Verses for Gita Chapter 14🔗

श्री भगवानुवाच

परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम। यज्ज्ञात्वा मूनयः सर्वे परां सिद्धिमितो गताः।।१४.१।। shri bhagavan uvaca param bhuyah pravaksyami jnananam jnanam uttamam yaj jnatva muanyah sarve param siddhim ito gatah 14.1 sri-bhagavan uvaca: Krishna said; param: supreme; bhuyah: again; pravaksyami: I shall speak; jnananam: of all knowledge; jnanam: knowledge; uttamam: the supreme; yat: which; jnatva: knowing; muanyah: the sages; sarve: all; param: supreme; siddhim: perfection; itah: from this world; gatah: attained.

14.1 Krishna says, 'I will declare to you again the supreme wisdom, The knowledge of which has helped all sages attain supreme perfection.'

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः। सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च । १९४.२।।

idam jnanam upasritya mama sadharmyam agatah sarge 'pi nopajayante pralaye na vyathanti ca 14.2

idam: this; jnanam: knowledge; upasritya: taking shelter of; mama: My; sadharmyam: nature; agatah: attained; sarge api: even in the creation; na: never; upajayante: comes in; pralaye: in the annihilation; na: nor; vyathanti: disturbed; ca: also.

14.2 By becoming fixed in this knowledge, one can attain the transcendental nature, like my own, and establish in his eternal Consciousness, that one is not born at the time of creation, or disturbed at the time of dissolution.

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mama yonir mahad brahma tasmin garbham dadhamy aham sambhavah sarva-bhutanam tato bhavati bharata

mama: My; yonih: source of birth; mahat: the total material existence; brahma: supreme; tasmin: in that; garbham: pregnancy; dadhami: create; aham: I; sambhavah: possibility; sarva-bhutanam: of all living entities; tatah: thereafter; bhavati: becomes; bharata: O son of Bharata.

14.3 The total material substance, called Brahman, is the source of birth, It is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharat.

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

Sarvayonishu Kaunteya Muktaysambhavantiya Dasa Brahmam Mahattyonir Aham Bija Pradaha pita sarva-yonisu: in all species of life; kaunteya: O son of Kunti; murtayah: forms; sambhavanti: as they appear; yah: which; tasam: all of them; brahma: supreme; mahat yonih: the source of birth in the material substance; aham: Myself; bija-pradah: seed-giving; pita: father.

14.4 Arjuna, Understand that all species of life are made possible by birth in this material nature, and I am the seed-giving father.

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः। निबाध्नन्ति महाबाहो देहे देहिनमव्ययम् | | | १ | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | |

Satvam Rajas tamayiti Guna prakriti sambhava Niviat nandi maha bhavo Dehe devi namavyayam satvam: mode of goodness; rajah: mode of passion; tamah: mode of ignorance; iti: thus; gunah: qualities;

prakrti: material nature; sambhavah: produced of; nibadhnanti: does condition; maha-baho: O mighty-armed one; dehe: in this body; dehinam: the living entity; avyayam: eternal.

14.5 Material nature consists of the three modes goodness, passion and ignorance. When the living entity comes in contact with nature, it becomes conditioned by these modes.

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङगेन चानघ।।

TatraSatoam Nirmalaatoa Prakash Sakamanaamayam Suka sange na badnathi Gyana sange na chanagha tatra: thereafter; satvam: mode of goodness; nirmalatvat: being purest in the material world; prakasakam: illuminating; anamayam: without any sinful reaction; sukha: happiness; sangena: association; badhnati: conditions; jnana: knowledge; sangena: association; ca: also; anagha: O sinless one.

14.6 O Sinless One, the mode of goodness, satva, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्। तन्निबध्नाति कौन्तेय कर्मसङगोन देहिनम। 1198.७ I rajo ragatmakam viddhi trsna-sanga-samudbhavam tan nibadhnati kaunteya karma-sangena dehinam rajah: the mode of passion; raga-atmakam: born of desire or lust; viddhi: know; trsna: with craving; sanga: association; samudbhavam: produced of; tat: that; nibadhnati: binds; kaunteya: O son of Kunti; karma-sangena: by association with fruitive activity; dehinam: the embodied.

