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শ্রীমদ্ভগবদ্গীতা মূলম্ - চতুর্দশোঽধ্যাযঃ The Bhagavad Gita unfolds on the battlefield of কুরুক্ষেত্র, a moment suspended between war and wisdom. Here, amidst the clash of the পাংডবাঃ and কৌরবাঃ, শ্রীকৃষ্ণ and অর্জুন engage in a dialogue that transcends the immediate chaos. Chapter 14, titled গুণত্রযবিভাগযোগঃ - the যোগ of the Division of the Three Gunas, invites us to look beneath the surface of action and emotion, into the very fabric of human nature. In the previous chapters, শ্রীকৃষ্ণ has guided অর্জুন through the paths of কর্ম-যোগ (selfless action), জ্ঞান-যোগ (knowledge), and ভক্তি-যোগ (devotion). Chapter 13 explored the distinction between the field (ক্শেত্র) and the knower of the field (ক্শেত্রজ্ঞ্ন), helping অর্জুন see the difference between the body and the true Self, or আত্মা. Now, the focus shifts to the forces that shape our thoughts, behaviors, and ultimately our destinies. This chapter introduces the concept of the three গুণs: সত্ত্ব (purity, harmony), রজস্ (activity, passion), and তমস্ (inertia, ignorance). These are not just abstract qualities, but living energies that color every experience, mood, and choice. শ্রীকৃষ্ণ explains how these গুণs bind the soul to the cycle of birth and death, and how recognizing their influence is the first step toward freedom. Imagine the mind as a river: sometimes clear and calm, sometimes rushing and restless, sometimes muddy and still. The গুণs are the currents that shape its flow. Through vivid examples, শ্রীকৃষ্ণ shows how সত্ত্ব brings clarity and happiness, রজস্ fuels ambition and restlessness, and তমস্ drags us into confusion and lethargy. Yet, none of these is the true Self. The chapter encourages us to observe these forces without getting entangled, to become witnesses rather than puppets of our moods and habits. As the conversation unfolds, অর্জুন learns that liberation lies in rising above the গুণs, not by rejecting life, but by understanding and transcending its patterns. This is not a call to escape the world, but to engage with it from a place of inner freedom. The teachings here are practical: they invite us to notice which গুণ dominates our day, and to make choices that nurture clarity and balance. Looking ahead, the next chapter will dive deeper into the path of devotion, or ভক্তি-যোগ. It will reveal how love and surrender to the Divine can cut through the knots of the গুণs, offering a direct route to peace and fulfillment. But first, Chapter 14 asks us to become explorers of our own inner landscape, to recognize the subtle forces at play, and to discover the freedom that comes from knowing who we truly are. ওং শ্রী পরমাত্মনে নমঃ Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য elucidates that the three গুণs-সত্ত্ব, রজস্, and তমস্-constitute the fundamental forces shaping all aspects of mind and matter, and discerning their nature is essential for spiritual transcendence. Complementing this, শ্রী মধ্বাচার্য interprets the division of these qualities as a practical framework for understanding the soul's bondage within material existence and the means to liberation. This aligns with the Upanishadic invocation তমসো মা জ্যোতির্গময from the চক্ষুশোপনিষদ্ (bRuhadAraNyaka), which prays for guidance from darkness (ignorance and inertia) to light (knowledge and clarity), symbolizing the aspirant's journey through the influence of the গুণs. Thus, the chapter's focus on the threefold division not only deepens philosophical insight but also prepares the seeker to recognize and transform these qualities in daily life, bridging the theoretical foundation laid in the first paragraph with the practical applications discussed next. In modern life, understanding the three qualities can help us recognize why we feel calm and clear at times (sattva), restless or ambitious at others (rajas), or lethargic and confused (tamas). For example, someone might notice that after a healthy meal and meditation, their mind feels light and focused, while after a night of poor sleep and junk food, they feel dull and unmotivated. In a workplace, recognizing these modes can help manage team dynamics and personal productivity. As a reflection exercise, try observing your predominant state at different times of the day and consider what activities or environments seem to increase each quality. This awareness can be the first step toward consciously cultivating a more balanced and harmonious life. শ্রীভগবানুবাচ Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that this পরং জ্ঞানং উত্তমম্ is supreme because it leads directly to liberation, transcending all other forms of knowledge that may yield only temporary or partial results. He highlights that this knowledge reveals the ultimate Self, beyond mere ritualistic or intellectual understanding. Meanwhile, শ্রী রামানুজাচার্য distinguishes this supreme knowledge from the earlier teachings about the gunas, emphasizing that true perfection and freedom from সংসার come only from realizing the pure Self. This is supported by the Upanishadic prayer মৃত্যোর্মা অমৃতং গময from the বৃহদারণ্যক উপনিষদ্, which means 'lead me from death to immortality,' illustrating the transformative power of this knowledge to transcend the cycle of birth and death. Thus, the verse not only reaffirms the exceptional nature of this knowledge introduced in paragraph one but also prepares us to consider its practical relevance in daily life, as discussed in the following paragraph. In modern life, this verse invites us to seek wisdom that transforms our entire outlook, not just information or skills for material success. For example, someone might pursue advanced degrees or professional certifications, but still feel unfulfilled; this teaching suggests that only knowledge which changes our understanding of ourselves and our purpose leads to lasting satisfaction. Another example is the difference between learning about healthy living and actually embodying it-true knowledge is that which results in real change. As a reflection exercise, consider what forms of knowledge in your life have actually led to deeper peace or clarity, and which have only added to your mental clutter. What would it mean for you to seek the 'supreme knowledge' in your current circumstances? ইদং জ্ঞানমুপাশ্রিত্য মম সাধর্ম্যমাগতাঃ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that সাধর্ম্যম্ signifies a profound likeness to the divine nature rather than complete identity, emphasizing that those who attain this state transcend birth and death cycles. Similarly, শ্রী রামানুজাচার্য interprets this attainment as reaching an unshakable closeness and similarity to the Lord, where the soul is no longer affected by cosmic creation or dissolution. This aligns with the Upanishadic truth expressed in কঠোপনিষদ্ (1.2.18): ন জাযতে