|| 14.

1 ||
श्री भगवानुवाच
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः।।
Sri: Bhagava:n uva:cha
param bhu:yah pravakshya:mi jna:na:na:m jna:nam uththamam |
yad jna:thva: munayas sarve: para:m siddhimitho: gatha:ha ||

The Lord said: I shall impart you another knowledge which the best of all kinds of Higher knowledge is,
acquainted with which the sages have attained the highest perfection transcending this world.

|| 14.2 ||
इदं ज्ञानम् उपाश्रित्य मम साधर्म्यमागताः।
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च।।
idam jna:nam upa:srithya mama sa:dharmyam a:gatha:ha |
sarge::pi no:paja:yanthe: pralaye: na vyadhanthi cha ||

Those who recourse to this knowledge, attain identicalness with Me and are not born even at the time of creation
nor destructed at the time of dissolution.
 || 14.3 ||
मम योनि: महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम्।
संभवः सर्वभूतानां ततो भवति भारत।।
mama yo:nir mahad bramha tasmin garbham dadha:myaham |
sambhavas sarvabhu:tha:na:m tato: bhavathi bha:ratha ||

O! Arjuna! The Prakriti (the Mahat Brahman) from which the Universe is born is in my possession. In it I cast
the seed of ‘living -multitude’. The origin of all the embodied beings emanate from the association of these two.

|| 14.4 ||
सर्व योनिषु कौन्तेय मूर्तयः सम्भवन्ति याः।
तासां ब्रह्म महद्योनि: अहं बीजप्रदः पिता।।
sarva yo:nishu kaunthe:ya! mu:rthayah sambhavanthi ya:ha |
ta:sa:m bramha mahadyo:nihi aham bi:japradah pitha: ||

O Arjuna! Among all the species of beings whatever living forms-The Prakriti is the cause and lam the seed-
bestowing progenitor.
 || 14.5 ||
सत्त्वं रजस्तम इति गुणाः प्रकृति संभवाः।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम्।।
saththvam rajas thama ithi guna:h prakruthi sambhava:ha |
nibadhnanthi maha:ba:ho:! de:he: de:hinam avyayam ||

O Arjuna! The Sattva, Rajas and Tamas are the Gunas inherent of Prakriti. They fasten the immutable Self in the
body.

|| 14.6 ||
तत्र सत्त्वं निर्मलत्वात् प्रकाशकम् अनामयम्।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ।।
thathra saththvam nirmalathva:th praka:sakam ana:mayam |
sukha sange:na badhna:thi jna:na sange:na cha:nagha! ||

O Arjuna! Of these three Gunas Sattva being pure is luminous and wholesome. It binds the embodied one
creating attachment to happiness and knowledge.
 || 14.7||
रजो रागात्मकं विद्धि तृष्णा सङ्ग समुद्भवम्।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्।।
rajo: ra:ga:thmakam viddhi thrushna: sanga samudbhavam |
thannibadhna:thi kaunthe:ya! karma sange:na de:hinam ||

O Arjuna! Know that the Rajas to be of the nature of passion, as a source of sensuality and consanguinity. It
binds the embodied one by attachment to action.

|| 14.8 ||
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्।
प्रमादालस्य निद्राभि: तन्निबध्नाति भारत।।
thamasthvajna:najam viddhi mo:hanam sarva de:hina:m |
prama:da:lasya nidra:bhihi than nibadhna:thi bha:ratha! ||

O Arjuna! Know that Tamas is born of ignorance deluding all the embodied beings. It binds the embodied one
by heedlessness, indolence and sleep.
|| 14.9 ||
 सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत।।
saththvam sukhe: samjayathi rajah karmani bha:ratha! |
jna:nam a:vruthya thu thamaha prama:de: sanjaya thyutha ||

O Arjuna! The Sattva causes attachment to happiness and the Rajas Causes attachment to action; but the Tamas
verily conceals knowledge and binds one to idiosyncrasy.

