ಶ್ಲೋಕಃ
ಶ್ರೀಭಗವಾನುವಾಚ
ಪರಂ ಭೂಯಃ ಪ್ರವಕ್ಷ್ಯಾಮಿ ಜ್ಞಾನಾನಾಂ ಜ್ಞಾನಮುತ್ತಮಮ್ । ॥
ಯಜ್ಜ್ಞಾತ್ವಾ ಮುನಯಃ ಸರ್ವೇ ಪರಾಂ ಸಿದ್ಧಿಮಿತೋ ಗತಾಃ ॥ 1 ॥
Meaning
ಶ್ರೀ-ಭಗವಾನ್ ಉವಾಚ — the Supreme Personality of Godhead said; ಪರಮ್ — transcendental; ಭೂಯಃ — again; ಪ್ರವಕ್ಷ್ಯಾಮಿ — I shall speak; ಜ್ಞಾನಾನಾಮ್ — of all knowledge; ಜ್ಞಾನಮ್ — knowledge; ಉತ್ತಮಮ್ — the supreme; ಯತ್ — which; ಜ್ಞಾತ್ವಾ — knowing; ಮುನಯಃ — the sages; ಸರ್ವೇ — all; ಪರಾಮ್ — transcendental; ಸಿದ್ಧಿಮ್ — perfection; ಇತಃ — from this world; ಗತಾಃ — 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.
ಶ್ಲೋಕಃ
ಇದಂ ಜ್ಞಾನಮುಪಾಶ್ರಿತ್ಯ ಮಮ ಸಾಧರ್ಮ್ಯಮಾಗತಾಃ ।
ಸರ್ಗೇಽಪಿ ನೋಪಜಾಯನ್ತೇ ಪ್ರಲಯೇ ನ ವ್ಯಥನ್ತಿ ಚ ॥ 2 ॥
Meaning
ಇದಮ್ — this; ಜ್ಞಾನಮ್ — knowledge; ಉಪಾಶ್ರಿತ್ಯ — taking shelter of; ಮಮ — My; ಸಾಧರ್ಮ್ಯಮ್ — same nature; ಆಗತಾಃ — having attained; ಸರ್ಗೇ ಅಪಿ — even in the creation; ನ — never; ಉಪಜಾಯನ್ತೇ — are born; ಪ್ರಲಯೇ — in the annihilation; ನ — nor; ವ್ಯಥನ್ತಿ — are disturbed; ಚ — 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.
ಶ್ಲೋಕಃ
ಮಮ ಯೋನಿರ್ಮಹದ್‍ಬ್ರಹ್ಮ ತಸ್ಮಿನ್ಗರ್ಭಂ ದಧಾಮ್ಯಹಮ್ ।
ಸಮ್ಭವಃ ಸರ್ವಭೂತಾನಾಂ ತತೋ ಭವತಿ ಭಾರತ ॥ 3 ॥
Meaning
ಮಮ — My; ಯೋನಿಃ — source of birth; ಮಹತ್ — the total material existence; ಬ್ರಹ್ಮ — supreme; ತಸ್ಮಿನ್ — in that; ಗರ್ಭಮ್ — pregnancy; ದಧಾಮಿ — create; ಅಹಮ್ — I; ಸಮ್ಭವಃ — the possibility; ಸರ್ವ-ಭೂತಾನಾಮ್ — of all living entities; ತತಃ — thereafter; ಭವತಿ — becomes; ಭಾರತ — 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.
ಶ್ಲೋಕಃ
ಸರ್ವಯೋನಿಷು ಕೌನ್ತೇಯ ಮೂರ್ತಯಃ ಸಮ್ಭವನ್ತಿ ಯಾಃ ।
ತಾಸಾಂ ಬ್ರಹ್ಮ ಮಹದ್ಯೋನಿರಹಂ ಬೀಜಪ್ರದಃ ಪಿತಾ ॥ 4 ॥
Meaning
ಸರ್ವ-ಯೋನಿಷು — in all species of life; ಕೌನ್ತೇಯ — O son of Kuntī; ಮೂರ್ತಯಃ — forms; ಸಮ್ಭವನ್ತಿ — they appear; ಯಾಃ — which; ತಾಸಾಮ್ — of all of them; ಬ್ರಹ್ಮ — the supreme; ಮಹತ್ ಯೋನಿಃ — source of birth in the material substance; ಅಹಮ್ — I; ಬೀಜ-ಪ್ರದಃ — the seed-giving; ಪಿತಾ — 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.
