गुणत्रयविभागयोगः
Chapter
14
Guṇatraya-vibhā-gayogaḥ - Topic
of the division of the three guṇas
(Stuti of jñānam)
(Creation of
this jagat from Puruṣa and Prakṛti)
श्रीभगवानुवाच
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः॥१४.१॥
śrībhagavān
uvāca
paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānam-uttamam |
yaj[2]-jñātvā munayaḥ sarve parāṃ siddhim-ito[3] gatāḥ ||14.1||
paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānam-uttamam |
yaj[2]-jñātvā munayaḥ sarve parāṃ siddhim-ito[3] gatāḥ ||14.1||
jñānānām uttamaṃ paraṃ jñānaṃ bhūyaḥ
pravakṣyāmi, yat jñātvā[4] sarve
munayaḥ itaḥ parāṃ siddhiṃ[5]
gatāḥ |
Śrī Bhagavān said:
I shall again (bhūyaḥ) clearly tell
(pra-vakṣyāmi) the ultimate (param),
the most exalted (uttamam) knowledge (jñānam) among all forms of
knowledge (jñānānām), knowing (jñātvā) which (yat), all (sarve)
the sages (munayaḥ) had reached (gatāḥ) the final (parām) journey
(siddhim)[6] from (itaḥ) this (body). ||14.1||
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः।
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥१४.२॥
idaṃ jñānam-upāśritya
mama sādharmyam-āgatāḥ |
sarge’[7]pi nopajāyante pralaye na vyathanti ca |14.2||
sarge’[7]pi nopajāyante pralaye na vyathanti ca |14.2||
idaṃ jñānam[8] upāśritya[9] mama
sādharmyam āgatāḥ | sarge api na upa-jāyante; ca pralaye[10] na
vyathanti
|
Resorting (upāśritya) to this (idam)
knowledge (jñānam), those who have gained (āgatāḥ) oneness (sādharmyam)
with Me (mama), do not (na) come to be born (upa-jāyante) even
(api) when there is creation (sarge); and (ca) they do not
(na) perish (vyathanti) in the dissolution (pralaye). ||14.2||
मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् ।
सम्भवः सर्वभूतानां ततो भवति भारत ॥१४.३॥
mama yonir-mahad[11]
brahma tasmin garbhaṃ dadhāmyaham |
sambhavaḥ sarvabhūtānāṃ tato[12] bhavati bhārata! ||14.3||
sambhavaḥ sarvabhūtānāṃ tato[12] bhavati bhārata! ||14.3||
bhārata! mama
mahat[13]
brahma[14] yoniḥ[15],
ahaṃ tasmin garbhaṃ dadhāmi | tataḥ sarvabhūtānāṃ sambhavaḥ bhavati |
O, Descendant of Bharata! (bhārata!)
My (mama) Māyā[16]/Mūla
Prakṛti (mahat brahma) is the primordial cause (yoniḥ) in which I
(aham) place (dadhāmi) the seed (garbham)
of Intelligence (Hiranyagarbha). From
that (tataḥ) occurs (bhavati) the manifestation (sambhavaḥ)
of all beings (sarva-bhūtānām). ||14.3||
सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः।
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥१४.४॥
sarvayoniṣu
kaunteya! mūrtayaḥ sambhavanti yāḥ |
tāsāṃ brahma mahad[17] yonir-ahaṃ bījapradaḥ pitā ||14.4||
tāsāṃ brahma mahad[17] yonir-ahaṃ bījapradaḥ pitā ||14.4||
kaunteya! sarvayoniṣu yāḥ mūrtayaḥ[18] sam-bhavanti,
mahat brahma tāsāṃ yoniḥ; ahaṃ bījapradaḥ pitā |
O, Son of Kunti (kaunteya!)! The
Prakṛti (Māyā/Mahat Brahma) is the original material cause (yoniḥ) for
the forms (mūrtayaḥ), which (yāḥ) are born (sam-bhavanti) in
all those (tāsām) wombs (sarva-yoniṣu) I (aham) am the father
(pitā), who provides the seed (bīja-pradaḥ). ||14.4||
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥१४.५॥
sattvaṃ
rajas-tama iti guṇāḥ prakṛti-sambhavāḥ |
nibadhnanti mahābāho! dehe dehinam-avyayam ||14.5||
nibadhnanti mahābāho! dehe dehinam-avyayam ||14.5||
mahābāho! sattvaṃ rajaḥ tamaḥ iti
prakṛti-sambhavāḥ[19] guṇāḥ[20] |
avyayaṃ dehinaṃ dehe ni-badhnanti[21]|
O, Mighty-armed (mahābāho!)! The
qualities (guṇāḥ)sattva (sattva), rajas (rajas),
tamas (tamas) born of Prakṛti (prakṛti-sambhavāḥ) completely bind
(ni-badhnanti) the changeless (avyayam) indweller of the body (dehinam)
in the body (dehe). ||14.5||
(Sattva binding)
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥१४.६॥
tatra sattvaṃ
nirmalatvāt prakāśakam-anāmayam |
sukhasaṅgena badhnāti jñānasaṅgena cānagha! ||14.6||
sukhasaṅgena badhnāti jñānasaṅgena cānagha! ||14.6||
anagha! tatra[22]
nirmalatvāt[23]
sattvaṃ[24] prakāśakam
anāmayam | sukha-saṅgena[25] ca jñāna-saṅgena
badhnāti[26]!
