Chapter 14

The Yoga of the Three GunasThe Yoga of the Three Gunas

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14.1

श्रीभगवानुवाच

परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥१४.१॥

I shall teach once more the highest of all forms of knowledge. By realizing it, the sages have attained supreme fulfillment beyond the limitations of this worldly condition.

Roman reading

param bhooyah pravakshyaami jnaanaanaam jnaanamuttamam | yajjnaatvaa munayah sarve paraam siddhimito gataah ||14.1||paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānamuttamam | yajjñātvā munayaḥ sarve parāṃ siddhimito gatāḥ ||14.1||

Explanation

Krishna introduces a form of insight intended to transform the way a person understands experience, not merely add information. The chapter will explain how the three gunas condition perception, action, and attachment. Supreme attainment here points toward freedom from bondage rather than the acquisition of extraordinary abilities.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्रीकृष्ण यहाँ किसी नई जानकारी का वादा नहीं कर रहे, बल्कि ऐसे विवेक का परिचय दे रहे हैं जो अनुभव की पूरी दिशा बदल सकता है। आगे वे स्पष्ट करेंगे कि प्रकृति के तीन गुण हमारे विचार, कर्म और आसक्ति को कैसे प्रभावित करते हैं। ‘परम सिद्धि’ का अर्थ केवल असाधारण शक्ति पाना नहीं, बल्कि बंधन से मुक्त आध्यात्मिक परिपक्वता है।

14.2

श्रीभगवानुवाच

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥१४.२॥

Those who take refuge in this knowledge and attain a state akin to My nature are not born again when creation unfolds, nor are they distressed when it dissolves.

Roman reading

idam jnaanamupaashritya mama saadharmyamaagataah | sarge’pi nopajaayante pralaye na vyathanti cha ||14.2||idaṃ jñānamupāśritya mama sādharmyamāgatāḥ | sarge’pi nopajāyante pralaye na vyathanti ca ||14.2||

Explanation

Sadharmya suggests participation in a divine mode of being, not equality with every divine power. Creation and dissolution belong to the Gita's traditional cosmology, rather than an empirically demonstrated account of the universe. At the spiritual level the verse describes a freedom that is not overturned by changing conditions.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘साधर्म्य’ का आशय ईश्वर की बाहरी शक्ति की बराबरी नहीं, बल्कि उस आध्यात्मिक स्थिति से है जिसमें व्यक्ति परिवर्तन से आंतरिक रूप से बँधा नहीं रहता। सृष्टि और प्रलय की भाषा यहाँ गीता के पारंपरिक ब्रह्मांड-दृष्टिकोण का भाग है। संदेश यह है कि स्थायी आत्मबोध, उठती-गिरती परिस्थितियों से परे स्थिरता प्रदान करता है।

14.3

श्रीभगवानुवाच

मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् । संभवः सर्वभूतानां ततो भवति भारत ॥१४.३॥

O descendant of Bharata, the great Brahman, understood here as the vast matrix of nature, is My womb. Into it I place the seed, and from that arises the multitude of beings.

Roman reading

mama yonirmahadbrahma tasmingarbham dadhaamyaham | sambhavah sarvabhootaanaam tato bhavati bhaarata ||14.3||mama yonirmahadbrahma tasmingarbhaṃ dadhāmyaham | saṃbhavaḥ sarvabhūtānāṃ tato bhavati bhārata ||14.3||

Explanation

The image of a womb receiving a seed expresses the relationship between the generative matrix of prakriti and the initiating divine principle. In this context mahat brahma functions as the vast ground of manifestation, rather than simply the unqualified Absolute of every Vedantic interpretation. The verse uses a cosmological metaphor, not a biological mechanism.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ गर्भ और बीज का रूपक जगत की उत्पत्ति में प्रकृति और परम कारण के संबंध को दिखाता है। ‘महद्ब्रह्म’ को इस संदर्भ में प्रकृति के व्यापक सर्जनात्मक आधार के रूप में समझना उपयोगी है; इसे अगले श्लोक के ‘बीजप्रद पिता’ से जोड़कर पढ़ें। यह धार्मिक-दर्शन का चित्रण है, जैविक जन्म की वैज्ञानिक व्याख्या नहीं।

14.4

श्रीभगवानुवाच

सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥१४.४॥

O son of Kunti, whatever forms arise from all kinds of wombs have the great Brahman as their common matrix, and I am their seed-giving father.