ಶ್ಲೋಕಃ
ಸತ್ತ್ವಂ ರಜಸ್ತಮ ಇತಿ ಗುಣಾಃ ಪ್ರಕೃತಿಸಮ್ಭವಾಃ ।
ನಿಬಧ್ನನ್ತಿ ಮಹಾಬಾಹೋ ದೇಹೇ ದೇಹಿನಮವ್ಯಯಮ್ ॥ 5 ॥
Meaning
ಸತ್ತ್ವಮ್ — the mode of goodness; ರಜಃ — the mode of passion; ತಮಃ — the mode of ignorance; ಇತಿ — thus; ಗುಣಾಃ — the qualities; ಪ್ರಕೃತಿ — material nature; ಸಮ್ಭವಾಃ — produced of; ನಿಬಧ್ನನ್ತಿ — do condition; ಮಹಾ-ಬಾಹೋ — O mighty-armed one; ದೇಹೇ — in this body; ದೇಹಿನಮ್ — the living entity; ಅವ್ಯಯಮ್ — 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.
ಶ್ಲೋಕಃ
ತತ್ರ ಸತ್ತ್ವಂ ನಿರ್ಮಲತ್ವಾತ್ಪ್ರಕಾಶಕಮನಾಮಯಮ್ ।
ಸುಖಸಙ್ಗೇನ ಬಧ್ನಾತಿ ಜ್ಞಾನಸಙ್ಗೇನ ಚಾನಘ ॥ 6 ॥
Meaning
ತತ್ರ — there; ಸತ್ತ್ವಮ್ — the mode of goodness; ನಿರ್ಮಲತ್ವಾತ್ — being purest in the material world; ಪ್ರಕಾಶಕಮ್ — illuminating; ಅನಾಮಯಮ್ — without any sinful reaction; ಸುಖ — with happiness; ಸಙ್ಗೇನ — by association; ಬಧ್ನಾತಿ — conditions; ಜ್ಞಾನ — with knowledge; ಸಙ್ಗೇನ — by association; ಚ — also; ಅನಘ — 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.
ಶ್ಲೋಕಃ
ರಜೋ ರಾಗಾತ್ಮಕಂ ವಿದ್ಧಿ ತೃಷ್ಣಾಸಙ್ಗಸಮುದ್ಭ‍ವಮ್ ।
ತನ್ನಿಬಧ್‍ನಾತಿ ಕೌನ್ತೇಯ ಕರ್ಮಸಙ್ಗೇನ ದೇಹಿನಮ್ ॥ 7 ॥
Meaning
ರಜಃ — the mode of passion; ರಾಗ-ಆತ್ಮಕಮ್ — born of desire or lust; ವಿದ್ಧಿ — know; ತೃಷ್ಣಾ — with hankering; ಸಙ್ಗ — association; ಸಮುದ್ಭವಮ್ — produced of; ತತ್ — that; ನಿಬಧ್ನಾತಿ — binds; ಕೌನ್ತೇಯ — O son of Kuntī; ಕರ್ಮ-ಸಙ್ಗೇನ — by association with fruitive activity; ದೇಹಿನಮ್ — 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.
ಶ್ಲೋಕಃ
ತಮಸ್ತ್ವಜ್ಞಾನಜಂ ವಿದ್ಧಿ ಮೋಹನಂ ಸರ್ವದೇಹಿನಾಮ್ ।
ಪ್ರಮಾದಾಲಸ್ಯನಿದ್ರಾಭಿಸ್ತನ್ನಿಬಧ್‍ನಾತಿ ಭಾರತ ॥ 8 ॥
Meaning
ತಮಃ — the mode of ignorance; ತು — but; ಅಜ್ಞಾನ-ಜಮ್ — produced of ignorance; ವಿದ್ಧಿ — know; ಮೋಹನಮ್ — the delusion; ಸರ್ವ-ದೇಹಿನಾಮ್ — of all embodied beings; ಪ್ರಮಾದ — with madness; ಆಲಸ್ಯ — indolence; ನಿದ್ರಾಭಿಃ — and sleep; ತತ್ — that; ನಿಬಧ್ನಾತಿ — binds; ಭಾರತ — 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.
