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Chapters
I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII

Lord Krishna

sri-bhagavan uvaca

param bhuyah pravaksyami
jnananam jnanam uttamam
yaj jnatva munayah sarve
param siddhimn ito gatah

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
mama sadharmyam agatah
sarge 'pi nopajayante
pralaye na vyathanti ca

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
tasmin garbham dadhamy aham
sam bhavah sarva-bhutanam
tato bhavati bharata

3. My womb is the Mahat Brahma (Prakriti); in that I place the germ; thence, O Bharata, is the birth of all beings.

sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita

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
gunah prakrti-sambhavah
nibadhnanti maha-baho
dehe dehinam avyayam

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
prakasakam anamayam
sukha-sangena badhnati
jnana-sangena canagha

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
trsna-sanga-samudbhavam
tan nibadhnati kaunteya
karma-sangena dehinam

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
mohanam sarva-dehinam
pramadalasya-nidrabhis
tan nibadhnati bharata

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
rajah karmani bharata
jnanam avrtya tu tamah
pramade sanjayaty uta

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
sattvam bhavati bharata
rajah sattvam tamas caiva
tamah sattvam rajas tatha

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
prakasa upajayate
jnanam yada tada vidyad
vivrddham sattvam ity uta

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
karmanam asamah sprha
rajasy etanijayante
vivrddhe bharatarsabha

12. Greed, activity, the undertaking of actions, unrest, longing - these arise, O best of the Bharatas, when Rajas [passion] is predominant.

aprakaso 'pravrttis ca
pramado moha eva ca
tamasy etanijayante
vivrddhe kuru-nandana

13. Indiscrimination, inertness, heedlessness [madness] and delusion [illusion] - these arise, O joy of the Kurus, when Tamas [ignorance] is predominant.

yada sattve pravrddhe tu
pralayam yati deha-bhrt
tadottama-vidam lokan
amalan pratipadyate

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
karma-sangisu jayate
tatha pralinas tamasi
mudha-yonisu jayate

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.

karmanah sukrtasyahuh
sattvikam nirmalam phalam
rajasas tu phalam duhkham
ajnanam tamasah phalam

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
rajaso lobha eva ca
pramada-mohau tamaso
bhavato 'jnanam eva ca

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
madhye tisthanti rajasah
jaghanya-guna-vrtti stha
adho gacchanti tamasah

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
yada drastanupasyati
gunebhyas ca param vetti
mad-bhavam so 'dhigacchati

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
dehi deha-samudbhavan
janma-mrtyu jara-duhkhair
vimukto 'mrtam asnute

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.

arjuna uvaca

kair lingais trin gunan etan
atito bhavati prabho
kim acarah katham caitams
trin gunan ativartate

Arjuna said:

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?

sri-bhagavan uvaca

prakasam ca pravrttim ca
moham eva ca pandava
na dvesti sampravrttani
na nivrttani kanksati

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;

udasina-vad asino
gunair yo na vicalyate
guna vartanta ity evam
yo 'vatisthati nengate

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;

sama-duhkha-sukhah sva-sthah
sama-lostasma-kancanah
tulya-priyapriyo dhiras
tulya-nindatma-samstutih

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;

manapamanayos tulyas
tulyo mitrari-paksayoh
sarvarambha-parityagi
gunatitah sa ucyate

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
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate

26. And he who serves Me with an unswerving devotion, he, going beyond the Gunas, is fitted for becoming Brahman.

brahmano hi pratisthaham
amrtasyavyayasya ca
sasvatasya ca dharmasya
sukhasyaikantikasya ca

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

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