06.036
Pancharatra: Bhagavad Gita 14th chapter.
śrībhagavānuvāca॥
The Blessed Lord spoke:
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam। yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ ॥6-36-1॥
I will now explain the highest knowledge, which, when understood, has led all sages to the ultimate perfection.
idaṁ jñānamupāśritya mama sādharmyamāgatāḥ। sarge'pi nopajāyante pralaye na vyathanti ca ॥6-36-2॥
Those who have taken refuge in this knowledge and attained similarity with me are not born during creation and are not disturbed during dissolution.
mama yonirmahadbrahma tasmingarbhaṁ dadhāmyaham। sambhavaḥ sarvabhūtānāṁ tato bhavati bhārata ॥6-36-3॥
"My womb is the great Brahman, and in it I place the seed. From this, O Bharata, comes the birth of all beings."
sarvayoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ। tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā ॥6-36-4॥
O son of Kunti, all forms that are born in various wombs, Brahman is their great womb, and I am the seed-giving father.
sattvaṁ rajastama iti guṇāḥ prakṛtisambhavāḥ। nibadhnanti mahābāho dehe dehinamavyayam ॥6-36-5॥
O mighty-armed, the qualities of goodness, passion, and ignorance, born of nature, bind the immutable soul to the body.
tatra sattvaṁ nirmalatvāt prakāśakam anāmayam। sukhasaṅgena badhnāti jñānasaṅgena cānagha ॥6-36-6॥
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.
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam। tannibadhnāti kaunteya karmasaṅgena dehinam ॥6-36-7॥
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.
tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām। pramādālasyanidrābhistannibadhnāti bhārata ॥6-36-8॥
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.
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata। jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta ॥6-36-9॥
"O Bharata, goodness binds one to happiness, passion to activities, while ignorance, by covering knowledge, binds one to madness."
rajastamaścābhibhūya sattvaṃ bhavati bhārata। rajaḥ sattvaṃ tamaścaiva tamaḥ sattvaṃ rajastathā ॥6-36-10॥
O Bharata, when passion and ignorance overpower, goodness prevails. Similarly, passion, goodness, and ignorance interact in various ways.
sarvadvāreṣu dehe'sminprakāśa upajāyate। jñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta ॥6-36-11॥
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.
lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā। rajasyetāni jāyante vivṛddhe bharatarṣabha ॥6-36-12॥
O chief of the Bharatas, when passion increases, greed, activity, the initiation of actions, restlessness, and desire arise.
aprakāśo'pravṛttiśca pramādo moha eva ca। tamasyetāni jāyante vivṛddhe kurunandana ॥6-36-13॥
O son of Kuru, when darkness is increased, these qualities—darkness, inactivity, negligence, and delusion—certainly arise.
yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt। tadottamavidāṃ lokānamalānpratipadyate ॥6-36-14॥
When a person dies during the dominance of the mode of goodness, they reach the pure worlds inhabited by the greatest sages.
rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate। tathā pralīnastamasi mūḍhayoniṣu jāyate ॥6-36-15॥
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.
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam। rajasastu phalaṃ duḥkhamajñānaṃ tamasaḥ phalam ॥6-36-16॥
The fruits of good deeds are pure and untainted, while the fruits of passion lead to sorrow, and those of ignorance lead to darkness.
sattvātsañjāyate jñānaṃ rajaso lobha eva ca। pramādamohau tamaso bhavato'jñānameva ca ॥6-36-17॥
Knowledge arises from purity, while greed comes from passion. Carelessness and delusion are born of ignorance, and indeed, ignorance itself.
ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ। jaghanyaguṇavṛttasthā adho gacchanti tāmasāḥ ॥6-36-18॥
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.
nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati। guṇebhyaśca paraṃ vetti madbhāvaṃ so'dhigacchati ॥6-36-19॥
When one perceives no other agent than the qualities and understands what is beyond them, he attains my divine nature.
guṇānetānatītya trīndehī dehasamudbhavān। janmamṛtyujarāduḥkhairvimukto'mṛtamaśnute ॥6-36-20॥
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.
arjuna uvāca॥
Arjuna spoke:
kair liṅgais trīn guṇān etān atīto bhavati prabho। kim ācāraḥ kathaṃ ca etān trīn guṇān ativartate ॥6-36-21॥
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?
śrībhagavānuvāca॥
The Blessed Lord spoke:
prakāśaṃ ca pravṛttiṃ ca moham-eva ca pāṇḍava। na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ॥6-36-22॥
O son of Pāṇḍu, he neither hates the manifestations of light, activity, and delusion, nor desires their cessation.
udāsīnavadāsīno guṇairyo na vicālyate। guṇā vartanta ityeva yo'vatiṣṭhati neṅgate ॥6-36-23॥
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.
samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ। tulyapriyāpriyo dhīrastulyanindātmasaṁstutiḥ ॥6-36-24॥
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.
mānāvamānayostulyastulyo mitrāripakṣayoḥ। sarvārambhaparityāgī guṇātītaḥ sa ucyate ॥6-36-25॥
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.
māṁ ca yo'vyabhicāreṇa bhaktiyogena sevate। sa guṇānsamatītyaitānbrahmabhūyāya kalpate ॥6-36-26॥
One who serves me with unwavering devotion, transcending these qualities, becomes eligible for attaining the state of Brahman.
brahmaṇo hi pratiṣṭhāhamamṛtasyāvyayasya ca। śāśvatasya ca dharmasya sukhasyaikāntikasya ca ॥6-36-27॥
I am the ultimate foundation of Brahman, the immortal, imperishable, eternal, dharma, happiness, and the ultimate truth.
