Srimad Bhagawad Gita Chapter 14
Gita
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- verse 1ॐ श्री परमात्मने नमःअथ चतुर्दशोऽध्यायः ।गुणत्रयविभागयोगःōṃ śrī paramātmanē namaḥatha chaturdaśō'dhyāyaḥ ।guṇatrayavibhāgayōgaḥmeaning
Om salutation to the supreme Self — now begins the fourteenth chapter: the Yoga of the Discrimination of the Three Gunas. [chapter heading]
- verse 2श्रीभगवानुवाचपरं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥ 1 ॥śrībhagavānuvāchaparaṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānamuttamam ।yajjñātvā munayaḥ sarvē parāṃ siddhimitō gatāḥ ॥ 1 ॥meaning
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.
- verse 3इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः ।सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ 2 ॥idaṃ jñānamupāśritya mama sādharmyamāgatāḥ ।sargē'pi nōpajāyantē pralayē na vyathanti cha ॥ 2 ॥meaning
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.
- verse 4मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् ।सम्भवः सर्वभूतानां ततो भवति भारत ॥ 3 ॥mama yōnirmahadbrahma tasmingarbhaṃ dadhāmyaham ।sambhavaḥ sarvabhūtānāṃ tatō bhavati bhārata ॥ 3 ॥meaning
My womb is the great Eternal; in that I place the germ; thence cometh the birth of all beings, O Bhârata.
- verse 5सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः ।तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥ 4 ॥sarvayōniṣu kauntēya mūrtayaḥ sambhavanti yāḥ ।tāsāṃ brahma mahadyōnirahaṃ bījapradaḥ pitā ॥ 4 ॥meaning
In whatsoever wombs mortals are produced, O Kaunteya, the great Eternal is their womb, I their generating father.
- verse 6सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः ।निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ 5 ॥sattvaṃ rajastama iti guṇāḥ prakṛtisambhavāḥ ।nibadhnanti mahābāhō dēhē dēhinamavyayam ॥ 5 ॥meaning
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.
- verse 7तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ 6 ॥tatra sattvaṃ nirmalatvātprakāśakamanāmayam ।sukhasaṅgēna badhnāti jñānasaṅgēna chānagha ॥ 6 ॥meaning
Of these Harmony from its stainlessness,luminous and healthy, bindeth by the attachment to bliss and the attachment to wisdom, O sinless one.
- verse 8रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ 7 ॥rajō rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam ।tannibadhnāti kauntēya karmasaṅgēna dēhinam ॥ 7 ॥meaning
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.
- verse 9तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ 8 ॥tamastvajñānajaṃ viddhi mōhanaṃ sarvadēhinām ।pramādālasyanidrābhistannibadhnāti bhārata ॥ 8 ॥meaning
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.
- verse 10सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत ।ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥ 9 ॥sattvaṃ sukhē sañjayati rajaḥ karmaṇi bhārata ।jñānamāvṛtya tu tamaḥ pramādē sañjayatyuta ॥ 9 ॥meaning
Harmony attacheth to bliss, Motion to actionO Bharata. Inertia, verily, having shrouded wisdom, attacheth on the contrary to heedlessness.
- verse 11रजस्तमश्चाभिभूय सत्त्वं भवति भारत ।रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥ 10 ॥rajastamaśchābhibhūya sattvaṃ bhavati bhārata ।rajaḥ sattvaṃ tamaśchaiva tamaḥ sattvaṃ rajastathā ॥ 10 ॥meaning
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.
- verse 12सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते ।ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ 11 ॥sarvadvārēṣu dēhē'sminprakāśa upajāyatē ।jñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta ॥ 11 ॥meaning
When the wisdom-light streameth forth from all the gates of the body, then it may be known that Harmony is increasing.
- verse 13लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा ।रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ 12 ॥lōbhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā ।rajasyētāni jāyantē vivṛddhē bharatarṣabha ॥ 12 ॥meaning
Greed, outgoing energy, undertaking of actions,restlessness, desire—these are born of the increase of Motion, O best of the Bhâratas.
- verse 14अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च ।तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥ 13 ॥aprakāśō'pravṛttiścha pramādō mōha ēva cha ।tamasyētāni jāyantē vivṛddhē kurunandana ॥ 13 ॥meaning
Darkness, stagnation and heedlessness and also delusion—these are born of the increase of Inertia, O joy of the Kurus.
- verse 15यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् ।तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥ 14 ॥yadā sattvē pravṛddhē tu pralayaṃ yāti dēhabhṛt ।tadōttamavidāṃ lōkānamalānpratipadyatē ॥ 14 ॥meaning
If Harmony verily prevaileth when the embodied goeth to dissolution, then he goeth forth to the spotless worlds of the great Sages.