ম্রিযতে বা বিপশ্চিত্, meaning the realized soul neither takes birth nor dies, highlighting its eternal nature beyond material transformations. These insights deepen the understanding from the previous paragraph by clarifying how knowledge leads to a stable, divine participation that frees one from existential suffering. This foundation prepares us to consider how such spiritual steadiness manifests in everyday challenges, as discussed next. In modern life, this teaching can be seen in those who, through deep understanding and spiritual practice, remain calm and unshaken even when facing major changes-such as losing a job, moving to a new country, or witnessing societal upheaval. Their inner stability is not dependent on external circumstances. Another example is someone who, after years of self-inquiry and meditation, finds a sense of peace that persists despite personal loss or uncertainty about the future. For reflection: consider a situation that usually causes you anxiety or fear. Imagine responding to it from a place of deep knowledge and inner connection, as described in this verse. What would change in your experience? How might you cultivate that steadiness in your daily life? মম যোনির্মহদ্ব্রহ্ম তস্মিন্গর্ভং দধাম্যহম্ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): The great cosmic womb, identified as প্রকৃতি, is understood by আদি শংকরাচার্য as the primordial nature composed of the three gunas, which sustains and nurtures all beings. He explains that the 'seed' placed within this womb is the divine conscious principle, the Self that enlivens matter and initiates creation. শ্রী রামানুজাচার্য further clarifies that the Lord, by His will, unites the non-conscious প্রকৃতি with the conscious souls, thus causing the birth of all entities. This union is essential, as reflected in the Upanishadic prayer মৃত্যোর্মা অমৃতং গময from the বৃহদারণ্যক উপনিষদ্, which means 'lead me from death to immortality,' symbolizing the movement from unmanifest potential to manifest life through divine agency. These teachings emphasize that creation arises from the dynamic interaction of the cosmic womb and the divine seed, a principle that underlies both the metaphysical framework and practical manifestations of life. In modern life, this teaching can be seen in the way ideas (the seed) need a supportive environment (the womb) to grow into reality, whether in creative projects, relationships, or personal development. For example, a business plan requires both a visionary idea and the right resources to come to fruition. Similarly, nurturing a child involves both genetic inheritance and the environment provided by caregivers. As a reflection exercise, consider an area of your life where you are trying to create or manifest something. Identify what represents the 'seed' and what forms the 'womb' or supportive context, and think about how you can harmonize the two to foster growth. সর্বযোনিষু কৌংতেয মূর্তযঃ সংভবংতি যাঃ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that ব্রহ্ম here signifies প্রকৃতি, the unmanifested material cause that serves as the universal womb from which all embodied forms arise. Krishna as the বীজ-প্রদঃ is the conscious seed-giving father who activates and initiates creation within this womb. শ্রী রামানুজাচার্য further clarifies that the Lord implants individual souls into nature according to their karmic histories, making Him the ultimate conscious cause behind all births and forms. This dual causality-material nature as the womb and the divine as the seed-giving father-reflects the inseparable relationship between matter and consciousness in the process of manifestation. The কঠোপনিষদ্ (1.2.18) states ন জাযতে ম্রিযতে বা বিপশ্চিত্, meaning the wise one is never born nor dies, highlighting the eternal nature of the self that is implanted by the Lord into the womb of nature. This understanding bridges the cosmic principle described in the first paragraph with the practical insight that every living being's origin involves both material and conscious causes, preparing us to reflect on this unity in our daily experience. In modern life, this teaching can be seen in the way every living being, regardless of background or form, shares a common origin in both material nature and a deeper, unifying consciousness. For example, the birth of a child involves both the physical contribution of parents and the mysterious spark of life that animates the body. Similarly, the growth of a plant from a seed depends on both the earth (nature) and the vital force within the seed. Reflect on a moment when you felt connected to something larger than yourself-perhaps while witnessing a birth, marveling at nature, or contemplating your own origins. Consider how recognizing a shared source can foster respect and empathy for all forms of life. সত্ত্বং রজস্তম ইতি গুণাঃ প্রকৃতিসংভবাঃ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that the গুণাঃ-সত্ত্ব, রজস্, and তমস্-are intrinsic qualities of প্রকৃতি that appear to bind the অব্যযং দেহিনম্, the indestructible self, only because of its association with the body. Similarly, শ্রী মধ্বাচার্য clarifies that this binding arises from ignorance and attachment, which veil the true nature of the self and cause it to identify with the body-mind complex. This apparent bondage is not the self's actual condition but a consequence of its entanglement with the modes of nature. The Upanishadic injunction ন জাযতে ম্রিযতে বা বিপশ্চিত্ (KaThOpaniShad 1.2.18) supports this understanding by affirming that the true self neither takes birth nor dies, highlighting its immutable essence beyond the influence of the gunas. Thus, this verse lays the foundation for recognizing that while the self is inherently free, it appears bound due to the interplay of the three qualities within the embodied state, preparing us to observe how these modes manifest in daily life and influence our actions. In modern life, these three qualities can be observed in daily situations: for example, when someone feels calm, clear-minded, and uplifted, they are under the influence of sattva; when driven by ambition, restlessness, or desire for achievement, rajas predominates; and when lethargy, confusion, or apathy take over, tamas is at work. Consider a student preparing for exams: focused study reflects sattva, cramming out of anxiety is rajas, and procrastination is tamas. A reflection exercise: At the end of your day, recall three moments and identify which quality was most active in each. This awareness is the first step to understanding how these modes shape your actions and choices. তত্র সত্ত্বং নির্মলত্বাত্প্রকাশকমনামযম্ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that although সত্ত্ব is pure and illuminating, it still binds the self by fostering an illusory identification with happiness and