Roman reading

sarvayonishu kaunteya moortayah sambhavanti yaah | taasaam brahma mahadyoniraham beejapradah pitaa ||14.4||sarvayoniṣu kaunteya mūrtayaḥ saṃbhavanti yāḥ | tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā ||14.4||

Explanation

The metaphor now extends across the diversity of living forms. It emphasizes a common source for beings rather than assigning sacred origin to only one group. Father and womb describe complementary principles within a theological account; they should not be treated as prescriptions for human gender roles.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह पद्य पहले श्लोक के रूपक को विस्तार देता है: विभिन्न जीवन-रूपों के पीछे एक साझा सृजनात्मक आधार की कल्पना की गई है। इसके कारण ईश्वर का संबंध किसी एक प्रजाति या वर्ग तक सीमित नहीं माना जाता। ‘पिता’ और ‘योनि’ यहाँ दार्शनिक संबंध बताते हैं; इन्हें मानवीय लिंग-भूमिकाओं के शाब्दिक विधान की तरह पढ़ना आवश्यक नहीं।

14.5

श्रीभगवानुवाच

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥१४.५॥

Mighty-armed Arjuna, sattva, rajas, and tamas arise from prakriti. These three qualities bind the imperishable embodied self to the experience of a body.

Roman reading

sattvam rajastama iti gunaah prakritisambhavaah | nibadhnanti mahaabaaho dehe dehinamavyayam ||14.5||sattvaṃ rajastama iti guṇāḥ prakṛtisaṃbhavāḥ | nibadhnanti mahābāho dehe dehinamavyayam ||14.5||

Explanation

The gunas are dynamic tendencies of prakriti, not simple personality labels separating good people from bad ones. Sattva favors clarity, rajas activity, and tamas inertia, but each can generate attachment. The verse distinguishes the enduring self from the changing conditions in which embodied life unfolds.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘गुण’ इस अध्याय में केवल अच्छे-बुरे व्यक्तित्व-लेबल नहीं हैं; वे प्रकृति की कार्यशील प्रवृत्तियाँ हैं। सत्त्व में स्पष्टता, रज में चेष्टा और तम में जड़ता का पक्ष प्रमुख है, पर तीनों किसी न किसी रूप में आसक्ति पैदा कर सकते हैं। गीता देही की अविनाशी सत्ता और बदलती मानसिक-भौतिक अवस्थाओं में भेद कराती है।

14.6

श्रीभगवानुवाच

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥१४.६॥

Among them, sattva is pure, illuminating, and relatively free from disturbance. Yet, O blameless one, it binds through attachment to happiness and even to knowledge.

Roman reading

tatra sattvam nirmalatvaatprakaashakamanaamayam | sukhasangena badhnaati jnaanasangena chaanagha ||14.6||tatra sattvaṃ nirmalatvātprakāśakamanāmayam | sukhasaṅgena badhnāti jñānasaṅgena cānagha ||14.6||

Explanation

Sattva is beneficial because it brings clarity, yet attachment can hide inside refined experiences. Pride in being knowledgeable or fear of losing a peaceful state can still constrain a person. The goal is not to disparage happiness or learning, but to avoid identifying the self completely with either attainment.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह अध्याय का एक सूक्ष्म विचार है: अच्छी लगने वाली अवस्था भी बंधन बन सकती है, यदि उससे ‘मैं ही जानकार हूँ’ या ‘मेरा सुख कभी न घटे’ जैसी पकड़ बन जाए। इसलिए सत्त्व का विकास मूल्यवान है, पर गीता का अंतिम लक्ष्य सत्त्व की उपलब्धि पर अहंकार करना नहीं, बल्कि उससे भी आगे जाना है। ज्ञान का सम्मान और ज्ञान पर स्वामित्व का गर्व—दोनों अलग बातें हैं।

14.7

श्रीभगवानुवाच

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥१४.७॥

Know rajas to be marked by passionate attachment, arising from craving and clinging. O son of Kunti, it binds the embodied self through attachment to action.

