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महाभारतः       mahābhārataḥ - book-14, chapter-39

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ब्रह्मोवाच ।
नैव शक्या गुणा वक्तुं पृथक्त्वेनेह सर्वशः ।
अविच्छिन्नानि दृश्यन्ते रजः सत्त्वं तमस्तथा ॥१॥
1. brahmovāca ,
naiva śakyā guṇā vaktuṁ pṛthaktveneha sarvaśaḥ ,
avicchinnāni dṛśyante rajaḥ sattvaṁ tamastathā.
1. brahmā uvāca na eva śakyāḥ guṇāḥ vaktum pṛthaktvena iha
sarvaśaḥ avicchināni dṛśyante rajaḥ sattvam tamaḥ tathā
1. brahmā uvāca iha guṇāḥ pṛthaktvena sarvaśaḥ vaktum na eva śakyāḥ,
tathā rajaḥ sattvam tamaḥ avicchināni dṛśyante
1. Brahmā said: Indeed, it is not possible to describe these qualities (guṇas) entirely separately here, for "rajas", "sattva", and "tamas" are always perceived as indivisible.
अन्योन्यमनुषज्जन्ते अन्योन्यं चानुजीविनः ।
अन्योन्यापाश्रयाः सर्वे तथान्योन्यानुवर्तिनः ॥२॥
2. anyonyamanuṣajjante anyonyaṁ cānujīvinaḥ ,
anyonyāpāśrayāḥ sarve tathānyonyānuvartinaḥ.
2. anyonyam anuṣajjante anyonyam ca anujīvinaḥ
anyonyāpāśrayāḥ sarve tathā anyonyānuvartinaḥ
2. sarve anyonyam anuṣajjante ca anyonyam anujīvinaḥ,
anyonyāpāśrayāḥ tathā anyonyānuvartinaḥ
2. They cling to each other and are mutually sustained; all of them are interdependent and likewise conform to one another.
यावत्सत्त्वं तमस्तावद्वर्तते नात्र संशयः ।
यावत्तमश्च सत्त्वं च रजस्तावदिहोच्यते ॥३॥
3. yāvatsattvaṁ tamastāvadvartate nātra saṁśayaḥ ,
yāvattamaśca sattvaṁ ca rajastāvadihocyate.
3. yāvat sattvam tamaḥ tāvat vartate na atra saṃśayaḥ
yāvat tamaḥ ca sattvam ca rajaḥ tāvat iha ucyate
3. yāvat sattvam vartate tāvat tamaḥ vartate,
atra saṃśayaḥ na.
ca yāvat tamaḥ ca sattvam,
tāvat rajaḥ iha ucyate
3. As long as "sattva" exists, so long does "tamas" also prevail; there is no doubt about this. And as long as both "tamas" and "sattva" are present, "rajas" is said to exist here.
संहत्य कुर्वते यात्रां सहिताः संघचारिणः ।
संघातवृत्तयो ह्येते वर्तन्ते हेत्वहेतुभिः ॥४॥
4. saṁhatya kurvate yātrāṁ sahitāḥ saṁghacāriṇaḥ ,
saṁghātavṛttayo hyete vartante hetvahetubhiḥ.
4. saṃhatya kurvate yātrām sahitāḥ saṃghacāriṇaḥ
saṃghātavṛttayaḥ hi ete vartante hetvahetubhiḥ
4. ete hi saṃhatya sahitāḥ saṃghacāriṇaḥ saṃghātavṛttayaḥ
hetvahetubhiḥ yātrām kurvate vartante
4. Having united, they (the guṇas) proceed in their course, being companions who act collectively. Indeed, these (guṇas), whose modes of action are interdependent, operate both with and without specific causes.
उद्रेकव्यतिरेकाणां तेषामन्योन्यवर्तिनाम् ।
वर्तते तद्यथान्यूनं व्यतिरिक्तं च सर्वशः ॥५॥
5. udrekavyatirekāṇāṁ teṣāmanyonyavartinām ,
vartate tadyathānyūnaṁ vyatiriktaṁ ca sarvaśaḥ.