knowledge, which are not the true self but objects of experience. This subtle misidentification arises from অবিদ্য (ignorance), as the self is beyond all qualities and distinctions. Similarly, শ্রী রামানুজাচার্য teaches that সত্ত্ব produces both knowledge and happiness, yet attachment to these fruits leads to repeated births in auspicious conditions, perpetuating সংসার. This is why even the highest গুণ does not grant ultimate liberation. The কঠোপনিষদ্ (1.2.18) states, ন জাযতে ম্রিযতে বা বিপশ্চিত্, meaning the wise self neither takes birth nor dies, highlighting that true selfhood transcends the binding effects of সত্ত্ব. Thus, while সত্ত্ব brings clarity and well-being as described in the previous paragraph, it also subtly entangles the seeker through attachment, preparing the ground for the practical reflection on non-attachment in the following paragraph. In modern life, sattva can be seen in those who pursue learning, health, and happiness with sincerity and clarity. For example, someone might become deeply invested in personal growth or spiritual study, finding joy and meaning in these pursuits. However, if they become attached to always feeling happy or to being seen as knowledgeable, this can create subtle stress or pride. Another example is the person who seeks wellness and balance, but becomes anxious if their peace is disturbed. To reflect: consider an area where you feel especially content or accomplished. Ask yourself, do you feel uneasy at the thought of losing this state? Notice if your well-being depends on holding onto certain experiences or knowledge, and explore what it would mean to appreciate them without attachment. রজো রাগাত্মকং বিদ্ধি তৃষ্ণাসংগসমুদ্ভবম্ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that রজঃ acts as a coloring agent that tints the mind with restlessness and desire, arising specifically from তৃষ্ণা (craving for what is not possessed) and সঞ্গ (attachment to what is possessed), thus binding the embodied self through attachment to action. শ্রী রামানুজাচার্য further clarifies that this passion manifests as sensuality and incessant striving, especially in relationships and sensory pleasures, which perpetuates the cycle of rebirth by entangling the soul in karmic actions. This binding nature of রজঃ aligns with the Upanishadic teaching ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), meaning the true Self is never born nor does it die, highlighting that it is the restless mind colored by রজঃ that experiences birth and death. Understanding this connection helps us recognize how রজঃ traps the soul in cycles of desire-driven activity, setting the stage for the practical reflection on how such restlessness appears in daily life. In modern life, rajas manifests when someone is constantly chasing promotions, material possessions, or recognition, never feeling satisfied with what they have. Another example is the compulsive use of social media, where the craving for likes and validation keeps one perpetually engaged and distracted. A third scenario is the inability to relax or enjoy downtime, always feeling the urge to be busy or productive. To reflect, consider your own day: are there moments when you act not out of necessity or joy, but because of an inner restlessness or fear of missing out? Notice how this attachment to action shapes your mood and well-being. Try to identify one area where you can act with more awareness and less compulsion, observing the difference it makes. তমস্ত্বজ্ঞানজং বিদ্ধি মোহনং সর্বদেহিনাম্ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য elucidates that তমস্ arises from profound অজ্ঞান, or ignorance, which obscures discernment and leads to delusion, thus binding all embodied beings through heedlessness and inactivity. He highlights how this darkness clouds the intellect, preventing clear understanding and right action. Similarly, শ্রী রামানুজাচার্য interprets তমস্ as a state of false knowledge that distorts reality, causing one to act contrary to their true self and become trapped in negligence and indolence. This binding nature of তমস্ is aptly captured by the Upanishadic prayer তমসো মা জ্যোতির্গময from the বৃহদারণ্যক উপনিষদ্, which is a plea to be led from darkness (ignorance) to light (knowledge). This verse reinforces the idea that তমস্ not only deludes but also envelops the soul in a state of inertia, setting the stage for the practical examples of procrastination and mental fog discussed next. In modern life, তমস্ can be seen when someone procrastinates important tasks, repeatedly hits the snooze button, or avoids responsibilities by distracting themselves with mindless entertainment. It is also present when a person feels mentally foggy, unmotivated, or indifferent to personal growth. For example, someone might neglect their health out of laziness or ignore opportunities due to a lack of initiative. To reflect, consider a recent situation where you felt stuck or unmotivated. What thoughts or habits contributed to that state? Identifying these patterns is the first step toward overcoming the binding effects of তমস্. সত্ত্বং সুখে সংজযতি রজঃ কর্মণি ভারত । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): The interpretations of আদি শংকরাচার্য and শ্রী মধ্বাচার্য deepen our understanding of how the gunas bind the soul. আদি শংকরাচার্য explains that সত্ত্ব binds through attachment to happiness, which, while seemingly pure, still entangles the mind in subtle bondage. শ্রী মধ্বাচার্য highlights the dynamic role of রজস্ as the force driving continuous action, and তমস্ as the veil that obscures true knowledge, leading to negligence and wrong conduct. This aligns with the Upanishadic invocation তমসো মা জ্যোতির্গময from the বৃহদারণ্যক উপনিষদ্, which beseeches the divine to lead one from darkness (ignorance) to light (knowledge). Recognizing how these qualities influence our states of mind is crucial, as it prepares us to observe and gradually transcend their sway, a theme that naturally leads into practical self-awareness and transformation discussed next. In modern life, these patterns are easy to spot. When someone feels calm and joyful while helping others or learning, সত্ত্ব is at work. The drive to achieve, compete, or multitask reflects রজস্. Procrastination, binge-watching shows out of habit, or ignoring responsibilities are signs of তমস্. To reflect, consider your last week: When did you feel most clear and content? When were you restless or impulsive? When did you avoid tasks or feel dull? By observing which গুণ is active, you can make conscious choices to cultivate more clarity and reduce inertia. This self-awareness is a practical step toward greater freedom and well-being. রজস্তমশ্চাভিভূয সত্ত্বং ভবতি ভারত । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that the predominance of each গুণ shapes distinct mental states: সত্ত্ব brings forth knowledge and bliss, রজস্ causes restlessness and desire, and তমস্ results in ignorance and inertia. This dynamic interplay reflects the verse's teaching that one গুণ overpowers the others in turn, producing its characteristic effects. শ্রী রামানুজাচার্য further clarifies that this shifting dominance depends on one's past কর্ম and the quality of nourishment, making the experience of these changes unique to each individual. This understanding aligns with the Upanishadic invocation তমসো মা জ্যোতির্গময from the বৃহদারণ্যক উপনিষদ্, which prays to be led from darkness (তমস্) to light (জ্যোতি), symbolizing the spiritual aspiration to transcend inertia and ignorance by cultivating সত্ত্ব. Recognizing which গুণ is currently dominant, as শ্রী মধ্বাচার্য suggests, enables practical self-observation and conscious alignment with higher values. This insight prepares us to notice these qualities in daily life and respond accordingly, as discussed next. In daily life, you might notice that after a restful night and a healthy breakfast, you feel clear-minded and calm-this is সত্ত্বং in action. During a busy workday filled with deadlines and ambition, রজস্ may dominate, making you restless or driven. If you spend an afternoon in lethargy, procrastinating or feeling dull, তমস্ is likely prevailing. To reflect, try observing your mental state at different times of the day and note which quality is most present. Ask yourself: What activities or environments increase clarity? When do you feel most restless or most sluggish? This awareness can help you make choices that encourage balance and well-being. সর্বদ্বারেষু দেহেঽস্মিন্প্রকাশ উপজাযতে । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): The illumination described here is understood by আদি শংকরাচার্য as the radiant clarity of the intellect that pervades all sensory faculties when সত্ত্বং predominates, enabling unobstructed knowledge to manifest through every sense door. শ্রী রামানুজাচার্য further explains that this light is not merely intellectual brightness but the revealing of the true essence of reality, allowing one to perceive the world as it truly is, free from distortion. This aligns with the Upanishadic invocation অসতো মা সদ্গময-"Lead me from the unreal to the real"-which emphasizes the movement from ignorance to the illuminating truth that সত্ত্বং fosters. Thus, the increase of সত্ত্বং is marked by a deepening clarity and purity of perception, which prepares the mind for practical application in daily life, as discussed in the following paragraph. In modern life, this teaching can be seen when someone feels mentally clear, emotionally balanced, and able to perceive situations without bias or agitation-such as a student who studies with full attention and easily grasps new concepts, or a leader who listens deeply and responds wisely to challenges. Another example is when, after a period of rest or meditation, a person feels refreshed and sees solutions to problems that previously seemed confusing. As a reflection exercise, notice a day when your mind feels especially clear and your senses sharp. What habits or environments contributed to this state? How can you foster more of this clarity in your daily routine? লোভঃ প্রবৃত্তিরারংভঃ কর্মণামশমঃ স্পৃহা । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that the restless activity and greed described here are definitive signs of the predominance of রজস্, which disrupts the mind's natural tranquility and focus. He highlights অশমঃ as the restless agitation preventing inner peace, while প্রবৃত্তিঃ reflects the compulsive urge to engage in actions without calm deliberation. Similarly, শ্রী মধ্বাচার্য emphasizes that these qualities not only disturb personal equanimity but also hinder spiritual progress by binding the individual to the cycle of desire and dissatisfaction. This aligns with the Upanishadic injunction from the বৃহদারণ্যক উপনিষদ্, অসতো মা সদ্গময, meaning 'Lead me from the unreal to the real,' which underscores the need to transcend the restless impulses of রজস্ to attain lasting peace. Recognizing these symptoms of রজস্ is thus essential for moving beyond mere external busyness toward deeper self-awareness and calm, preparing the ground for practical steps to cultivate contentment and focus. In modern life, these symptoms of rajas can be seen in someone who is always multitasking, never satisfied with what they have, and constantly seeking new experiences or possessions. For example, a person might feel compelled to check their phone every few minutes, start new projects before finishing old ones, or feel anxious when not busy. Another example is someone who shops impulsively or chases after promotions at work without considering whether it brings real fulfillment. To reflect, take a few minutes to observe your own day: do you notice moments of restlessness, greed, or an urge to always be doing something? Consider what triggers these feelings and how you might create more space for calm and contentment. অপ্রকাশোঽপ্রবৃত্তিশ্চ প্রমাদো মোহ এব চ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): The effects of তমস্ described in this verse are further elucidated by আদি শংকরাচার্য, who identifies অপ্রকাশ-the absence of illumination or discernment-as the fundamental cause that gives rise to inactivity, negligence, and delusion. This lack of clarity clouds the mind, making one unable to perceive reality correctly. শ্রী রামানুজাচার্য complements this view by interpreting অপ্রবৃত্তি as a state of immobility or inertia, while প্রমাদ reflects inattentiveness that leads to improper actions. Together, these qualities trap the individual in a cycle of confusion and spiritual stagnation. This understanding aligns with the Upanishadic invocation তমসো মা জ্যোতির্গময from the বৃহদারণ্যক উপনিষদ্, which is a prayer to be led from darkness (ignorance) to light (knowledge). Recognizing these symptoms of তমস্ is essential, as it prepares one to identify and overcome the mental states that hinder progress, thus setting the stage for practical steps to dispel inertia and cultivate clarity. In modern life, signs of তমস্ might show up as procrastination at work, ignoring important responsibilities, or feeling mentally foggy and unmotivated. For example, someone might repeatedly put off studying for exams, or neglect their health despite knowing the consequences. Another example is getting lost in escapist entertainment to avoid facing reality, leading to further confusion and lack of direction. To reflect, consider a recent situation where you felt stuck or confused. What thoughts or habits contributed to that state? Identifying these patterns is the first step to reducing the influence of তমস্ and moving toward greater clarity and purposeful action. যদা সত্ত্বে প্রবৃদ্ধে তু প্রলযং যাতি দেহভৃত্ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): The significance of attaining অমলন্ লোকন্, or the spotless worlds, is elaborated by আদি শংকরাচার্য, who explains that these realms are the abodes of those who have realized the highest truths, transcending the impurities of রজস্ and তমস্. This attainment is not accidental but the fruit of a life cultivated with predominance of সত্ত্ব. শ্রী রামানুজাচার্য further clarifies that dying in a state of dominant সত্ত্ব leads the soul to be reborn in auspicious environments-families devoted to spiritual wisdom-thus facilitating continued progress toward liberation. This teaching resonates with the Upanishadic injunction মৃত্যোর্মা অমৃতং গময from the বৃহদারণ্যক উপনিষদ্, which means 'lead me from death to immortality,' emphasizing the transformative power of purity at the moment of death. Together, these insights underscore that the quality of one's consciousness at death, shaped by lifelong cultivation of সত্ত্ব, decisively influences the soul's next journey, bridging the verse's profound metaphysical promise with practical spiritual discipline. In modern life, this teaching can be seen in the way our mental state at crucial moments influences our future. For example, someone who consistently practices kindness, mindfulness, and self-control is more likely to face challenges and even death with peace and clarity, leading to positive outcomes. Another example is how people who live with integrity and purpose often leave behind a legacy that inspires others, much like attaining a 'pure world.' A reflection exercise: Consider what qualities dominate your mind at the end of each day. Are you cultivating clarity and virtue, or are you caught in agitation and confusion? Try ending your day with a few minutes of calm reflection or gratitude to nurture সত্ত্ব in your own life. রজসি প্রলযং গত্বা কর্মসংগিষু জাযতে । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that dying with rajas predominant causes rebirth among those deeply attached to worldly actions, reflecting restless desires that bind the soul to cycles of activity. শ্রী রামানুজাচার্য adds that such births, characterized by কর্মসন্গিশু, offer opportunities for performing rituals and accruing merit, yet remain entangled in personal gain and desires. Both emphasize that the quality prevailing at death decisively shapes the soul's next state, underscoring the need to transcend rajas and tamas. This is echoed in the Upanishadic prayer মৃত্যোর্মা অমৃতং গময from the বৃহদারণ্যক উপনিষদ্, which beseeches the divine to lead one from death to immortality, symbolizing the aspirant's journey beyond the limitations imposed by the gunas at death. Thus, the verse's teaching on the influence of dominant qualities at the moment of death connects directly to the practical importance of cultivating sattva and awareness, preparing the ground for the reflection on how mental habits shape our future in the next paragraph. In modern life, this teaching can be seen in how our mental habits and attachments shape our future, both in this life and beyond. For example, someone who is constantly restless and driven by ambition may find themselves surrounded by similar people and situations, reinforcing those tendencies. On the other hand, someone who lives in confusion or apathy may end up in environments that limit their growth and awareness. A practical reflection exercise: At the end of each day, pause and observe which quality-clarity, restlessness, or dullness-was most present in your actions and thoughts. Consider how you might consciously cultivate more clarity and awareness, especially during significant transitions or challenges. কর্মণঃ সুকৃতস্যাহুঃ সাত্ত্বিকং নির্মলং ফলম্ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that the results of actions are inherently linked to the prevailing গুণ at the time of their performance, with সত্ত্ব producing purity and clarity, while রজস্ inevitably leads to suffering due to its restless nature. শ্রী রামানুজাচার্য further clarifies that the fruits of সত্ত্বিচ্ deeds manifest as favorable circumstances for spiritual advancement, whereas রজসিচ্ actions bind the soul to continued cycles of desire and pain. This natural progression is reflected in the Upanishadic injunction তমসো মা জ্যোতির্গময from the বৃহদারণ্যক উপনিষদ্, which means 'lead me from darkness to light,' symbolizing the movement from ignorance and inertia toward knowledge and illumination. This verse thus reinforces the teaching that the quality of our actions shapes our inner state and external conditions, preparing the ground for the practical reflections discussed next. In modern life, this teaching can be seen in how selfless and thoughtful actions often lead to inner peace and clarity, while actions driven by restlessness or selfish ambition tend to bring stress and dissatisfaction. For example, volunteering with genuine care brings a sense of fulfillment, whereas working solely for personal gain can result in burnout. Similarly, procrastinating or acting out of laziness often leads to confusion and missed opportunities. As a reflection exercise, consider a recent action you took: What was your underlying motivation? Did it leave you feeling clear and uplifted, restless and dissatisfied, or more confused? Noticing these patterns can help guide future choices toward greater harmony and awareness. সত্ত্বাত্সংজাযতে জ্ঞানং রজসো লোভ এব চ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that the সত্ত্ব গুণ generates a pure and illuminating knowledge that leads toward liberation, while রজস্ produces greed that binds one to worldly desires, and তমস্ results in negligence and delusion, deepening ignorance. Similarly, শ্রী মধ্বাচার্য highlights that the ignorance born of তমস্ is not mere absence of knowledge but a fundamental misapprehension of reality, which perpetuates spiritual darkness. This understanding aligns with the Upanishadic injunction তমসো মা জ্যোতির্গময from the বৃহদারণ্যক ঊপনিষদ্, which is a plea to transcend darkness and move toward the light of true knowledge. Thus, the verse's depiction of the three গুণ-s not only clarifies their psychological effects but also points to their decisive role in either advancing or obstructing spiritual progress, setting the stage for practical reflection on how these qualities manifest in our daily lives. In modern life, we can observe these qualities in everyday situations. For example, when someone studies with a calm and focused mind, understanding comes easily-this is সত্ত্ব at work. When a person is driven by ambition and competition, always wanting more, it is রজস্ manifesting as greed. If someone procrastinates, forgets important tasks, or acts without thinking, তমস্ is dominant. As a reflection exercise, consider a recent decision you made: What was the primary motivation behind it-clarity, desire, or confusion? Noticing which গুণ influenced your actions can help you cultivate more awareness and make conscious choices. ঊর্ধ্বং গচ্ছংতি সত্ত্বস্থা মধ্যে তিষ্ঠংতি রাজসাঃ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): The profound implications of this verse are further illuminated by আদি শংকরাচার্য, who explains that the predominance of a গুণ not only shapes the soul's post-mortem destination-where সত্ত্ব leads upward to higher realms, রজস্ causes one to remain in the middle realm of human existence, and তমস্ drags one downward into lower life forms-but also reflects the quality of one's present life experience. Complementing this, শ্রী মধ্বাচার্য emphasizes that these gunas govern the mental and emotional states that bind the individual in সংসার: সত্ত্ব brings clarity and peace, রজস্ fuels restless activity and attachment, and তমস্ fosters ignorance and inertia. This dynamic is captured in the Upanishadic prayer from the চক্ষুশোপনিষদ্-তমসো মা জ্যোতির্গময-which beseeches the divine to lead one from darkness (ignorance) to light (knowledge). Thus, this verse not only maps the soul's journey after death but also urges awareness of how the gunas influence our current state, setting the stage for practical reflection and transformation in daily life. In modern life, someone who cultivates sattva-through selfless service, learning, and ethical living-may find themselves growing in wisdom and inner peace, often becoming a source of inspiration to others. A person dominated by rajas might be constantly striving for success, recognition, or material gain, experiencing both excitement and frustration as they chase their goals. Someone under the sway of tamas may feel stuck, unmotivated, or prone to escapist habits, leading to stagnation or decline. As a reflection exercise, consider which গুণ most often influences your actions and decisions. Notice a recent situation where you acted from sattva, rajas, or tamas, and reflect on the outcome and how it affected your state of mind. নান্যং গুণেভ্যঃ কর্তারং যদা দ্রষ্টানুপশ্যতি । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য elucidates that the true দ্রষ্টা or witness is distinct from the গুণs and is not the doer of actions; recognizing that all activity arises solely from the interplay of the গুণs leads to liberation. Similarly, শ্রী রামানুজাচার্য teaches that one must first cultivate purity by increasing সত্ত্ব through selfless actions and spiritual discipline, enabling the seer to perceive the গুণs as the agents while the self remains untouched and transcendent. This understanding aligns with the Upanishadic invocation তমসো মা জ্যোতির্গময-"Lead me from darkness to light"-which symbolizes the journey from ignorance of the self's true nature to the illumination of its distinction from material qualities. Thus, the verse guides the practitioner to shift identification from the mutable qualities to the immutable witness, preparing the ground for practical application in daily life as described next. In modern life, this teaching can be applied when we feel overwhelmed by emotions or situations, recognizing that our reactions are shaped by the play of natural qualities, not by our true self. For example, when facing anger or anxiety, we can pause and observe that these are movements of রজস্ or তমস্, not our deepest identity. Similarly, in moments of clarity and calm, we can see the influence of সত্ত্ব. Another example is in teamwork: understanding that people's behaviors are driven by their inherent tendencies can foster empathy and reduce personal conflict. As a reflection exercise, try to notice throughout the day when you identify with being the doer, and gently remind yourself that the qualities of nature are at work, while your true self remains the observer. গুণানেতানতীত্য ত্রীংদেহী দেহসমুদ্ভবান্ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that transcending the three গুণs means rising above their binding influence, which are the root causes of bodily existence and suffering. This transcendence is not mere suppression but a complete liberation that allows the দেহী to experience the immortal nature of the self even while embodied. শ্রী রামানুজাচার্য further clarifies that the soul's true essence is pure knowledge and bliss, distinct from the গুণs and the body, and realizing this leads to freedom from the cycle of birth and death. Supporting this, the কঠোপনিষদ্ (1.2.18) states, ন জাযতে ম্রিযতে বা বিপশ্চিত্, meaning the wise one neither takes birth nor dies, emphasizing the eternal nature of the self beyond physical existence. This understanding bridges the verse's teaching of liberation and sets the stage for practical application in daily life, as discussed in the following paragraph. In modern life, transcending the গুণs can be compared to rising above the constant push and pull of moods, habits, and social conditioning. For example, someone who is no longer controlled by anger or restlessness (rajas), or by laziness and confusion (tamas), or even by attachment to goodness and success (sattva), finds a deeper peace and clarity. A person who remains calm and centered during both praise and criticism, or who is not shaken by life's ups and downs, is moving toward this state. As a reflection exercise, consider a recent situation where you felt strongly influenced by emotion or circumstance. Ask yourself: was it a reaction from habit, or did you respond from a deeper awareness? What would it look like to act from that deeper awareness more often? অর্জুন উবাচ Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that Arjuna's question seeks to identify the external লিংগ or signs that reveal one who has transcended the three গুণান্, emphasizing the visible conduct (আচারহ্) that distinguishes such a person from those still bound by nature. Meanwhile, শ্রী মধ্বাচার্য focuses on the practical means (কথং) by which one transcends these qualities, highlighting disciplined action and knowledge as essential to crossing beyond the গুণান্. This dual focus on both the signs and the method aligns with the Upanishadic injunction ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), which teaches that the true Self is unborn, eternal, and beyond decay-pointing to the inner reality that the transcendent person embodies. Thus, the verse not only inquires about the external markers of transcendence but also about the inner transformation and practice required, preparing us to consider how such qualities manifest in everyday life. In modern life, this question is highly relevant. For example, when someone remains calm and balanced in both success and failure, others may wonder what sets them apart-what are the 'signs' of their inner stability? Or, when a person consistently acts with compassion and