Roman reading

rajo raagaatmakam viddhi trishnaasangasamudbhavam | tannibadhnaati kaunteya karmasangena dehinam ||14.7||rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam | tannibadhnāti kaunteya karmasaṅgena dehinam ||14.7||

Explanation

Rajas is more than energy or initiative: it includes the compulsion to keep acquiring, achieving, or proving oneself. Action is not itself the problem. Bondage grows when craving for results defines one's identity and decisions; karma-yoga seeks purposeful action without that compulsive grip.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

रजोगुण केवल काम करने की ऊर्जा नहीं, बल्कि इस आग्रह से जुड़ा है कि लगातार कुछ पाना, बनना या सिद्ध करना ही मेरी पहचान है। प्रयास आवश्यक हो सकता है; बंधन वहाँ बनता है जहाँ परिणाम और उपलब्धि के प्रति तृष्णा व्यक्ति को चलाने लगती है। इसलिए कर्मयोग काम से पलायन नहीं, कर्म और आसक्ति में अंतर पहचानना सिखाता है।

14.8

श्रीभगवानुवाच

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥१४.८॥

Know tamas, O Bharata, as born of ignorance and capable of clouding the understanding of embodied beings. It binds through heedlessness, inertia, and sleep.

Roman reading

tamastvajnaanajam viddhi mohanam sarvadehinaam | pramaadaalasyanidraabhistannibadhnaati bhaarata ||14.8||tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām | pramādālasyanidrābhistannibadhnāti bhārata ||14.8||

Explanation

Tamas names a clouding tendency that reduces awareness and responsible engagement. The mention of sleep belongs to this account of inertia; healthy rest is not a moral failing. The verse should not be used to blame exhausted or ill people, but to invite attention to neglect and confusion when they take hold.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

तमस का मूल संकेत ऐसी धुँधलाहट है जिसमें सही बात दिखाई देने पर भी सजगता और पहल कम हो जाती है। यहाँ ‘निद्रा’ त्रुटिपूर्ण जीवन-लय से जुड़ी जड़ता के संदर्भ में है; स्वस्थ विश्राम को दोष बताना उचित नहीं। इस शिक्षा का उद्देश्य किसी थके या बीमार व्यक्ति को दोष देना नहीं, बल्कि चेतना पर छाने वाले प्रमाद को समझना है।

14.9

श्रीभगवानुवाच

सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥१४.९॥

O Bharata, sattva attaches one to happiness, rajas to activity, while tamas conceals understanding and attaches one to heedlessness.

Roman reading

sattvam sukhe sanjayati rajah karmani bhaarata | jnaanamaavritya tu tamah pramaade sanjayatyuta ||14.9||sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata | jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta ||14.9||

Explanation

The verse presents three distinct ways of being caught: clinging to pleasant clarity, getting absorbed in restless doing, or drifting into obscurity. Seeing which tendency currently predominates is a tool for reflection. It is not an invitation to assign fixed, permanent categories to people.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

तीनों गुणों की तुलना से उनकी अलग-अलग पकड़ स्पष्ट होती है। शांतिपूर्ण अनुभव से लगाव भी बंधन हो सकता है, उपलब्धि की बेचैनी भी और असावधान जड़ता भी। किसी क्षण में कौन-सी प्रवृत्ति प्रधान है, यह पहचानना आत्मनिरीक्षण का आरंभ है; केवल एक स्थायी पहचान तय कर देना इसका उद्देश्य नहीं।

14.10

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श्रीभगवानुवाच

रजस्तमश्चाभिभूय सत्त्वं भवति भारत । रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥१४.१०॥

O Bharata, sattva may prevail over rajas and tamas; at another time rajas overcomes the other two, and tamas in turn can dominate sattva and rajas.

Roman reading

rajastamashchaabhibhooya sattvam bhavati bhaarata | rajah sattvam tamashchaiva tamah sattvam rajastathaa ||14.10||rajastamaścābhibhūya sattvaṃ bhavati bhārata | rajaḥ sattvaṃ tamaścaiva tamaḥ sattvaṃ rajastathā ||14.10||

Explanation

The gunas fluctuate rather than define a person forever. Clarity, agitation, and inertia may alternate in a single day. Recognizing this variability supports careful self-observation, making it possible to respond to present conditions instead of treating them as an unchangeable identity.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

गुण स्थिर नहीं हैं। वही व्यक्ति अलग परिस्थितियों में स्पष्ट, अत्यधिक सक्रिय या सुस्त महसूस कर सकता है। इस परिवर्तनशीलता को पहचानने से आत्म-विवेक बढ़ता है; स्वयं के बारे में कठोर निर्णय देने के बजाय हम ध्यान दे सकते हैं कि किस प्रकार की आदतें और परिस्थितियाँ किस प्रवृत्ति को बढ़ाती हैं।

14.11

श्रीभगवानुवाच

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते । ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥१४.११॥

When clarity and knowledge arise through the body's avenues of perception, one may recognize that sattva has become strong.

