Bhagavad Gita: Chapter 14

Bhagavad Gita: Chapter 14

गुणत्रयविभाग–योग
(The Yoga of the Division of the Three Gunas)

A Yogi enriched in Sattvic Guna, performing meditation

A Yogi enriched in Sattvic Guna, performing meditation


श्री भगवानुवाच:

परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ।।१।।

फेरी भन्नेछु यो ज्ञान, ज्ञानमा परमोत्तम ।
जुन् जानी मुनि सम्पूर्ण, यहाँबाट पुगे पर ।।१।।

I will again declare (to you) that supreme knowledge, the best of all knowledge, having known which all the sages have gone to the supreme perfection after this life.

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः ।
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ।।२।।

ज्ञान धारण यो गर्दै, मलाई पाउने जन ।
सृष्टिमा न त जन्मन्छ, प्रलयैमा न पर्दछ ।।२।।

They who, having taken refuge in this knowledge, attain to unity with Me. Thus established, they are neither born at the time of creation nor are they disturbed at the time of dissolution.

मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम् ।
संभवः सर्वभूतानां ततो भवति भारत ।।३।।

प्रकृति योनि हुन् मेरी, त्यसमा बीज पार्छु म ।
सारा प्राणी त्यसैबाट, जन्मन्छन् बुझ अर्जुन ! ।।३।।

My womb is the great Brahma; in that I place the germ, O Arjuna, making possible the birth of all beings.

सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः ।
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ।।४।।

जति जे देह जन्मन्छन्, हे पार्थ ! सब योनिमा ।
प्रकृति उनकी आमा, म हूँ बीज दिने पिता ।।४।।

Whatever forms are produced, O son of Kunti, in any womb whatsoever, the great Brahma (material Nature) is their womb and I am the seed-giving father.

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः ।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ।।५।।

सत्त्व; रजो; तमो; यस्ता, गुण प्रकृतिले बने ।
बाँध्दछन् देहमा यी नै, जीवात्मा यो ननाशिने ।।५।।

Material nature consists of three qualities— Sattwa (purity), Rajas (passion) and Tamas (inertia). When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes bound by these qualities.
[Meaning: The three Gunas are present in all human beings. None is free from the operation of any one of the three qualities. They are not constant. Sometimes Sattwa predominates and at other times Rajas or Tamas predominates. One should analyze and stand as a witness of these three qualities.]

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ।।६।।

उज्यालो अविकारी त्यो, गुण सत्त्व सफा हुँदा ।
सुख–ज्ञानाभिमानैले, बाँधिन्छ हे सखे ! त्यहाँ ।।६।।

Of these, Sattwa, even though being luminous and healthy, binds by attachment to knowledge and to happiness, O sinless one!

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ।।७।।

तृष्णा आसक्तिले उब्ज्यो, रागरूपी रजो गुण ।
जीवात्माकन त्यो बाँध्छ, कर्म आसक्तिले सुन ।।७।।

Know Rajas to be of the nature of passion, the source of thirst (for sensual enjoyment) and attachment; it binds fast, O Arjuna, the embodied one by attachment to action.

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ।।८।।

त्यो तमो गुण हो सारा, प्राणी मोहित पार्दिने ।
अज्ञानले बन्यो; बाँध्छ, निद्रालस्य प्रमादले ।।८।।

But know you the Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, by heedlessness (negligence), sleep and indolence.

सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत ।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ।।९।।

लाउँछ सुखमा सत्त्व, रजो लाउँछ कर्ममा ।
लाउँछ ज्ञान ढाकेर, तमो गुण प्रमादमा ।।९।।

Sattwa attaches to happiness, Rajas to action, O Arjuna, while Tamas, shrouding (enveloping) knowledge, attaches to heedlessness (carelessness) only.

रजस्तमश्चाभिभूय सत्त्वं भवति भारत ।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ।।१०।।

रजो; तमो थिची ‘सत्त्व’, रजो; सत्त्व थिची ‘तम’ ।
तमो; सत्त्व थिची त्यस्तै, ‘रजो’ बढ्दछ भारत ।।१०।।

Sometimes Sattwa prevails, O Arjuna, having overpowered Rajas and Tamas; sometimes Rajas, having overpowered Sattwa and Tamas; and sometimes Tamas, having overpowered Sattwa and Rajas.

