B.G 18.41
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥४१॥
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa। karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ॥41॥
[ब्राह्मण (brāhmaṇa) - Brahmins; क्षत्रिय (kṣatriya) - Kshatriyas; विशां (viśāṃ) - Vaishyas; शूद्राणां (śūdrāṇāṃ) - of Shudras; च (ca) - and; परन्तप (parantapa) - O Arjuna; कर्माणि (karmāṇi) - duties; प्रविभक्तानि (pravibhaktāni) - are divided; स्वभाव (svabhāva) - by nature; प्रभवैः (prabhavaiḥ) - born of; गुणैः (guṇaiḥ) - qualities;]
(The duties of Brahmins, Kshatriyas, Vaishyas, and Shudras, O Arjuna, are divided by the qualities born of their own nature.)
O Arjuna, the duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras are allocated according to the qualities inherent in their nature.
Gīta Tātparya 18.41
सत्त्वं जीवजातम्। मुक्तानां गुणातीतत्वात् "पृथिव्यां दिवि देवेषु वा" इति विशेषः।
sattvaṁ jīvajātaṁ। muktānāṁ guṇātītatvāt "pṛthivyāṁ divi deveṣu vā" iti viśeṣaḥ।
[सत्त्वम् (sattvam) - essence; जीवजातम् (jīvajātaṁ) - living beings; मुक्तानाम् (muktānām) - of the liberated; गुणातीतत्वात् (guṇātītatvāt) - due to transcendence of qualities; पृथिव्याम् (pṛthivyām) - on earth; दिवि (divi) - in heaven; देवेषु (deveṣu) - among gods; वा (vā) - or; इति (iti) - thus; विशेषः (viśeṣaḥ) - distinction;]
(Essence is the living beings. Due to the transcendence of qualities of the liberated, there is a distinction "on earth, in heaven, or among gods," thus.)
The essence of living beings is distinguished by the transcendence of qualities among the liberated, whether on earth, in heaven, or among the gods.
यथेष्टं सञ्चरन्तोऽपि मुक्ता भूम्यादिगा न तु। ग्रामस्था अपि न ग्राम्या वैलक्षण्याद्धि सज्जनाः। नराधमाः तामसेषु सात्त्विकाः तत्र राजसाः। दैत्यभृत्या महादैत्या मुख्यतामसतामसाः॥
yathetṣṭaṃ sañcaranto'pi muktā bhūmyādiga na tu। grāmasthā api na grāmyā vailakṣaṇyāddhi sajjanāḥ। narādhamāḥ tāmaseṣu sāttvikāḥ tatra rājasāḥ। daityabhṛtyā mahādaityā mukhyatāmasatāmasāḥ॥
[यथेष्टम् (yathetṣṭam) - as they wish; सञ्चरन्तः (sañcarantaḥ) - moving about; अपि (api) - even; मुक्ताः (muktāḥ) - liberated ones; भूम्यादिगाः (bhūmyādigaḥ) - those who go to earth and other places; न (na) - not; तु (tu) - but; ग्रामस्थाः (grāmasthāḥ) - those who live in villages; अपि (api) - even; न (na) - not; ग्राम्याः (grāmyāḥ) - village-like; वैलक्षण्यात् (vailakṣaṇyāt) - due to distinction; हि (hi) - indeed; सज्जनाः (sajjanāḥ) - good people; नराधमाः (narādhamāḥ) - lowest among men; तामसेषु (tāmaseṣu) - in the tamasic; सात्त्विकाः (sāttvikāḥ) - those in the mode of goodness; तत्र (tatra) - there; राजसाः (rājasāḥ) - those in the mode of passion; दैत्यभृत्याः (daityabhṛtyāḥ) - servants of demons; महादैत्या (mahādaityā) - great demons; मुख्यतामसतामसाः (mukhyatāmasatāmasāḥ) - chiefly tamasic tamas; ॥ (॥) - ॥;]
(Even though they move about as they wish, the liberated ones who go to earth and other places are not village-like. Those who live in villages are not village-like due to distinction, indeed, good people. The lowest among men are in the tamasic, those in the mode of goodness are there in the mode of passion. Servants of demons, great demons, chiefly tamasic tamas.)
Even though they wander freely, the liberated ones who traverse the earth and beyond are not like villagers. Those residing in villages are not considered rustic due to their distinct nature, indeed, they are good people. The lowest of men dwell in ignorance, while those in goodness are found among the passionate. Servants of demons and great demons are predominantly in deep ignorance.
