06.036
Pancharatra: Bhagavad Gita 14th chapter.
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Blessed Lord spoke:
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्। यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥६-३६-१॥
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam। yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ ॥6-36-1॥
[परम् (param) - supreme; भूयः (bhūyaḥ) - again; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; ज्ञानानाम् (jñānānām) - of knowledges; ज्ञानम् (jñānam) - knowledge; उत्तमम् (uttamam) - the highest; यत् (yat) - which; ज्ञात्वा (jñātvā) - having known; मुनयः (munayaḥ) - sages; सर्वे (sarve) - all; पराम् (parām) - supreme; सिद्धिम् (siddhim) - perfection; इतः (itaḥ) - from here; गताः (gatāḥ) - have attained;]
(Again, I shall declare the supreme knowledge among knowledges, having known which all sages have attained supreme perfection from here.)
I will now explain the highest knowledge, which, when understood, has led all sages to the ultimate perfection.
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः। सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥६-३६-२॥
idaṁ jñānamupāśritya mama sādharmyamāgatāḥ। sarge'pi nopajāyante pralaye na vyathanti ca ॥6-36-2॥
[इदं (idaṁ) - this; ज्ञानम् (jñānam) - knowledge; उपाश्रित्य (upāśritya) - having taken refuge; मम (mama) - my; साधर्म्यम् (sādharmyam) - similarity; आगताः (āgatāḥ) - attained; सर्गे (sarge) - in creation; अपि (api) - even; न (na) - not; उपजायन्ते (upajāyante) - are born; प्रलये (pralaye) - in dissolution; न (na) - not; व्यथन्ति (vyathanti) - disturbed; च (ca) - and;]
(Having taken refuge in this knowledge, those who have attained similarity with me are neither born in creation nor disturbed in dissolution.)
Those who have taken refuge in this knowledge and attained similarity with me are not born during creation and are not disturbed during dissolution.
मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम्। सम्भवः सर्वभूतानां ततो भवति भारत ॥६-३६-३॥
mama yonirmahadbrahma tasmingarbhaṁ dadhāmyaham। sambhavaḥ sarvabhūtānāṁ tato bhavati bhārata ॥6-36-3॥
[मम (mama) - my; योनि: (yoniḥ) - womb; महद् (mahad) - great; ब्रह्म (brahma) - Brahman; तस्मिन् (tasmin) - in that; गर्भम् (garbham) - embryo; दधामि (dadhāmi) - place; अहम् (aham) - I; सम्भवः (sambhavaḥ) - birth; सर्व (sarva) - all; भूतानाम् (bhūtānām) - beings; ततः (tataḥ) - from that; भवति (bhavati) - becomes; भारत (bhārata) - O Bharata;]
(My womb is the great Brahman; in that I place the embryo. The birth of all beings arises from that, O Bharata.)
"My womb is the great Brahman, and in it I place the seed. From this, O Bharata, comes the birth of all beings."
सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः। तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥६-३६-४॥
sarvayoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ। tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā ॥6-36-4॥
[सर्वयोनिषु (sarvayoniṣu) - in all wombs; कौन्तेय (kaunteya) - O son of Kunti; मूर्तयः (mūrtayaḥ) - forms; सम्भवन्ति (sambhavanti) - are born; याः (yāḥ) - which; तासां (tāsāṃ) - of them; ब्रह्म (brahma) - Brahman; महद्योनिः (mahadyoniḥ) - the great womb; अहम् (aham) - I; बीजप्रदः (bījapradaḥ) - seed-giving; पिता (pitā) - father;]
(In all wombs, O son of Kunti, forms are born which; of them, Brahman is the great womb, I am the seed-giving father.)
O son of Kunti, all forms that are born in various wombs, Brahman is their great womb, and I am the seed-giving father.
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः। निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥६-३६-५॥
sattvaṁ rajastama iti guṇāḥ prakṛtisambhavāḥ। nibadhnanti mahābāho dehe dehinamavyayam ॥6-36-5॥
[सत्त्वम् (sattvam) - goodness; रजः (rajaḥ) - passion; तमः (tamaḥ) - ignorance; इति (iti) - thus; गुणाः (guṇāḥ) - qualities; प्रकृतिसम्भवाः (prakṛtisambhavāḥ) - born of nature; निबध्नन्ति (nibadhnanti) - bind; महाबाहो (mahābāho) - O mighty-armed; देहे (dehe) - in the body; देहिनम् (dehinam) - the embodied; अव्ययम् (avyayam) - immutable;]
(Goodness, passion, and ignorance—thus the qualities born of nature bind the immutable embodied one in the body, O mighty-armed.)