integrity regardless of external circumstances, we might ask what practices or mindset allow them to rise above common reactions. Another example is in the workplace: a leader who is unaffected by praise or criticism and treats everyone equally often stands out, prompting curiosity about their inner discipline. As a reflection exercise, consider someone you admire for their equanimity or resilience. What behaviors do they show that suggest they are not easily swayed by changing situations? What habits or attitudes might help you cultivate similar qualities in your own life? শ্রীভগবানুবাচ Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): The verse's depiction of one who neither dislikes nor longs for the three গুণ-s is explained by আদি শংকরাচার্য as illustrating the inner detachment of a realized soul, who remains unaffected by the arising and subsiding of illumination, activity, and delusion. শ্রী মধ্বাচার্য further emphasizes that this equanimity reflects the self's steadfastness, which is not disturbed by the fluctuations of the qualities of nature. This state of impartial witnessing aligns with the Upanishadic injunction ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), meaning the true self is unborn, eternal, and beyond decay or death. Thus, the person established in this truth neither clings to nor rejects the transient modes of the mind, embodying a spiritual maturity that transcends attachment and aversion. This understanding naturally leads to practical application, as described in the next paragraph, where such equanimity manifests in daily life. In modern life, this teaching can be seen in someone who remains calm whether they are praised for their knowledge, caught up in busy work, or facing confusion and setbacks. For example, a manager who does not become arrogant when successful, nor anxious when overwhelmed, nor depressed when things are unclear, embodies this attitude. Another example is a student who does not get attached to moments of clarity or discouraged by periods of doubt. As a reflection exercise, consider a recent situation where you felt either elated or frustrated by your mental state. Ask yourself: could you have simply observed that state without clinging to or resisting it? Try to notice the next time such a state arises and practice this inner neutrality. উদাসীনবদাসীনো গুণৈর্যো ন বিচাল্যতে । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য elucidates that the state of sitting উদাসীন-বত্-like one indifferent-signifies a profound detachment where the Self-knower perceives the gunas as separate from the true Self and thus remains undisturbed by their activity. This detachment is not a neglect of duty but a steadfastness in knowledge, where the mind is not agitated by the gunas' fluctuations. Similarly, শ্রী রামানুজাচার্য explains that this equanimity arises from the realization that the Self is distinct from the gunas, resulting in a serene satisfaction that is unshaken by their influence. This aligns with the Upanishadic injunction ন জাযতে ম্রিযতে বা বিপশ্চিত্ from the কঠোপনিষদ্ (1.2.18), meaning 'the wise one is not born, nor does he die,' highlighting the immutable nature of the Self beyond the gunas. Together, these teachings emphasize that one acts in the world without being inwardly moved by the qualities or their results, thus bridging the understanding of inner steadiness with practical engagement in life. In modern life, this teaching is especially relevant when facing stressful situations at work or in relationships. For example, if you receive criticism at your job, instead of reacting with anger or defensiveness (rajas) or withdrawing in sadness (tamas), you can observe your emotions, recognize them as natural responses, and choose to remain steady, responding thoughtfully. Similarly, when experiencing moments of excitement or success, you can remember that these too are movements of the gunas and not get carried away by pride or restlessness. As a reflection exercise, next time you notice a strong emotion, pause and ask yourself: 'Is this the gunas at play? Can I observe without getting swept up?' This practice helps cultivate the inner neutrality described in the verse, leading to greater peace and clarity. সমদুঃখসুখঃ স্বস্থঃ সমলোষ্টাশ্মকাংচনঃ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): The profound equanimity described in this verse is elucidated by আদি শংকরাচার্য as arising from the realization that all dualities-pleasure and pain, gold and earth-are ultimately illusory when seen through the lens of the immutable Self. He emphasizes non-attachment as the key to this steady state. Meanwhile, শ্রী রামানুজাচার্য interprets this steadiness as the fruit of discriminative knowledge that distinguishes the transient body from the eternal Self, enabling one to remain unaffected by external fluctuations. This aligns with the Upanishadic injunction from the বৃহদারণ্যক উপনিষদ্: অসতো মা সদ্গময, meaning 'lead me from the unreal to the real,' which underscores the movement from identification with changing phenomena to abiding in the unchanging reality. Such insight naturally dissolves the ego's craving for praise or aversion to blame, preparing the aspirant to embody the balanced perspective described here and to apply it practically in daily life. In modern life, this teaching can be seen in someone who remains calm whether they receive a promotion or face criticism at work, treating both success and setbacks with the same composure. Another example is a person who does not let material possessions define their happiness, valuing relationships and inner contentment over wealth or status. A third situation might be handling both praise and negative feedback on social media with equal detachment, not letting either affect self-worth. As a reflection exercise, consider a recent situation where you felt either elated or upset due to external events. Ask yourself: what would it feel like to respond with the steadiness described in this verse? Try to notice, in the coming week, moments when you can practice this balanced perspective. মানাপমানযোস্তুল্যস্তুল্যো মিত্রারিপক্ষযোঃ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): The qualities described in this verse are understood by আদি শংকরাচার্য as the external manifestations of one who has truly transcended the three গুনস্. He emphasizes the steadfastness of such a person who remains unaffected by social honor or dishonor and who renounces all actions driven by personal motives. শ্রী রামানুজাচার্য explains that this equanimity arises from deep বিবেক-discrimination between the eternal self and the transient body-leading to impartiality toward friend and foe alike. This state is supported by the Upanishadic injunction তমসো মা জ্যোতির্গময from the বৃহদারণ্যক উপনিষদ্, which means "lead me from darkness to light," symbolizing the movement from ignorance and duality to spiritual illumination and balance. Together, these teachings show that transcending the গুনস্ involves cultivating inner freedom from external validation and personal ambition, preparing the seeker for the practical application of this equanimity in daily life. In modern life, this teaching can be seen in someone who does not let workplace recognition or criticism affect their self-worth, or in a person who treats both supporters and detractors with the same courtesy and calm. Another example is choosing not to pursue projects purely for personal advancement, but instead acting from a sense of responsibility or service. For reflection: Recall a recent situation where you felt slighted or praised. How did your mood and actions change? Consider how you might maintain inner steadiness regardless of others' opinions or your own ambitions. মাং চ যোঽব্যভিচারেণ ভক্তিযোগেন সেবতে । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য explains that unwavering ভক্তি is itself the supreme means to transcend the three গুণs, equating such devotion with the highest knowledge that leads to liberation. Similarly, শ্রী রামানুজাচার্য stresses that it is through single-pointed, loving service to the Supreme Lord-beyond mere intellectual discrimination-that one truly overcomes the subtle influences of the গুণs and attains the immortal self. This aligns with the Upanishadic prayer from the বৃহদারণ্যক উপনিষদ্, মৃত্যোর্মা অমৃতং গময, which means 'lead me from death to immortality,' highlighting the transformative power of steadfast devotion to elevate the soul beyond material bondage. These teachings emphasize that অব্যভিচারেন ভক্তিযোগ is not just a practice but a direct path to becoming fit for the state of Brahman, preparing the devotee to embody divine qualities in daily life. In modern life, this teaching can be seen in someone who, despite daily challenges and distractions, maintains a consistent practice of prayer, meditation, or selfless service, keeping their focus on a higher purpose. For example, a person volunteering at a shelter out of genuine compassion, or someone who remains calm and loving even in stressful situations, is demonstrating unwavering devotion. Another example is choosing to act with integrity and kindness, even when it is difficult, because of a deep inner commitment to spiritual values. As a reflection exercise, consider what activities or attitudes in your own life could become a form of steady, loving service, and how you might maintain that focus even when circumstances are not favorable. ব্রহ্মণো হি প্রতিষ্ঠাহমমৃতস্যাব্যযস্য চ । Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): The profound declaration that Krishna is the very প্রতিষ্ঠ-the foundation-of Brahman, immortality, and eternal bliss has been elucidated by revered Acharyas with complementary insights. আদি শংকরাচার্য emphasizes that the অহম্ here signifies the innermost Self, which is the unchanging support of the supreme Brahman, inherently immortal and blissful. He teaches that through the illumination of knowledge, one realizes the essential non-difference between the individual self and this ultimate reality. In contrast, শ্রী রামানুজাচার্য highlights the personal aspect of Krishna as the indestructible ground of both the individual soul and the eternal ধর্ম and bliss that constitute the supreme goal. He stresses that unwavering devotion and surrender to Krishna enable the soul to transcend the binding গুনস্ and attain this highest state. This dual perspective is beautifully complemented by the Upanishadic prayer from the বৃহদারণ্যক উপনিষদ্, মৃত্যোর্মা অমৃতং গময, which means 'Lead me from death to immortality.' This invocation encapsulates the essence of the verse, affirming the Divine as the ultimate refuge and source of eternal life and bliss. Together, these teachings bridge the metaphysical truth of the Divine as the foundation with the practical path of devotion and knowledge, preparing us to reflect on how this realization can transform our approach to life and happiness. In practical life, this teaching invites us to reflect on what we consider as the foundation of our happiness and sense of purpose. For example, someone might seek lasting fulfillment in achievements, relationships, or possessions, but these are all subject to change and loss. Recognizing that true, unshakable happiness and meaning come from connecting with the Divine can transform our priorities and resilience. Another example is facing uncertainty or loss; remembering that the ultimate support is something eternal and unchanging can provide deep comfort and strength. As a reflection exercise, consider what you currently rely on for stability and happiness. Ask yourself: are these things permanent, or do they change with circumstances? How might your perspective shift if you anchored your sense of self and fulfillment in something truly eternal and unchanging? ওং তত্সদিতি শ্রীমদ্ভগবদ্গীতাসূপনিষত্সু ব্রহ্মবিদ্যাযাং যোগশাস্ত্রে Meaning (পদার্থ): Translation (ভাবার্থ): Commentary (অনুসংধান): আদি শংকরাচার্য interprets the term ব্রহ্মবিদ্যাযাং as indicating that the Bhagavad Gita imparts direct knowledge of the supreme reality, guiding the seeker toward liberation by transcending the three gunas. He emphasizes that this knowledge is not merely theoretical but transformative, aligning with the Upanishadic prayer অসতো মা সদ্গময which means 'Lead me from the unreal to the real,' highlighting the Gita's role in moving the aspirant from ignorance to truth. Meanwhile, শ্রী মধ্বাচার্য focuses on the phrase যোগশাস্ত্রে, viewing the Gita as a practical manual for disciplined spiritual practice that harmonizes the qualities of nature within the practitioner. Together, these Acharyas affirm that the colophon encapsulates the Gita's dual nature as both profound philosophy and actionable guidance, preparing the reader to apply this wisdom in daily life, as will be discussed in the following paragraph. In modern life, this colophon can remind us to approach every learning or project with a sense of sacredness and higher purpose, just as ওং and তত্সত্ sanctify the text. For example, someone finishing a major work or study can pause to dedicate their efforts to a greater good, echoing the spirit of this verse. In another context, a team concluding a project might reflect on the qualities (gunas) that influenced their process-such as clarity, inertia, or restlessness-and consider how to cultivate more balance in the future. As a reflection exercise, after completing any significant task, take a moment to silently acknowledge the effort, dedicate it to a higher ideal, and observe which qualities were most present in your mind and actions.
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