Chapter 14
Chapter 14: Gunatraya Vibhaga Yoga
The Yoga of the Three Modes of Nature
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Verse 14.1
śrī-bhagavān uvāca
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānam uttamam |
yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ ||1||
shri-bhagavan uvacha
param bhuyah pravakshyami jnananan jnanam uttamam |
yaj jnatva munayah sarve param siddhim ito gatah ||1||
Translation: The Supreme Lord said: I shall yet again impart this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.
Verse 14.2
idaṁ jñānam upāśritya mama sādharmyam āgatāḥ |
sarge ’pi nopajāyante pralaye na vyathanti ca ||2||
idan jnanam upashritya mama sadharmyam agatah |
sarge ’pi nopajayante pralaye na vyathanti cha ||2||
Translation: By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.
Verse 14.3
mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham |
sambhavaḥ sarva-bhūtānāṁ tato bhavati bhārata ||3||
mama yonir mahad brahma tasmin garbhan dadhamy aham |
sambhavah sarva-bhutanan tato bhavati bharata ||3||
Translation: The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.
Verse 14.4
sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ |
tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā ||4||
sarva-yonishu kaunteya murtayah sambhavanti yah |
tasam brahma mahad yonir aham bija-pradah pita ||4||
Translation: Whatever forms are produced in any womb, O son of Kunti, are produced by the material nature, and I am the seed-giving father.
Verse 14.5
sattvaṁ rajas tama iti guṇāḥ prakṛti-sambhavāḥ |
nibadhnanti mahā-bāho dehe dehinam avyayam ||5||
sattvam rajas tama iti gunah prakriti-sambhavah |
nibadhnanti maha-baho dehe dehinam avyayam ||5||
Translation: Material nature consists of three modes—goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.
Verse 14.6
tatra sattvaṁ nirmalatvāt prakāśakam anāmayam |
sukha-saṅgena badhnāti jñāna-saṅgena cānagha ||6||
tatra sattvam nirmalatvat prakashakam anamayam |
sukha-sangena badhnati jnana-sangena chanagha ||6||
Translation: O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.
Verse 14.7
rajo rāgātmakaṁ viddhi tṛṣṇā-saṅga-samudbhavam |
tan nibadhnāti kaunteya karma-saṅgena dehinam ||7||
rajo ragatmakam viddhi trishna-sanga-samudbhavam |
tan nibadhnati kaunteya karma-sangena dehinam ||7||
Translation: The mode of passion is born of endless desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions.
Verse 14.8
tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām |
pramādālasya-nidrābhis tan nibadhnāti bhārata ||8||
tamas tv ajnana-jam viddhi mohanam sarva-dehinam |
pramadalasya-nidrabhis tan nibadhnati bharata ||8||
Translation: O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul.
Verse 14.9
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata |
jñānam āvṛtya tu tamaḥ pramāde sañjayaty uta ||9||
sattvam sukhe sanjayati rajah karmani bharata |
jnanam avritya tu tamah pramade sanjayaty uta ||9||
Translation: The mode of goodness binds one to happiness; passion binds one to fruitive action; and ignorance, covering knowledge, binds one to madness.
Verse 14.10
rajas tamaś cābhibhūya sattvaṁ bhavati bhārata |
rajaḥ sattvaṁ tamaś caiva tamaḥ sattvaṁ rajas tathā ||10||
rajas tamash chabhibhuya sattvam bhavati bharata |
rajah sattvan tamash chaiva tamah sattvam rajas tatha ||10||
Translation: Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always a competition for supremacy.
Verse 14.11
sarva-dvāreṣu dehe ’smin prakāśa upajāyate |
jñānaṁ yadā tadā vidyād vivṛddhaṁ sattvam ity uta ||11||
sarva-dvareshu dehe ’smin prakasha upajayate |
jnanam yada tada vidyad vivriddham sattvam ity uta ||11||
Translation: The manifestation of knowledge can be experienced in all the gates of the body when this body is illuminated by the mode of goodness.
Verse 14.12
lobhaḥ pravṛttir ārambhaḥ karmaṇām aśamaḥ spṛhā |
rajas yetāni jāyante vivṛddhe bharatarṣabha ||12||
lobhah pravrittir arambhah karmanam ashamah spriha |
rajas yetani jayante vivriddhe bharatarshabha ||12||
Translation: O chief of the Bharatas, when there is an increase in the mode of passion, symptoms of great attachment, uncontrolled desire, intense endeavor, and uncontrollable lust and craving develop.
Verse 14.13
aprakāśo ’pravṛttiś ca pramādo moha eva ca |
tamasy etāni jāyante vivṛddhe kuru-nandana ||13||
aprakasho ’pravrittish cha pramado moha eva cha |
tamasy etani jayante vivriddhe kuru-nandana ||13||
Translation: When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.
Verse 14.14
yadā sattve pravṛddhe tu pralayaṁ yāti deha-bhṛt |
tadottama-vidāṁ lokān amalān pratipadyate ||14||
yada sattve pravriddhe tu pralayam yati deha-bhrit |
tadottama-vidam lokan amalan pratipadyate ||14||
Translation: When one dies in the mode of goodness, he attains to the pure higher planets of the great seers.