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते ।
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ।।११।।

जब यो देहको सारा, ढोकामा ज्ञान चेतना ।
आउँछन् तब यो बुझ्नु, गुण सत्त्व बढ्यो त्यहाँ ।।११।।

When, through every gates (senses) in this body, the wisdom-light shines, then it may be known that Sattwa is predominant.

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा ।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ।।१२।।

लोभ; प्रवृत्ति; चाञ्चल, कर्मारम्भ र लालसा ।
यी रजो गुण बढ्दामा, आउँछन् बुझ हे सखा ! ।।१२।।

Greed, activity, the undertaking of actions, restlessness, longing—know you that these arise when Rajas is predominant.

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च ।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ।।१३।।

जडता र अकर्मण्य, प्रमाद; मोह यो सब ।
तमो गुण बढेदेखि, उब्जन्छन् सुन पाण्डव ! ।।१३।।

Darkness, inertness, heedlessness and delusion—these arise when Tamas is predominant, O Arjuna!

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् ।
तदोत्तमविदां लोकानमलान्प्रतिपद्यते ।।१४।।

सत्त्व गुण बढी पाई, जीवात्मा देह त्याग्दछ ।
तब उत्तम वा दिव्य, लोक स्वर्गादि पाउँछ ।।१४।।

If the embodied one meets with death when Sattwa has become predominant, then he attains to the spotless worlds of the great sages.

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।
तथा प्रलीनस्तमसि मूढयोनिषु जायते ।।१५।।

भै कर्मासक्त जन्मन्छ, मरे बढ्दा रजो गुण ।
जन्मन्छ पशु; कीरो भै, मरे बढ्दा तमो गुण ।।१५।।

Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the senseless (animal kingdom).

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।
रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ।।१६।।

सात्त्विकी कर्मको भन्छन्, फल निर्मल सात्त्विक ।
राजसैको हुने दुःख, फल अज्ञान तामस ।।१६।।

The fruit of good action, they say, is Sattwic and pure; the fruit of Rajas is pain, and ignorance is the fruit of Tamas.

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च ।
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ।।१७।।

सत्त्वले आउँछ ज्ञान, रजले लोभ हुन्छ नि ।
तमले हुन्छ अज्ञान, प्रमाद; मोह नै पनि ।।१७।।

From Sattwa arises knowledge; from Rajas, greed. Heedlessness, delusion, and also the ignorance, arise from Tamas.

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः ।
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ।।१८।।

सात्त्विकी पुग्दछन् माथि, राजसी बीच पर्दछन् ।
तामसी पापका मूर्ति, नीच ती तल झर्दछन् ।।१८।।

Those who are seated in Sattwa proceed upwards (higher planets of great sages); the Rajasic dwell in the middle (earthly planets); and the Tamasic, abiding in the function of the lowest Guna, go downwards (hellish worlds).

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति ।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ।।१९।।

जब द्रष्टा अरू कर्ता, देख्दैन त्रिगुणै बिना ।
‘म’ जान्दछ गुणातीत, तब पुग्दछ ऊ ममा ।।१९।।

When the seer beholds no agent other than the Gunas, and he knows Me (Supreme Lord) as higher than all these modes (Gunas), he attains to My Being.

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ।।२०।।

त्रिगुण देहका हेतु, यिन्लाई नाघ्छ जो नर ।
जन्म; मृत्यु; जराबाट, मुक्त भै पुग्छ त्यो पर ।।२०।।

The embodied one, having crossed beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality.

अर्जुन उवाच:

कैर्लिंगैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ।।२१।।

कस्ता लक्षणको हुन्छ, त्रिगुणातीत हे प्रभो !
कस्ता आचारको हुन्छ, कसरी गुण नाघ्छ त्यो ।।२१।।

What are the marks of him who has crossed over the three qualities, O Lord? What is his conduct and how does he go beyond these three qualities?

श्री भगवानुवाच:

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ।।२२।।

जस्मा प्रकाश; प्रवृत्ति, मोह आए न रीस छ ।
न आए पनि तिन्लाई, खोज्दैन जुन मानिस ।।२२।।

Light, activity and delusion—when they are present, O Arjuna, he hates not, nor does he long for them when they are absent.

