcended these three qualities (guṇas) that arise from the body, becomes liberated from birth, death, and the sorrows of old age, and attains immortality.
अर्जुन उवाच ।
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥२१॥
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥२१॥
21. arjuna uvāca ,
kairliṅgaistrīnguṇānetānatīto bhavati prabho ,
kimācāraḥ kathaṁ caitāṁstrīnguṇānativartate.
kairliṅgaistrīnguṇānetānatīto bhavati prabho ,
kimācāraḥ kathaṁ caitāṁstrīnguṇānativartate.
21.
arjunaḥ uvāca kaiḥ liṅgaiḥ trīn guṇān etān atītaḥ bhavati
prabho kim ācāraḥ katham ca etān trīn guṇān ativartate
prabho kim ācāraḥ katham ca etān trīn guṇān ativartate
21.
arjunaḥ uvāca prabho kaiḥ liṅgaiḥ
etān trīn guṇān atītaḥ
bhavati? kim ācāraḥ (saḥ)? ca katham
etān trīn guṇān ativartate?
etān trīn guṇān atītaḥ
bhavati? kim ācāraḥ (saḥ)? ca katham
etān trīn guṇān ativartate?
21.
Arjuna said: 'O Lord, by what signs is one who has transcended these three qualities (guṇas) recognized? What is his conduct? And how does one transcend these three qualities (guṇas)?'
श्रीभगवानुवाच ।
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥२२॥
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥२२॥
22. śrībhagavānuvāca ,
prakāśaṁ ca pravṛttiṁ ca mohameva ca pāṇḍava ,
na dveṣṭi saṁpravṛttāni na nivṛttāni kāṅkṣati.
prakāśaṁ ca pravṛttiṁ ca mohameva ca pāṇḍava ,
na dveṣṭi saṁpravṛttāni na nivṛttāni kāṅkṣati.
22.
śrī-bhagavān uvāca prakāśam ca pravṛttim ca moham eva ca
pāṇḍava na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati
pāṇḍava na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati
22.
śrī-bhagavān uvāca pāṇḍava (saḥ) prakāśam ca pravṛttim ca moham eva ca sampravṛttāni na dveṣṭi,
ca nivṛttāni na kāṅkṣati
ca nivṛttāni na kāṅkṣati
22.
The Blessed Lord said: 'O son of Pāṇḍu, he (the one who has transcended the qualities) neither dislikes light (sattva), activity (rajas), or delusion (tamas) when they are manifest, nor does he long for them when they cease.'
उदासीनवदासीनो गुणैर्यो न विचाल्यते ।
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥२३॥
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥२३॥
23. udāsīnavadāsīno guṇairyo na vicālyate ,
guṇā vartanta ityeva yo'vatiṣṭhati neṅgate.
guṇā vartanta ityeva yo'vatiṣṭhati neṅgate.
23.
udāsīna-vat āsīnaḥ guṇaiḥ yaḥ na vicālyate
guṇāḥ vartante iti eva yaḥ avatiṣṭhati na iṅgate
guṇāḥ vartante iti eva yaḥ avatiṣṭhati na iṅgate
23.
yaḥ udāsīna-vat āsīnaḥ guṇaiḥ na vicālyate,
yaḥ iti eva guṇāḥ vartante (iti manvan) avatiṣṭhati,
na iṅgate
yaḥ iti eva guṇāḥ vartante (iti manvan) avatiṣṭhati,
na iṅgate
23.
He who remains like one indifferent, unperturbed by the qualities (guṇas), thinking, 'the qualities (guṇas) alone are acting,' and who is steadfast and does not waver.
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः ।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥२४॥
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥२४॥
24. samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ ,
tulyapriyāpriyo dhīrastulyanindātmasaṁstutiḥ.
tulyapriyāpriyo dhīrastulyanindātmasaṁstutiḥ.
24.
sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭa-aśma-kāñcanaḥ
tulya-priya-apriyaḥ dhīraḥ tulya-nindā-ātma-saṃstutiḥ
tulya-priya-apriyaḥ dhīraḥ tulya-nindā-ātma-saṃstutiḥ
24.
sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭa-aśma-kāñcanaḥ
tulya-priya-apriyaḥ dhīraḥ tulya-nindā-ātma-saṃstutiḥ
tulya-priya-apriyaḥ dhīraḥ tulya-nindā-ātma-saṃstutiḥ
24.
Such a person is one who is equal in pain and pleasure, self-abiding, and regards a lump of clay, a stone, and gold as the same. That steadfast person is equal towards what is dear and what is not dear, and also equal in censure and self-praise.
मानावमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः ।
सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥२५॥
सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥२५॥
25. mānāvamānayostulyastulyo mitrāripakṣayoḥ ,
sarvārambhaparityāgī guṇātītaḥ sa ucyate.
sarvārambhaparityāgī guṇātītaḥ sa ucyate.
25.
māna-avamānayoḥ tulyaḥ tulyaḥ mitra-ari-pakṣayoḥ
sarva-ārambha-parityāgī guṇa-atītaḥ saḥ ucyate
sarva-ārambha-parityāgī guṇa-atītaḥ saḥ ucyate
25.
saḥ māna-avamānayoḥ tulyaḥ mitra-ari-pakṣayoḥ
tulyaḥ sarva-ārambha-parityāgī guṇa-atītaḥ ucyate
tulyaḥ sarva-ārambha-parityāgī guṇa-atītaḥ ucyate
25.
Such a person is one who is equal in honor and dishonor, equal to the parties of friends and enemies, and who has renounced all undertakings—such a person is said to have transcended the material qualities (guṇas).
मां च योऽव्यभिचारेण भक्तियोगेन सेवते ।
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥२६॥
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥२६॥
26. māṁ ca yo'vyabhicāreṇa bhaktiyogena sevate ,
sa guṇānsamatītyaitānbrahmabhūyāya kalpate.
sa guṇānsamatītyaitānbrahmabhūyāya kalpate.
26.
mām ca yaḥ avyabhicāreṇa bhakti-yogena sevate
saḥ guṇān samatītya etān brahma-bhūyāya kalpate
saḥ guṇān samatītya etān brahma-bhūyāya kalpate
26.
yaḥ ca mām avyabhicāreṇa bhakti-yogena sevate
saḥ etān guṇān samatītya brahma-bhūyāya kalpate
saḥ etān guṇān samatītya brahma-bhūyāya kalpate
26.
And whoever serves Me with unwavering devotion (bhakti-yoga), that person, having completely transcended these qualities (guṇas), becomes fit for the state of becoming brahman (brahman).
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च ।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥२७॥
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥२७॥
27. brahmaṇo hi pratiṣṭhāhamamṛtasyāvyayasya ca ,
śāśvatasya ca dharmasya sukhasyaikāntikasya ca.
śāśvatasya ca dharmasya sukhasyaikāntikasya ca.
27.
brahmaṇaḥ hi pratiṣṭhā aham amṛtasya avyayasya ca
śāśvatasya ca dharmasya sukhasya aikāntikasya ca
śāśvatasya ca dharmasya sukhasya aikāntikasya ca
27.
hi aham brahmaṇaḥ amṛtasya avyayasya ca śāśvatasya
ca dharmasya aikāntikasya ca sukhasya ca pratiṣṭhā
ca dharmasya aikāntikasya ca sukhasya ca pratiṣṭhā
27.
For I am indeed the foundation of brahman (brahman)—of the immortal, the imperishable, and of the eternal natural law (dharma), and of absolute happiness.