5. udreka-vyatirekāṇām teṣām anyonya-vartinām
vartate tat yathā anyūnam vyatiriktam ca sarvaśaḥ
5. teṣām anyonya-vartinām udreka-vyatirekāṇām tat
yathā anyūnam vyatiriktam ca sarvaśaḥ vartate
5. Of these (qualities), which exist mutually and are characterized by predominance and subordination, their interaction operates in such a way that it is always complete (not deficient) and yet also marked by excess in every respect.
व्यतिरिक्तं तमो यत्र तिर्यग्भावगतं भवेत् ।
अल्पं तत्र रजो ज्ञेयं सत्त्वं चाल्पतरं ततः ॥६॥
6. vyatiriktaṁ tamo yatra tiryagbhāvagataṁ bhavet ,
alpaṁ tatra rajo jñeyaṁ sattvaṁ cālpataraṁ tataḥ.
6. vyatiriktam tamaḥ yatra tiryag-bhāva-gatam bhavet
alpam tatra rajaḥ jñeyam sattvam ca alpataram tataḥ
6. yatra tamaḥ vyatiriktam tiryag-bhāva-gatam bhavet,
tatra rajaḥ alpam jñeyam,
ca tataḥ sattvam alpataram
6. Where inertia (tamas) is predominant and has entered the transverse state (tiryag-bhāva), there activity (rajas) should be understood as little, and purity (sattva) as even less than that.
उद्रिक्तं च रजो यत्र मध्यस्रोतोगतं भवेत् ।
अल्पं तत्र तमो ज्ञेयं सत्त्वं चाल्पतरं ततः ॥७॥
7. udriktaṁ ca rajo yatra madhyasrotogataṁ bhavet ,
alpaṁ tatra tamo jñeyaṁ sattvaṁ cālpataraṁ tataḥ.
7. udriktam ca rajaḥ yatra madhya-srotas-gatam bhavet
alpam tatra tamaḥ jñeyam sattvam ca alpataram tataḥ
7. ca yatra rajaḥ udriktam madhya-srotas-gatam bhavet,
tatra tamaḥ alpam jñeyam,
ca tataḥ sattvam alpataram
7. And where activity (rajas) is predominant and has entered the middle stream, there inertia (tamas) should be understood as little, and purity (sattva) as even less than that.
उद्रिक्तं च यदा सत्त्वमूर्ध्वस्रोतोगतं भवेत् ।
अल्पं तत्र रजो ज्ञेयं तमश्चाल्पतरं ततः ॥८॥
8. udriktaṁ ca yadā sattvamūrdhvasrotogataṁ bhavet ,
alpaṁ tatra rajo jñeyaṁ tamaścālpataraṁ tataḥ.
8. udriktam ca yadā sattvam ūrdhva-srotas-gatam bhavet
alpam tatra rajaḥ jñeyam tamaḥ ca alpataram tataḥ
8. ca yadā sattvam udriktam ūrdhva-srotas-gatam bhavet,
tatra rajaḥ alpam jñeyam,
ca tataḥ tamaḥ alpataram
8. And when purity (sattva) is predominant and has entered the upward stream, there activity (rajas) should be understood as little, and inertia (tamas) as even less than that.
सत्त्वं वैकारिकं योनिरिन्द्रियाणां प्रकाशिका ।
न हि सत्त्वात्परो भावः कश्चिदन्यो विधीयते ॥९॥
9. sattvaṁ vaikārikaṁ yonirindriyāṇāṁ prakāśikā ,
na hi sattvātparo bhāvaḥ kaścidanyo vidhīyate.
