B.G 14.19
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टाऽनुपश्यति। गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१९॥
nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭā'nupaśyati। guṇebhyaśca paraṃ vetti madbhāvaṃ so'dhigacchati ॥19॥
[न (na) - not; अन्यम् (anyam) - other; गुणेभ्यः (guṇebhyaḥ) - than the qualities; कर्तारम् (kartāram) - the doer; यदा (yadā) - when; द्रष्टा (draṣṭā) - the seer; अनुपश्यति (anupaśyati) - sees; गुणेभ्यः (guṇebhyaḥ) - than the qualities; च (ca) - and; परम् (param) - beyond; वेत्ति (vetti) - knows; मद्भावम् (madbhāvam) - my nature; सः (saḥ) - he; अधिगच्छति (adhigacchati) - attains;]
(When the seer perceives no doer other than the qualities and knows that which is beyond the qualities, he attains my nature.)
When the observer sees no agent other than the qualities and understands what is beyond them, he reaches My-Nature.
Gīta Tātparya 14.11
A person who perceives any other as actor than the Lord Vishnu is equal to a human-beast, as he is bound by the three qualities. He does not understand the three qualities as mere manifestations of the goddess Lakshmi, who is the consort of Lord Vishnu. A person who is constantly aware of Lord Vishnu as the real actor, gets liberated and attains 'madbhāvaṃ', i.e. My-Nature. In the word 'duḥkham' (14.16), etymologically the sound 'duh' refers to suffering and the sound 'kham' refers to happiness. Thus, it is happiness intertwined with suffering.
एतेभ्यः सत्त्वादिगुणेभ्यः अन्यं कर्तारमीशं यदा पश्यति तदैवायं ना पुरुषः। अन्यथा पशुसमः। न केवलमन्यत्वेन पश्यन् ना तं कर्तारं विष्णुम्, किन्तु गुणेभ्यः उत्तमत्वेन च। कथं स एव ना? यस्मात् 'मद्भावं सोऽधिगच्छति'।
etebhyaḥ sattvādiguṇebhyaḥ anyaṃ kartāramīśaṃ yadā paśyati tadaivāyaṃ nā puruṣaḥ। anyathā paśusamaḥ। na kevalamanyatvena paśyan nā taṃ kartāraṃ viṣṇum, kintu guṇebhyaḥ uttamatvena ca। kathaṃ sa eva nā? yasmāt 'madbhāvaṃ so'dhigacchati'।
[एतेभ्यः (etebhyaḥ) - from these; सत्त्वादिगुणेभ्यः (sattvādiguṇebhyaḥ) - from qualities like sattva; अन्यं (anyaṃ) - another; कर्तारम् (kartāram) - doer; ईशं (īśaṃ) - lord; यदा (yadā) - when; पश्यति (paśyati) - sees; तदा (tadā) - then; एव (eva) - indeed; अयं (ayaṃ) - this; ना (nā) - not; पुरुषः (puruṣaḥ) - man; अन्यथा (anyathā) - otherwise; पशुसमः (paśusamaḥ) - like an animal; न (na) - not; केवलम् (kevalam) - only; अन्यत्वेन (anyatvena) - as different; पश्यन् (paśyan) - seeing; ना (nā) - not; तं (taṃ) - him; कर्तारं (kartāraṃ) - doer; विष्णुम् (viṣṇum) - Vishnu; किन्तु (kintu) - but; गुणेभ्यः (guṇebhyaḥ) - from qualities; उत्तमत्वेन (uttamatvena) - as superior; च (ca) - and; कथं (kathaṃ) - how; स (sa) - he; एव (eva) - indeed; ना (nā) - not; यस्मात् (yasmāt) - because; मद्भावं (madbhāvaṃ) - my state; सः (saḥ) - he; अधिगच्छति (adhigacchati) - attains;]
When one perceives a different entity as the doer apart from the Lord, who is the Lord of qualities like sattva, he ceases to be a true human. He becomes akin to an animal. (The true seeker) does not see Lord Vishnu merely as different, but as the supreme among qualities. How can he be otherwise? Such a person attains 'madbhāvaṃ', i.e. My-Nature.