O, Sinless one (anagha!)! Among
these (tatra), sattva (sattvam), being pure (nirmalatvāt)
is illuminating (prakāśakam), is free from affliction (anāmayam).
It binds (badhnāti) by connecting to happiness (sukha-saṅgena), and
(ca) connecting to knowledge (jñāna-saṅgena). ||14.6||
(Rajas binding)
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥१४.७॥
rajo[27]
rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam |
tan[28]-nibadhnāti kaunteya! karmasaṅgena dehinam ||14.7||
tan[28]-nibadhnāti kaunteya! karmasaṅgena dehinam ||14.7||
kaunteya! rāgātmakaṃ[29] rajaḥ
[30] tṛṣṇā-saṅga-samudbhavaṃ[31] viddhi
| tat dehinaṃ karma-saṅgena[32] ni-badhnāti[33]|
O, Son of Kunti (kaunteya!)! May
you know (viddhi) that rajas (rajas) is in the form of passion
(rāgātmakam), causing longing and attachment (tṛṣṇā-saṅga-samudbhavam).
It totally binds (ni-badhnāti) the indweller of the body (dehinam)
by connecting with action (karma-saṅgena). ||14.7||
(Tamas binding)
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥१४.८॥
tamas-tvajñānajaṃ
viddhi mohanaṃ sarvadehinām |
pramādālasyanidrābhis-tan-nibadhnāti bhārata! ||14.8||
pramādālasyanidrābhis-tan-nibadhnāti bhārata! ||14.8||
bhārata! sarva-dehināṃ mohanaṃ tamaḥ[34] tu ajñānajaṃ
viddhi | tat (dehinam) pramādālasya-nidrābhiḥ ni-badhnāti[35]|
O, Descendant of Bharata (bhārata!)!
Whereas (tu), may you know (viddhi) that tamas is born of
ignorance (ajñānajam) and causes delusion (mohanam) for all embodied
beings (sarva-dehinām). It (tat) completely binds (ni-badhnāti)
through indifference (pramāda), indolence (ālasya) and sleep (nidrā)
(pramādālasya-nidrābhiḥ). ||14.8||
(Effect of the
3 guṇas continue)
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत ।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥१४.९॥
sattvaṃ sukhe
sañjayati rajaḥ karmaṇi bhārata! |
jñānam-āvṛtya tu tamaḥ pramāde sañjayatyuta ||14.9||
jñānam-āvṛtya tu tamaḥ pramāde sañjayatyuta ||14.9||
bhārata! sattvaṃ sukhe sañjayati[36], rajaḥ
karmaṇi | tamaḥ tu jñānam āvṛtya[37]
pramāde uta sañjayati[38]|
O, Descendant of Bharata (bhārata!)!
Sattva (sattvam) binds (sañjayati) in the form of happiness
(sukhe), rajas (rajas) in the form of action (karmaṇi).