Roman reading

sarvadvaareshu dehe’sminprakaasha upajaayate | jnaanam yadaa tadaa vidyaadvivriddham sattvamityuta ||14.11||sarvadvāreṣu dehe’sminprakāśa upajāyate | jñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta ||14.11||

Explanation

The 'gates' refer figuratively to the senses and avenues of experience. Sattva shows itself in discernment, receptivity, and an ability to perceive without needless distortion. This is a spiritual description of lucidity, not a clinical diagnostic scale.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘सर्वद्वार’ से इंद्रियों और अनुभव के द्वारों की ओर संकेत है। वस्तुओं को अपेक्षाकृत साफ़ देखना, विवेक से निर्णय करना और बिना अतिरंजना के समझना सत्त्व की पहचान बताई गई है। यह आत्मनिरीक्षण का आध्यात्मिक मानदंड है, कोई चिकित्सकीय परीक्षण या वैज्ञानिक माप नहीं।

14.12

श्रीभगवानुवाच

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥१४.१२॥

Best of the Bharatas, when rajas grows strong, greed, restless activity, repeated undertakings, lack of calm, and craving begin to appear.

Roman reading

lobhah pravrittiraarambhah karmanaamashamah sprihaa | rajasyetaani jaayante vivriddhe bharatarshabha ||14.12||lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā | rajasyetāni jāyante vivṛddhe bharatarṣabha ||14.12||

Explanation

The criticism is not directed at initiative or constructive work as such. It concerns activity driven by an unquiet urge for more, so that increased effort does not bring inner composure. The verse invites a distinction between deliberate responsibility and compulsive busyness.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ हर नई पहल को दोष नहीं कहा गया है; समस्या उस अनियंत्रित दौड़ की है जिसमें ‘और अधिक’ का आग्रह कभी शांत नहीं होता। कर्मों की संख्या बढ़ने पर भी भीतर संतोष घट सकता है। इस श्लोक का उपयोग अपने प्रयासों में उद्देश्य और बेचैनी के अंतर को देखने के लिए किया जा सकता है।

14.13

श्रीभगवानुवाच

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च । तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥१४.१३॥

O joy of the Kuru family, when tamas predominates, obscurity, withdrawal from purposeful action, heedlessness, and confusion arise.

Roman reading

aprakaasho’pravrittishcha pramaado moha eva cha | tamasyetaani jaayante vivriddhe kurunandana ||14.13||aprakāśo’pravṛttiśca pramādo moha eva ca | tamasyetāni jāyante vivṛddhe kurunandana ||14.13||

Explanation

Tamas differs from the restless excess of rajas: it obscures understanding and weakens engagement. Temporary inactivity may also arise from legitimate hardship, so the verse should not become an excuse for harsh judgment. Its value lies in recognizing a pattern of confusion and neglect when it occurs.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

तमोगुण के लक्षण रज की बेचैनी से भिन्न हैं: यहाँ ऊर्जा की अति के बजाय स्पष्टता और संलग्नता घटती है। कोई व्यक्ति कठिन समय में अस्थायी रूप से निष्क्रिय हो सकता है, इसलिए इस शिक्षण को कठोर नैतिक निर्णय में बदलना उचित नहीं। यह देखना उपयोगी है कि कब समझ और जिम्मेदारी पर धुँधलापन छा रहा है।

14.14

श्रीभगवानुवाच

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥१४.१४॥

When an embodied being dies while sattva is predominant, that being reaches the pure realms associated with those who know the highest reality.