O mighty-armed, the qualities of goodness, passion, and ignorance, born of nature, bind the immutable soul to the body.
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्। सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥६-३६-६॥
tatra sattvaṁ nirmalatvāt prakāśakam anāmayam। sukhasaṅgena badhnāti jñānasaṅgena cānagha ॥6-36-6॥
[तत्र (tatra) - there; सत्त्वम् (sattvam) - goodness; निर्मलत्वात् (nirmalatvāt) - due to purity; प्रकाशकम् (prakāśakam) - illuminating; अनामयम् (anāmayam) - free from disease; सुखसङ्गेन (sukhasaṅgena) - by attachment to happiness; बध्नाति (badhnāti) - binds; ज्ञानसङ्गेन (jñānasaṅgena) - by attachment to knowledge; च (ca) - and; अनघ (anagha) - O sinless one;]
(There, goodness, due to purity, is illuminating and free from disease. It binds by attachment to happiness and by attachment to knowledge, O sinless one.)
In that context, the quality of goodness, being pure, is illuminating and free from any ailment. It binds the soul through attachment to happiness and knowledge, O sinless one.
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्। तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥६-३६-७॥
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam। tannibadhnāti kaunteya karmasaṅgena dehinam ॥6-36-7॥
[रजः (rajaḥ) - passion; रागात्मकं (rāgātmakaṃ) - of the nature of attachment; विद्धि (viddhi) - know; तृष्णा (tṛṣṇā) - desire; सङ्ग (saṅga) - attachment; समुद्भवम् (samudbhavam) - arising from; तत् (tat) - that; निबध्नाति (nibadhnāti) - binds; कौन्तेय (kaunteya) - O son of Kunti; कर्मसङ्गेन (karmasaṅgena) - by attachment to action; देहिनम् (dehinam) - the embodied;]
(Know that passion, which is of the nature of attachment, arises from desire and attachment. It binds, O son of Kunti, the embodied by attachment to action.)
O son of Kunti, understand that passion, characterized by attachment, is born from desire and attachment. It binds the embodied soul through attachment to actions.
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्। प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥६-३६-८॥
tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām। pramādālasyanidrābhistannibadhnāti bhārata ॥6-36-8॥
[तमः (tamaḥ) - darkness; अज्ञानजम् (ajñānajam) - born of ignorance; विद्धि (viddhi) - know; मोहनम् (mohanam) - delusion; सर्वदेहिनाम् (sarvadehinām) - of all embodied beings; प्रमाद (pramāda) - negligence; आलस्य (ālasya) - laziness; निद्राभिः (nidrābhiḥ) - by sleep; तत् (tat) - that; निबध्नाति (nibadhnāti) - binds; भारत (bhārata) - O Bharata;]
(Know that darkness, born of ignorance, is delusion for all embodied beings; it binds them through negligence, laziness, and sleep, O Bharata.)
O Bharata, understand that the darkness which arises from ignorance is a delusion affecting all living beings. It binds them through negligence, laziness, and sleep.
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत। ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥६-३६-९॥
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata। jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta ॥6-36-9॥
[सत्त्वम् (sattvam) - goodness; सुखे (sukhe) - in happiness; सञ्जयति (sañjayati) - binds; रजः (rajaḥ) - passion; कर्मणि (karmaṇi) - in activities; भारत (bhārata) - O Bharata; ज्ञानम् (jñānam) - knowledge; आवृत्य (āvṛtya) - covering; तु (tu) - but; तमः (tamaḥ) - ignorance; प्रमादे (pramāde) - in madness; सञ्जयति (sañjayati) - binds; उत (uta) - certainly;]
(Goodness binds one in happiness, passion in activities, O Bharata. But ignorance, covering knowledge, binds one in madness, certainly.)
"O Bharata, goodness binds one to happiness, passion to activities, while ignorance, by covering knowledge, binds one to madness."