"महालक्ष्मीरिति परा भार्या नारायणस्य या। प्रकृतिर्नाम सा ज्ञेया प्रकर्षेण करोति यत्॥
"mahālakṣmīriti parā bhāryā nārāyaṇasya yā। prakṛtirnāma sā jñeyā prakarṣeṇa karoti yat॥
[महालक्ष्मीः (mahālakṣmīḥ) - great goddess Lakshmi; इति (iti) - thus; परा (parā) - supreme; भार्या (bhāryā) - consort; नारायणस्य (nārāyaṇasya) - of Narayana; या (yā) - who; प्रकृतिः (prakṛtiḥ) - nature; नाम (nāma) - by name; सा (sā) - she; ज्ञेया (jñeyā) - is known; प्रकर्षेण (prakarṣeṇa) - excellently; करोति (karoti) - does; यत् (yat) - what;]
तस्यास्तु त्रीणि रूपाणि सत्त्वं नाम रजस्तमः। सृष्टिकाले विभज्यन्ते सत्त्वं श्रीः सद्गुणप्रभा॥
tasyāstu trīṇi rūpāṇi sattvaṁ nāma rajastamaḥ। sṛṣṭikāle vibhajyante sattvaṁ śrīḥ sadguṇaprabhā॥
[तस्याः (tasyāḥ) - of her; तु (tu) - but; त्रीणि (trīṇi) - three; रूपाणि (rūpāṇi) - forms; सत्त्वं (sattvaṁ) - goodness; नाम (nāma) - named; रजः (rajaḥ) - passion; तमः (tamaḥ) - ignorance; सृष्टिकाले (sṛṣṭikāle) - at the time of creation; विभज्यन्ते (vibhajyante) - are divided; सत्त्वं (sattvaṁ) - goodness; श्रीः (śrīḥ) - goddess Lakshmi; सद्गुणप्रभा (sadguṇaprabhā) - radiance of virtues;]
रजो रञ्जनकर्तृत्वात् भूः सा सृष्टिकरी यतः। यदावेशादियं पृथ्वी भूमिरित्येव कथ्यते॥
rajo rañjanakartṛtvāt bhūḥ sā sṛṣṭikarī yataḥ। yadāveśādiyaṃ pṛthvī bhūmirityeva kathyate॥
[रजः (rajaḥ) - passion; रञ्जनकर्तृत्वात् (rañjanakartṛtvāt) - due to the role of coloring; भूः (bhūḥ) - earth; सा (sā) - she; सृष्टिकरी (sṛṣṭikarī) - creator; यतः (yataḥ) - because; यदावेशात् (yadāveśāt) - by whose influence; इयं (iyaṃ) - this; पृथ्वी (pṛthvī) - earth; भूमिः (bhūmiḥ) - ground; इति (iti) - thus; एव (eva) - indeed; कथ्यते (kathyate) - is called;]
जीवानां ग्लपनाद् दुर्गा तम इत्येव कीर्तिता। एताभिः तिसृभिः र्जीवाः सर्वे बद्धा अमुक्तिगाः॥
jīvānāṃ glapanād durgā tama ityeva kīrtitā। etābhiḥ tisṛbhiḥ rjīvāḥ sarve baddhā amuktigāḥ॥
[जीवानां (jīvānāṃ) - of beings; ग्लपनाद् (glapanād) - from suffering; दुर्गा (durgā) - Durga; तम (tama) - darkness; इत्येव (ityeva) - thus indeed; कीर्तिता (kīrtitā) - is called; एताभिः (etābhiḥ) - by these; तिसृभिः (tisṛbhiḥ) - three; र्जीवाः (rjīvāḥ) - beings; सर्वे (sarve) - all; बद्धा (baddhā) - bound; अमुक्तिगाः (amuktigāḥ) - not attaining liberation;]
सर्वान् बध्नन्ति सर्वाश्च तथापि तु विशेषतः। श्रीर्देवबन्धिका नॄणां भूर्दैत्यानां तथा परा॥
sarvān badhnanti sarvāśca tathāpi tu viśeṣataḥ। śrīrdevabandhikā nṝṇāṃ bhūrdaityānāṃ tathā parā॥
[सर्वान् (sarvān) - all; बध्नन्ति (badhnanti) - bind; सर्वाः (sarvāḥ) - all; च (ca) - and; तथापि (tathāpi) - even so; तु (tu) - but; विशेषतः (viśeṣataḥ) - especially; श्रीः (śrīḥ) - prosperity; देवबन्धिका (devabandhikā) - divine binding; नॄणाम् (nṝṇām) - of men; भूः (bhūḥ) - earth; दैत्यानाम् (daityānām) - of demons; तथा (tathā) - also; परा (parā) - supreme;]
एताभ्योऽन्यं परं चैव विष्णुं ज्ञात्वा विमुच्यते। सामर्थ्यातिशयादासां नैताभ्यो विद्यते परः॥
etābhyo'nyam paraṃ caiva viṣṇuṃ jñātvā vimucyate। sāmarthyātiśayādāsāṃ naitābhyo vidyate paraḥ॥
[एताभ्यः (etābhyaḥ) - from these; अन्यम् (anyam) - other; परम् (param) - supreme; च (ca) - and; एव (eva) - indeed; विष्णुम् (viṣṇum) - Viṣṇu; ज्ञात्वा (jñātvā) - having known; विमुच्यते (vimucyate) - is liberated; सामर्थ्य (sāmarthya) - by the power; अतिशयात् (atiśayāt) - by the excellence; आसाम् (āsām) - of these; न (na) - not; एताभ्यः (etābhyaḥ) - from these; विद्यते (vidyate) - exists; परः (paraḥ) - higher;]
इति यावद्विजानाति तावत्तं नृपशुं विदुः। तस्मादाभ्योऽधिकगुणो विष्णुर्ज्ञेयः सदैव च॥"
iti yāvad vijānāti tāvat taṁ nṛpaśuṁ viduḥ। tasmād ābhyo'dhikaguṇo viṣṇur jñeyaḥ sadaiva ca॥"