राजसास्तु नराः तत्र विप्रा राजससात्त्विकाः। तत्रस्थशुद्धसत्त्वास्तु परहंसाः प्रकीर्तिताः। हंसो बहूदः कुटजो वनस्थो नैष्ठिको गृही॥
rājasāstu narāḥ tatra viprā rājasasāttvikāḥ। tatrasthaśuddhasattvāstu parahaṃsāḥ prakīrtitāḥ। haṃso bahūdaḥ kuṭajo vanastho naiṣṭhiko gṛhī॥
[राजसाः (rājasāḥ) - kings; तु (tu) - but; नराः (narāḥ) - men; तत्र (tatra) - there; विप्राः (viprāḥ) - brahmins; राजससात्त्विकाः (rājasasāttvikāḥ) - royal and virtuous; तत्रस्थ (tatrastha) - situated there; शुद्धसत्त्वाः (śuddhasattvāḥ) - pure-minded; तु (tu) - but; परहंसाः (parahaṃsāḥ) - great swans; प्रकीर्तिताः (prakīrtitāḥ) - are proclaimed; हंसः (haṃsaḥ) - swan; बहूदः (bahūdaḥ) - many-giving; कुटजः (kuṭajaḥ) - born in the forest; वनस्थः (vanasthaḥ) - dwelling in the forest; नैष्ठिकः (naiṣṭhikaḥ) - steadfast; गृही (gṛhī) - householder;]
(Kings, but men there are brahmins, royal and virtuous. Situated there, pure-minded, but great swans are proclaimed. The swan, many-giving, born in the forest, dwelling in the forest, steadfast, householder.)
In that place, the kings are men, and among them, the brahmins are both royal and virtuous. Those who are pure-minded and situated there are proclaimed as great swans. The swan, which gives much, is born in the forest, dwells in the forest, is steadfast, and is a householder.
क्रमाद् रजोधिकाः बाह्यं कर्मैषामधिकं यतः। धर्माः परमहंसानां ब्राह्मा एव शमादिकाः। देवादेः कर्मबाहुल्यं न लिङ्गं रजसः क्वचित्॥
kramād rajodhikāḥ bāhyaṃ karmaiṣāmadhikaṃ yataḥ। dharmāḥ paramahaṃsānāṃ brāhmā eva śamādikāḥ। devādeḥ karmabāhulyaṃ na liṅgaṃ rajasaḥ kvacit॥
[क्रमात् (kramāt) - gradually; रजोधिकाः (rajodhikāḥ) - dominated by rajas; बाह्यम् (bāhyam) - external; कर्म (karma) - action; एषाम् (eṣām) - of these; अधिकम् (adhikam) - more; यतः (yataḥ) - because; धर्माः (dharmāḥ) - duties; परमहंसानाम् (paramahaṃsānām) - of the paramahamsas; ब्राह्माः (brāhmāḥ) - spiritual; एव (eva) - only; शमादिकाः (śamādikāḥ) - beginning with tranquility; देवादेः (devādeḥ) - of the gods, etc.; कर्मबाहुल्यम् (karmabāhulyam) - abundance of actions; न (na) - not; लिङ्गम् (liṅgam) - sign; रजसः (rajasaḥ) - of rajas; क्वचित् (kvacit) - anywhere;]
(Gradually, those dominated by rajas have more external actions because the duties of the paramahamsas are only spiritual, beginning with tranquility. The abundance of actions of the gods, etc., is not a sign of rajas anywhere.)
Gradually, those who are dominated by the quality of rajas engage more in external actions, whereas the duties of the paramahamsas are purely spiritual, starting with tranquility. The multitude of actions performed by the gods and others is not necessarily an indication of the presence of rajas.