ಶ್ಲೋಕಃ
ಸತ್ತ್ವಂ ಸುಖೇ ಸಞ್ಜಯತಿ ರಜಃ ಕರ್ಮಣಿ ಭಾರತ ।
ಜ್ಞಾನಮಾವೃತ್ಯ ತು ತಮಃ ಪ್ರಮಾದೇ ಸಞ್ಜಯತ್ಯುತ ॥ 9 ॥
Meaning
ಸತ್ತ್ವಮ್ — the mode of goodness; ಸುಖೇ — in happiness; ಸಞ್ಜಯತಿ — binds; ರಜಃ — the mode of passion; ಕರ್ಮಣಿ — in fruitive activity; ಭಾರತ — O son of Bharata; ಜ್ಞಾನಮ್ — knowledge; ಆವೃತ್ಯ — covering; ತು — but; ತಮಃ — the mode of ignorance; ಪ್ರಮಾದೇ — in madness; ಸಞ್ಜಯತಿ — binds; ಉತ — 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.
ಶ್ಲೋಕಃ
ರಜಸ್ತಮಶ್ಚಾಭಿಭೂಯ ಸತ್ತ್ವಂ ಭವತಿ ಭಾರತ ।
ರಜಃ ಸತ್ತ್ವಂ ತಮಶ್ಚೈವ ತಮಃ ಸತ್ತ್ವಂ ರಜಸ್ತಥಾ ॥ 10 ॥
Meaning
ರಜಃ — the mode of passion; ತಮಃ — the mode of ignorance; ಚ — also; ಅಭಿಭೂಯ — surpassing; ಸತ್ತ್ವಮ್ — the mode of goodness; ಭವತಿ — becomes prominent; ಭಾರತ — O son of Bharata; ರಜಃ — the mode of passion; ಸತ್ತ್ವಮ್ — the mode of goodness; ತಮಃ — the mode of ignorance; ಚ — also; ಏವ — like that; ತಮಃ — the mode of ignorance; ಸತ್ತ್ವಮ್ — the mode of goodness; ರಜಃ — the mode of passion; ತಥಾ — 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.
ಶ್ಲೋಕಃ
ಸರ್ವದ್ವಾರೇಷು ದೇಹೇಽಸ್ಮಿನ್ಪ್ರಕಾಶ ಉಪಜಾಯತೇ ।
ಜ್ಞಾನಂ ಯದಾ ತದಾ ವಿದ್ಯಾದ್ವಿವೃದ್ಧಂ ಸತ್ತ್ವಮಿತ್ಯುತ ॥ 11 ॥
Meaning
ಸರ್ವ-ದ್ವಾರೇಷು — in all the gates; ದೇಹೇ ಅಸ್ಮಿನ್ — in this body; ಪ್ರಕಾಶಃ — the quality of illumination; ಉಪಜಾಯತೇ — develops; ಜ್ಞಾನಮ್ — knowledge; ಯದಾ — when; ತದಾ — at that time; ವಿದ್ಯಾತ್ — know; ವಿವೃದ್ಧಮ್ — increased; ಸತ್ತ್ವಮ್ — the mode of goodness; ಇತಿ ಉತ — 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.
ಶ್ಲೋಕಃ
ಲೋಭಃ ಪ್ರವೃತ್ತಿರಾರಮ್ಭಃ ಕರ್ಮಣಾಮಶಮಃ ಸ್ಪೃಹಾ ।
ರಜಸ್ಯೇತಾನಿ ಜಾಯನ್ತೇ ವಿವೃದ್ಧೇ ಭರತರ್ಷಭ ॥ 12 ॥
Meaning
ಲೋಭಃ — greed; ಪ್ರವೃತ್ತಿಃ — activity; ಆರಮ್ಭಃ — endeavor; ಕರ್ಮಣಾಮ್ — in activities; ಅಶಮಃ — uncontrollable; ಸ್ಪೃಹಾ — desire; ರಜಸಿ — of the mode of passion; ಏತಾನಿ — all these; ಜಾಯನ್ತೇ — develop; ವಿವೃದ್ಧೇ — when there is an excess; ಭರತ-ಋಷಭ — 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.
