# Bhagavad-Gita (Besant 4th)/Discourse 14

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FOURTEENTH DISCOURSE.
श्रीभगवानुवाच ।
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥ १ ॥
The Blessed Lord said:
I will again proclaim that supreme Wisdom, of all wisdom the best, which having known, all the Sages have gone hence to the supreme Perfection. (1)
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः ।
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ २ ॥
Having taken refuge in this Wisdom and being assimilated to My own nature, they are not re-born even in the emanation of a universe, nor are disquieted in the dissolution. (2)
मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम् ।
सम्भवः सर्वभूतानां ततो भवति भारत ॥ ३ ॥
​My womb is the great Eternal; in that I place the germ; thence cometh the birth of all beings, O Bhârata. (3)
सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः ।
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥ ४ ॥
In whatsoever wombs mortals are produced, O Kaunteya, the great Eternal is their womb, I their generating father. (4)
सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः ।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ ५ ॥
Harmony, Motion, Inertia, such are the qualities, Matter-born; they bind fast in the body, O great-armed one, the indestructible dweller in the body. (5)
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ ६ ॥
Of these Harmony from its stainlessness, ​luminous and healthy, bindeth by the attachment to bliss and the attachment to wisdom, O sinless one. (6)
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ ७ ॥
Motion, the passion nature, know thou, is the source of attachment and thirst for life, O Kaunteya, that bindeth the dweller in the body by the attachment to action. (7)
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ ८ ॥
But Inertia, know thou, born of unwisdom, is the deluder of all dwellers in the body; that bindeth by heedlessness, indolence and sloth, O Bharata. (8)
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत ।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥ ९ ॥
Harmony attacheth to bliss, Motion to action ​O Bharata. Inertia, verily, having shrouded wisdom, attacheth on the contrary to heedlessness. (9)
रजस्तमश्चाभिभूय सत्त्वं भवति भारत ।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥ १० ॥
Now Harmony prevaileth, having overpowered Motion and Inertia, O Bhârata; now Motion, having overpowered Harmony and Inertia; and now Inertia, having overpowered Harmony and Motion. (10)
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते ।
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ ११ ॥
When the wisdom-light streameth forth from all the gates of the body, then it may be known that Harmony is increasing. (11)
लोभः प्रवृत्तिरारंभः कर्मणामशमः स्पृहा ।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ १२ ॥
Greed, outgoing energy, undertaking of actions, ​restlessness, desire—these are born of the increase of Motion, O best of the Bhâratas. (12)
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च ।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥ १३ ॥
Darkness, stagnation and heedlessness and also delusion—these are born of the increase of Inertia, O joy of the Kurus. (13)
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् ।
तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥ १४ ॥
If Harmony verily prevaileth when the embodied goeth to dissolution, then he goeth forth to the spotless worlds of the great Sages. (14)
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥ १५ ॥
Having gone to dissolution in Motion, he is born among those attached to action; if dissolved in Inertia, he is born in the wombs of the senseless. (15)
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।
रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥ १६ ॥
It is said the fruit of a good action is harmonious and spotless; verily the fruit of Motion is pain, and the fruit of Inertia unwisdom (16)
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च ।
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ १७ ॥
From Harmony wisdom is born, and also greed from Motion; heedlessness and delusion are of Inertia and also unwisdom. (17)
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः ।
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥ १८ ॥
They rise upwards who are settled in Harmony; the Active dwell in the mid-most place: the Inert go downwards, enveloped in the vilest (18)
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टाऽनुपश्यति ।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥ १९ ॥
When the Seer perceiveth no agent other than the qualities, and knoweth That which is higher than the qualities, he entereth into My Nature. (19)
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥ २० ॥
When the dweller in the body hath crossed over these three qualities, whence all bodies have been produced, liberated from birth, death, old age and sorrow, he drinketh the nectar of immortality. (20)
अर्जुन उवाच ।
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥ २१ ॥
Arjuna said:
What are the marks of him who hath crossed over the three qualities, O Lord? How acteth he, and how doth he go beyond these three qualities? (21)
श्रीभगवानुवाच ।
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥ २२ ॥
The Blessed Lord said:
He, O Pândava, who hateth not radiance, nor outgoing energy, nor even delusion, when present, nor longeth after them, absent; (22)
उदासीनवदासीनो गुणैर्यो न विचाल्यते ।
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥ २३ ॥
He who, seated as a neutral, is unshaken by the qualities; who, saying, "The qualities revolve," standeth apart immovable. (23)
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः ।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥ २४ ॥
Balanced in pleasure and pain, self-reliant, to whom a lump of earth, a rock and gold are alike, the same to loved and unloved, firm, the same in censure and in praise, (24)
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः ।
सर्वारंभपरित्यागी गुणातीतः स उच्यते ॥ २५ ॥
The same in honour and ignominy, the same to friend and foe, abandoning all undertakings—he is said to have crossed over the qualities. (25)
मां च योऽव्यभिचारेण भक्तियोगेन सेवते ।
स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते ॥ २६ ॥
And he who serveth Me exclusively by the Yoga of devotion, he, crossing beyond the qualities, he is fit to become the Eternal. (26)
ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च ।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥ २७ ॥
For I am the abode of the Eternal, and of the indestructible nectar of immortality, of immemorial righteousness, and of unending bliss. (27)
इति श्रीमद्भगवद्गीता॰ गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः ।
Thus in the glorious Upanishads of the Bhagavad-Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna, the fourteenth discourse entitled:
THE YOGA OF SEPARATION FROM THE THREE QUALITIES.
* ↑ Munis.
* ↑ More strictly Rhythm.
* ↑ Gunas.
* ↑ Prakriti.
* ↑ Gunas.
* ↑ The Amrita.
* ↑ Dharma.