न हि विष्णोः चलेत् तेषां मनः कर्मकृतावपि। अन्येषां चलचित्तत्वात् प्रायः स्यात् कर्म राजसम्॥ यदि तत् स्मारकं विष्णोः विद्यात् सात्त्विकमेव तु॥
na hi viṣṇoḥ calet teṣāṃ manaḥ karmakṛtāvapi। anyeṣāṃ calacittatvāt prāyaḥ syāt karma rājasam॥ yadi tat smārakaṃ viṣṇoḥ vidyāt sāttvikameva tu॥
[न (na) - not; हि (hi) - indeed; विष्णोः (viṣṇoḥ) - of Viṣṇu; चलेत् (calet) - would move; तेषां (teṣāṃ) - their; मनः (manaḥ) - mind; कर्मकृतौ (karmakṛtau) - in performing actions; अपि (api) - even; अन्येषां (anyeṣāṃ) - of others; चलचित्तत्वात् (calacittatvāt) - due to unsteady mind; प्रायः (prāyaḥ) - mostly; स्यात् (syāt) - would be; कर्म (karma) - action; राजसम् (rājasam) - passionate; यदि (yadi) - if; तत् (tat) - that; स्मारकं (smārakaṃ) - remembrance; विष्णोः (viṣṇoḥ) - of Viṣṇu; विद्यात् (vidyāt) - would know; सात्त्विकम् (sāttvikam) - pure; एव (eva) - indeed; तु (tu) - but;]
(Indeed, their mind would not move from Viṣṇu even in performing actions. Due to the unsteady mind of others, actions would mostly be passionate. But if that remembrance of Viṣṇu is known, it would indeed be pure.)
Their minds remain steady on Viṣṇu even while performing actions, unlike others whose minds are unsteady, leading to passionate actions. However, if one remembers Viṣṇu, their actions are pure.
धर्मार्थहिंसनाग्निश्च विशेषो ब्रह्मचारिणः। पैतृकं चापि यतितो दारास्तु गृहिणस्ततः॥
dharmārthahiṁsanāgniśca viśeṣo brahmacāriṇaḥ। paitṛkaṃ cāpi yatito dārāstu gṛhiṇastataḥ॥
[धर्म (dharma) - duty; अर्थ (artha) - wealth; हिंसन (hiṁsana) - violence; अग्नि (agni) - fire; च (ca) - and; विशेष (viśeṣa) - special; ब्रह्मचारिणः (brahmacāriṇaḥ) - of the celibate; पैतृकं (paitṛkaṃ) - ancestral; च (ca) - and; अपि (api) - also; यतितः (yatitaḥ) - from the ascetic; दाराः (dārāḥ) - wife; तु (tu) - but; गृहिणः (gṛhiṇaḥ) - of the householder; ततः (tataḥ) - then;]
(Duty, wealth, violence, and fire are special to the celibate; ancestral and also from the ascetic, but wife is then of the householder.)
For a celibate, duty, wealth, violence, and fire are significant; for an ascetic, ancestral rites are important, but for a householder, the wife is paramount.
असङ्गो ग्राम्यसन्त्यागः पश्वहिंसा गृहस्थतः। वनस्थस्य विशेषोऽयं सर्वेषामितरत् समम्॥
asaṅgo grāmyasantyāgaḥ paśvahiṁsā gṛhasthataḥ। vanasthasya viśeṣo'yaṁ sarveṣāmitarat samam॥
[असङ्गः (asaṅgaḥ) - detachment; ग्राम्य (grāmya) - worldly; सन्त्यागः (santyāgaḥ) - renunciation; पशु (paśu) - animal; अहिंसा (ahiṁsā) - non-violence; गृहस्थतः (gṛhasthataḥ) - from household life; वनस्थस्य (vanasthasya) - of the forest dweller; विशेषः (viśeṣaḥ) - speciality; अयम् (ayam) - this; सर्वेषाम् (sarveṣām) - of all; इतरत् (itarat) - other; समम् (samam) - equal;]
(Detachment, renunciation of worldly life, non-violence towards animals from household life; this is the speciality of the forest dweller, the rest is the same for all.)
The forest dweller's speciality is detachment and renunciation of worldly life, along with non-violence towards animals, which differentiates them from householders; otherwise, all are equal.
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and;]
(Thus and.)
Thus, and.
सात्त्विकाः स्वल्परजसः क्षत्रियाः सत्त्वराजसाः। वैश्याः शूद्रा अतिस्वल्पसत्त्वाधिक्येन तामसाः॥
sāttvikāḥ svalparajasaḥ kṣatriyāḥ sattvarājasāḥ। vaiśyāḥ śūdrā atisvalpasattvādhikyena tāmasāḥ॥
[सात्त्विकाः (sāttvikāḥ) - those of sattva; स्वल्परजसः (svalparajasaḥ) - with little rajas; क्षत्रियाः (kṣatriyāḥ) - warriors; सत्त्वराजसाः (sattvarājasāḥ) - with sattva and rajas; वैश्याः (vaiśyāḥ) - merchants; शूद्राः (śūdrāḥ) - laborers; अतिस्वल्पसत्त्वाधिक्येन (atisvalpasattvādhikyena) - with very little sattva predominance; तामसाः (tāmasāḥ) - those of tamas;]
(Those of sattva with little rajas are warriors; merchants and laborers with very little sattva predominance are those of tamas.)