Roman reading

yadaa sattve pravriddhe tu pralayam yaati dehabhrit | tadottamavidaam lokaanamalaanpratipadyate ||14.14||yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt | tadottamavidāṃ lokānamalānpratipadyate ||14.14||

Explanation

The verse locates post-death destiny within the Gita's traditional teaching on karma and rebirth. Pure realms are theological categories, not destinations verified by empirical observation. The ethical emphasis is on the quality of understanding and character that a person cultivates in life.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक मृत्यु के बाद की गति को गुणों के प्रभाव से जोड़ता है। ‘निर्मल लोक’ को गीता के कर्म और पुनर्जन्म संबंधी पारंपरिक आध्यात्मिक दृष्टिकोण में समझना चाहिए; इसे अनुभवजन्य रूप से सिद्ध यात्रा का वर्णन कहना ठीक नहीं। आंतरिक शुद्धि और जीवन में विकसित प्रवृत्तियों को महत्त्व देने की बात यहाँ प्रमुख है।

14.15

श्रीभगवानुवाच

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते । तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥१४.१५॥

One who dies under the sway of rajas is said to be reborn among those attached to activity; one who dies under tamas is described as entering births marked by delusion.

Roman reading

rajasi pralayam gatvaa karmasangishu jaayate | tathaa praleenastamasi moodhayonishu jaayate ||14.15||rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate | tathā pralīnastamasi mūḍhayoniṣu jāyate ||14.15||

Explanation

As in the preceding verse, the destinations described belong to a theological doctrine of rebirth. The phrase often rendered 'deluded births' must not be used to degrade anyone's human worth. Within the chapter's argument, patterns of attachment and obscuration have consequences beyond a single moment.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक 14.14 की तरह यह भी पुनर्जन्म की पारंपरिक धार्मिक अवधारणा के भीतर है। ‘मूढयोनिषु’ ऐतिहासिक पाठ का कठोर शब्द है; इससे किसी जीवित व्यक्ति की गरिमा या सामाजिक मूल्य कम सिद्ध नहीं होता। मुख्य दार्शनिक संकेत यह है कि चेतना और आसक्ति की आदतों को गीता जीवन की दिशा से जोड़ती है।

14.16

श्रीभगवानुवाच

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् । रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥१४.१६॥

The fruit of well-performed, wholesome action is said to be pure and sattvic. The fruit of rajas is suffering, while that of tamas is ignorance.

Roman reading

karmanah sukritasyaahuh saattvikam nirmalam phalam | rajasastu phalam duhkhamajnaanam tamasah phalam ||14.16||karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam | rajasastu phalaṃ duḥkhamajñānaṃ tamasaḥ phalam ||14.16||

Explanation

The verse measures the quality of action by more than its outward success. Achievement driven by craving can coexist with distress, while heedless conduct deepens confusion. Wholesome action is associated with clarity of intention and the inner effects of what one repeatedly chooses.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कर्म और उसका फल यहाँ केवल बाहरी सफलता-असफलता का हिसाब नहीं हैं; कर्म करने की आंतरिक प्रेरणा भी महत्त्वपूर्ण है। लालसा से भरा काम उपलब्धि के बावजूद बेचैनी दे सकता है, और प्रमाद समझ को और ढक सकता है। सात्त्विक कर्म उस निर्मलता से जुड़ा है जो आचरण और विवेक दोनों को स्पष्ट करती है।

14.17

श्रीभगवानुवाच

सत्त्वात्संजायते ज्ञानं रजसो लोभ एव च । प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥१४.१७॥

From sattva arises knowledge, from rajas greed, and from tamas heedlessness, delusion, and ignorance.

Roman reading

sattvaatsamjaayate jnaanam rajaso lobha eva cha | pramaadamohau tamaso bhavato’jnaanameva cha ||14.17||sattvātsaṃjāyate jñānaṃ rajaso lobha eva ca | pramādamohau tamaso bhavato’jñānameva ca ||14.17||

Explanation

Krishna summarizes the tendencies that the three gunas promote. Clarity makes discernment easier, craving can ripen into greed, and obscuration can deepen into neglect and confusion. Because the gunas change, their presence should be examined rather than treated as someone's fixed essence.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक तीनों गुणों के प्रमुख मानसिक परिणामों को बहुत संक्षेप में बताता है। स्पष्ट समझ बढ़ने से अधिक विवेक सम्भव होता है; असंतोषपूर्ण चाह से लोभ और भ्रमपूर्ण जड़ता से प्रमाद बढ़ सकता है। फिर भी व्यक्ति को एक ही गुण की स्थायी छाप मान लेना इस परिवर्तनशील विश्लेषण का उद्देश्य नहीं है।

14.18

श्रीभगवानुवाच

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तस्था अधो गच्छन्ति तामसाः ॥१४.१८॥

Those established in sattva move upward; those governed by rajas remain in the middle; and those absorbed in the lowest tendencies of tamas move downward.