9. sattvam vaikārikam yoniḥ indriyāṇām prakāśikā na
hi sattvāt paraḥ bhāvaḥ kaścit anyaḥ vidhīyate
9. sattvam vaikārikam indriyāṇām yoniḥ prakāśikā hi
sattvāt paraḥ anyaḥ kaścit bhāvaḥ na vidhīyate
9. The quality of purity (sattva) is a modification, the source of the senses, and the illuminating principle. Indeed, no other state of being is declared to be superior to sattva.
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः ।
जघन्यगुणसंयुक्ता यान्त्यधस्तामसा जनाः ॥१०॥
10. ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ ,
jaghanyaguṇasaṁyuktā yāntyadhastāmasā janāḥ.
10. ūrdhvam gacchanti sattvasthā madhye tiṣṭhanti
rājasāḥ jaghanyaguṇasaṁyuktā yānti adhaḥ tāmasā janāḥ
10. sattvasthā ūrdhvam gacchanti rājasāḥ madhye tiṣṭhanti
jaghanyaguṇasaṁyuktā tāmasā janāḥ adhaḥ yānti
10. Those established in the quality of purity (sattva) ascend upwards; those dominated by the quality of passion (rajas) remain in the middle. People endowed with the lowest quality (tamas) descend downwards.
तमः शूद्रे रजः क्षत्रे ब्राह्मणे सत्त्वमुत्तमम् ।
इत्येवं त्रिषु वर्णेषु विवर्तन्ते गुणास्त्रयः ॥११॥
11. tamaḥ śūdre rajaḥ kṣatre brāhmaṇe sattvamuttamam ,
ityevaṁ triṣu varṇeṣu vivartante guṇāstrayaḥ.
11. tamaḥ śūdre rajaḥ kṣatre brāhmaṇe sattvam uttamam
iti evam triṣu varṇeṣu vivartante guṇāḥ trayaḥ
11. śūdre tamaḥ kṣatre rajaḥ brāhmaṇe uttamam sattvam
iti evam triṣu varṇeṣu trayaḥ guṇāḥ vivartante
11. The quality of ignorance (tamas) is dominant in the śūdra (laborer), passion (rajas) in the kṣatriya (warrior), and purity (sattva) is supreme in the brāhmaṇa (priest). Thus, these three qualities (guṇas) manifest themselves in the three social classes (varṇas).
दूरादपि हि दृश्यन्ते सहिताः संघचारिणः ।
तमः सत्त्वं रजश्चैव पृथक्त्वं नानुशुश्रुम ॥१२॥
12. dūrādapi hi dṛśyante sahitāḥ saṁghacāriṇaḥ ,
tamaḥ sattvaṁ rajaścaiva pṛthaktvaṁ nānuśuśruma.
12. dūrāt api hi dṛśyante sahitāḥ saṁghacāriṇaḥ tamaḥ
sattvam rajaḥ ca eva pṛthaktvam na anuśuśruma
12. saṁghacāriṇaḥ hi dūrāt api sahitāḥ dṛśyante tamaḥ
sattvam rajaḥ ca eva pṛthaktvam na anuśuśruma
12. Indeed, even from afar, those who move in groups appear united. However, we have not heard of the qualities of ignorance (tamas), purity (sattva), and passion (rajas) existing separately.
दृष्ट्वा चादित्यमुद्यन्तं कुचोराणां भयं भवेत् ।
अध्वगाः परितप्येरंस्तृष्णार्ता दुःखभागिनः ॥१३॥
13. dṛṣṭvā cādityamudyantaṁ kucorāṇāṁ bhayaṁ bhavet ,
adhvagāḥ paritapyeraṁstṛṣṇārtā duḥkhabhāginaḥ.
13. dṛṣṭvā ca ādityam udyantam kucorāṇām bhayam bhavet
adhvagāḥ paritapyeran tṛṣṇārtāḥ duḥkhabhāginaḥ
13. dṛṣṭvā udyantam ādityam ca kucorāṇām bhayam bhavet
tṛṣṇārtāḥ adhvagāḥ duḥkhabhāginaḥ paritapyeran
13. Upon seeing the rising sun, bad thieves experience fear. Wayfarers tormented by thirst would greatly suffer, becoming sharers in misery.