रजस्तमश्चाभिभूय सत्त्वं भवति भारत। रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥६-३६-१०॥
rajastamaścābhibhūya sattvaṃ bhavati bhārata। rajaḥ sattvaṃ tamaścaiva tamaḥ sattvaṃ rajastathā ॥6-36-10॥
[रजः (rajaḥ) - passion; तमः (tamaḥ) - ignorance; च (ca) - and; अभिभूय (abhibhūya) - overpowering; सत्त्वं (sattvaṃ) - goodness; भवति (bhavati) - becomes; भारत (bhārata) - O Bharata; रजः (rajaḥ) - passion; सत्त्वं (sattvaṃ) - goodness; तमः (tamaḥ) - ignorance; च (ca) - and; एव (eva) - indeed; तमः (tamaḥ) - ignorance; सत्त्वं (sattvaṃ) - goodness; रजः (rajaḥ) - passion; तथा (tathā) - thus;]
(Passion and ignorance overpowering, goodness becomes, O Bharata. Passion, goodness, and indeed ignorance, goodness, passion thus.)
O Bharata, when passion and ignorance overpower, goodness prevails. Similarly, passion, goodness, and ignorance interact in various ways.
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते। ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥६-३६-११॥
sarvadvāreṣu dehe'sminprakāśa upajāyate। jñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta ॥6-36-11॥
[सर्वद्वारेषु (sarvadvāreṣu) - in all gates; देहे (dehe) - in the body; अस्मिन (asmin) - in this; प्रकाशः (prakāśaḥ) - light; उपजायते (upajāyate) - arises; ज्ञानम् (jñānam) - knowledge; यदा (yadā) - when; तदा (tadā) - then; विद्यात् (vidyāt) - one should know; विवृद्धम् (vivṛddham) - increased; सत्त्वम् (sattvam) - goodness; इति (iti) - thus; उत (uta) - indeed;]
(In all gates of this body, light arises. When knowledge is present, then one should know that goodness has increased, thus indeed.)
When light arises in all the gates of the body, it is to be understood that knowledge has increased and that goodness is indeed present.
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा। रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥६-३६-१२॥
lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā। rajasyetāni jāyante vivṛddhe bharatarṣabha ॥6-36-12॥
[लोभः (lobhaḥ) - greed; प्रवृत्तिः (pravṛttiḥ) - activity; आरम्भः (ārambhaḥ) - beginning; कर्मणाम् (karmaṇām) - of actions; अशमः (aśamaḥ) - restlessness; स्पृहा (spṛhā) - desire; रजसि (rajasi) - in passion; एतानि (etāni) - these; जायन्ते (jāyante) - arise; विवृद्धे (vivṛddhe) - when increased; भरतर्षभ (bharatarṣabha) - O chief of the Bharatas;]
(Greed, activity, the beginning of actions, restlessness, and desire arise in passion when increased, O chief of the Bharatas.)
O chief of the Bharatas, when passion increases, greed, activity, the initiation of actions, restlessness, and desire arise.
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च। तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥६-३६-१३॥
aprakāśo'pravṛttiśca pramādo moha eva ca। tamasyetāni jāyante vivṛddhe kurunandana ॥6-36-13॥
[अप्रकाशः (aprakāśaḥ) - darkness; अप्रवृत्तिः (apravṛttiḥ) - inactivity; च (ca) - and; प्रमादः (pramādaḥ) - negligence; मोहः (mohaḥ) - delusion; एव (eva) - certainly; च (ca) - and; तमसि (tamasi) - in darkness; एतानि (etāni) - these; जायन्ते (jāyante) - arise; विवृद्धे (vivṛddhe) - when increased; कुरुनन्दन (kurunandana) - O son of Kuru;]
(Darkness, inactivity, negligence, and delusion certainly arise in darkness when increased, O son of Kuru.)
O son of Kuru, when darkness is increased, these qualities—darkness, inactivity, negligence, and delusion—certainly arise.
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्। तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥६-३६-१४॥
yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt। tadottamavidāṃ lokānamalānpratipadyate ॥6-36-14॥
[यदा (yadā) - when; सत्त्वे (sattve) - in goodness; प्रवृद्धे (pravṛddhe) - increased; तु (tu) - but; प्रलयम् (pralayam) - dissolution; याति (yāti) - goes; देहभृत् (dehabhṛt) - the embodied; तदा (tadā) - then; उत्तमविदाम् (uttamavidām) - of the highest knowers; लोकान् (lokān) - worlds; अमलान् (amalān) - pure; प्रतिपद्यते (pratipadyate) - attains;]
(When the embodied goes to dissolution with goodness increased, then he attains the pure worlds of the highest knowers.)
When a person dies during the dominance of the mode of goodness, they reach the pure worlds inhabited by the greatest sages.