Warriors are characterized by a predominance of sattva with some rajas, while merchants and laborers are characterized by a predominance of tamas with very little sattva.
ये तु भागवता वर्णास्तेषां भेदोऽयमीरितः। सत्त्वाधिकः पुल्कसोऽपि यस्तु भागवतः सदा॥
ye tu bhāgavatā varṇāsteṣāṁ bhedo'yamīritaḥ। sattvādhikaḥ pulkaso'pi yastu bhāgavataḥ sadā॥
[ये (ye) - those who; तु (tu) - but; भागवता (bhāgavatā) - devotees of the Lord; वर्णाः (varṇāḥ) - classes; तेषां (teṣāṁ) - of them; भेदः (bhedaḥ) - distinction; अयम् (ayam) - this; ईरितः (īritaḥ) - is declared; सत्त्वाधिकः (sattvādhikaḥ) - predominantly in goodness; पुल्कसः (pulkasaḥ) - a barbarian; अपि (api) - even; यः (yaḥ) - who; तु (tu) - but; भागवतः (bhāgavataḥ) - a devotee of the Lord; सदा (sadā) - always;]
(But those who are devotees of the Lord, their distinction is declared. Even a barbarian, who is predominantly in goodness, is always a devotee of the Lord.)
The distinction among the classes of devotees of the Lord is declared here. Even a barbarian, if he is predominantly in goodness, is always considered a devotee of the Lord.
त्रैविद्यमात्रा विष्णोर्ये सर्वाधिक्ये ससंशयाः। अन्याधिक्यं न मन्यन्ते श्रीशाद् राजसराजसाः। अज्ञा विष्णौ द्वेषहीनाः सर्वे राजसतामसाः। पितृगन्धर्वपूर्वाश्च मुनयो देवता इति॥
traividyamātrā viṣṇorye sarvādhikye sasaṃśayāḥ। anyādhikyaṃ na manyante śrīśād rājasarājasāḥ। ajñā viṣṇau dveṣahīnāḥ sarve rājasatāmasāḥ। pitṛgandharvapūrvāśca munayo devatā iti॥
[त्रैविद्यमात्रा (traividyamātrā) - those who are only knowledgeable in the three Vedas; विष्णोः (viṣṇoḥ) - of Vishnu; ये (ye) - who; सर्वाधिक्ये (sarvādhikye) - in all supremacy; ससंशयाः (sasaṃśayāḥ) - with doubts; अन्याधिक्यं (anyādhikyaṃ) - other supremacy; न (na) - not; मन्यन्ते (manyante) - consider; श्रीशात् (śrīśād) - from the lord of prosperity; राजसराजसाः (rājasarājasāḥ) - those who are passionate and royal; अज्ञाः (ajñāḥ) - ignorant; विष्णौ (viṣṇau) - in Vishnu; द्वेषहीनाः (dveṣahīnāḥ) - free from hatred; सर्वे (sarve) - all; राजसतामसाः (rājasatāmasāḥ) - those who are passionate and ignorant; पितृगन्धर्वपूर्वाः (pitṛgandharvapūrvāḥ) - preceded by ancestors and celestial musicians; च (ca) - and; मुनयः (munayaḥ) - sages; देवता (devatā) - deities; इति (iti) - thus;]
(Those who are only knowledgeable in the three Vedas, of Vishnu, who are in all supremacy with doubts, do not consider other supremacy from the lord of prosperity, those who are passionate and royal. Ignorant, in Vishnu, free from hatred, all those who are passionate and ignorant, preceded by ancestors and celestial musicians, and sages, deities thus.)
Those who are knowledgeable only in the three Vedas and have doubts about Vishnu's supremacy do not consider any other supremacy beyond the lord of prosperity. They are passionate and royal. Ignorant of Vishnu, they are free from hatred, and all are passionate and ignorant, preceded by ancestors, celestial musicians, sages, and deities.