ಶ್ಲೋಕಃ
ಅಪ್ರಕಾಶೋಽಪ್ರವೃತ್ತಿಶ್ಚ ಪ್ರಮಾದೋ ಮೋಹ ಏವ ಚ ।
ತಮಸ್ಯೇತಾನಿ ಜಾಯನ್ತೇ ವಿವೃದ್ಧೇ ಕುರುನನ್ದನ ॥ 13 ॥
Meaning
ಅಪ್ರಕಾಶಃ — darkness; ಅಪ್ರವೃತ್ತಿಃ — inactivity; ಚ — and; ಪ್ರಮಾದಃ — madness; ಮೋಹಃ — illusion; ಏವ — certainly; ಚ — also; ತಮಸಿ — the mode of ignorance; ಏತಾನಿ — these; ಜಾಯನ್ತೇ — are manifested; ವಿವೃದ್ಧೇ — when developed; ಕುರು-ನನ್ದನ — 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.
ಶ್ಲೋಕಃ
ಯದಾ ಸತ್ತ್ವೇ ಪ್ರವೃದ್ಧೇ ತು ಪ್ರಲಯಂ ಯಾತಿ ದೇಹಭೃತ್ ।
ತದೋತ್ತಮವಿದಾಂ ಲೋಕಾನಮಲಾನ್ಪ್ರತಿಪದ್ಯತೇ ॥ 14 ॥
Meaning
ಯದಾ — when; ಸತ್ತ್ವೇ — the mode of goodness; ಪ್ರವೃದ್ಧೇ — developed; ತು — but; ಪ್ರಲಯಮ್ — dissolution; ಯಾತಿ — goes; ದೇಹ-ಭೃತ್ — the embodied; ತದಾ — at that time; ಉತ್ತಮ-ವಿದಾಮ್ — of the great sages; ಲೋಕಾನ್ — the planets; ಅಮಲಾನ್ — pure; ಪ್ರತಿಪದ್ಯತೇ — attains.
Translation
When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.
ಶ್ಲೋಕಃ
ರಜಸಿ ಪ್ರಲಯಂ ಗತ್ವಾ ಕರ್ಮಸಙ್ಗಿಷು ಜಾಯತೇ ।
ತಥಾ ಪ್ರಲೀನಸ್ತಮಸಿ ಮೂಢಯೋನಿಷು ಜಾಯತೇ ॥ 15 ॥
Meaning
ರಜಸಿ — in passion; ಪ್ರಲಯಮ್ — dissolution; ಗತ್ವಾ — attaining; ಕರ್ಮ-ಸಙ್ಗಿಷು — in the association of those engaged in fruitive activities; ಜಾಯತೇ — takes birth; ತಥಾ — similarly; ಪ್ರಲೀನಃ — being dissolved; ತಮಸಿ — in ignorance; ಮೂಢ-ಯೋನಿಷು — in animal species; ಜಾಯತೇ — 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.
ಶ್ಲೋಕಃ
ಕರ್ಮಣಃ ಸುಕೃತಸ್ಯಾಹುಃ ಸಾತ್ತ್ವಿಕಂ ನಿರ್ಮಲಂ ಫಲಮ್ ।
ರಜಸಸ್ತು ಫಲಂ ದುಃಖಮಜ್ಞಾನಂ ತಮಸಃ ಫಲಮ್ ॥ 16 ॥
Meaning
ಕರ್ಮಣಃ — of work; ಸು-ಕೃತಸ್ಯ — pious; ಆಹುಃ — is said; ಸಾತ್ತ್ವಿಕಮ್ — in the mode of goodness; ನಿರ್ಮಲಮ್ — purified; ಫಲಮ್ — the result; ರಜಸಃ — of the mode of passion; ತು — but; ಫಲಮ್ — the result; ದುಃಖಮ್ — misery; ಅಜ್ಞಾನಮ್ — nonsense; ತಮಸಃ — of the mode of ignorance; ಫಲಮ್ — 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.
