- B.G 14.01
śrībhagavānuvāca -
The Auspicious Lord spoke:
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam। yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ ॥1॥
I will now explain the supreme knowledge, the best of all knowledges, by knowing which all sages have attained the highest perfection here.
Bhā.: Later chapters primarily cover the means.
Tāt.: To clarify the union between the field and the knower of the field, this chapter presents the three qualities and their distinctions.
- B.G 14.02
idaṁ jñānamupāśritya mama sādharmyamāgatāḥ। sarge'pi nopajāyante pralaye na vyathanti ca ॥2॥
Those who have taken refuge in this knowledge and attained similarity (sādharmyam) with me are not born during creation and are not disturbed during dissolution.
- B.G 14.03
mama yonirmahadbrahma tasmin garbhaṁ dadhāmyaham। sambhavaḥ sarvabhūtānāṁ tato bhavati bhārata ॥3॥
My womb is the 'Great-Brahma' (mahadbrahma), and in it I place the seed of all creation. O Bhārata, from this union arises the birth of all beings.
Bhā.: The word 'mahadbrahma' is the Prakrti. The phrase 'mama yoniḥ', i.e. my womb, if for the purpose of conception, and does not indicate mother.
Tāt.: In the context, the word 'yoni' means wife.
- B.G 14.04
sarvayoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ। tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā ॥4॥
O son of Kunti, all forms that are born in various wombs, of them, Great-Brahman (mahad-brahma), i.e. Prakrti, is the womb, and I am the seed-giving father.
- B.G 14.05
sattvaṁ rajastama iti guṇāḥ prakṛtisambhavāḥ। nibadhnanti mahābāho dehe dehinamavyayam ॥5॥
O mighty-armed one, the qualities of goodness, passion, and ignorance, which are born of Prakrti, bind the immutable embodied one to the body.
Bhā.: Types of bondage to the qualities such as 'sattva', etc. are described for the purpose of 'sādhanānuṣṭhāna', i.e. spiritual practice.
- B.G 14.06
tatra sattvaṁ nirmalatvāt prakāśakamanāmayam। sukhasaṅgena badhnāti jñānasaṅgena cānagha ॥6॥
There, 'sattvam', i.e. goodness, due to purity, is illuminating and free from disease. It binds by associating itself with happiness and also associating with knowledge, O sinless one.
- B.G 14.07
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam। tannibadhnāti kaunteya karmasaṅgena dehinam ॥7॥
O son of Kunti, understand that the quality of 'rajas', i.e. passion, is characterized by intense passion, and arises from desire and attachment. It binds the embodied by associating itself through actions.
Bhā.: The phrase 'tṛṣṇāsaṅgasamudbhavam', i.e. 'born of desire and attachment', indicate these two as its cause.
- B.G 14.08
tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām। pramādālasyanidrābhistannibadhnāti bhārata ॥8॥
O descendant of Bharata, understand that the 'tamas', i.e. darkness, which arises from wrong-knowledge is a delusion affecting all living beings. It binds them through negligence, laziness, and sleep.
Bhā.: 'ajñānajam' - from which wrong-knowledge arises. 'pramāda', i.e. negligence, and 'moha', i.e. delusion are because of 'tamas' quality. Will be further clarified in 14.17.
- B.G 14.09
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata। jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta ॥9॥
O Bharata, goodness binds one to happiness, passion engages one in activities, but ignorance, by covering knowledge, leads one to intense intoxication and error of judgement.
- B.G 14.10
rajastamaścābhibhūya sattvaṃ bhavati bhārata। rajaḥ sattvaṃ tamaścaiva tamaḥ sattvaṃ rajastathā ॥10॥
Goodness prevails when it overpowers passion and ignorance, O Bharata. Similarly, passion prevails when it overpowers goodness and ignorance; and ignorance prevails when it overpowers both goodness and passion.
- B.G 14.11
sarvadvāreṣu dehe'smiṇan prakāśa upajāyate। jñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta ॥11॥
When light arises in all the gates of the body, it is to be understood that knowledge has increased, and thus indeed, goodness is present.
- B.G 14.12
lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā। rajasyetāni jāyante vivṛddhe bharatarṣabha ॥12॥
O chief of the Bharatas, when the mode of passion predominates, greed, drive to act, the undertaking of actions, restlessness, and craving arise.
- B.G 14.13
aprakāśo'pravṛttiśca pramādo moha eva ca। tamasyetāni jāyante vivṛddhe kurunandana ॥13॥
When ignorance is increased, darkness, inactivity, negligence, and delusion certainly arise, O son of Kuru.
- B.G 14.14
yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt। tadottamavidāṃ lokānamalān pratipadyate ॥14॥
When the embodied goes through dissolution in increased goodness, then he attains the pure worlds of the highest knowers.
- B.G 14.15
rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate। tathā pralīnastamasi mūḍhayoniṣu jāyate ॥15॥
When one dies in the mode of passion, they are reborn among those who are attached to action. Similarly, those who die in the mode of ignorance are reborn in the wombs of the deluded.
- B.G 14.16
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam। rajasastu phalaṃ duḥkhaṃ ajñānaṃ tamasaḥ phalam ॥16॥
The outcome of virtuous actions is considered pure and untainted, while the outcome of passionate actions leads to sorrow, and the outcome of ignorance leads to darkness.
Bhā.: The result of passion indicated as 'sorrow' in the context means a mixed bag of happiness and unhappiness, which ultimately leads to sorrow. But this is not as bad as ignorance.
- B.G 14.17
Bhā.:
Tāt.:
- B.G 14.18
Bhā.:
Tāt.:
- B.G 14.19
Bhā.:
Tāt.:
- B.G 14.20
Bhā.:
Tāt.:
- B.G 14.21
Bhā.:
Tāt.:
