श्लोकः
श्रीभगवानुवाच
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । ॥
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥ 1 ॥
Meaning
श्री-भगवान् उवाच — the Supreme Personality of Godhead said; परम् — transcendental; भूयः — again; प्रवक्ष्यामि — I shall speak; ज्ञानानाम् — of all knowledge; ज्ञानम् — knowledge; उत्तमम् — the supreme; यत् — which; ज्ञात्वा — knowing; मुनयः — the sages; सर्वे — all; पराम् — transcendental; सिद्धिम् — perfection; इतः — from this world; गताः — attained.
Translation
The Supreme Personality of Godhead said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.
श्लोकः
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः ।
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ 2 ॥
Meaning
इदम् — this; ज्ञानम् — knowledge; उपाश्रित्य — taking shelter of; मम — My; साधर्म्यम् — same nature; आगताः — having attained; सर्गे अपि — even in the creation; न — never; उपजायन्ते — are born; प्रलये — in the annihilation; न — nor; व्यथन्ति — are disturbed; च — also.
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 or disturbed at the time of dissolution.
श्लोकः
मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् ।
सम्भवः सर्वभूतानां ततो भवति भारत ॥ 3 ॥
Meaning
मम — My; योनिः — source of birth; महत् — the total material existence; ब्रह्म — supreme; तस्मिन् — in that; गर्भम् — pregnancy; दधामि — create; अहम् — I; सम्भवः — the possibility; सर्व-भूतानाम् — of all living entities; ततः — thereafter; भवति — becomes; भारत — O son of Bharata.
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.
श्लोकः
सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः ।
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥ 4 ॥
Meaning
सर्व-योनिषु — in all species of life; कौन्तेय — O son of Kuntī; मूर्तयः — forms; सम्भवन्ति — they appear; याः — which; तासाम् — of all of them; ब्रह्म — the supreme; महत् योनिः — source of birth in the material substance; अहम् — I; बीज-प्रदः — the seed-giving; पिता — father.
Translation
It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.
श्लोकः
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः ।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ 5 ॥
Meaning
सत्त्वम् — the mode of goodness; रजः — the mode of passion; तमः — the mode of ignorance; इति — thus; गुणाः — the qualities; प्रकृति — material nature; सम्भवाः — produced of; निबध्नन्ति — do condition; महा-बाहो — O mighty-armed one; देहे — in this body; देहिनम् — the living entity; अव्ययम् — eternal.
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.
श्लोकः
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ 6 ॥
Meaning
तत्र — there; सत्त्वम् — the mode of goodness; निर्मलत्वात् — being purest in the material world; प्रकाशकम् — illuminating; अनामयम् — without any sinful reaction; सुख — with happiness; सङ्गेन — by association; बध्नाति — conditions; ज्ञान — with knowledge; सङ्गेन — by association; च — also; अनघ — O sinless one.
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.
श्लोकः
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ 7 ॥
Meaning
रजः — the mode of passion; राग-आत्मकम् — born of desire or lust; विद्धि — know; तृष्णा — with hankering; सङ्ग — association; समुद्भवम् — produced of; तत् — that; निबध्नाति — binds; कौन्तेय — O son of Kuntī; कर्म-सङ्गेन — by association with fruitive activity; देहिनम् — the embodied.
Translation
The mode of passion is born of unlimited desires and longings, O son of Kuntī, and because of this the embodied living entity is bound to material fruitive actions.
श्लोकः
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ 8 ॥
Meaning
तमः — the mode of ignorance; तु — but; अज्ञान-जम् — produced of ignorance; विद्धि — know; मोहनम् — the delusion; सर्व-देहिनाम् — of all embodied beings; प्रमाद — with madness; आलस्य — indolence; निद्राभिः — and sleep; तत् — that; निबध्नाति — binds; भारत — O son of Bharata.
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.
श्लोकः
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत ।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥ 9 ॥
Meaning
सत्त्वम् — the mode of goodness; सुखे — in happiness; सञ्जयति — binds; रजः — the mode of passion; कर्मणि — in fruitive activity; भारत — O son of Bharata; ज्ञानम् — knowledge; आवृत्य — covering; तु — but; तमः — the mode of ignorance; प्रमादे — in madness; सञ्जयति — binds; उत — it is said.
Translation
O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one’s knowledge, binds one to madness.