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते। तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥६-३६-१५॥
rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate। tathā pralīnastamasi mūḍhayoniṣu jāyate ॥6-36-15॥
[रजसि (rajasi) - in passion; प्रलयं (pralayaṃ) - dissolution; गत्वा (gatvā) - having gone; कर्मसङ्गिषु (karmasaṅgiṣu) - among those attached to action; जायते (jāyate) - is born; तथा (tathā) - similarly; प्रलीनः (pralīnaḥ) - merged; तमसि (tamasi) - in darkness; मूढयोनिषु (mūḍhayoniṣu) - in the wombs of the deluded; जायते (jāyate) - is born;]
(Having gone to dissolution in passion, one is born among those attached to action. Similarly, one merged in darkness is born in the wombs of the deluded.)
When one dies in the mode of passion, they are reborn among those who are attached to action. Similarly, those who die in the mode of ignorance are reborn in the wombs of the deluded.
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्। रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥६-३६-१६॥
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam। rajasastu phalaṃ duḥkhamajñānaṃ tamasaḥ phalam ॥6-36-16॥
[कर्मणः (karmaṇaḥ) - of action; सुकृतस्य (sukṛtasya) - of good deeds; आहुः (āhuḥ) - they say; सात्त्विकं (sāttvikaṃ) - pure; निर्मलं (nirmalaṃ) - spotless; फलम् (phalam) - result; रजसः (rajasah) - of passion; तु (tu) - but; फलं (phalaṃ) - result; दुःखम् (duḥkham) - sorrow; अज्ञानं (ajñānaṃ) - ignorance; तमसः (tamasaḥ) - of darkness; फलम् (phalam) - result;]
(The result of good action is said to be pure and spotless. But the result of passion is sorrow, and the result of darkness is ignorance.)
The fruits of good deeds are pure and untainted, while the fruits of passion lead to sorrow, and those of ignorance lead to darkness.
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च। प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥६-३६-१७॥
sattvātsañjāyate jñānaṃ rajaso lobha eva ca। pramādamohau tamaso bhavato'jñānameva ca ॥6-36-17॥
[सत्त्वात् (sattvāt) - from purity; सञ्जायते (sañjāyate) - arises; ज्ञानं (jñānaṃ) - knowledge; रजसः (rajasah) - from passion; लोभः (lobhaḥ) - greed; एव (eva) - indeed; च (ca) - and; प्रमादमोहौ (pramādamohau) - carelessness and delusion; तमसः (tamasah) - from ignorance; भवतः (bhavatah) - arise; अज्ञानम् (ajñānam) - ignorance; एव (eva) - indeed; च (ca) - and;]
(From purity arises knowledge; from passion, greed indeed; carelessness and delusion arise from ignorance, and indeed ignorance.)
Knowledge arises from purity, while greed comes from passion. Carelessness and delusion are born of ignorance, and indeed, ignorance itself.
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः। जघन्यगुणवृत्तस्था अधो गच्छन्ति तामसाः ॥६-३६-१८॥
ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ। jaghanyaguṇavṛttasthā adho gacchanti tāmasāḥ ॥6-36-18॥
[ऊर्ध्वं (ūrdhvam) - upwards; गच्छन्ति (gacchanti) - go; सत्त्वस्था (sattvasthā) - situated in goodness; मध्ये (madhye) - in the middle; तिष्ठन्ति (tiṣṭhanti) - remain; राजसाः (rājasāḥ) - those in passion; जघन्यगुणवृत्तस्था (jaghanyaguṇavṛttasthā) - situated in abominable qualities; अधः (adhaḥ) - downwards; गच्छन्ति (gacchanti) - go; तामसाः (tāmasāḥ) - those in ignorance;]
(Those situated in goodness go upwards; those in passion remain in the middle; those situated in abominable qualities go downwards.)
People who are in the mode of goodness ascend upwards, those in the mode of passion stay in the middle, and those in the mode of ignorance descend downwards.
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति। गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥६-३६-१९॥
nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati। guṇebhyaśca paraṃ vetti madbhāvaṃ so'dhigacchati ॥6-36-19॥
[न (na) - not; अन्यम् (anyam) - other; गुणेभ्यः (guṇebhyaḥ) - than the qualities; कर्तारम् (kartāram) - doer; यदा (yadā) - when; द्रष्टा (draṣṭā) - seer; अनुपश्यति (anupaśyati) - sees; गुणेभ्यः (guṇebhyaḥ) - than the qualities; च (ca) - and; परम् (param) - beyond; वेत्ति (vetti) - knows; मद्भावम् (madbhāvam) - my nature; सः (saḥ) - he; अधिगच्छति (adhigacchati) - attains;]
(When the seer sees no other doer than the qualities and knows what is beyond the qualities, he attains my nature.)