|| 14.10 ||
रजस्तमश्चाभिभूय सत्त्वं भवति भारत।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा।।
rajas thamas cha:bhibhu:ya saththvam bhavathi bharatha |
rajas saththvam thamas chaiva thamas saththvam rajas thattha: ||

O Arjuna! Sattva preponderates itself by subduing the Rajas and the Tamas subduing the Rajas and Sattva the
Tamas becomes predominate and in the same way subduing the Tamas and Sattva the Rajas, becomes
predominate.
|| 14.11 ||
 सर्व द्वारेषु देहेऽस्मिन् प्रकाश उपजायते।
ज्ञानं यदा तदा विद्यात् विवृद्धं सत्त्वमित्युत।।
sarva dva:re:shu de:he::smin praka:sa upaja:yathe: |
jna:nam yada: thada: vidya:th vivruddham saththvam ithyutha ||

In a body when in all the organs of perception knowledge emanate to show the real nature of things one should
know that in that body Sattva has increased in oodles.

|| 14.12 ||
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ।।
lo:bhah pravruththir a:rambhaha karmana:m asamas spruha: |
rajas ye:tha:ni ja:yanthe: vivruddhe: bharatharshabha! ||

O Arjuna! When Rajas is predominant avarice, vain activity, observing rituals desiring emolument, unrest and
longing arises in that body.
|| 14.13 ||
 अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन।।
apraka:so::pravruththis cha prama:do: mo:ha e:va cha |
thamas ye:tha:ni ja:yanthe: vivruddhe: kurunandana ||

O Arjuna! When Tamas preponderates indiscretion, inertness, heedlessness and even delusion arises in that
body.

|| 14.14 ||
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्।
तदोत्तम विदां लोकान् अमलान् प्रतिपद्यते।।
yada: saththve: pravruddhe: thu pralayam ya:thi de:habhruth |
thado:ththamavida:m lo:ka:n amala:n prathipadyathe: ||

However, if the embodied self meets with the dissolution when the Sattva is preponderate then he is born among
the pure multitudes of those who know the highest.

|| 14.15 ||
 रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते।
तथा प्रलीनस्तमसि मूढयोनिषु जायते।।
rajasi pralayam gathva: karmasangishu ja:yathe: |
thattha: prali:nas thamasi mu:dda yo:nishu ja:yathe: ||

Meeting with dissolution when the Rajas, is predominant then he is born among those who are attached to the
action; likewise, when one meets with dissolution when Tamas is predominant then he is born in the wombs of
degraded creatures of deficient intelligence.

|| 14.16 ||
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्।
रजसस्तु फलं दुःखमज्ञानं तमसः फलम्।।
karmanas sukruthas ya:huhu sa:ththvikam nirmalam phalam |
rajasas thu phalam duhkham ajna:nam thamasah phalam ||

They say, that the fruit of eminent action, is pure and sattvika; but the fruit of the Rajas is a series of grief and
the fruit of the Tamas is a series of ignorance.

|| 14.17 ||
 सत्त्वात् सञ्जायते ज्ञानं रजसो लोभ एव च।
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च।।
saththva:th sanja:yathe: jna:nam rajaso: lo:bha e:va cha |
prama:da mo:how thamaso: bhavatho::jna:nam e:va cha ||

From the Sattva arises wisdom, greed indeed from Rajas; heedlessness, error and also ignorance arise from
Tamas.

|| 14.18 ||
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः।
जघन्य गुणवृत्तिस्था अधो गच्छन्ति तामसाः।।
u: rdhvam gachchanthi saththvasttha:ha madhye: thishttanthi ra:jasa:ha |
jaghanya guna vruththistha:ha adho: gachhanthi tha:masa:ha ||

Those who have increased Sattva, in due succession attain beatitude; the rajasikas remain in the middle and those
of predominant Tamas affix themselves to the activities of the abominable quality and go down by degrees.
|| 14.19 ||
 नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति।।
na:nyam gune:bhyah kartha:ram yada: drashta::nupasyathi |
gune:bhyas cha param ve:ththi madbha:vam so::dhigachhathi ||