Tamas (tamas), on the other hand (uta) shrouding (āvṛtya)
the knowledge (jñānam) binds (sañjayati) indeed (tu) in
the form of complacency (pramāde). ||14.9||
रजस्तमश्चाभिभूय सत्त्वं भवति भारत ।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥१४.१०॥
rajas tamaś[39]-cābhibhūya
sattvaṃ bhavati bhārata! |
rajaḥ sattvaṃ tamaś[40]-caiva tamaḥ sattvaṃ rajas-tathā ||14.10.
rajaḥ sattvaṃ tamaś[40]-caiva tamaḥ sattvaṃ rajas-tathā ||14.10.
bhārata! rajaḥ (2nd case) tamaḥ (2nd case) ca abhibhūya[41]
sattvaṃ (1st case) bhavati | tamaḥ[42] (2nd case) ca sattvaṃ (2nd case) eva rajaḥ
(1st case) | tathā tamaḥ (1st
case) sattvaṃ (2nd case) rajas (2nd case) |
O, Descendant of Bharata (bhārata!)!
Sattva (sattvam) arises (bhavati)
predominating (abhibhūya) rajas (rajaḥ) and (ca) tamas (tamaḥ). Rajas (rajaḥ)
over tamas (tamaḥ) and (ca) sattva (sattvam) indeed (eva). Similarly (tathā), tamas (tamaḥ) over sattva (sattvam)
and rajas (rajaḥ). ||14.10||
सर्वद्वारेषु
देहेऽस्मिन्प्रकाश उपजायते ।
ज्ञानं
यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥१४.११॥
sarvadvāreṣu
dehe’[43]smin
prakāśa upajāyate |
jñānaṃ yadā tadā vidyād[44]-vivṛddhaṃ sattvam-ityuta ||14.11||
jñānaṃ yadā tadā vidyād[44]-vivṛddhaṃ sattvam-ityuta ||14.11||
yadā asmin dehe[45] sarva-dvāreṣu
prakāśaḥ (yat) jñānam upa-jāyate, tadā[46] iti
vidyāt uta 'sattvaṃ vi-vṛddham' |
When (yadā) in all the
sense-organs (sarva-dvāreṣu) in this (asmin) body (dehe) the
light (prakāśaḥ) of knowledge (jñānam) is born (upa-jāyate),
then (tadā) may one know (vidyāt) that (iti) indeed (uta) sattva
(sattvam) is predominant (vi-vṛddham). ||14.11||
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा ।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥१४.१२॥
lobhaḥ
pravṛttir-ārambhaḥ karmaṇām-aśamaḥ spṛhā |
rajasyetāni jāyante vivṛddhe bharatarṣabha! ||14.12||
rajasyetāni jāyante vivṛddhe bharatarṣabha! ||14.12||
rajasi vivṛddhe[47]lobhaḥ,
pravṛttiḥ, karmaṇām ārambhaḥ, aśamaḥ, spṛhā, etāni jāyante, bharatarṣabha! |
O, The foremost in the clan of
Bharata! (bharatarṣabha!) Greed (lobhaḥ), physical restlessness (pravṛttiḥ),
undertaking (ārambhaḥ) of activities (karmaṇām), mental restlessness
(aśamaḥ), longing (spṛhā) - these (etāni) are born (jāyante)
when rajas (rajasi) increases (vivṛddhe). ||14.12||
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च ।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥१४.१३॥
aprakāśo’[48]pravṛttiś[49]-ca
pramādo[50]
moha eva ca |
tamasyetāni jāyante vivṛddhe kurunandana! ||14.13.
tamasyetāni jāyante vivṛddhe kurunandana! ||14.13.
aprakāśaḥ, apravṛttiḥ[51]ca,
pramādaḥ ca, mohaḥ, tamasi vivṛddhe[52] etāni
eva jāyante kurunandana! |
O, The joy of the Kuru family! (kuru-nandana!)