आदित्यः सत्त्वमुद्दिष्टं कुचोरास्तु यथा तमः ।
परितापोऽध्वगानां च राजसो गुण उच्यते ॥१४॥
14. ādityaḥ sattvamuddiṣṭaṁ kucorāstu yathā tamaḥ ,
paritāpo'dhvagānāṁ ca rājaso guṇa ucyate.
14. ādityaḥ sattvam uddiṣṭam kucorāḥ tu yathā tamaḥ
paritāpaḥ adhvagānām ca rājasaḥ guṇaḥ ucyate
14. ādityaḥ sattvam uddiṣṭam tu kucorāḥ yathā tamaḥ
ca adhvagānām paritāpaḥ rājasaḥ guṇaḥ ucyate
14. The sun is designated as purity (sattva), but bad thieves are like darkness (tamas). And the suffering of travelers is declared to be the quality of passion (rajas).
प्राकाश्यं सत्त्वमादित्ये संतापो राजसो गुणः ।
उपप्लवस्तु विज्ञेयस्तामसस्तस्य पर्वसु ॥१५॥
15. prākāśyaṁ sattvamāditye saṁtāpo rājaso guṇaḥ ,
upaplavastu vijñeyastāmasastasya parvasu.
15. prākāśyam sattvam āditye saṃtāpaḥ rājasaḥ guṇaḥ
upaplavaḥ tu vijñeyaḥ tāmasaḥ tasya parvasu
15. āditye prākāśyam sattvam saṃtāpaḥ rājasaḥ guṇaḥ
tu tasya parvasu upaplavaḥ tāmasaḥ vijñeyaḥ
15. The luminosity in the sun is purity (sattva), and its heat is the quality of passion (rajas). However, a disturbance (upaplava) at its junctions (parvasu) should be known as ignorance (tamas).
एवं ज्योतिःषु सर्वेषु विवर्तन्ते गुणास्त्रयः ।
पर्यायेण च वर्तन्ते तत्र तत्र तथा तथा ॥१६॥
16. evaṁ jyotiḥṣu sarveṣu vivartante guṇāstrayaḥ ,
paryāyeṇa ca vartante tatra tatra tathā tathā.
16. evam jyotiḥṣu sarveṣu vivartante guṇāḥ trayaḥ
paryāyeṇa ca vartante tatra tatra tathā tathā
16. evam trayaḥ guṇāḥ sarveṣu jyotiḥṣu vivartante
ca paryāyeṇa tatra tatra tathā tathā vartante
16. In this manner, the three qualities (guṇa) manifest in all luminous objects. And they operate, each in its turn, in various places and in various ways.
स्थावरेषु च भूतेषु तिर्यग्भावगतं तमः ।
राजसास्तु विवर्तन्ते स्नेहभावस्तु सात्त्विकः ॥१७॥
17. sthāvareṣu ca bhūteṣu tiryagbhāvagataṁ tamaḥ ,
rājasāstu vivartante snehabhāvastu sāttvikaḥ.
17. sthāvareṣu ca bhūteṣu tiryagbhāvagataṃ tamaḥ |
rājasāḥ tu vivartante snehabhāvaḥ tu sāttvikaḥ
17. tamaḥ sthāvareṣu ca bhūteṣu tiryagbhāvagataṃ
rājasāḥ tu vivartante snehabhāvaḥ tu sāttvikaḥ
17. Among stationary beings and creatures, the quality of inertia (tamas) manifests as a dull, lower state of existence. Those dominated by the quality of passion (rajas) engage in various activities, while the sentiment of affection is characteristic of the quality of goodness (sattva).