Verse 14.15
rajasi pralayaṁ gatvā karma-saṅgiṣu jāyate |
tathā pralīnastamasi mūḍha-yoniṣu jāyate ||15||
rajasi pralayan gatva karma-sangishu jayate |
tatha pralinastamasi mudha-yonishu jayate ||15||
Translation: When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom.
Verse 14.16
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam |
rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam ||16||
karmanah sukritasyahuh sattvikam nirmalam phalam |
rajasas tu phalan duhkham ajnanan tamasah phalam ||16||
Translation: The result of pious action is pure and is said to be in the mode of goodness. But the result of action in passion is misery, and the result of action in ignorance is foolishness.
Verse 14.17
sattvāt sañjāyate jñānaṁ rajaso lobha eva ca |
pramāda-mohau tamaso bhavato ’jñānam eva ca ||17||
sattvat sanjayate jnanam rajaso lobha eva cha |
pramada-mohau tamaso bhavato ’jnanam eva cha ||17||
Translation: From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance, foolishness, madness and illusion develop.
Verse 14.18
ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ |
jaghanya-guṇa-vṛttisthā adho gacchanti tāmasāḥ ||18||
urdhvan gachchhanti sattvastha madhye tishthanti rajasah |
jaghanya-guna-vrittistha adho gachchhanti tamasah ||18||
Translation: Those who are situated in the modes of goodness go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the abominable mode of ignorance go down to the hellish worlds.
Verse 14.19
nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati |
guṇebhyaś ca paraṁ vetti mad-bhāvaṁ so ’dhigacchati ||19||
nanyan gunebhyah kartaram yada drashtanupashyati |
gunebhyash cha param vetti mad-bhavam so ’dhigachchhati ||19||
Translation: When one properly sees that in all activities no other performer is active than these modes of nature, and when he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.
Verse 14.20
guṇān etān atītya trīn dehī deha-samudbhavān |
janma-mṛtyu-jarā-duḥkhair vimukto ’mṛtam aśnute ||20||
gunan etan atitya trin dehi deha-samudbhavan |
janma-mrityu-jara-duhkhair vimukto ’mritam ashnute ||20||
Translation: When the embodied being is able to transcend these three modes associated with the material body, he can free himself from birth, death, old age and their distresses and can enjoy nectar even in this life.
Verse 14.21
arjuna uvāca
kair liṅgaistrīn guṇānetān atīto bhavati prabho |
kim-ācāraḥ kathaṁ caitāṁstrīn guṇān ativartate ||21||
arjuna uvacha
kair lingaistrin gunanetan atito bhavati prabho |
kim-acharah kathan chaitamstrin gunan ativartate ||21||
Translation: Arjuna inquired: O my Lord, by what symptoms is one who has transcended these three modes recognized? What is his behavior? And how does he transcend the modes of nature?
Verses 14.22–25
śrī-bhagavān uvāca
prakāśaṁ ca pravṛttiṁ ca moham eva ca pāṇḍava |
na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ||22||
shri-bhagavan uvacha
prakashan cha pravrittin cha moham eva cha pandava |
na dveshti sampravrittani na nivrittani kankshati ||22||
udāsīnavad āsīno guṇair yo na vicālyate |
guṇā vartanta ity evaṁ yo ’vatiṣṭhati neṅgate ||23||
udasinavad asino gunair yo na vichalyate |
guna vartanta ity evam yo ’vatishthati nengate ||23||
sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭāśma-kāñcanaḥ |
tulya-priyāpriyo dhīrastulya-nindātma-saṁstutiḥ ||24||
sama-duhkha-sukhah svasthah sama-loshtashma-kanchanah |
tulya-priyapriyo dhirastulya-nindatma-samstutih ||24||
mānāpamānayos tulyas tulyo mitrāri-pakṣayoḥ |
sarvārambha-parityāgī guṇātītaḥ sa ucyate ||25||
manapamanayos tulyas tulyo mitrari-pakshayoh |
sarvarambha-parityagi gunatitah sa uchyate ||25||
Translation: The Supreme Lord said: He who does not hate illumination, attachment and delusion when they are present, nor longs for them when they disappear; who is situated as one neutral, who is not disturbed by the modes of material nature, knowing that the modes alone are acting; who is equipoised in happiness and distress, who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable, steady, praising and blaming alike; who is the same in honor and dishonor, treating friend and foe alike, who has renounced all material endeavors—such a person is said to have transcended the modes of nature.
Verse 14.26
māṁ ca yo ’vyabhicāreṇa bhakti-yogena sevate |
sa guṇān samatītyaitān brahma-bhūyāya kalpate ||26||
man cha yo ’vyabhicharena bhakti-yogena sevate |
sa gunan samatityaitan brahma-bhuyaya kalpate ||26||
Translation: One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.
Verse 14.27
brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca |
śāśvatasya ca dharmasya sukhasyaikāntikasya ca ||27||
brahmano hi pratishthaham amritasyavyayasya cha |
shashvatasya cha dharmasya sukhasyaikantikasya cha ||27||
Translation: And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.