Dullness (aprakāśaḥ), and (ca) absence of activity (apravṛtti),
indifference (pramādaḥ), and (ca) delusion (mohaḥ) - these (etāni) are indeed (eva) born (jāyante) when tamas
(tamasi) increases (vivṛddhe). ||14.13||
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् ।
तदोत्तमविदां लोकानमलान्प्रतिपद्यते
॥१४.१४॥
yadā sattve
pravṛddhe tu pralayaṃ yāti dehabhṛt |
tadottamavidāṃ lokān amalān pratipadyate ||14.14||
tadottamavidāṃ lokān amalān pratipadyate ||14.14||
yadā dehabhṛt sattve pravṛddhe[53]
pralayaṃ yāti, tadā tu uttama-vidām amalān
lokān[54]
prati-padyate
|
When the embodied one (dehabhṛt)
meets (yāti) death (pralayam),
while (yadā) sattva is predominant (pravṛddhe), then (tadā)
he attains (prati-padyate) the pure (amalān) worlds (lokān)
of those who performed meritorious acts (uttama-vidām). ||14.14||
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥१४.१५॥
rajasi
pralayaṃ gatvā karmasaṅgiṣu jāyate |
tathā pralīnas-tamasi mūḍhayoniṣu jāyate ||14.15||
tathā pralīnas-tamasi mūḍhayoniṣu jāyate ||14.15||
rajasi[55]
pralayaṃ gatvā[56]
karma-saṅgiṣu jāyate | tathā pralīnaḥ tamasi[57]
mūḍha-yoniṣu[58]
jāyate |
Meeting (gatvā) death (pralayam)
when rajas (rajasi) (is predominant),
one is born (jāyate) among those committed to karma (karma-saṅgiṣu).
Similarly (tathā), the one who died with the predominance (pralīnaḥ)
of tamas (tamasi) is born (jāyate) in the wombs of those
who have no discriminating faculty (mūḍha-yoniṣu). ||14.15||
(3
types of karmaphalam)
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।
रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥१४.१६॥
karmaṇaḥ
sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam |
rajasas-tu phalaṃ duḥkham-ajñānaṃ tamasaḥ phalam ||14.16||
rajasas-tu phalaṃ duḥkham-ajñānaṃ tamasaḥ phalam ||14.16||
sukṛtasya karmaṇaḥ[59]
sāttvikaṃ nir-malaṃ phalam[60] āhuḥ
| tu rajasaḥ phalaṃ duḥkham | tamasaḥ ajñānaṃ phalam |
They say (āhuḥ) that the result
(phalam) of meritorious (sukṛtasyā)
action (karmaṇaḥ) done is sattva (sāttvikam) and is free
from distress (nir-malam). Whereas (tu),
pain (duḥkham) is the result (phalam) of rajas (rajasaḥ).
And ignorance (ajñānam) is the result (phalam) of tamas (tamasaḥ).
||14.16||
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च ।
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥१४.१७॥
sattvāt sañjāyate
jñānaṃ rajaso[61]
lobha eva ca |
pramādamohau tamaso[62] bhavato’[63]jñānam-eva ca ||14.17||
pramādamohau tamaso[62] bhavato’[63]jñānam-eva ca ||14.17||
sattvāt sañ-jāyate jñānaṃ, rajasaḥ
lobhaḥ eva ca | pramāda-mohau[64]
tamasaḥ bhavataḥ ajñānam eva ca |
From sattva (sattvāt) is
born (sañ-jāyate) knowledge (jñānam), and (ca) from rajas
(rajasaḥ) greed (lobhaḥ) indeed (eva). Complacency and
delusion (pramāda-mohau) arise (bhavataḥ)
born from tamas (tamasaḥ), as well as (ca) ignorance (ajñānam)
indeed (eva). ||14.17||
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः।
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः॥१४.१८॥
ūrdhvaṃ
gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ |
jaghanyaguṇavṛttisthā adho[65] gacchanti tāmasāḥ ||14.18||
jaghanyaguṇavṛttisthā adho[65] gacchanti tāmasāḥ ||14.18||
sattvasthāḥ ūrdhvaṃ[66]
gacchanti | rājasāḥ madhye tiṣṭhanti | jaghanya-guṇa- vṛttisthāḥ tāmasāḥ[67] adhaḥ[68]
gacchanti |
Those abiding in sattva (sattvasthāḥ)
go (gacchanti) higher up (ūrdhvam); those belonging to rajas
(rājasāḥ) remain (tiṣṭhanti) in the middle (madhye); and
those belonging to tamas (tāmasāḥ) having the nature of the
lowest attributes and dispositions (jaghanya-guṇa-vṛttisthā) go (gacchanti)
down (adhaḥ). ||14.18||
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति ।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१४.१९॥
nānyaṃ
guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati |
guṇebhyaś[69]-ca paraṃ vetti madbhāvaṃ so’[70]dhigacchati ||14.19||
guṇebhyaś[69]-ca paraṃ vetti madbhāvaṃ so’[70]dhigacchati ||14.19||
yadā draṣṭā guṇebhyaḥ kartāraṃ na anyam
anupaśyati; guṇebhyaḥ ca paraṃ vetti,
saḥ mad-bhāvam adhi-gacchati |
When (yadā) the observer (draṣṭā)
clearly sees (anu-paśyati) the agent (kartāram) none (na) other (anyam) than the guṇas
(guṇebhyaḥ), and (ca) when he knows (vetti) (himself as)
beyond (param) the guṇas (guṇebhyaḥ), he (saḥ) understands
(adhi-gacchati) My nature (mad-bhāvam). ||14.19||
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥१४.२०॥
guṇān-etān-atītya
trīn dehī dehasamudbhavān |
janmamṛtyujarāduḥkhair-vimukto’[71]mṛtam-aśnute ||14.20||
janmamṛtyujarāduḥkhair-vimukto’[71]mṛtam-aśnute ||14.20||
dehī deha-samudbhavān etān trīn guṇān[72] atītya[73] janma-mṛtyu-jarā-duḥkhaiḥ
vimuktaḥ, amṛtam aśnute
|
Going beyond (atītya) these (etān)
three (trīn) guṇas (guṇān) that are the cause of the body
(deha-samudbhavān), the embodied one (dehī) released (vimuktaḥ)
from birth, death, old age and sorrow (janma-mṛtyu-jarā-duḥkhaiḥ) gains (aśnute)
immortality (amṛtam). ||14.20||
(Question about
a person who has crossed these 3 guṇas)
अर्जुन उवाच
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४.२१॥
arjuna uvāca
kair-liṅgais-trīn guṇān-etān-atīto[74] bhavati prabho! |
kimācāraḥ kathaṃ caitāṃs[75]-trīn guṇān-ativartate [76]||14.21||
kair-liṅgais-trīn guṇān-etān-atīto[74] bhavati prabho! |
kimācāraḥ kathaṃ caitāṃs[75]-trīn guṇān-ativartate [76]||14.21||
etān trīn guṇān[77]
atītaḥ kaiḥ liṅgaiḥ[78]
bhavati | kim ācāraḥ (bhavati) prabho! ca katham etān trīn guṇān[79] ati-vartate |
Arjuna said:
O Lord! (prabho!) By which (kaiḥ)
characteristics (liṅgaiḥ) does a person become (recognizable) (bhavati) as one who has crossed (atītaḥ) these (etān) three (trīn)
guṇas (guṇān)? What (kim) is his conduct (ācāraḥ), and
(ca) how (katham) does one transcend (ati-vartate) these (etān)
three (trīn) guṇas (guṇān)? ||14.21||
(Ans. -
features of a guṇātītaḥ person)
श्रीभगवानुवाच
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥१४.२२॥
śrībhagavān
uvāca
prakāśaṃ ca
pravṛttiṃ ca moham-eva ca pāṇḍava! |
na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ||14.22||
na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ||14.22||
pāṇḍava! prakāśaṃ, ca pravṛttiṃ, ca
moham na sam-pravṛttāni[80] dveṣṭi
eva | ca na nivṛttāni[81]
kāṅkṣati |
Śrī Bhagavān said:
O Son of Pāṇḍu (pāṇḍava!)! He
does not (na) at all (eva) despise (dveṣṭi) brightness (prakāśam),
and (ca) activity (pravṛttim), and (ca) delusion (moham)
that have come to occur (sam-pravṛttāni).
And (ca) nor (na) does he long
(kāṅkṣati) for those that have gone away (nivṛttāni). ||14.22||
(Features of
a guṇātītaḥ)
(23rd,
24th, 25th together yaḥ
avatiṣṭhati, saḥ guṇātītaḥ ucyate - )
उदासीनवदासीनो गुणैर्यो न विचाल्यते ।
गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥१४.२३॥
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः॥१४.२४॥
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः।
सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥१४.२५॥
udāsīnavad[82]-āsīno[83]
guṇair-yo[84]
na vicālyate |
guṇā vartanta[85] ityeva yo’[86]vatiṣṭhati neṅgate ||14.23||
guṇā vartanta[85] ityeva yo’[86]vatiṣṭhati neṅgate ||14.23||
sama-duḥkha-sukhaḥ
svasthaḥ sama-loṣṭāśma-kāñcanaḥ[87] |
tulya-priyāpriyo[88] dhīras-tulya-nindātmasaṃstutiḥ ||14.24||
mānāpamānayos-tulyas-tulyo[89] mitrāripakṣayoḥ |
sarvārambha-parityāgī guṇātītaḥ sa ucyate ||14.25||
tulya-priyāpriyo[88] dhīras-tulya-nindātmasaṃstutiḥ ||14.24||
mānāpamānayos-tulyas-tulyo[89] mitrāripakṣayoḥ |
sarvārambha-parityāgī guṇātītaḥ sa ucyate ||14.25||
yaḥ udāsīnavat[90] āsīnaḥ,
guṇaiḥ na vicālyate | guṇāḥ eva vartante iti yaḥ ava-tiṣṭhati[91], na
iṅgate[92].....