Roman reading

oordhvam gachchhanti sattvasthaa madhye tishthanti raajasaah | jaghanyagunavrittasthaa adho gachchhanti taamasaah ||14.18||ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ | jaghanyaguṇavṛttasthā adho gacchanti tāmasāḥ ||14.18||

Explanation

Upward and downward movement belong to the text's moral-spiritual cosmology, not a ranking of people by birth or social worth. The teaching connects lucidity with ascent and obscuration with decline. These images express a philosophical hierarchy of tendencies rather than a license to demean human beings.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

ऊपर, मध्य और नीचे की भाषा गीता के नैतिक-आध्यात्मिक ब्रह्मांडविज्ञान का भाग है। इसे लोगों की जन्म-आधारित श्रेष्ठता या हीनता के प्रमाण के रूप में नहीं पढ़ना चाहिए। अध्याय का आशय गुणों से उत्पन्न दिशा को समझाना है—स्पष्टता उन्नयन की ओर और अज्ञान अवनति की ओर ले जाने वाली प्रवृत्ति के रूप में प्रस्तुत है।

14.19

श्रीभगवानुवाच

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१४.१९॥

When the discerning observer sees no agent of activity apart from the gunas and knows the reality beyond them, that person attains My mode of being.

Roman reading

naanyam gunebhyah kartaaram yadaa drashtaanupashyati | gunebhyashcha param vetti madbhaavam so’dhigachchhati ||14.19||nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati | guṇebhyaśca paraṃ vetti madbhāvaṃ so’dhigacchati ||14.19||

Explanation

The verse marks a shift from identifying wholly with mental and bodily processes to discerning the witness beyond them. Saying the gunas act is not an excuse for irresponsibility. In the Gita's argument, it loosens egoic ownership while leaving the discipline of right action intact.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह आत्मसाक्षी और प्रकृति की क्रियाओं के बीच भेद का केंद्र-बिंदु है। शरीर-मन की गतिविधियाँ गुणों से प्रभावित हो सकती हैं, पर आत्मबोध उन्हें देखने की अलग दृष्टि देता है। इसका आशय नैतिक जिम्मेदारी से भागना नहीं; गीता कर्म करते हुए कर्तापन के अहंकार को समझने का आमंत्रण देती है।

14.20

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श्रीभगवानुवाच

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥१४.२०॥

Having passed beyond the three gunas associated with embodied existence, the self becomes free from the sorrows of birth, death, and aging, and attains immortality.

Roman reading

gunaanetaanateetya treendehee dehasamudbhavaan | janmamrityujaraaduhkhairvimukto’mritamashnute ||14.20||guṇānetānatītya trīndehī dehasamudbhavān | janmamṛtyujarāduḥkhairvimukto’mṛtamaśnute ||14.20||

Explanation

Transcending the gunas does not mean that ordinary sensations and responsibilities simply disappear. Immortality is described in the framework of liberation, not as a claim of bodily invulnerability. The verse points toward an identity no longer wholly determined by changing embodied conditions.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘गुणातीत’ होना जीवन की अनुभूतियों को समाप्त करना नहीं, बल्कि उनसे अपनी अंतिम पहचान न बनाना है। जन्म-मृत्यु से मुक्ति का दावा अध्याय के मोक्ष-दर्शन का भाग है, कोई चिकित्सकीय अमरत्व का वादा नहीं। इस दृष्टि में मनुष्य परिस्थितियों के बीच रहते हुए भी उनसे परिभाषित होना छोड़ सकता है।

14.21

अर्जुन उवाच

कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४.२१॥

Arjuna asks: Lord, by what signs is someone known to have transcended these three gunas? How does such a person behave, and how are the gunas overcome?