14.7 Arjuna, know that the mode of passion, rajas, is characterized by intense craving and is the source of desire and attachment. Rajas binds the living entity by attachment to work.

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्। प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत।।

tamas to ajnana-jam viddhi mohanam sarva-dehinam pramadalasya-nidrabhis tan nibadhnati bharata tamah: mode of ignorance; tu: but; ajnana-jam: products of ignorance; viddhi: knowing; mohanam: delusion; sarva-dehinam: of all embodied beings; pramada: madness; alasya: indolence; nidrabhih: sleep; tat: that; nibadhnati: binds; bharata: O son of Bharata.

14.8 Know, O Arjuna, that the mode of ignorance, tamas, the deluder of the living entity is born of inertia. Tamas binds the living entity by carelessness, laziness, and excessive sleep.

सत्त्वं सूखे सञ्जयति रजः कर्मणि भारत। ज्ञानमावृत्य त् तु तमः प्रमादे सञ्जयत्युत । ।

satvam sukhe sanjayati rajah karmani bharata jnanam avrtya tu tamah pramade sanjayaty uta satvam: mode of goodness; sukhe: in happiness; sanjayati: develops; rajah: mode of passion; karmani: fruits of activities; bharata: O son of Bharata; jnanam: knowledge; avrtya: covering; tu: but; tamah: the mode of ignorance; pramade: in madness; sanjayati: develops; uta: it is said.

14.9 The mode of goodness conditions one to happiness,Passion conditions him to fruits of action, and ignorance to madness.

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

rajas tamas cabhibhuya satvam bhavati bharata rajah satvam tamas caiva tamah satvam rajas tatha rajah: mode of passion; tamah: mode of ignorance; ca: also; abhibhuya: also surpassing; attvam: mode of goodness; bhavati: becomes prominent; bharata: O son of Bharata; rajah: mode of passion; satvam: mode of goodness; tamah: mode of ignorance; ca: also; eva: like that; tamah: mode of ignorance; satvam: mode of goodness; rajah: mode of passion; tatha: as in this.

14.10 Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bharata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते। ज्ञानं यदा तदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ।।

sarva-dvaresu dehe 'smin prakasa upajayate jnanam yada tada vidyad vivrddham satvam ity uta sarva-dvaresu: all the gates; dehe asmin: in this body; prakasah: quality of illumination; upajayate: develops; jnanam: knowledge; yada: when; tada: at that time; vidyat: must know; vivrddham: increased; satvam: the mode of goodness; iti: thus; uta: said.

14.11 When the light of Self-knowledge illuminates all the senses (or gates) in the body, Then it should be known that goodness is predominant.

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पुहा। रजस्येतानि जायन्ते विवृद्धे भरतर्षभ।। lobhah pravrttir arambhah karmanam asamah sprha rajasy etani jayante vivrddhe bharatarsabha lobhah: greed; pravrttih: hankering; arambhah: endeavor; karmanam: of activities; asamah: uncontrollable; sprha: desire; rajasi: in the mode of passion; etani: all this; jayante: develop; vivrddhe: when there is excess; bharata-rsabha: O chief of the descendants of Bharata.

14.12 O chief of the Bharat, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop.

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

aprakaso 'pravrttis ca pramado moha eva ca tamasy etani jayante vivrddhe kuru-nandana aprakasah: darkness; apravrttih: inactivity; ca: and; pramadah: madness; mohah: illusion; eva: certainly; ca: and; tamasi: of the mode of ignorance; etani: these; jayante: are manifested; vivrddhe: is developed; kuru-nandana: O son of Kuru.

14.13 O son of Kuru, when there is an increase in the mode of ignorance, Madness, illusion, inertia and darkness are manifested.

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yada sattve pravrddhe tu pralayam yati deha-bhrt tadottama-vidam lokan amalan pratipadyate

yada: when; sattve: mode of goodness; pravrddhe: in development; tu: but; pralayam: dissolution; yati: goes; deha-bhrt: embodied; tada: at that time; uttama-vidam: of the great sages; lokan: the planets; amalan: pure; pratipadyate: attains.