..... sama-duḥkha-sukhaḥ[93], svasthaḥ,
sama-loṣṭāśma-kāñcanaḥ, tulya-priyāpriyaḥ, dhīraḥ, tulya-nindātma-saṃstutiḥ[94].....
..... tulyaḥ mānāpamānayoḥ, tulyaḥ
mitrāripakṣayoḥ, sarvārambha-parityāgī[95],
guṇātītaḥ[96]
saḥ[97]
ucyate |
He (yaḥ) who, remaining (āsīnaḥ)
as though indifferent (udāsīnavat) is not (na) shaken (vicālyate)
by the guṇas (guṇaiḥ), and the one (yaḥ) who abides (ava-tiṣṭhati),
(thinking) that the guṇas (guṇāḥ) alone (eva) are (iti)
acting (vartante), who does not (na)
move (iṅgate) …..||14.23||
…..abiding in oneself (sva-sthaḥ),
is the same with reference to pleasure and pain (sama-duḥkha-sukhaḥ),
the same with reference to a lump of earth, a stone, or gold (sama-loṣṭāśma-kāñcanaḥ),
the same in pleasant and unpleasant situations (tulya-priyāpriyaḥ), the
same in censure and praise (tulya-nindātma-saṃstutiḥ).....
||14.24||
…..the same (tulyaḥ) towards
respect and disrespect (mānāpamānayoḥ), the same (tulyaḥ) towards
the views of a friend and enemy (mitrāri-pakṣayoḥ), has given up all
undertakings (sarvārambha-parityāgī) - such a person (saḥ) is called (ucyate) the one
who is beyond the guṇas (guṇātītaḥ). ||14.25||
मां च योऽव्यभिचारेण भक्तियोगेन सेवते ।
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४.२६॥
māṃ ca yo’[98]vyabhicāreṇa
bhaktiyogena sevate |
sa guṇān samatītyaitān brahmabhūyāya kalpate ||14.26||
sa guṇān samatītyaitān brahmabhūyāya kalpate ||14.26||
ca yaḥ māṃ avyabhicāreṇa[99]
bhaktiyogena[100]
sevate, saḥ[101]
etān guṇān[102]
sam-atītya[103]
brahma-bhūyāya kalpate |
And (ca) the one (yaḥ), who
with unswerving (avyabhicāreṇa) devotion (bhakti-yogena) worshipss
(sevate) Me (mām), such a person (saḥ) is fit for being (kalpate)
Brahman (brahma-bhūyāya), having properly crossed (sam-atītya) these
(etān) guṇas (guṇān). ||14.26||
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च ।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥१४.२७॥
brahmaṇo[104] hi
pratiṣṭhāham-amṛtasyāvyayasya ca |
śāśvatasya ca dharmasya sukhasyaikāntikasya ca ||14.27||
śāśvatasya ca dharmasya sukhasyaikāntikasya ca ||14.27||
ahaṃ hi avyayasya brahmaṇaḥ, ca amṛtasya, ca śāśvatasya,
ca dharmasya[105],
aikāntikasya sukhasya[106] pratiṣṭhā
|
I (aham)
am indeed (hi) the basis (prati-ṣṭhā) of the unchangeable (avyayasya), and (ca) immortal (amṛtasya),
and (ca) eternal (śāśvatasya) and
(ca) dharma (dharmasya) Brahman (brahmaṇaḥ), and (ca)
which is of the nature of absolute (ekāntikasya) happiness (sukhasya).
||14.27||
***
ॐ
तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे
गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः॥१४॥
oṃ tat sat
iti
śrīmad-bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna-saṃvāde
guṇatraya-vibhāga-yogo nāma caturdaśo’dhyāyaḥ (14)
***
Om, That (tat) is the
only reality (sat).