When one perceives no other agent than the qualities and understands what is beyond them, he attains my divine nature.
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्। जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥६-३६-२०॥
guṇānetānatītya trīndehī dehasamudbhavān। janmamṛtyujarāduḥkhairvimukto'mṛtamaśnute ॥6-36-20॥
[गुणान् (guṇān) - qualities; एतान् (etān) - these; अतीत्य (atītya) - transcending; त्रीन् (trīn) - three; देही (dehī) - the embodied; देह (deha) - body; समुद्भवान् (samudbhavān) - produced from; जन्म (janma) - birth; मृत्यु (mṛtyu) - death; जरा (jarā) - old age; दुःखैः (duḥkhaiḥ) - miseries; विमुक्तः (vimuktaḥ) - liberated; अमृतम् (amṛtam) - nectar; अश्नुते (aśnute) - attains;]
(Transcending these three qualities, the embodied one, liberated from the miseries born of the body, attains nectar.)
The embodied soul, having transcended these three qualities born of the body, is liberated from the miseries of birth, death, and old age, and attains immortality.
अर्जुन उवाच॥
arjuna uvāca॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
(Arjuna said:)
Arjuna spoke:
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो। किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥६-३६-२१॥
kair liṅgais trīn guṇān etān atīto bhavati prabho। kim ācāraḥ kathaṃ ca etān trīn guṇān ativartate ॥6-36-21॥
[कैः (kaiḥ) - by what; लिङ्गैः (liṅgaiḥ) - characteristics; त्रीन् (trīn) - three; गुणान् (guṇān) - qualities; एतान् (etān) - these; अतीतः (atītaḥ) - transcended; भवति (bhavati) - becomes; प्रभो (prabho) - O Lord; किम् (kim) - what; आचारः (ācāraḥ) - conduct; कथम् (katham) - how; च (ca) - and; एतान् (etān) - these; त्रीन् (trīn) - three; गुणान् (guṇān) - qualities; अतिवर्तते (ativartate) - transcends;]
(By what characteristics does one transcend these three qualities, O Lord? What is the conduct and how does one transcend these three qualities?)
O Lord, by what signs does one transcend these three qualities? What is the conduct of one who has transcended these three qualities, and how does one go beyond them?
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - the Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Blessed Lord spoke:
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव। न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥६-३६-२२॥
prakāśaṃ ca pravṛttiṃ ca moham-eva ca pāṇḍava। na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ॥6-36-22॥
[प्रकाशम् (prakāśam) - light; च (ca) - and; प्रवृत्तिम् (pravṛttim) - activity; च (ca) - and; मोहम् (moham) - delusion; एव (eva) - indeed; च (ca) - and; पाण्डव (pāṇḍava) - O son of Pāṇḍu; न (na) - not; द्वेष्टि (dveṣṭi) - hates; सम्प्रवृत्तानि (sampravṛttāni) - those that have come forth; न (na) - not; निवृत्तानि (nivṛttāni) - those that have ceased; काङ्क्षति (kāṅkṣati) - desires;]
(Light and activity and indeed delusion, O son of Pāṇḍu, he neither hates those that have come forth nor desires those that have ceased.)
O son of Pāṇḍu, he neither hates the manifestations of light, activity, and delusion, nor desires their cessation.
उदासीनवदासीनो गुणैर्यो न विचाल्यते। गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥६-३६-२३॥
udāsīnavadāsīno guṇairyo na vicālyate। guṇā vartanta ityeva yo'vatiṣṭhati neṅgate ॥6-36-23॥
[उदासीनवत् (udāsīnavat) - as indifferent; आसीनः (āsīnaḥ) - situated; गुणैः (guṇaiḥ) - by the qualities; यः (yaḥ) - who; न (na) - not; विचाल्यते (vicālyate) - is disturbed; गुणाः (guṇāḥ) - qualities; वर्तन्ते (vartante) - act; इति (iti) - thus; एव (eva) - certainly; यः (yaḥ) - who; अवतिष्ठति (avatiṣṭhati) - remains; न (na) - not; इङ्गते (iṅgate) - moves;]
(One who remains as indifferent, not disturbed by the qualities; who certainly remains thus, not moving.)