अहस्त्रिधा तु विज्ञेयं त्रिधा रात्रिर्विधीयते ।
मासार्धमासवर्षाणि ऋतवः संधयस्तथा ॥१८॥
18. ahastridhā tu vijñeyaṁ tridhā rātrirvidhīyate ,
māsārdhamāsavarṣāṇi ṛtavaḥ saṁdhayastathā.
18. ahaḥ tridhā tu vijñeyaṃ tridhā rātriḥ vidhīyate
| māsārdhamāsavarṣāṇi ṛtavaḥ saṃdhayaḥ tathā
18. ahaḥ tu tridhā vijñeyaṃ rātriḥ tridhā vidhīyate
māsārdhamāsavarṣāṇi ṛtavaḥ saṃdhayaḥ tathā
18. A day should indeed be understood as having three divisions, and a night is similarly ordained with three parts. Months, half-months, years, seasons, and their junctures are likewise structured.
त्रिधा दानानि दीयन्ते त्रिधा यज्ञः प्रवर्तते ।
त्रिधा लोकास्त्रिधा वेदास्त्रिधा विद्यास्त्रिधा गतिः ॥१९॥
19. tridhā dānāni dīyante tridhā yajñaḥ pravartate ,
tridhā lokāstridhā vedāstridhā vidyāstridhā gatiḥ.
19. tridhā dānāni dīyante tridhā yajñaḥ pravartate |
tridhā lokāḥ tridhā vedāḥ tridhā vidyāḥ tridhā gatiḥ
19. dānāni tridhā dīyante yajñaḥ tridhā pravartate
lokāḥ tridhā vedāḥ tridhā vidyāḥ tridhā gatiḥ tridhā
19. Gifts (dāna) are offered in three ways, and the Vedic ritual (yajña) proceeds in three ways. The worlds are three-fold, the Vedas are three-fold, knowledge is three-fold, and destinies are three-fold.
भूतं भव्यं भविष्यच्च धर्मोऽर्थः काम इत्यपि ।
प्राणापानावुदानश्चाप्येत एव त्रयो गुणाः ॥२०॥
20. bhūtaṁ bhavyaṁ bhaviṣyacca dharmo'rthaḥ kāma ityapi ,
prāṇāpānāvudānaścāpyeta eva trayo guṇāḥ.
20. bhūtaṃ bhavyaṃ bhaviṣyat ca dharmaḥ arthaḥ kāmaḥ iti
api | prāṇāpānau udānaḥ ca api ete eva trayaḥ guṇāḥ
20. bhūtaṃ bhavyaṃ bhaviṣyat ca dharmaḥ arthaḥ kāmaḥ iti
api prāṇāpānau udānaḥ ca api ete eva trayaḥ guṇāḥ
20. The past, the present, and the future, as well as natural law (dharma), purpose, and desire, along with the vital breaths prana, apana, and udana - these, indeed, are the three qualities (guṇas).
यत्किंचिदिह वै लोके सर्वमेष्वेव तत्त्रिषु ।
त्रयो गुणाः प्रवर्तन्ते अव्यक्ता नित्यमेव तु ।
सत्त्वं रजस्तमश्चैव गुणसर्गः सनातनः ॥२१॥
21. yatkiṁcidiha vai loke sarvameṣveva tattriṣu ,
trayo guṇāḥ pravartante avyaktā nityameva tu ,
sattvaṁ rajastamaścaiva guṇasargaḥ sanātanaḥ.
21. yat kiñcit iha vai loke sarvam eṣu eva
tat triṣu | trayaḥ guṇāḥ pravartante
avyaktā nityam eva tu | sattvam rajaḥ
tamaḥ ca eva guṇa-sargaḥ sanātanaḥ
21. iha loke yat kiñcit vai tat sarvam
eṣu triṣu eva trayaḥ guṇāḥ pravartante
avyaktā nityam eva tu sattvam rajaḥ
tamaḥ ca eva guṇa-sargaḥ sanātanaḥ
21. Whatever exists here in the world, all of that is indeed contained within these three. The three qualities (guṇas) constantly operate, and the unmanifest (prakṛti) itself is always present. Sattva, rajas, and tamas – this creation of qualities is eternal.