When the Seer perceives no agent of action other than the Gunas, and knows Him who is other than the Gunas,
then he attains My disposition.

|| 14.20 ||
गुणान् येतान् अतीत्य त्रीन्देही देहसमुद्भवान्।
जन्म मृत्यु जरा दुःखै: विमुक्तोऽमृतमश्नुते।।
guna:n e:tha:n athi:thya thri:n de:hi: de:ha samudbhava:n |
janma mruthyu jara:duhkhaihi vimuktho::mrutham asnuthe: ||

The embodied self-transcending these three Gunas from which the body has its origin, freed from the sorrows of
birth death and senility-enjoys the immaculate self.
|| 14.21 ||
 अर्जुन उवाच
कैर्लिंगै: त्रीन्गुणान् येतानतीतो भवति प्रभो।
किमाचारः कथं चैतान् त्रीन्गुणान् अतिवर्तते।।
Arjuna uva:cha
kair lingai sthri:n guna:n e:tha:n athi:tho: bhavathi prabho:! |
kim a:cha:rah kattham chaitha:ms thri:n guna:n athivarthathe: ||

O Lord! What are the attributes of him who crosses these three Gunas? What is his course of department?
How does he surpass these three Gunas?

|| 14.22 ||
श्री भगवानुवाच
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव।
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति।।

praka:sam cha pravruththim cha mo:ham e:va cha pa:ndava! |

The Lord said: O Arjuna, He who does not hate the effects of the three Gunas illumination, activity and even
delusion when they are present nor long for them when they are absent is said to have transcended the Gunas.

|| 14.23 ||
 उदासीनवदासीनो गुणैर्यो न विचाल्यते।
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते।।
uda:si:na vada:si:no: gunairyo: na vicha:lyathe: |
guna: varthantha ithye:va yo::vathishttathi ne:ngathe: ||

He who reminds unconcerned and is not perturbed by the Gunas, by reasoning that “the Gunas produce
effects” is said to have transcended the Gunas.

|| 14.24 ||
सम दुःख सुखः स्वस्थः समलोष्टाश्मकाञ्चनः।
तुल्यप्रिया प्रियो धीर: तुल्यनिन्दात्म संस्तुतिः।।
sama duhkha sukhas svastthaha sama lo:shta:sma ka:nchanaha |
thulya priya:priyo: dhi:raha thulya ninda:thma samstthithihi ||

He who is equanimous in pleasure and pain, self-abiding, to whom a clod, a stone and gold are the same; who
regards the agreeable and disagreeable alike, who is wise and who regards alike abuse and applause; is said to
have transcended the Gunas.

|| 14.25 ||
 मानापमानयो: तुल्यस्तुल्यो मित्रारिपक्षयोः।
सर्वारम्भ परित्यागी गुणातीतः स उच्यते।।
ma:na:vama:nayo:s thulyaha thulyo: mithra:ri pakshayo:ho |
sarva:rambha parithya:gi: guna:thi:thas sa uchyathe: ||

One who is equable in honor and dishonor and act equably on behalf of both a friend and a foe and who has
abnegated the worldly matters is said to have transcended the Gunas.

|| 14.26 ||
मां च योऽव्यभिचारेण भक्तियोगेन सेवते।
स गुणान् समतीत्यैतान् ब्रह्मभूयाय कल्पते।।

ma:m cha yo::vyabhicha:re:na bhakthiyo:ge:na se:vathe: |

One who serves Me with unswerving devotion, transcends these Gunas and is consistent to attain a form equal to
the Brahmam.

|| 14.27 ||
 ब्रह्मणो हि प्रतिष्ठाऽहम् अमृतस्याव्ययस्य च।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च।।
brahmano: hi prathishttha:ham amruthasya: vyayasya cha |
sa:svathasya cha dharmasya sukhasyaika:nthikasya cha ||

Therefore, I am the sustenance to the individual Self which is Immortal and immutable and also the everlasting
glory and Eternal Bliss.