श्री भगवानुवाचपरं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः
śrī bhagavānuvācaparaṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānamuttamam|yajjñātvā munayaḥ sarve parāṃ siddhimito gatāḥ||
Sri Bhagavan said: I shall discuss once more the supreme wisdom, the best of all wisdoms, acquiring whichallsageshaveattained — i highest perfection, being liberated from this 7 mundane existence, (I) SAO 33 Pe
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च
idaṃ jñānamupāśritya mama sādharmyamāgatāḥ|sarge'pi nopajāyante pralaye na vyathanti ca||
Those who, by practising this wisdom, have;) entered into My Being are not born again at iC the cosmic dawn nor feel disturbedevenduring. the cosmic night
मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम्
संभवः सर्वभूतानां ततो भवति भारत
mama yonirmahadbrahma tasmin garbhaṃ dadhāmyaham|saṃbhavaḥ sarvabhūtānāṃ tato bhavati bhārata||
My primordial Nature, known as the great Brahma, is the womb of all creatures; 9. womb I place the seed of alllife. The creation of all beings follows from that union of matter and Spirit, O Arjuna
सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता
sarvayoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ|tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā||
Of all embodied beings that appear in all ( 3 the species of various kinds Arjuna, Prakrti, 4 or Nature is the conceiving Mother, while I 4 am the seed-giving Father
सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः
निबध्नन्ति महाबाहो देहे देहिनमव्ययम्
sattvaṃ rajastama iti guṇāḥ prakṛtisaṃbhavāḥ|nibadhnanti mahābāho dehe dehinamavyayam||
Rajas and Tamas—these three qualities y born of Nature tie down the impersihable soul to the body, Arjuna
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ
tatra sattvaṃ nirmalatvātprakāśakamanāmayam|sukhasaṅgena badhnāti jñānasaṅgena cānagha||
Of these Sattva, being immaculate, is illuminating and flawless, Arjuna; it binds through identification with joy and wisdom.
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam|tannibadhnāti kaunteya karmasaṅgena dehinam||
Arjuna, know the quality of Rajas, which is of the nature of passion, as born of cupidity and attachment. It binds the soul through attachment, to actions and their fruit.
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत
tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām|pramādālasyanidrābhistannibadhnāti bhārata||
And know, Tamas, the deluder of all those who look upon the body as their own self, as born of ignorance. It binds the soulthrough error, sloth and sleep, Arjuna
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत
sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata|jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta||
Sattva drives one to joy, and Rajas to action; while Tamas, clouding wisdom, incites one to errer as well as sleep and sloth.
रजस्तमश्चाभिभूय सत्त्वं भवति भारत
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा
rajastamaścābhibhūya sattvaṃ bhavati bhārata|rajaḥ sattvaṃ tamaścaiva tamaḥ sattvaṃ rajastathā||
Overpowering Rajas And Tamas, Sattva 2 previls; overpowering Sattva and Tamas, Rajas ig previls even so, overpowering Sattva and é Rajas, Tamas, Rajas prevals even so, Si overpowering Sattva and Rajas, Tamag
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत
sarvadvāreṣu dehe'sminprakāśa upajāyate|jñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta||
When light and discernment dawn in this body, as well as in the mind and senses, then one should know that Sattva is predominant.
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ
lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā|rajasyetāni jāyante vivṛddhe bharatarṣabha||
With the preponderance of Rajas, Arjuna, i greed, activity, undertaking of actions with Kc aninterested motive, restlessness anda thirst S a for enjoyment make their appearance. (2) i
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन
aprakāśo'pravṛttiśca pramādo moha eva ca|tamasyetāni jāyante vivṛddhe kurunandana||
With the growth of Tamas, Arjuna, obtuseness of the mind and senses, disinclination to perform one's obligatory duties, frivolity and stupor—all these appear.