Thus concludes the fourteenth chapter
titled Guṇatraya-vibhāga-yogaḥ (Topic of the division of the three guṇas)
in the Bhagavadgītā, which is the
essence of the Upaniṣads, whose subject matter is both knowledge of Brahman and
Yoga, which is in the form of a dialogue between Śrī Kṛṣṇa and Arjuna.
***
+eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[5] parām (adj) siddhim
(noun)
[6] (release) from this (body)
[8] idam (dp) jñānam (noun)
[10] of creation
[13] Mahat here is Prakrti
[14] mahat (adj) brahma (noun)
[15] source - out of which
(everything) grows and which sustains (everything).
[18] yāḥ (dp) mūrtayaḥ (noun)
[19] Sāṃkhya referred to by
Kṛṣṇa - Prakṛti has 3 guṇas
[20] prakṛti-sambhavāḥ (adj) guṇāḥ
(noun)
[21] ni-badhnanti (as though)
[22] tatra - vaiṣaika ādhāra saptamī
- saptamyadhikaraṇe ca - Aṣ. 2.3.36 (dūrantikārthebhyaḥ, anabhihite)
[23] nirmalatvāt - akartaryṛurṇe
pañcamī
- Aṣ 2.3.24 (hetau)
[24] sattvam (noun) prakāśakam
(adj) anāmayam (adj)
[25] subtle form of pleasure,
pleasure nevertheless (fine music, fine dining....)
[26] badhnāti
[29] rāgātmakaṃ - colouring of the mind
[30] rāgātmakam (adj) rajaḥ
(noun)
5TP - Pañcamī Tatpuruṣaḥ
[32] sattva jñāna-saṅgena, rajaḥ karma-saṅgena
[33] ni-badhnāti
[34] tamaḥ (noun)
ajñānajam (adj) or subjective
complement
[35] ni-badhnāti
[36] 1st sañjayati
[45] asmin (dp) dehe (noun)
[46] yadā (relative) tadā
(co-relative)
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[54] amalān (adj) lokān (noun)
[58] lower births like plants,
animals
[59] sukṛtasya (adj) karmaṇaḥ
(noun)
[60] nirmalam (adj) phalam
(noun)
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[66] higher worlds of the manes
and/or celestials
[67] jaghanya-guṇa-vṛttisthāḥ (adj) tāmasāḥ
(noun)
[68] lower worlds of plants and
animals
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[72] deha-samudbhavān (adj) etān (dp)
trīn (adj) guṇān (noun)
[76] same question as:
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ - Ch.2.54
[77] etān (dp) trīn (adj) guṇān (noun)
[78] kaiḥ (ip) liṅgaiḥ (noun)
[79] etān (dp) trīn (adj) guṇān (noun)
[80] pravṛttāni
[81] nivṛttāni (antonym)
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[87] Just as a mighty boulder stirs not with the wind, so the wise
are never moved either by praise or
blame. - The Dhammapada
[90] udāsīnavat (indeclinable) -
vati pratyaya
[91] in himself
[92] from the vision of the
self
निर्ममो
निरहङ्कारः समदुःखसुखः क्षमी ॥
- Ch.12.13
(sahacaritā-sahacaritayoḥ sahacaritasyaiva grahaṇam - (paribhāṣā) and dehlīdīpa-nyāya)
ātma goes
with nindā as well as samstutiḥ | ātmanaḥ samstutiḥ =
ātmasamstutiḥ |
nindā ca ātma-samstutiśca nindātmasamstutī
| tulye nindātma-samstuti yasya sah,
tulya-
nindātma- saṃstutiḥ
|
सर्वारम्भपरित्यागी यो
मद्भक्तः स
मे प्रियः॥ - Ch12.16
[96] guṇātītaḥ - 2 TP - Dvitīyā Tatpuruṣaḥ
[97] yaḥ (relative) saḥ
(co-relative)
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[100] avyabhicāreṇa (adj) bhakti-yogena
(noun)
[101] yaḥ (relative) saḥ
(co-relative)
[102] etān (dp) guṇān (noun)
[105] avyayasya (adj) amṛtasya
(adj) śāśvatasya (adj) dharmasya (adj) brahmaṇaḥ (noun)
[106] aikāntikasya (adj) sukhasya
(noun)