Roman reading

kairlingaistreengunaanetaanateeto bhavati prabho | kimaachaarah katham chaitaamstreengunaanativartate ||14.21||kairliṅgaistrīnguṇānetānatīto bhavati prabho | kimācāraḥ kathaṃ caitāṃstrīnguṇānativartate ||14.21||

Explanation

Arjuna brings the discussion back to lived practice. After hearing what the gunas do, he asks how transcendence can be recognized and cultivated. Krishna's answer will center on steadiness, freedom from compulsive reaction, and unwavering devotion rather than outward spectacle.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अर्जुन अब सिद्धांत से व्यवहार की ओर आते हैं। केवल यह जानना पर्याप्त नहीं कि सत्त्व, रज और तम कैसे काम करते हैं; प्रश्न है कि उनसे परे चेतना का जीवन में क्या रूप दिखाई देता है। अगले श्लोकों में उत्तर भावनात्मक स्थिरता, समदृष्टि और एकनिष्ठ भक्ति के रूप में मिलता है।

14.22

श्रीभगवानुवाच

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥१४.२२॥

Krishna replies: Son of Pandu, such a person does not resent clarity, activity, or confusion when they arise, nor yearn for them once they have passed.

Roman reading

prakaasham cha pravrittim cha mohameva cha paandava | na dveshti sampravrittaani na nivrittaani kaankshati ||14.22||prakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava | na dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati ||14.22||

Explanation

The first mark of transcendence is a less compulsive relationship with shifting inner states. This does not call for welcoming confusion or tolerating harmful conduct. It describes awareness that neither hates a passing condition nor desperately demands its return.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

गुणातीत होने का पहला संकेत अपनी बदलती अवस्थाओं के प्रति अतिरिक्त प्रतिक्रिया न करना है। इसका अर्थ भ्रम को अपनाना या गलत व्यवहार को अनदेखा करना नहीं, बल्कि मानसिक परिस्थितियों के आने-जाने में अनावश्यक द्वेष और लालसा से बचना है। सजगता बनी रहती है, पर हर परिवर्तन स्वयं की पहचान पर संकट नहीं बनता।

14.23

श्रीभगवानुवाच

उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥१४.२३॥

One who remains like an impartial witness, undisturbed by the gunas, abides in the understanding that the gunas are at work and does not waver.

Roman reading

udaaseenavadaaseeno gunairyo na vichaalyate | gunaa vartanta ityeva yo’vatishthati nengate ||14.23||udāsīnavadāsīno guṇairyo na vicālyate | guṇā vartanta ityeva yo’vatiṣṭhati neṅgate ||14.23||

Explanation

The word often translated 'indifferent' means standing apart as a witness, not becoming uncaring. One can notice anger, agitation, or inertia without being carried away by them. Equanimity is compatible with compassion and purposeful action; it is not emotional numbness.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘उदासीनवत्’ को निर्ममता या लोगों से संबंध तोड़ लेने के अर्थ में नहीं समझना चाहिए। यह ऐसी साक्षी-दृष्टि है जिसमें व्यक्ति क्रोध, उत्तेजना या जड़ता को देख सकता है, पर उनसे तुरंत बह नहीं जाता। संयमित प्रतिक्रिया और आवश्यक कर्म की क्षमता इस स्थिरता के साथ बनी रह सकती है।

14.24

श्रीभगवानुवाच

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥१४.२४॥

That steady person remains balanced in pleasure and pain, grounded in the self, regarding a clod of earth, a stone, and gold alike; the pleasant and unpleasant, blame and praise do not overthrow that balance.

Roman reading

samaduhkhasukhah svasthah samaloshtaashmakaanchanah | tulyapriyaapriyo dheerastulyanindaatmasamstutih ||14.24||samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ | tulyapriyāpriyo dhīrastulyanindātmasaṃstutiḥ ||14.24||

Explanation

Equality toward gold and stone concerns freedom from attachment, not denying practical differences in their value. Praise and criticism no longer determine one's inner center. Svastha literally suggests being established in oneself, expressing spiritual groundedness rather than merely physical health.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ समता का अर्थ वस्तुओं का व्यावहारिक उपयोग या आर्थिक मूल्य मिटाना नहीं, बल्कि उनसे उत्पन्न अहंकार और भय की पकड़ ढीली करना है। प्रशंसा से उन्मत्त या आलोचना से टूट जाने के बजाय व्यक्ति अपने विवेक पर लौट सकता है। ‘स्वस्थ’ इस संदर्भ में अपने वास्तविक स्वरूप में स्थित होने का दार्शनिक संकेत है।

14.25

श्रीभगवानुवाच

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः । सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥१४.२५॥

Equal in honor and dishonor, even-minded toward the sides of friend and foe, and free from self-serving undertakings, such a person is said to have transcended the gunas.