14.14 When one dies in the mode of goodness, He goes where the realized souls are.

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rajasi pralayam gatva karma-sangisu jayate tatha pralinas tamasi mudha-yonisu jayate

rajasi: in passion; pralayam: dissolution; gatva: attaining; karmasangisu: in the pursuit of activities; jayate: takes birth;

tatha: thereafter; pralinah: being dissolved; tamasi: in ignorance; mudha: ignorant; yonisu: species; jayate: take birth.

14.15 When one dies in the mode of passion, he takes birth among those engaged in activities. When he dies in the mode of ignorance, he takes birth in the space of the ignorant.

कमेणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम । रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ।।

karmanah sukrtasyahuh sattvikam nirmalam phalam rajasas tu phalam duhkham ajnanam tamasah phalam karmanah: of work; su-krtasya: in the mode of goodness; ahuh: said; sattvikam: mode of goodness; nirmalam: purified; phalam: result; rajasah: of the mode of passion; tu: but; phalam: result; dukham: misery; ajnanam: nonsense; tamasah: of the mode of ignorance; phalam: result.

14.16 By acting in the mode of goodness, one becomes purified. Works done in the mode of passion results in distress, and actions performed in the mode of ignorance result in foolishness.

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

satvat sanjayate jnanam rajaso lobha eva ca pramada-mohau tamaso bhavato 'jnanam eva ca satvat: from the mode of goodness; sanjayate: develops; jnanam: knowledge; rajasah: from the mode of passion; lobhah: greed; eva: certainly; ca: also; pramada: madness; mohau: illusion; tamasah: from the mode of ignorance; bhavatah: develops; ajnanam: ignorance; eva: certainly; ca: also.

14.17 From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; From the mode of ignorance develops foolishness, madness and illusion.

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगूणवृत्तिस्था अधो गच्छन्ति तामसाः।।

urdhvam gacchanti satoa-stha madhye tisthanti rajasah jaghanya-guna-vrtti-stha adho gacchanti tamasah urdhvam: upwards; gacchanti: go; satva-sthah: one who is situated in the mode of goodness; madhye: in the middle; tisthanti: dwell; rajasah: those who are situated in the mode of passion; jaghanya: abominable; guna: quality; vrtti-sthah: occupation; adhah: down; gacchanti: go; tamasah: people in the mode of ignorance.

14.18 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 mode of ignorance go down to the worlds below.

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपर्श्यति। गुणेभ्यश्च परं वेत्ति मदभावं सोऽधिगच्छति।

nanyam gunebhyah kartaram yada drastanupasyati gunebhyas ca param vetti mad-bhavam so 'dhigacchati na: never; anyam: other than; gunebhyah: from the qualities; kartaram: the performer; yada: when; drasta anupasyati: he who sees properly; gunebhyah ca: from the modes of nature; param: transcendental; vetti: know; mad-bhavam: My spiritual nature; sah: he; adhigacchati: is promoted.

14.19 When we see that there is nothing beyond these modes of nature in all activities and that the Supreme Lord is transcendental to all these modes, then we can know My spiritual nature.

ग्रणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममत्युजरादुःखैर्विमुक्तोऽमतमश्नुते ।।

gunan etan atitya trin dehi deha-samudbhavan janma-mrtyu-jara-duhkhair vimukto mrtam asnute

gunan: qualities; etan: all these; atitya: transcending; trin: three; dehi: embodied; deha: body; samudbhavan: produced of; janma: birth; mrtyu: death; jara: old age; duhkhaih: distresses; vimuktah: being freed from; amrtam: nectar; asnute: enjoys.

14.20 When the embodied being is able to transcend these three modes, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

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kair lingais trin gunan etan atito bhavati prabho kim acarah katham caitams trin gunan ativartate

arjunah uvaca: Arjuna said; kaih: by which; lingaih: symptoms; trin: three; gunan: qualities; etan: all this; atitah: having transcended; bhavati: become; prabho: my Lord; kim: what; acarah: behavior; katham: what; ca: also; etan: these; trin: three; gunan: qualities; ativartate: transcend.