सात्त्विकाः त्रिविधास्तत्र श्रेष्ठा एवोत्तरोत्तराः। देवा इन्द्रो विरिञ्चाद्या इति त्रेधैव देवताः। क्रमोत्तराः शिवो वाणी ब्रह्मा चैवोत्तरोत्तराः॥
sāttvikāḥ trividhāstatra śreṣṭhā evottarottarāḥ। devā indro viriñcādyā iti tredhaiva devatāḥ। kramottarāḥ śivo vāṇī brahmā caivottarottarāḥ॥
[सात्त्विकाः (sāttvikāḥ) - those in the mode of goodness; त्रिविधाः (trividhāḥ) - threefold; तत्र (tatra) - there; श्रेष्ठाः (śreṣṭhāḥ) - best; एव (eva) - indeed; उत्तरोत्तराः (uttarottarāḥ) - progressively better; देवाः (devāḥ) - gods; इन्द्रः (indraḥ) - Indra; विरिञ्चाद्याः (viriñcādyāḥ) - beginning with Virinchi; इति (iti) - thus; त्रेधा (tredhā) - threefold; एव (eva) - indeed; देवताः (devatāḥ) - deities; क्रमोत्तराः (kramottarāḥ) - in successive order; शिवः (śivaḥ) - Shiva; वाणी (vāṇī) - Vani; ब्रह्मा (brahmā) - Brahma; च (ca) - and; एव (eva) - indeed; उत्तरोत्तराः (uttarottarāḥ) - progressively better;]
(Those in the mode of goodness are threefold there, indeed progressively better. The gods, Indra, beginning with Virinchi, thus indeed are threefold deities. In successive order, Shiva, Vani, and Brahma are indeed progressively better.)
The beings in the mode of goodness are categorized into three types, each progressively superior. The gods, starting with Indra and Virinchi, are considered threefold deities. In a successive order, Shiva, Vani, and Brahma are regarded as progressively superior.
सत्त्वसत्त्वमहासत्त्वसूक्ष्मसत्त्वः चतुर्मुखः। यस्माद्विमुक्तिः स्यान्मुक्तावेवं सुखक्रमः॥
sattvasattvamahāsattvasūkṣmasattvaḥ caturmukhaḥ। yasmādvimuktiḥ syānmuktāvevaṃ sukha-kramaḥ॥
[सत्त्व (sattva) - being; essence; सत्त्व (sattva) - being; essence; महासत्त्व (mahāsattva) - great being; सूक्ष्मसत्त्वः (sūkṣmasattvaḥ) - subtle being; चतुर्मुखः (caturmukhaḥ) - four-faced; यस्मात् (yasmāt) - from which; विमुक्तिः (vimuktiḥ) - liberation; स्यात् (syāt) - may be; मुक्तौ (muktau) - in liberation; एवं (evaṃ) - thus; सुख (sukha) - happiness; क्रमः (kramaḥ) - order;]
(Being, being, great being, subtle being, four-faced. From which liberation may be, thus the order of happiness.)
The essence of being, whether great or subtle, is four-faced. From this, liberation may arise, thus follows the order of happiness.
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and;]
(thus and.)
"Thus and," it is said.
विष्णौ किञ्चित् अप्रीतियुक्ताः तामसमध्ये सात्त्विका नराधमा इत्यर्थः। राजसानां मध्ये सात्त्विका एव भागवतविप्रादयः।
viṣṇau kiñcit aprītiyuktāḥ tāmasamadhye sāttvikā narādhamā ityarthaḥ। rājasānāṃ madhye sāttvikā eva bhāgavataviprādayaḥ।
[विष्णौ (viṣṇau) - in Vishnu; किञ्चित् (kiñcit) - some; अप्रीतियुक्ताः (aprītiyuktāḥ) - displeased; तामसमध्ये (tāmasamadhye) - among the Tamasic; सात्त्विका (sāttvikā) - Sattvic; नराधमा (narādhamā) - lowest of men; इत्यर्थः (ityarthaḥ) - this is the meaning; राजसानां (rājasānāṃ) - of the Rajasic; मध्ये (madhye) - among; सात्त्विका (sāttvikā) - Sattvic; एव (eva) - indeed; भागवतविप्रादयः (bhāgavataviprādayaḥ) - Bhagavata Brahmins and others;]
(In Vishnu, some displeased ones among the Tamasic are Sattvic, the lowest of men, this is the meaning. Among the Rajasic, only the Sattvic are indeed Bhagavata Brahmins and others.)
In Vishnu, some displeased ones among the Tamasic are considered Sattvic, the lowest of men. This means that among the Rajasic, only the Sattvic are truly Bhagavata Brahmins and others.