Roman reading

maanaapamaanayostulyastulyo mitraaripakshayoh | sarvaarambhaparityaagee gunaateetah sa uchyate ||14.25||mānāpamānayostulyastulyo mitrāripakṣayoḥ | sarvārambhaparityāgī guṇātītaḥ sa ucyate ||14.25||

Explanation

The renunciation of undertakings needs contextual interpretation; it should not automatically be turned into a ban on responsible work. The verse criticizes ego-driven enterprises that entangle the doer. Even-mindedness does not abolish moral discernment or the need to respond to injustice.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ ‘सर्वारम्भपरित्याग’ के अर्थ पर सावधानी चाहिए: इसे जिम्मेदार कर्म की पूर्ण निष्क्रियता नहीं मानना चाहिए। आशय उन आरंभों से विरक्ति का है जिनमें व्यक्ति स्वयं को सिद्ध करने, जीतने या नियंत्रण पाने की आसक्ति से फँसता है। समभाव न्याय का परित्याग नहीं, बल्कि पक्षपात और द्वेष से ऊपर उठने की दिशा है।

14.26

श्रीभगवानुवाच

मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४.२६॥

Whoever serves Me through steadfast, unswerving devotion transcends these gunas and becomes fit for the state of Brahman.

Roman reading

maam cha yo’vyabhichaarena bhaktiyogena sevate | sa gunaansamateetyaitaanbrahmabhooyaaya kalpate ||14.26||māṃ ca yo’vyabhicāreṇa bhaktiyogena sevate | sa guṇānsamatītyaitānbrahmabhūyāya kalpate ||14.26||

Explanation

Krishna now identifies unwavering devotion as the way beyond the shifting qualities of nature. Such bhakti is a sustained orientation of life, not simply a passing emotion, and it need not exclude thoughtful action. Different Vedantic traditions explain 'becoming fit for Brahman' in distinct ways, which should be acknowledged in editorial study.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्रीकृष्ण गुणातीत होने का मार्ग स्पष्ट करते हैं: भक्ति केवल भावुकता नहीं, बल्कि ऐसी निरंतर दिशा है जो जीवन की अस्थिर प्रवृत्तियों से मन को ऊपर उठाती है। यहाँ भक्ति को कर्म और विवेक के विरोध में नहीं रखा गया। ब्रह्मभाव की व्याख्या विभिन्न वेदान्त परंपराओं में अलग-अलग सूक्ष्मताओं के साथ होती है; पाठक को उस भिन्नता से परिचित कराना उचित है।

14.27

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श्रीभगवानुवाच

ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥१४.२७॥

For I am the foundation of the deathless and imperishable Brahman, of eternal dharma, and of the bliss that admits no division.

Roman reading

brahmano hi pratishthaa’hamamritasyaavyayasya cha | shaashvatasya cha dharmasya sukhasyaikaantikasya cha ||14.27||brahmaṇo hi pratiṣṭhā’hamamṛtasyāvyayasya ca | śāśvatasya ca dharmasya sukhasyaikāntikasya ca ||14.27||

Explanation

The closing verse connects devotion to Krishna with the ground of imperishable reality. The phrase 'I am the foundation of Brahman' has received different interpretations across Vedantic schools, so one school's metaphysics should not be smuggled in as the only reading. At the textual level Krishna identifies Himself as the basis of immortality, enduring dharma, and unconditioned bliss.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अध्याय का समापन भक्ति और ब्रह्म के संबंध से होता है। ‘मैं ब्रह्म का आधार हूँ’ वाक्य पर विभिन्न वेदान्ताचार्यों की व्याख्याएँ एक जैसी नहीं हैं; इसलिए किसी एक दार्शनिक मत को बिना स्पष्ट किए सार्वभौमिक अर्थ के रूप में थोपना उचित नहीं। यहाँ इतना स्पष्ट है कि कृष्ण स्वयं को उस शाश्वत आध्यात्मिक वास्तविकता और आनंद का आधार घोषित करते हैं जिसकी ओर पिछले श्लोक ने संकेत किया था।

About this edition · Sources & references

Bhagavad Gita · ASS45 (1901) · Initial editorial V1

This is an educational edition; independent textual and specialist review remains incomplete.

Original text, translations and explanations remain separate readings. Shared passages appear once with their complete references.

14.1 — Original / source text
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