श्लोकः
रजस्तमश्चाभिभूय सत्त्वं भवति भारत ।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥ 10 ॥
Meaning
रजः — the mode of passion; तमः — the mode of ignorance; च — also; अभिभूय — surpassing; सत्त्वम् — the mode of goodness; भवति — becomes prominent; भारत — O son of Bharata; रजः — the mode of passion; सत्त्वम् — the mode of goodness; तमः — the mode of ignorance; च — also; एव — like that; तमः — the mode of ignorance; सत्त्वम् — the mode of goodness; रजः — the mode of passion; तथा — thus.
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 competition for supremacy.
श्लोकः
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते ।
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ 11 ॥
Meaning
सर्व-द्वारेषु — in all the gates; देहे अस्मिन् — in this body; प्रकाशः — the quality of illumination; उपजायते — develops; ज्ञानम् — knowledge; यदा — when; तदा — at that time; विद्यात् — know; विवृद्धम् — increased; सत्त्वम् — the mode of goodness; इति उत — thus it is said.
Translation
The manifestation of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.
श्लोकः
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा ।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ 12 ॥
Meaning
लोभः — greed; प्रवृत्तिः — activity; आरम्भः — endeavor; कर्मणाम् — in activities; अशमः — uncontrollable; स्पृहा — desire; रजसि — of the mode of passion; एतानि — all these; जायन्ते — develop; विवृद्धे — when there is an excess; भरत-ऋषभ — O chief of the descendants of Bharata.
Translation
O chief of the Bhāratas, when there is an increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop.
श्लोकः
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च ।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥ 13 ॥
Meaning
अप्रकाशः — darkness; अप्रवृत्तिः — inactivity; च — and; प्रमादः — madness; मोहः — illusion; एव — certainly; च — also; तमसि — the mode of ignorance; एतानि — these; जायन्ते — are manifested; विवृद्धे — when developed; कुरु-नन्दन — O son of Kuru.
Translation
When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.
श्लोकः
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् ।
तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥ 14 ॥
Meaning
यदा — when; सत्त्वे — the mode of goodness; प्रवृद्धे — developed; तु — but; प्रलयम् — dissolution; याति — goes; देह-भृत् — the embodied; तदा — at that time; उत्तम-विदाम् — of the great sages; लोकान् — the planets; अमलान् — pure; प्रतिपद्यते — attains.
Translation
When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.
श्लोकः
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥ 15 ॥
Meaning
रजसि — in passion; प्रलयम् — dissolution; गत्वा — attaining; कर्म-सङ्गिषु — in the association of those engaged in fruitive activities; जायते — takes birth; तथा — similarly; प्रलीनः — being dissolved; तमसि — in ignorance; मूढ-योनिषु — in animal species; जायते — takes birth.
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.
श्लोकः
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।
रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥ 16 ॥
Meaning
कर्मणः — of work; सु-कृतस्य — pious; आहुः — is said; सात्त्विकम् — in the mode of goodness; निर्मलम् — purified; फलम् — the result; रजसः — of the mode of passion; तु — but; फलम् — the result; दुःखम् — misery; अज्ञानम् — nonsense; तमसः — of the mode of ignorance; फलम् — the result.
Translation
The result of pious action is pure and is said to be in the mode of goodness. But action done in the mode of passion results in misery, and action performed in the mode of ignorance results in foolishness.
श्लोकः
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च ।
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ 17 ॥
Meaning
सत्त्वात् — from the mode of goodness; सञ्जायते — develops; ज्ञानम् — knowledge; रजसः — from the mode of passion; लोभः — greed; एव — certainly; च — also; प्रमाद — madness; मोहौ — and illusion; तमसः — from the mode of ignorance; भवतः — develop; अज्ञानम् — nonsense; एव — certainly; च — also.
Translation
From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness and illusion.
श्लोकः
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः ।
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥ 18 ॥
Meaning
ऊर्ध्वम् — upwards; गच्चन्ति — go; सत्त्व-स्थाः — those situated in the mode of goodness; मध्ये — in the middle; तिष्ठन्ति — dwell; राजसाः — those situated in the mode of passion; जघन्य — of abominable; गुण — quality; वृत्ति-स्थाः — whose occupation; अधः — down; गच्चन्ति — go; तामसाः — persons in the mode of ignorance.
Translation
Those situated in the mode of goodness gradually 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.