[इति (iti) - thus; यावत् (yāvat) - as long as; विजानाति (vijānāti) - knows; तावत् (tāvat) - so long; तम् (tam) - him; नृपशुम् (nṛpaśum) - a human beast; विदुः (viduḥ) - they know; तस्मात् (tasmāt) - therefore; आभ्यः (ābhyaḥ) - than these; अधिकगुणः (adhikaguṇaḥ) - more qualified; विष्णुः (viṣṇuḥ) - Viṣṇu; ज्ञेयः (jñeyaḥ) - to be known; सदैव (sadaiva) - always; च (ca) - and;]
"The great goddess Lakshmi, who is the supreme consort of Narayana, is known by the name Prakriti, who excellently does what she does. She possesses three forms known as goodness, passion, and ignorance. During creation, these are divided, with goddess Lakshmi possessing goodness, who is the radiance of virtues. Due to the role of passion in colouring, goddess Bhū is responsible for creation; because of whose influence, this earth is indeed called by the same name. Goddess Durga is praised as darkness because she governs the suffering of all beings. All beings who are bound by these three aspects do not achieve liberation. All things bind all, yet especially goddess Lakshmi binds men divinely, while the goddess Bhū binds demons. By understanding Viṣṇu to be supreme and distinct from all, liberation is attained. Due to the exceptional power and excellence of these goddesses, nothing surpasses these. Thus, as long as one is bound by these (three), they consider him a mere human-beast. Therefore, Viṣṇu is always to be recognized as more qualified than these (three)."
इति महाविष्णुपुराणे।
iti mahāviṣṇupurāṇe।
[इति (iti) - thus; महाविष्णुपुराणे (mahāviṣṇupurāṇe) - in the great Vishnu Purana;]
- stated thus in the great Vishnu Purana.
रजसस्तु फलं दुःखमित्यत्र दुःखमिति दुःखमिश्रं सुखम्।
rajasastu phalaṁ duḥkhamityatra duḥkhamiti duḥkhamiśraṁ sukham।
[रजसः (rajasah) - of passion; तु (tu) - but; फलम् (phalam) - result; दुःखम् (duḥkham) - suffering; इति (iti) - thus; अत्र (atra) - here; दुःखम् (duḥkham) - suffering; इति (iti) - thus; दुःखमिश्रम् (duḥkhamiśram) - mixed with suffering; सुखम् (sukham) - happiness;]
The outcome of passion is indeed stated here as suffering, as it is happiness intertwined with suffering.
"दुखं दुरिति सम्प्रोक्तं खं नाम सुखमुच्यते।"
"duḥkhaṁ duriti samproktaṁ khaṁ nāma sukhamucyate।"
[दुखं (duḥkham) - suffering; दुरिति (duriti) - evil; सम्प्रोक्तं (samproktaṁ) - is called; खं (kham) - space; नाम (nāma) - by name; सुखम् (sukham) - happiness; उच्यते (ucyate) - is said;]
"In the word 'duḥkham', etymologically the sound 'duh' refers to suffering and the sound 'kham' refers to happiness."
इति शब्दनिर्णये।
iti śabdanirṇaye।
[इति (iti) - thus; शब्दनिर्णये (śabdanirṇaye) - in the decision of words;]
- stated thus in Shabdanirṇaya, the decision of words.
"कर्मणो राजसस्योक्तं दुःखमिश्रं सुखं फलम्। अज्ञानजं तामसस्य नित्यदुःखं फलं विदुः।"
"karmaṇo rājasasyoktaṃ duḥkhamiśraṃ sukhaṃ phalam। ajñānajaṃ tāmasasya nityaduḥkhaṃ phalaṃ viduḥ।"
[कर्मणः (karmaṇaḥ) - of action; राजसस्य (rājasasya) - of the mode of passion; उक्तं (uktaṃ) - said; दुःखमिश्रं (duḥkhamiśraṃ) - mixed with distress; सुखं (sukhaṃ) - happiness; फलम् (phalam) - result; अज्ञानजं (ajñānajaṃ) - born of ignorance; तामसस्य (tāmasasya) - of the mode of ignorance; नित्यदुःखं (nityaduḥkhaṃ) - constant distress; फलं (phalaṃ) - result; विदुः (viduḥ) - they know;]
"Actions performed in the mode of passion yield results that are a mixture of happiness and distress, while actions in the mode of ignorance result in perpetual distress."
इति स्कान्दे ॥१९॥
iti skānde ॥19॥
[इति (iti) - thus; स्कान्दे (skānde) - in the Skanda Purana;]
- stated thus in the Skanda Purana.