तमोऽव्यक्तं शिवं नित्यमजं योनिः सनातनः ।
प्रकृतिर्विकारः प्रलयः प्रधानं प्रभवाप्ययौ ॥२२॥
22. tamo'vyaktaṁ śivaṁ nityamajaṁ yoniḥ sanātanaḥ ,
prakṛtirvikāraḥ pralayaḥ pradhānaṁ prabhavāpyayau.
22. tamaḥ avyaktam śivam nityam ajam yoniḥ sanātanaḥ |
prakṛtiḥ vikāraḥ pralayaḥ pradhānam prabhava-apyayau
22. avyaktam tamaḥ śivam nityam ajam sanātanaḥ yoniḥ
prakṛtiḥ vikāraḥ pralayaḥ pradhānam prabhava-apyayau
22. The unmanifest (prakṛti), characterized by tamas (quality), is auspicious, eternal, unborn, and the eternal source. It is primal nature (prakṛti), modification, dissolution, the primary cause (pradhāna), and both origin and dissolution.
अनुद्रिक्तमनूनं च ह्यकम्पमचलं ध्रुवम् ।
सदसच्चैव तत्सर्वमव्यक्तं त्रिगुणं स्मृतम् ।
ज्ञेयानि नामधेयानि नरैरध्यात्मचिन्तकैः ॥२३॥
23. anudriktamanūnaṁ ca hyakampamacalaṁ dhruvam ,
sadasaccaiva tatsarvamavyaktaṁ triguṇaṁ smṛtam ,
jñeyāni nāmadheyāni narairadhyātmacintakaiḥ.
23. anudriktam anūnam ca hi akampam acalam
dhruvam | sat asat ca eva tat sarvam
avyaktam triguṇam smṛtam | jñeyāni
nāmadheyāni naraiḥ adhyātma-cintakaiḥ
23. hi anudriktam ca anūnam akampam acalam
dhruvam tat sarvam avyaktam sat
asat ca eva triguṇam smṛtam adhyātma-cintakaiḥ
naraiḥ nāmadheyāni jñeyāni
23. (The unmanifest is) indeed not excessive, not deficient, unshaken, unmoving, and firm. That entire unmanifest (prakṛti), which is both existent and non-existent and composed of three qualities (guṇas), is declared (as such). These names should be known by spiritual thinkers.
अव्यक्तनामानि गुणांश्च तत्त्वतो यो वेद सर्वाणि गतीश्च केवलाः ।
विमुक्तदेहः प्रविभागतत्त्ववित्स मुच्यते सर्वगुणैर्निरामयः ॥२४॥
24. avyaktanāmāni guṇāṁśca tattvato; yo veda sarvāṇi gatīśca kevalāḥ ,
vimuktadehaḥ pravibhāgatattvavi;tsa mucyate sarvaguṇairnirāmayaḥ.
24. avyakta-nāmāni guṇān ca tattvataḥ
yaḥ veda sarvāṇi gatīḥ ca kevalāḥ |
vimukta-dehaḥ pravibhāga-tattva-vit
saḥ mucyate sarva-guṇaiḥ nirāmayaḥ
24. yaḥ tattvataḥ avyakta-nāmāni guṇān
ca sarvāṇi kevalāḥ gatīḥ ca veda
saḥ vimukta-dehaḥ pravibhāga-tattva-vit
sarva-guṇaiḥ nirāmayaḥ mucyate
24. Whoever truly knows the names of the unmanifest (prakṛti), the qualities (guṇas), and all the distinct states (tattvas), that person, freed from the body and having discerned the principles, is liberated (mokṣa), free from all qualities (guṇas), and becomes undisturbed.