param bhuyah pravaksyami
The Blessed Lord said:
1. I shall again declare that supreme knowledge, the best of all forms of knowledge; by knowing that, all the sages have passed from this world to the highest perfection.
idam jnanam upasritya
2. They, who, having devoted themselves to this knowledge, have attained to unity with Me, are neither born at the time of creation, nor are they disturbed at the time of dissolution.
mama yonir mahad brahma
3. My womb is the Mahat Brahma (Prakriti); in that I place the germ; thence, O Bharata, is the birth of all beings.
4. Whatever forms are produced, O Kaunteya [son of Kunti], in any womb whatsoever, the great Brahma (Prakriti) is their womb, and I am the seed giving Father.
sattvam rajas tama iti
5. Sattva, Rajas, Tamas - these Gunas [material nature consists of three modes-goodness, passion, and ignorance], O mighty-armed, born of Prakriti, bind the indestructible embodied one fast in the body.
tatra sattvam nirmalatvat
6. Of these, Sattva, being stainless [mode of goodness], is luminous and unobstructive. It binds, O sinless one, by creating attachment to happiness and attachment to knowledge.
rajo ragatmakam viddhi
7. Know Rajas to be the nature of passion, the source of thirst and attachment; it binds fast O Kaunteya [son of Kunti], the embodied one by attachment to action.
tamas tv ajnana-jam viddhi
8. But know Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Bharata, by heedlessness [madness], indolence and sleep.
sattvam sukhe sanjayati
9. Sattva [goodness] binds one to happiness, and Rajas [passion] to action, O Bharata, while Tamas verily veils knowledge and binds one to heedlessness [madness].
rajas tamas cabhibhuya
10. Sattva [goodness] asserts itself, O Bharata, by predominating over Rajas [passion] and Tamas [ignorance]; and Rajas [passion], over Sattva goodness] and Tamas [ignorance]; and Tamas [ignorance], over Sattva [goodness] and Rajas [passion].
sarva-dvaresu dehe 'smin
11. When the light of knowledge beams through all the gateways of the body, then it may be known that Sattva is predominant.
lobhah pravrttir arambhah
12. Greed, activity, the undertaking of actions, unrest, longing - these arise, O best of the Bharatas, when Rajas [passion] is predominant.
aprakaso 'pravrttis ca
13. Indiscrimination, inertness, heedlessness [madness] and delusion [illusion] - these arise, O joy of the Kurus, when Tamas [ignorance] is predominant.
yada sattve pravrddhe tu
14. If the embodied one meets with death when Sattva [goodness] is predominant, then he goes to the pure worlds of those who know the highest [planets of the great sages].
rajasi pralayam gatva
15. Meeting with death in Rajas [passion], he is born among those attached to action; and, dying in Tamas [ignorance], he is born in the wombs of the deluded.
16. The fruit of good action, they say, is Sattvika [pious action] and pure; verily the fruit of Rajas [passion] is pain, and foolishness is the fruit of Tamas [ignorance].
sattvat sanjayate jnanam
17. From Sattva [goodness] arises wisdom and greed from Rajas [passion]; heedlessness [madness] and error [foolishness] arise from Tamas [ignorance], and also illusion.
urdhvam gacchanti sattva-stha
18. Those who are fixed in Sattva [goodness] go upwards to the higher planets; the Rajasikas [passion] remain in the middle [earthly planets]; and the Tamasikas [ignorant], abiding in the functions of the lowest Guna, go downwards [hellish worlds].
nanyam gunebhyah kartaram
19. When the seer perceives no agent other than the Gunas, and knows Him - the Supreme Lord who is higher than the Gunas [transcendental to all these modes], he attains My Being.
gunan etan atitya trin
20. The embodied one having crossed over these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain and attains to immortality.
kair lingais trin gunan etan
21. What are the marks [symptoms], O Lord, of him who has crossed over the three Gunas? What is his conduct? And how does he rise above [transcend] the Gunas?
prakasam ca pravrttim ca
The Blessed Lord said:
22. He, O Pandava, who hates not light [illumination], activity [attachment] and delusion, when present, nor longs after them when absent;
23. He who, sitting like one unconcerned, is moved not by the Gunas [reactions of the material qualities], who, knowing that the Gunas operate, is firm and moves not;
24. Balanced in pleasure and pain, self-abiding, viewing a clod of earth, a stone and gold alike; the same to agreeable and disagreeable, firm, the same in praise and blame;
25. The same in honor and dishonor, the same to friend and foe, abandoning all undertakings - he is said to have risen above the Gunas.
mam ca yo 'vyabhicarena
26. And he who serves Me with an unswerving devotion, he, going beyond the Gunas, is fitted for becoming Brahman.
brahmano hi pratisthaham
27. For I am the Abode of Brahman, the Immortal, and the Immutable [imperishable], the Eternal Dharma and the Absolute Bliss.
In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the fourteenth discourse designated:
THE YOGA OF THE DIVISION OF THE THREE GUNAS