One who remains indifferent and is not disturbed by the qualities, who certainly remains thus without moving, is considered to be established in self-realization.
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः। तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥६-३६-२४॥
samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ। tulyapriyāpriyo dhīrastulyanindātmasaṁstutiḥ ॥6-36-24॥
[समदुःखसुखः (samaduḥkhasukhaḥ) - equanimous in pain and pleasure; स्वस्थः (svasthaḥ) - self-possessed; समलोष्टाश्मकाञ्चनः (samaloṣṭāśmakāñcanaḥ) - regarding a clod, stone, and gold as equal; तुल्यप्रियाप्रियः (tulyapriyāpriyaḥ) - equal towards the pleasant and unpleasant; धीरः (dhīraḥ) - steady; तुल्यनिन्दात्मसंस्तुतिः (tulyanindātmasaṁstutiḥ) - equal in blame and praise of oneself;]
(Equanimous in pain and pleasure, self-possessed, regarding a clod, stone, and gold as equal, equal towards the pleasant and unpleasant, steady, equal in blame and praise of oneself.)
One who is equanimous in both pain and pleasure, self-possessed, sees a clod, stone, and gold as the same, treats the pleasant and unpleasant equally, remains steady, and is unaffected by blame or praise of oneself.
मानावमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः। सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥६-३६-२५॥
mānāvamānayostulyastulyo mitrāripakṣayoḥ। sarvārambhaparityāgī guṇātītaḥ sa ucyate ॥6-36-25॥
[मान (māna) - honor; अवमानयोः (avamānayoḥ) - and dishonor; तुल्यः (tulyaḥ) - equal; तुल्यः (tulyaḥ) - equal; मित्र (mitra) - friend; अरि (ari) - enemy; पक्षयोः (pakṣayoḥ) - among parties; सर्व (sarva) - all; आरम्भ (ārambha) - undertakings; परित्यागी (parityāgī) - renouncer; गुण (guṇa) - qualities; अतीतः (atītaḥ) - transcended; सः (saḥ) - he; उच्यते (ucyate) - is called;]
(He who is equal in honor and dishonor, equal among friends and enemies, renounces all undertakings, and transcends qualities, is called.)
He who remains the same in honor and dishonor, treats friends and enemies alike, renounces all undertakings, and transcends the qualities of nature, is said to have transcended the modes of nature.
मां च योऽव्यभिचारेण भक्तियोगेन सेवते। स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥६-३६-२६॥
māṁ ca yo'vyabhicāreṇa bhaktiyogena sevate। sa guṇānsamatītyaitānbrahmabhūyāya kalpate ॥6-36-26॥
[मां (mām) - me; च (ca) - and; यः (yaḥ) - who; अव्यभिचारेण (avyabhicāreṇa) - with unwavering; भक्तियोगेन (bhaktiyogena) - by devotion; सेवते (sevate) - serves; सः (saḥ) - he; गुणान् (guṇān) - qualities; समतीत्य (samatītya) - transcending; एतान् (etān) - these; ब्रह्मभूयाय (brahmabhūyāya) - to Brahman state; कल्पते (kalpate) - is fit.;]
(He who serves me with unwavering devotion, transcending these qualities, is fit for the state of Brahman.)
One who serves me with unwavering devotion, transcending these qualities, becomes eligible for attaining the state of Brahman.
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च। शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥६-३६-२७॥
brahmaṇo hi pratiṣṭhāhamamṛtasyāvyayasya ca। śāśvatasya ca dharmasya sukhasyaikāntikasya ca ॥6-36-27॥
[ब्रह्मणः (brahmaṇaḥ) - of Brahman; हि (hi) - indeed; प्रतिष्ठा (pratiṣṭhā) - the foundation; अहम् (aham) - I; अमृतस्य (amṛtasya) - of the immortal; अव्ययस्य (avyayasya) - of the imperishable; च (ca) - and; शाश्वतस्य (śāśvatasya) - of the eternal; च (ca) - and; धर्मस्य (dharmasya) - of dharma; सुखस्य (sukhasya) - of happiness; ऐकान्तिकस्य (aikāntikasya) - of the ultimate; च (ca) - and;]
(I am indeed the foundation of Brahman, of the immortal, the imperishable, the eternal, of dharma, of happiness, and of the ultimate.)
I am the ultimate foundation of Brahman, the immortal, imperishable, eternal, dharma, happiness, and the ultimate truth.