उदासीनवदासीनो गुणैर्यो न विचाल्यते ।
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ।।२३।।

जो साक्षी रुपले बस्छ, गुणद्वारा न चल्दछ ।
गुणमा गुण छन् जानी, रहन्छ; न त डग्दछ ।।२३।।

He who, seated like one unconcerned, is not moved by the qualities, and who, knowing that the qualities are active, is self-centered and moves not.

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः ।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ।।२४।।

जो ज्ञानी सुख वा दुःख, ढुंगो; माटो तथा सुन ।
प्रिय; अप्रिय; निन्दा र, स्तुतिमा धीर; साम्य छ ।।२४।।

Alike in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, to whom the dear and the unfriendly are alike, firm, the same in censure and praise,

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः ।
सर्वारम्भपरित्यागी गुणातीतः स उच्यते ।।२५।।

मानमा; अपमानैमा, मित्रमा; शत्रुमा सम ।
सारा प्रयत्न जो त्याग्छ, त्यै गुणातीत हो बुझ ।।२५।।

The same in honor and dishonor, the same to friend and foe, abandoning all undertakings—he is said to have crossed the qualities.

मां च योऽव्यभिचारेण भक्तियोगेन सेवते ।
स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते ।।२६।।

अव्यभिचारिणी भक्ति–द्वारा जो भज्छ मैकन ।
यी तीनै गुण नाघेर, ब्रह्मयोग्य ऊ बन्दछ ।।२६।।

And he who serves Me with unswerving devotion, he, crossing beyond the qualities, is fit for becoming Brahman.

ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च ।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ।।२७।।

आश्रय अविनाशी; ती ब्रह्मको र सनातन ।
धर्मको; अमृतैको र, अखण्ड सुखको हुँ म ।।२७।।

For I am the abode of Brahman, the immortal and the immutable, of everlasting Dharma and of absolute bliss.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्री कृष्णार्जुनसम्वादे गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः ।।

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fourteenth discourse entitled: The Yoga of the Division Of the Three Gunas

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Vishnu Shatpadi Stotram

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Vishnu Shatpadi Stotram: Mantra with Meaning Shatpadi Stotram is a glorious composition of Shri Adi Shankaracharya that is soaked in the devotion of the Lord Vishnu and prayer to His lotus feet for getting liberation from this worldly existence. While Shri Shankara’s poetic genius is expressed in the style, his benevolence is evident in each word that is a precise instruction to us for the purification of the mind. Composed By: Adi Shankaracharya Shri Vishnu Play the music, and sing the stotra along with it ॥ श्री विष्णुषट्पदी स्तोत्रम् ॥ अविनय-मपनय विष्णो दमय मनः शमय विषय-मृग-तृष्णाम् । भूतदयां विस्तारय तारय संसार-सागरतः ।। १ ।। O Vishnu! Leading away from egoism, fill my mind with peace and destroy the enduring greed for desires. Expand my mind with compassion for all beings, and help me cross the ocean of worldly existence (rebirth). दिव्यधुनी-मकरन्दे परिमल-परिभोग-सच्चिदानन्दे । श्रीपति-पदारविन्दे भव-भय-खेदच्छिदे वन्दे ।। २ ।। I s...
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Krishna Ashtakam

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Krishna Ashtakam: Mantra with Meaning Sri Krishna Ashtakam is a stotram or hymn, addressed to Lord Krishna, consisting of 8 fold sloka, composed by Adi Shankaracharya. In this stotram, Lord Krishna is being saluted again and again describing his beauty and glory. Being surrounded by hemp flowers and shining in various garlands, having curly hair and full-blown lotus eye, Lord Krishna is praised as the world teacher. This eightfold sloka, if recited every morning, destroys the sins done in millions of births, so says the great Guru Adi Shankara. Composed By: Adi Shankaracharya Lord Krishna with Radha Play the music, and sing the stotra along with it ॥ कृष्णाष्टकम् ॥ वसुदॆवसुतं दॆवं कंस-चाणूर-मर्दनम् । दॆवकी-परमानन्दं कृष्णं वन्दॆ जगद्गुरुम् ॥१॥ Salutations to the world teacher Krishna, Who is the son of Vasudeva and God Himself, Who killed Kamsa and Chanura, and Who is the source of great joy to Devaki. अतसी-पुष्प-संकाशं हार-नूपुर-शॊभि...
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