- verse 16रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥ 15 ॥rajasi pralayaṃ gatvā karmasaṅgiṣu jāyatē ।tathā pralīnastamasi mūḍhayōniṣu jāyatē ॥ 15 ॥meaning
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.
- verse 17कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥ 16 ॥karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam ।rajasastu phalaṃ duḥkhamajñānaṃ tamasaḥ phalam ॥ 16 ॥meaning
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
- verse 18सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च ।प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ 17 ॥sattvātsañjāyatē jñānaṃ rajasō lōbha ēva cha ।pramādamōhau tamasō bhavatō'jñānamēva cha ॥ 17 ॥meaning
From Harmony wisdom is born, and also greed from Motion; heedlessness and delusion are of Inertia and also unwisdom.
- verse 19ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः ।जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥ 18 ॥ūrdhvaṃ gachChanti sattvasthā madhyē tiṣṭhanti rājasāḥ ।jaghanyaguṇavṛttisthā adhō gachChanti tāmasāḥ ॥ 18 ॥meaning
They rise upwards who are settled in Harmony; the Active dwell in the mid-most place: the Inert go downwards, enveloped in the vilest
- verse 20नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति ।गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥ 19 ॥nānyaṃ guṇēbhyaḥ kartāraṃ yadā draṣṭānupaśyati ।guṇēbhyaścha paraṃ vētti madbhāvaṃ sō'dhigachChati ॥ 19 ॥meaning
When the Seer perceiveth no agent other than the qualities, and knoweth That which is higher than the qualities, he entereth into My Nature.
- verse 21गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥ 20 ॥guṇānētānatītya trīndēhī dēhasamudbhavān ।janmamṛtyujarāduḥkhairvimuktō'mṛtamaśnutē ॥ 20 ॥meaning
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.
- verse 22अर्जुन उवाचकैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥ 21 ॥arjuna uvāchakairliṅgaistrīnguṇānētānatītō bhavati prabhō ।kimāchāraḥ kathaṃ chaitāṃstrīnguṇānativartatē ॥ 21 ॥meaning
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?
- verse 23श्रीभगवानुवाचप्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।त द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥ 22 ॥śrībhagavānuvāchaprakāśaṃ cha pravṛttiṃ cha mōhamēva cha pāṇḍava ।ta dvēṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ॥ 22 ॥meaning
He, O Pândava, who hateth not radiance, nor outgoing energy, nor even delusion, when present, nor longeth after them, absent;
- verse 24उदासीनवदासीनो गुणैर्यो न विचाल्यते ।गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥ 23 ॥udāsīnavadāsīnō guṇairyō na vichālyatē ।guṇā vartanta ityēva yō'vatiṣṭhati nēṅgatē ॥ 23 ॥meaning
He who, seated as a neutral, is unshaken by the qualities; who, saying, "The qualities revolve," standeth apart immovable.
- verse 25समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः ।तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥ 24 ॥samaduḥkhasukhaḥ svasthaḥ samalōṣṭāśmakāñchanaḥ ।tulyapriyāpriyō dhīrastulyanindātmasaṃstutiḥ ॥ 24 ॥meaning
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,
- verse 26मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः ।सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥ 25 ॥mānāpamānayōstulyastulyō mitrāripakṣayōḥ ।sarvārambhaparityāgī guṇātītaḥ sa uchyatē ॥ 25 ॥meaning
The same in honour and ignominy, the same to friend and foe, abandoning all undertakings—he is said to have crossed over the qualities.
- verse 27मां च योऽव्यभिचारेण भक्तियोगेन सेवते ।स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥ 26 ॥māṃ cha yō'vyabhichārēṇa bhaktiyōgēna sēvatē ।sa guṇānsamatītyaitānbrahmabhūyāya kalpatē ॥ 26 ॥meaning
And he who serveth Me exclusively by the Yoga of devotion, he, crossing beyond the qualities, he is fit to become the Eternal.
- verse 28ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च ।शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥ 27 ॥brahmaṇō hi pratiṣṭhāhamamṛtasyāvyayasya cha ।śāśvatasya cha dharmasya sukhasyaikāntikasya cha ॥ 27 ॥meaning
For I am the abode of the Eternal, and of the indestructible nectar of immortality, of immemorial righteousness, and of unending bliss.
- verse 29ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः ॥14 ।ōṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yōgaśāstrēśrīkṛṣṇārjunasaṃvādē guṇatrayavibhāgayōgō nāma chaturdaśō'dhyāyaḥ ॥14 ।meaning
Om tat sat — thus ends the fourteenth chapter named the Yoga of the Discrimination of the Three Gunas in the Upanishad of the Shrimad Bhagavad Gita, the science of Brahman, the scripture of yoga, in the dialogue between Shri Krishna and Arjuna. [colophon]
Primary text from vignanam.org