ಶ್ಲೋಕಃ
ಸತ್ತ್ವಾತ್ಸಞ್ಜಾಯತೇ ಜ್ಞಾನಂ ರಜಸೋ ಲೋಭ ಏವ ಚ ।
ಪ್ರಮಾದಮೋಹೌ ತಮಸೋ ಭವತೋಽಜ್ಞಾನಮೇವ ಚ ॥ 17 ॥
Meaning
ಸತ್ತ್ವಾತ್ — from the mode of goodness; ಸಞ್ಜಾಯತೇ — develops; ಜ್ಞಾನಮ್ — knowledge; ರಜಸಃ — from the mode of passion; ಲೋಭಃ — greed; ಏವ — certainly; ಚ — also; ಪ್ರಮಾದ — madness; ಮೋಹೌ — and illusion; ತಮಸಃ — from the mode of ignorance; ಭವತಃ — develop; ಅಜ್ಞಾನಮ್ — nonsense; ಏವ — certainly; ಚ — 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.
ಶ್ಲೋಕಃ
ಊರ್ಧ್ವಂ ಗಚ್ಛನ್ತಿ ಸತ್ತ್ವಸ್ಥಾ ಮಧ್ಯೇ ತಿಷ್ಠನ್ತಿ ರಾಜಸಾಃ ।
ಜಘನ್ಯಗುಣವೃತ್ತಿಸ್ಥಾ ಅಧೋ ಗಚ್ಛನ್ತಿ ತಾಮಸಾಃ ॥ 18 ॥
Meaning
ಊರ್ಧ್ವಮ್ — upwards; ಗಚ್ಚನ್ತಿ — go; ಸತ್ತ್ವ-ಸ್ಥಾಃ — those situated in the mode of goodness; ಮಧ್ಯೇ — in the middle; ತಿಷ್ಠನ್ತಿ — dwell; ರಾಜಸಾಃ — those situated in the mode of passion; ಜಘನ್ಯ — of abominable; ಗುಣ — quality; ವೃತ್ತಿ-ಸ್ಥಾಃ — whose occupation; ಅಧಃ — down; ಗಚ್ಚನ್ತಿ — go; ತಾಮಸಾಃ — 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.
ಶ್ಲೋಕಃ
ನಾನ್ಯಂ ಗುಣೇಭ್ಯಃ ಕರ್ತಾರಂ ಯದಾ ದ್ರಷ್ಟಾನುಪಶ್ಯತಿ ।
ಗುಣೇಭ್ಯಶ್ಚ ಪರಂ ವೇತ್ತಿ ಮದ್ಭ‍ಆವಂ ಸೋಽಧಿಗಚ್ಛತಿ ॥ 19 ॥
Meaning
ನ — no; ಅನ್ಯಮ್ — other; ಗುಣೇಭ್ಯಃ — than the qualities; ಕರ್ತಾರಮ್ — performer; ಯದಾ — when; ದ್ರಷ್ಟಾ — a seer; ಅನುಪಶ್ಯತಿ — sees properly; ಗುಣೇಭ್ಯಃ — to the modes of nature; ಚ — and; ಪರಮ್ — transcendental; ವೇತ್ತಿ — knows; ಮತ್-ಭಾವಮ್ — to My spiritual nature; ಸಃ — he; ಅಧಿಗಚ್ಚತಿ — 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.
ಶ್ಲೋಕಃ
ಗುಣಾನೇತಾನತೀತ್ಯ ತ್ರೀನ್ದೇಹೀ ದೇಹಸಮುದ್ಭ‍ವಾನ್ ।
ಜನ್ಮಮೃತ್ಯುಜರಾದುಃಖೈರ್ವಿಮುಕ್ತೋಽಮೃತಮಶ್ನ‍ಉತೇ ॥ 20 ॥
Meaning
ಗುಣಾನ್ — qualities; ಏತಾನ್ — all these; ಅತೀತ್ಯ — transcending; ತ್ರೀನ್ — three; ದೇಹೀ — the embodied; ದೇಹ — the body; ಸಮುದ್ಭವಾನ್ — produced of; ಜನ್ಮ — of birth; ಮೃತ್ಯು — death; ಜರಾ — and old age; ದುಃಖೈಃ — the distresses; ವಿಮುಕ್ತಃ — being freed from; ಅಮೃತಮ್ — nectar; ಅಶ್ನುತೇ — 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.