14.21 Arjuna inquired: O my Lord, by what symptoms is one known who is transcendental to those modes? What is his behavior? And how does he transcend the modes of nature?

श्री भगवानवाच

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव। न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङक्षति । sri bhagavan uvaca prakasam ca pravrttim ca moham eva ca pandava na dvesti sampravrttani na nivrttani kanksati sri-bhagavan uvaca: the Supreme Personality of Godhead said; prakasam ca: and illumination; pravrttim ca: and attachment; moham: illusion; eva ca: also; pandava: O son of Pandu; na dvesti: does not hate; sampravrttani: although developed; na nivrttani: nor stop development; kanksati: desires;

उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङगते।।

udasina-vad asino gunair yo na vicalyate guna vartanta ity evam yo 'vatisthati nengate udasina-vat: as if neutral; asinah: situated; gunaih: by the qualities; yah: one who; na: never; vicalyate: is agitated; gunah: the qualities; vartante: is situated; iti evam: knowing thus; yah: one who; avatisthati: remains; na: never; ingate: flickering;

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sama-duhkha-sukhah sva-sthah sama-lostasma-kancanah tulya-priyapriyo dhiras tulya-nindatma-samstutih

sama: equal; duhkha: in distress; sukhah: in happiness; sva-sthah: being situated himself; sama: equally; losta: a lump of earth; asma: stone; kancanah: gold; tulya: equally disposed; priya: dear; apriyah: undesirable; dhirah: steady; tulya: equally; ninda: in defamation; atma-samstutih: in praise of himself;

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manapamaanyos tulyas tulyo mitrari-paksayoh sarvarambha-parityagi gunatitah sa ucyate

mana: in honor; apamaanyoh: dishonor; tulyah: equally; tulyah: equally; mitra: friend; ari: enemy; paksayoh: in parties; sarva: all; arambha: endeavor; parityagi: renouncer; guna-atitah: transcendental to the material modes of nature; sah: he; ucyate: is said to be.

14.22,23,24,25 The Blessed Lord said: He who does not hate illumination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated

beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active;

He who regards alike pleasure and pain, and looks on a lump of earth, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all result based undertakings-such a man is said to have transcended the modes of nature.

मां च योऽव्यभिचारेण भक्तियोगेन सेवते। स गुणान्समतीत्यैतान ब्रह्मभूयाय कल्पते । ।१४.२६ । ।

mam ca yo 'vyabhicarena bhakti-yogena sevate sa gunan samatityaitan brahma-bhuyaya kalpate 14.26 mam: unto Me; ca: also; yah: person; avyabhicarena: without fail; bhakti-yogena: by devotional service; sevate: renders service; sah: he; gunan: all the modes of material nature; samatitya: transcending; etan: all this; brahma-bhuyaya: to be elevated to the Brahman platform; kalpate: is considered.

14.26 One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.

ब्रह्मणो हि प्रतिष्ठाऽहममुतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सूखस्यैकान्तिकस्य च । ।१४.२७।।

brahmano hi pratisthaham amrtasyavyayasya ca sasvatasya ca dharmasya sukhasyaikantikasya ca 14.27 brahmanah: of the impersonal brahmajyoti; hi: certainly; pratistha: the rest; aham: I am; amrtasya: of the immortal; avyayasya: of the imperishable; ca: also; sasvatasya: of the eternal; ca: and; dharmasya: of the rightful state; sukhasya: happiness; aikantikasya: ultimate; ca: also.

14.27 And I am the basis of impersonal Brahman, which is the rightful state of ultimate happiness, and which is immortal, imperishable and eternal.

commentary by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Droo wour Samslaras raoter 14

Why do we act the way we do? What makes us who we are?

At one moment we are full of desires, and at another we are full of guilt for entertaining them.

At one moment we are filled with unreasonable fantasies and at another we are in deep depression because they are not fulfilled.

In the 14th chapter of the Bhagavad Gita, Krishna explains how our natural attributes drive us in our actions and reactions. He also shows how to transcend them and live in ultimate bliss . our natural state.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM uses interesting examples and scientific research to share this enlightened wisdom with us, so we can make the leap from living like instinctive animals to celebrating as Divine Beings.