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्
तदोत्तमविदां लोकानमलान्प्रतिपद्यते
yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt|tadottamavidāṃ lokānamalānpratipadyate||
When aman dies during the preponderance of Sattva, he obtains the stainless ethereal ¥ world (heaven, etc.) attained by men of noble 7 deeds
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते
तथा प्रलीनस्तमसि मूढयोनिषु जायते
rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate|tathā pralīnastamasi mūḍhayoniṣu jāyate||
Dying when Rajas predominates, he is j born among those attached to action; even so the man who has expired during the preponderance of Tamas is reborn in the species i of stupid creatures, suchas insects, andbeasts
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्
रजसस्तु फलं दुःखमज्ञानं तमसः फलम्
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam|rajasastu phalaṃ duḥkhamajñānaṃ tamasaḥ phalam||
The reward of a righteous act, they say, is k Yj Sattvika and faultless (in the shape of joy, — wisdom and dispassion etc.); sorrow is declared tobe the fruit of a Rajasika act andignorance, y the fruit of a Tamasika act. (i6) KGS ky Ke yy) 2 SESS SPW Aas BIS & UK OA EEL OF FSS
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च
sattvātsañjāyate jñānaṃ rajaso lobha eva ca|pramādamohau tamaso bhavato'jñānameva ca||
Wisdom follows from Sattva, and greed, / undoubtedly, from Rajas, likewise obstinate & error, stupor and also ignorance follow from Ni Tamas. (7) INV
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः
ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ|jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ||
PSS SE CLM lin Bille AU la LIT My Y Those who abide in the quality of Sattva wend their way upwards; while those of a Rajasika disposition stay in the middle. And K those of a Tamasika temperament, enveloped as they are in the effects of Tamoguna sink
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति
nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati|guṇebhyaśca paraṃ vetti madbhāvaṃ so'dhigacchati||
When the seer perceives no agent other than the three Gunas; and realizes Me, the suprem Spirit standing entirely beyond these j Gunas, he enters into My Being
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते
guṇānetānatītya trīndehī dehasamudbhavān|janmamṛtyujarāduḥkhairvimukto'mṛtamaśnute||
Having transcended the aforesaid three Gunas, which have caused the body, and freed from birth, death, old age and all kinds of sorrow, this soul attains supreme bliss
अर्जुन उवाचकैर्लिंगैस्त्रीन्गुणानेतानतीतो भवति प्रभो
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते
arjuna uvācakairliṃgaistrīnguṇānetānatīto bhavati prabho|kimācāraḥ kathaṃ caitāṃstrīnguṇānativartate||
Arjuna said: What are the marks of him who has risen above the three Gunas, and what is his conduct? And how, Lord, does he rise above the three Gunas? (2l
श्री भगवानुवाचप्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति
śrī bhagavānuvācaprakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava|na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati||
Sri Bhagavan said: Arjuna, he who hates not light (which is born of Sattva) and me activity (which is born of Rajas) and even stupor (which is born of Tamas), when prevalent, nor longs for them when they have ceased
उदासीनवदासीनो गुणैर्यो न विचाल्यते
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते
udāsīnavadāsīno guṇairyo na vicālyate|guṇā vartanta ityeva yo'vatiṣṭhati neṅgate||
who, sitting like a witness isnot disturbed by the Gunas and who knowing that the Gunas alone move among the Gunas, remains established in identity with God, and never is falls off from that state
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः
samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ|tulyapriyāpriyo dhīrastulyanindātmasaṃstutiḥ||
He who is ever established in the Self takes woe and joy alike, regards a clod of earth, a stone and a piece of gold as equal in value, is possessed of wisdom, perceives the pleasant as well as the unpleasant in the same spirit, and views censure and praise Ry) alike
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः
सर्वारम्भपरित्यागी गुणातीतः स उच्यते
mānāpamānayostulyastulyo mitrāripakṣayoḥ|sarvārambhaparityāgī guṇātītaḥ sa ucyate||
He whois indifferent to honour and ignominy; is alike to the cause of a friend as well as to thatofanenemy,andhasrenouncedthesenses of doership in all undertakings, is said to have risen above the three Gunas
मां च योऽव्यभिचारेण भक्ितयोगेन सेवते
स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते
māṃ ca yo'vyabhicāreṇa bhakitayogena sevate|sa guṇānsamatītyaitān brahmabhūyāya kalpate||
He too who constantly worships Me through the Yoga of exclusive devotion,—transcending these three Gunas, becomes eligible for attaining Brahma
ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च
brahmaṇo hi pratiṣṭhā'hamamṛtasyāvyayasya ca|śāśvatasya ca dharmasya sukhasyaikāntikasya ca||
For, I am the ground of the imperishable Brahma, of immortality, of the eternal virtue and of unending immutable bliss