Bhagavad-Gita (Besant 4th)/Discourse 14
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[1] 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,[2] Motion, Inertia, such are the qualities[3], Matter[4]-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[5], and knoweth That which is higher than the qualities,[5] he entereth into My Nature. (19)
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥ २० ॥
When the dweller in the body hath crossed over these three qualities,[5] whence all bodies have been produced, liberated from birth, death, old age and sorrow, he drinketh the nectar of immortality[6]. (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[5], O Lord? How acteth he, and how doth he go beyond these three qualities[5]? (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[5]; who, saying, "The qualities[5] 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.[5] (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,[5] 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,[7] 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.