राजसस्थसात्त्विकेष्वेव शुद्धसात्त्विकाः किञ्चिद्रजोयुक्तसात्त्विकाः समरजोयुक्तसात्त्विकाः सत्त्वात् किञ्चिदूनतमोयुक्तसात्त्विका इति वर्णभेदः।
rajasasthasāttvikeṣveva śuddhasāttvikāḥ kiñcidrajoyuktasāttvikāḥ samarajoyuktasāttvikāḥ sattvāt kiñcidūnatamoyuktasāttvikā iti varṇabhedaḥ।
[राजसस्थसात्त्विकेषु (rajasasthasāttvikeṣu) - in the rajasic-sattvic; एव (eva) - indeed; शुद्धसात्त्विकाः (śuddhasāttvikāḥ) - pure sattvic; किञ्चित् (kiñcit) - some; रजोयुक्तसात्त्विकाः (rajoyuktasāttvikāḥ) - sattvic mixed with rajas; सम (sama) - equal; रजोयुक्तसात्त्विकाः (rajoyuktasāttvikāḥ) - sattvic mixed with rajas; सत्त्वात् (sattvāt) - from sattva; किञ्चित् (kiñcit) - some; ऊन (ūna) - less; तमोयुक्तसात्त्विकाः (tamoyuktasāttvikāḥ) - sattvic mixed with tamas; इति (iti) - thus; वर्णभेदः (varṇabhedaḥ) - classification of types;]
(In the rajasic-sattvic, indeed, there are pure sattvic, some sattvic mixed with rajas, equal sattvic mixed with rajas, from sattva some less sattvic mixed with tamas, thus is the classification of types.)
The classification of types includes those who are purely sattvic, those who are slightly mixed with rajas, those equally mixed with rajas, and those who are slightly less and mixed with tamas, all within the rajasic-sattvic category.
सत्त्वप्रधानत्वात् एतानारभ्य उत्तरोत्तरं सर्वेपि मोक्षयोग्याः।
sattvapradhānatvāt etānārabhya uttarottaraṃ sarvepi mokṣayogyāḥ।
[सत्त्व (sattva) - goodness; प्रधानत्वात् (pradhānatvāt) - due to predominance; एतान् (etān) - these; आरभ्य (ārabhya) - beginning; उत्तर (uttara) - subsequent; उत्तरं (uttaraṃ) - subsequent; सर्वे (sarve) - all; अपि (api) - also; मोक्ष (mokṣa) - liberation; योग्याः (yogyāḥ) - worthy;]
(Due to the predominance of goodness, beginning with these, all subsequent ones are also worthy of liberation.)
Because of the predominance of goodness, starting from these, all subsequent ones are also eligible for liberation.
"सत्त्वात् सञ्जायते ज्ञानम्" इत्यादेः।
"sattvāt sañjāyate jñānam" ityādeḥ।
[सत्त्वात् (sattvāt) - from purity; सञ्जायते (sañjāyate) - arises; ज्ञानम् (jñānam) - knowledge; इत्यादेः (ityādeḥ) - and so forth;]
("From purity arises knowledge" and so forth.)
"From purity, knowledge arises," and so forth.
सत्त्वाधिको मोक्षयोग्यो योग्योऽन्धतमसस्तथा। तम उत्तरो रजोभूयान् समो वा सृतिपात्रकः॥
sattvādhiko mokṣayogyo yogyo'ndhatamasastathā। tama uttaro rajobhūyān samo vā sṛtipātrakaḥ॥
[सत्त्व-अधिकः (sattva-adhikaḥ) - one who is predominated by sattva; मोक्ष-योग्यः (mokṣa-yogyaḥ) - eligible for liberation; योग्यः (yogyaḥ) - eligible; अन्ध-तमसः (andha-tamasaḥ) - of deep darkness; तथा (tathā) - similarly; तमः (tamaḥ) - darkness; उत्तरः (uttaraḥ) - superior; रजः-भूयान् (rajaḥ-bhūyān) - predominated by rajas; समः (samaḥ) - equal; वा (vā) - or; सृति-पात्रकः (sṛti-pātrakaḥ) - fit for worldly existence;]
(One who is predominated by sattva is eligible for liberation; similarly, one who is in deep darkness is eligible for the same. Superior is the one predominated by rajas, or equal, fit for worldly existence.)
A person dominated by the quality of sattva is considered eligible for liberation, while one in deep darkness is also eligible. However, one who is dominated by rajas is superior or equal, and is fit for worldly existence.
इति च॥
iti ca॥
[इति (iti) - thus; च (ca) - and;]
(Thus and.)
Thus, and so it is.