ಶ್ಲೋಕಃ
ಅರ್ಜುನ ಉವಾಚ
ಕೈರ್ಲಿಙ್ಗೈಸ್ತ್ರೀನ್ಗುಣಾನೇತಾನತೀತೋ ಭವತಿ ಪ್ರಭೋ ।
ಕಿಮಾಚಾರಃ ಕಥಂ ಚೈತಾಂಸ್ತ್ರೀನ್ಗುಣಾನತಿವರ್ತತೇ ॥ 21 ॥
Meaning
ಅರ್ಜುನಃ ಉವಾಚ — Arjuna said; ಕೈಃ — by which; ಲಿಙ್ಗೈಃ — symptoms; ತ್ರೀನ್ — three; ಗುಣಾನ್ — qualities; ಏತಾನ್ — all these; ಅತೀತಃ — having transcended; ಭವತಿ — is; ಪ್ರಭೋ — O my Lord; ಕಿಮ್ — what; ಆಚಾರಃ — behavior; ಕಥಮ್ — how; ಚ — also; ಏತಾನ್ — these; ತ್ರೀನ್ — three; ಗುಣಾನ್ — qualities; ಅತಿವರ್ತತೇ — 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?
ಶ್ಲೋಕಃ
ಶ್ರೀಭಗವಾನುವಾಚ
ಪ್ರಕಾಶಂ ಚ ಪ್ರವೃತ್ತಿಂ ಚ ಮೋಹಮೇವ ಚ ಪಾಣ್ಡವ ।
ನ ದ್ವೇಷ್ಟಿ ಸಮ್ಪ್ರವೃತ್ತಾನಿ ನ ನಿವೃತ್ತಾನಿ ಕಾಙ್ಕ್ಷತಿ ॥ 22 ॥
ಉದಾಸೀನವದಾಸೀನೋ ಗುಣೈರ್ಯೋ ನ ವಿಚಾಲ್ಯತೇ ।
ಗುಣಾ ವರ್ತನ್ತ ಇತ್ಯೇವಂ ಯೋಽವತಿಷ್ಠತಿ ನೇಙ್ಗತೇ ॥ 23 ॥
ಸಮದುಃಖಸುಖಃ ಸ್ವಸ್ಥಃ ಸಮಲೋಷ್ಟಾಶ್ಮಕಾಞ್ಚನಃ ।
ತುಲ್ಯಪ್ರಿಯಾಪ್ರಿಯೋ ಧೀರಸ್ತುಲ್ಯನಿನ್ದಾತ್ಮಸಂಸ್ತುತಿಃ ॥ 24 ॥
ಮಾನಾಪಮಾನಯೋಸ್ತುಲ್ಯಸ್ತುಲ್ಯೋ ಮಿತ್ರಾರಿಪಕ್ಷಯೋಃ ।
ಸರ್ವಾರಮ್ಭಪರಿತ್ಯಾಗೀ ಗುಣಾತೀತಃ ಸ ಉಚ್ಯತೇ ॥ 25 ॥
Meaning
ಶ್ರೀ-ಭಗವಾನ್ ಉವಾಚ — the Supreme Personality of Godhead said; ಪ್ರಕಾಶಮ್ — illumination; ಚ — and; ಪ್ರವೃತ್ತಿಮ್ — attachment; ಚ — and; ಮೋಹಮ್ — illusion; ಏವ ಚ — also; ಪಾಣ್ಡವ — O son of Pāṇḍu; ನ ದ್ವೇಷ್ಟಿ — does not hate; ಸಮ್ಪ್ರವೃತ್ತಾನಿ — although developed; ನ ನಿವೃತ್ತಾನಿ — nor stopping development; ಕಾಙ್ಕ್ಷತಿ — desires; ಉದಾಸೀನ-ವತ್ — as if neutral; ಆಸೀನಃ — situated; ಗುಣೈಃ — by the qualities; ಯಃ — one who; ನ — never; ವಿಚಾಲ್ಯತೇ — is agitated; ಗುಣಾಃ — the qualities; ವರ್ತನ್ತೇ — are acting; ಇತಿ ಏವಮ್ — knowing thus; ಯಃ — one who; ಅವತಿಷ್ಠತಿ — remains; ನ — never; ಇಙ್ಗತೇ — flickers; ಸಮ — equal; ದುಃಖ — in distress; ಸುಖಃ — and happiness; ಸ್ವ-ಸ್ಥಃ — being situated in