गुणत्रयविभागयोग

श्रीभगवानुवाच | परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् | यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ||

śrī-bhagavān uvāca paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānam uttamam yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ

The Blessed Lord said: I shall again declare that supreme knowledge, the best of all knowledge, knowing which all the sages have gone from this world to the highest perfection.

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः | सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ||

idaṁ jñānam upāśritya mama sādharmyam āgatāḥ sarge 'pi nopajāyante pralaye na vyathanti ca

By taking refuge in this knowledge and having attained union with My nature, they are not born again at the time of creation, nor are they disturbed at the time of dissolution.

मम योनिर्महद् ब्रह्म तस्मिन् गर्भं दधाम्यहम् | सम्भवः सर्वभूतानां ततो भवति भारत ||

mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham sambhavaḥ sarva-bhūtānāṁ tato bhavati bhārata

My womb is the great Brahman (Prakriti); in that I place the embryo; from that, O Arjuna, is the birth of all beings.

सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः | तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ||

sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā

In whatever wombs forms are born, O Arjuna, the great Brahman is their womb; I am the seed-giving father.

सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः | निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ||

sattvaṁ rajas tama iti guṇāḥ prakṛti-sambhavāḥ nibadhnanti mahā-bāho dehe dehinam avyayam

Sattva, rajas and tamas — these qualities, O mighty-armed, born of Nature, bind the immortal soul in the body.

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् | सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ||

tatra sattvaṁ nirmalatvāt prakāśakam anāmayam sukha-saṅgena badhnāti jñāna-saṅgena cānagha

Of these, sattva, which is pure, luminous, and free from sickness, binds by attachment to happiness and by attachment to knowledge, O sinless one.

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् | तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ||

rajo rāgātmakaṁ viddhi tṛṣṇā-saṅga-samudbhavam tan nibadhnāti kaunteya karma-saṅgena dehinam

Know rajas to be of the nature of passion, arising from thirst and attachment; it binds the embodied soul, O Arjuna, by attachment to action.

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् | प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ||

tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām pramādālasya-nidrābhis tan nibadhnāti bhārata

Know tamas to be born of ignorance, deluding all embodied beings; it binds, O Arjuna, by negligence, laziness and sleep.

सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत | ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ||

sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata jñānam āvṛtya tu tamaḥ pramāde sañjayaty uta

Sattva attaches one to happiness; rajas attaches to action, O Arjuna; but tamas, veiling knowledge, attaches to negligence.

रजस्तमश्चाभिभूय सत्त्वं भवति भारत | रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ||

rajas tamaś cābhibhūya sattvaṁ bhavati bhārata rajaḥ sattvaṁ tamaś caiva tamaḥ sattvaṁ rajas tathā

Sattva prevails, having overpowered rajas and tamas, O Arjuna; rajas prevails, having overpowered sattva and tamas; and tamas prevails, having overpowered sattva and rajas.

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते | ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ||

sarva-dvāreṣu dehe 'smin prakāśa upajāyate jñānaṁ yadā tadā vidyād vivṛddhaṁ sattvam ity uta

When through every gate in the body there flows luminosity, knowledge — then know that sattva has increased.

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा | रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ||

lobhaḥ pravṛttir ārambhaḥ karmaṇām aśamaḥ spṛhā rajasy etāni jāyante vivṛddhe bharatarṣabha

When rajas is predominant, O best of the Bharatas, greed, activity, undertaking of actions, restlessness and longing arise.

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च | तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ||

aprakāśo 'pravṛttiś ca pramādo moha eva ca tamasy etāni jāyante vivṛddhe kuru-nandana

When tamas is predominant, O son of the Kurus, darkness, inactivity, negligence and delusion — these arise.

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् | तदोत्तमविदां लोकानमलान्प्रतिपद्यते ||

yadā sattve pravṛddhe tu pralayaṁ yāti deha-bhṛt tadottama-vidāṁ lokān amalān pratipadyate

If the embodied one meets death when sattva predominates, then it attains the pure worlds of the knowers of the highest.

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते | तथा प्रलीनस्तमसि मूढयोनिषु जायते ||

rajasi pralayaṁ gatvā karma-saṅgiṣu jāyate tathā pralīnas tamasi mūḍha-yoniṣu jāyate

Meeting death in rajas, one is born among those attached to action; dying in tamas, one is born in the wombs of the deluded.

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् | रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ||

karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam

The fruit of good action, they say, is sattvic and pure; the fruit of rajas is pain; the fruit of tamas is ignorance.

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च | प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ||

sattvāt sañjāyate jñānaṁ rajaso lobha eva ca pramāda-mohau tamaso bhavato 'jñānam eva ca

From sattva springs knowledge; from rajas springs greed; from tamas spring negligence and delusion, and ignorance as well.

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः | जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ||

ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ

Those established in sattva rise upward; those in rajas remain in the middle; those in tamas, abiding in the lowest guna's functions, go downward.

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति | गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ||

nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati guṇebhyaś ca paraṁ vetti mad-bhāvaṁ so 'dhigacchati

When the seer perceives no agent other than the gunas, and knows that which is beyond the gunas, he attains My being.

गुणानेतानतीत्य त्रीन् देही देहसमुद्भवान् | जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ||

guṇān etān atītya trīn dehī deha-samudbhavān janma-mṛtyu-jarā-duḥkhair vimukto 'mṛtam aśnute

Having crossed beyond these three gunas that have their source in the body, the embodied soul, freed from birth, death, old age, and suffering, attains immortality.

अर्जुन उवाच | कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो | किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ||

arjuna uvāca kair liṅgais trīn guṇān etān atīto bhavati prabho kim ācāraḥ kathaṁ caitāṁs trīn guṇān ativartate

Arjuna said: O Lord, by what marks is one who has transcended the three gunas known? What is his conduct, and how does he go beyond these three gunas?

श्रीभगवानुवाच | प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव | न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ||

śrī-bhagavān uvāca prakāśaṁ ca pravṛttiṁ ca moham eva ca pāṇḍava na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati

The Blessed Lord said: O Arjuna, one who does not hate illumination, activity, or delusion when they are present, nor longs for them when they are absent —

उदासीनवदासीनो गुणैर्यो न विचाल्यते | गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ||

udāsīnavad āsīno guṇair yo na vicālyate guṇā vartanta ity evaṁ yo 'vatiṣṭhati neṅgate

One who sits like one who is indifferent, who is not moved by the gunas, who stands firm knowing 'the gunas are acting' — he does not waver.

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः | तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ||

sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣṭāśma-kāñcanaḥ tulya-priyāpriyo dhīras tulya-nindātma-saṁstutiḥ

Equal in pleasure and pain, dwelling in the Self, treating clods, stones, and gold alike, the same toward the pleasant and unpleasant, firm, treating blame and praise alike —

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः | सर्वारम्भपरित्यागी गुणातीतः स उच्यते ||

mānāpamānayos tulyas tulyo mitrāri-pakṣayoḥ sarvārambha-parityāgī guṇātītaḥ sa ucyate

Equal in honor and dishonor, equal toward friend and foe, having renounced all undertakings — that one is said to have transcended the gunas.

मां च योऽव्यभिचारेण भक्तियोगेन सेवते | स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते ||

māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate

And one who serves Me with unswerving devotion through the yoga of devotion, having transcended these gunas, is fit to become Brahman.

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च | शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ||

brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca śāśvatasya ca dharmasya sukhasyaikāntikasya ca

For I am the abode of Brahman — the immortal, the imperishable, the eternal, and of the absolute bliss.