श्लोकः
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति ।
गुणेभ्यश्च परं वेत्ति मद्भआवं सोऽधिगच्छति ॥ 19 ॥
Meaning
न — no; अन्यम् — other; गुणेभ्यः — than the qualities; कर्तारम् — performer; यदा — when; द्रष्टा — a seer; अनुपश्यति — sees properly; गुणेभ्यः — to the modes of nature; च — and; परम् — transcendental; वेत्ति — knows; मत्-भावम् — to My spiritual nature; सः — he; अधिगच्चति — is promoted.
Translation
When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.
श्लोकः
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नउते ॥ 20 ॥
Meaning
गुणान् — qualities; एतान् — all these; अतीत्य — transcending; त्रीन् — three; देही — the embodied; देह — the body; समुद्भवान् — produced of; जन्म — of birth; मृत्यु — death; जरा — and old age; दुःखैः — the distresses; विमुक्तः — being freed from; अमृतम् — nectar; अश्नुते — he enjoys.
Translation
When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.
श्लोकः
अर्जुन उवाच
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥ 21 ॥
Meaning
अर्जुनः उवाच — Arjuna said; कैः — by which; लिङ्गैः — symptoms; त्रीन् — three; गुणान् — qualities; एतान् — all these; अतीतः — having transcended; भवति — is; प्रभो — O my Lord; किम् — what; आचारः — behavior; कथम् — how; च — also; एतान् — these; त्रीन् — three; गुणान् — qualities; अतिवर्तते — transcends.
Translation
Arjuna inquired: O my dear Lord, by which symptoms is one known who is transcendental to these three modes? What is his behavior? And how does he transcend the modes of nature?
श्लोकः
श्रीभगवानुवाच
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥ 22 ॥
उदासीनवदासीनो गुणैर्यो न विचाल्यते ।
गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥ 23 ॥
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः ।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥ 24 ॥
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः ।
सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥ 25 ॥
Meaning
श्री-भगवान् उवाच — the Supreme Personality of Godhead said; प्रकाशम् — illumination; च — and; प्रवृत्तिम् — attachment; च — and; मोहम् — illusion; एव च — also; पाण्डव — O son of Pāṇḍu; न द्वेष्टि — does not hate; सम्प्रवृत्तानि — although developed; न निवृत्तानि — nor stopping development; काङ्क्षति — desires; उदासीन-वत् — as if neutral; आसीनः — situated; गुणैः — by the qualities; यः — one who; न — never; विचाल्यते — is agitated; गुणाः — the qualities; वर्तन्ते — are acting; इति एवम् — knowing thus; यः — one who; अवतिष्ठति — remains; न — never; इङ्गते — flickers; सम — equal; दुःख — in distress; सुखः — and happiness; स्व-स्थः — being situated in himself; सम — equally; लोष्ट — a lump of earth; अश्म — stone; काञ्चनः — gold; तुल्य — equally disposed; प्रिय — to the dear; अप्रियः — and the undesirable; धीरः — steady; तुल्य — equal; निन्दा — in defamation; आत्म-संस्तुतिः — and praise of himself; मान — in honor; अपमानयोः — and dishonor; तुल्यः — equal; तुल्यः — equal; मित्र — of friends; अरि — and enemies; पक्षयोः — to the parties; सर्व — of all; आरम्भ — endeavors; परित्यागी — renouncer; गुण-अतीतः — transcendental to the material modes of nature; सः — he; उच्यते — is said to be.
Translation
The Supreme Personality of Godhead said: O son of Pāṇḍu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike 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; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities – such a person is said to have transcended the modes of nature.
श्लोकः
मां च योऽव्यभिचारेण भक्तियोगेन सेवते ।
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥ 26 ॥
Meaning
माम् — unto Me; च — also; यः — a person who; अव्यभिचारेण — without fail; भक्ति-योगेन — by devotional service; सेवते — renders service; सः — he; गुणान् — the modes of material nature; समतीत्य — transcending; एतान् — all these; ब्रह्म-भूयाय — elevated to the Brahman platform; कल्पते — becomes.
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.
श्लोकः
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च ।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥ 27 ॥
Meaning
ब्रह्मणः — of the impersonal brahma-jyotir; हि — certainly; प्रतिष्ठा — the rest; अहम् — I am; अमृतस्य — of the immortal; अव्ययस्य — of the imperishable; च — also; शाश्वतस्य — of the eternal; च — and; धर्मस्य — of the constitutional position; सुखस्य — of happiness; ऐकान्तिकस्य — ultimate; च — also.
Translation
And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.
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