himself; ಸಮ — equally; ಲೋಷ್ಟ — a lump of earth; ಅಶ್ಮ — stone; ಕಾಞ್ಚನಃ — gold; ತುಲ್ಯ — equally disposed; ಪ್ರಿಯ — to the dear; ಅಪ್ರಿಯಃ — and the undesirable; ಧೀರಃ — steady; ತುಲ್ಯ — equal; ನಿನ್ದಾ — in defamation; ಆತ್ಮ-ಸಂಸ್ತುತಿಃ — and praise of himself; ಮಾನ — in honor; ಅಪಮಾನಯೋಃ — and dishonor; ತುಲ್ಯಃ — equal; ತುಲ್ಯಃ — equal; ಮಿತ್ರ — of friends; ಅರಿ — and enemies; ಪಕ್ಷಯೋಃ — to the parties; ಸರ್ವ — of all; ಆರಮ್ಭ — endeavors; ಪರಿತ್ಯಾಗೀ — renouncer; ಗುಣ-ಅತೀತಃ — transcendental to the material modes of nature; ಸಃ — he; ಉಚ್ಯತೇ — 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.
ಶ್ಲೋಕಃ
ಮಾಂ ಚ ಯೋಽವ್ಯಭಿಚಾರೇಣ ಭಕ್ತಿಯೋಗೇನ ಸೇವತೇ ।
ಸ ಗುಣಾನ್ಸಮತೀತ್ಯೈತಾನ್ಬ್ರಹ್ಮಭೂಯಾಯ ಕಲ್ಪತೇ ॥ 26 ॥
Meaning
ಮಾಮ್ — unto Me; ಚ — also; ಯಃ — a person who; ಅವ್ಯಭಿಚಾರೇಣ — without fail; ಭಕ್ತಿ-ಯೋಗೇನ — by devotional service; ಸೇವತೇ — renders service; ಸಃ — he; ಗುಣಾನ್ — the modes of material nature; ಸಮತೀತ್ಯ — transcending; ಏತಾನ್ — all these; ಬ್ರಹ್ಮ-ಭೂಯಾಯ — elevated to the Brahman platform; ಕಲ್ಪತೇ — 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.
ಶ್ಲೋಕಃ
ಬ್ರಹ್ಮಣೋ ಹಿ ಪ್ರತಿಷ್ಠಾಹಮಮೃತಸ್ಯಾವ್ಯಯಸ್ಯ ಚ ।
ಶಾಶ್ವತಸ್ಯ ಚ ಧರ್ಮಸ್ಯ ಸುಖಸ್ಯೈಕಾನ್ತಿಕಸ್ಯ ಚ ॥ 27 ॥
Meaning
ಬ್ರಹ್ಮಣಃ — of the impersonal brahma-jyotir; ಹಿ — certainly; ಪ್ರತಿಷ್ಠಾ — the rest; ಅಹಮ್ — I am; ಅಮೃತಸ್ಯ — of the immortal; ಅವ್ಯಯಸ್ಯ — of the imperishable; ಚ — also; ಶಾಶ್ವತಸ್ಯ — of the eternal; ಚ — and; ಧರ್ಮಸ್ಯ — of the constitutional position; ಸುಖಸ್ಯ — of happiness; ಐಕಾನ್ತಿಕಸ್ಯ — ultimate; ಚ — 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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