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Adhyaya Begins
ॐ श्री परमात्मने नमः। अथ श्रीमद्भगवद्गीता । चतुर्दशोऽध्यायः - गुणत्रयविभागयोगः ॥
oṃ śrī paramātmane namaḥ. atha śrīmadbhagavadgītā . caturdaśo'dhyāyaḥ - guṇatrayavibhāgayogaḥ ..
Thus begins the fourteenth chapter of the holy Srimad Bhagavad gita.
श्रीभगवानुवाच । / sribhagavanuvacha ।
Shloka 1
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । ॥ यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥ 1 ॥
paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānamuttamam . .. yajjñātvā munayaḥ sarve parāṃ siddhimito gatāḥ .. 1 ..
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.
Shloka 2
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ 2 ॥
idaṃ jñānamupāśritya mama sādharmyamāgatāḥ . sarge'pi nopajāyante pralaye na vyathanti ca .. 2 ..
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.
Shloka 3
मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् । सम्भवः सर्वभूतानां ततो भवति भारत ॥ 3 ॥
mama yonirmahadbrahma tasmingarbhaṃ dadhāmyaham . sambhavaḥ sarvabhūtānāṃ tato bhavati bhārata .. 3 ..
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.
Shloka 4
सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥ 4 ॥
sarvayoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ . tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā .. 4 ..
It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.
Shloka 5
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ 5 ॥
sattvaṃ rajastama iti guṇāḥ prakṛtisambhavāḥ . nibadhnanti mahābāho dehe dehinamavyayam .. 5 ..
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.
Shloka 6
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ 6 ॥
tatra sattvaṃ nirmalatvātprakāśakamanāmayam . sukhasaṅgena badhnāti jñānasaṅgena cānagha .. 6 ..
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.
Shloka 7
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ 7 ॥
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam . tannibadhnāti kaunteya karmasaṅgena dehinam .. 7 ..
The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions.
Shloka 8
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ 8 ॥
tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām . pramādālasyanidrābhistannibadhnāti bhārata .. 8 ..
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.
Shloka 9
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥ 9 ॥
sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata . jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta .. 9 ..
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.
Shloka 10
रजस्तमश्चाभिभूय सत्त्वं भवति भारत । रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥ 10 ॥
rajastamaścābhibhūya sattvaṃ bhavati bhārata . rajaḥ sattvaṃ tamaścaiva tamaḥ sattvaṃ rajastathā .. 10 ..
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.
Shloka 11
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते । ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ 11 ॥
sarvadvāreṣu dehe'sminprakāśa upajāyate . jñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta .. 11 ..
The manifestation of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.
Shloka 12
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ 12 ॥
lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā . rajasyetāni jāyante vivṛddhe bharatarṣabha .. 12 ..
O chief of the Bharatas, 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.
Shloka 13
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च । तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥ 13 ॥
aprakāśo'pravṛttiśca pramādo moha eva ca . tamasyetāni jāyante vivṛddhe kurunandana .. 13 ..
When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.
Shloka 14
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥ 14 ॥
yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt . tadottamavidāṃ lokānamalānpratipadyate .. 14 ..
When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.
Shloka 15
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते । तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥ 15 ॥
rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate . tathā pralīnastamasi mūḍhayoniṣu jāyate .. 15 ..
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.
Shloka 16
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् । रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥ 16 ॥
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam . rajasastu phalaṃ duḥkhamajñānaṃ tamasaḥ phalam .. 16 ..
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.
Shloka 17
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च । प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ 17 ॥
sattvātsañjāyate jñānaṃ rajaso lobha eva ca . pramādamohau tamaso bhavato'jñānameva ca .. 17 ..
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.
Shloka 18
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥ 18 ॥
ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ . jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ .. 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 abominable mode of ignorance go down to the hellish worlds.
Shloka 19
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भआवं सोऽधिगच्छति ॥ 19 ॥
nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati . guṇebhyaśca paraṃ vetti madbhaāvaṃ so'dhigacchati .. 19 ..
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.
Shloka 20
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नउते ॥ 20 ॥
guṇānetānatītya trīndehī dehasamudbhavān . janmamṛtyujarāduḥkhairvimukto'mṛtamaśnaüte .. 20 ..
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.
अर्जुन उवाच / arjuna uvacha
Shloka 21
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥ 21 ॥
kairliṅgaistrīnguṇānetānatīto bhavati prabho . kimācāraḥ kathaṃ caitāṃstrīnguṇānativartate .. 21 ..
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?
श्रीभगवानुवाच । / sribhagavanuvacha ।
Shloka 22
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥ 22 ॥ उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥ 23 ॥ समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥ 24 ॥ मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः । सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥ 25 ॥
prakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava . na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati .. 22 .. udāsīnavadāsīno guṇairyo na vicālyate . guṇā vartanta ityevaṃ yo'vatiṣṭhati neṅgate .. 23 .. samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ . tulyapriyāpriyo dhīrastulyanindātmasaṃstutiḥ .. 24 .. mānāpamānayostulyastulyo mitrāripakṣayoḥ . sarvārambhaparityāgī guṇātītaḥ sa ucyate .. 25 ..
The Supreme Personality of Godhead said: O son of Pandu, 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.
Shloka 23
मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥ 26 ॥
māṃ ca yo'vyabhicāreṇa bhaktiyogena sevate . sa guṇānsamatītyaitānbrahmabhūyāya kalpate .. 26 ..
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.
Shloka 24
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥ 27 ॥
brahmaṇo hi pratiṣṭhāhamamṛtasyāvyayasya ca . śāśvatasya ca dharmasya sukhasyaikāntikasya ca .. 27 ..
And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.
Shloka 25
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः ॥14 ॥
oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde guṇatrayavibhāgayogo nāma caturdaśo'dhyāyaḥ ..14 ..
AUM, "THAT" is "IT". Thus, the fourteenth section of the Auspicious Bhagavad Gita,named Guntraya Vibhaga Yoga[The Yoga of Three Modes of Nature ] , From the Upanishads, The Knowledge of Supreme Consciousness, From the Knowledge of Yoga, a conversation between Lord Krishna and Arjuna.

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