14.039
ब्रह्मोवाच॥
brahmovāca॥
[ब्रह्मा (brahmā) - Brahmā; (the creator deity); उवाच (uvāca) - said;]
(Brahmā said;)
Brahmā said.
नैव शक्या गुणा वक्तुं पृथक्त्वेनेह सर्वशः। अविच्छिन्नानि दृश्यन्ते रजः सत्त्वं तमस्तथा ॥१४-३९-१॥
naiva śakyā guṇā vaktuṃ pṛthaktveneha sarvaśaḥ। avicchinnāni dṛśyante rajaḥ sattvaṃ tamas tathā ॥14-39-1॥
[न एव (na eva) - not indeed; शक्या (śakyā) - possible; गुणाः (guṇāḥ) - qualities; वक्तुम् (vaktum) - to speak; पृथक्त्वेन (pṛthaktvena) - separately; इह (iha) - here; सर्वशः (sarvaśaḥ) - in all ways; अविच्छिन्नानि (avicchinnāni) - undivided; दृश्यन्ते (dṛśyante) - are seen; रजः (rajaḥ) - rajas; सत्त्वम् (sattvam) - sattva; तमः (tamaḥ) - tamas; तथा (tathā) - likewise;]
(Not indeed possible qualities to speak separately here in all ways. Undivided are seen rajas, sattva, tamas likewise.)
It is not possible to describe the qualities distinctly here in all ways; rajas, sattva, and tamas are observed as undivided likewise. (14-39-1)
अन्योन्यमनुषज्जन्ते अन्योन्यं चानुजीविनः। अन्योन्यापाश्रयाः सर्वे तथान्योन्यानुवर्तिनः ॥१४-३९-२॥
anyonyam anuṣajjante anyonyaṃ ca anujīvinaḥ। anyonyāpāśrayāḥ sarve tathā anyonyānuvartinaḥ॥14-39-2॥
[अन्योन्यम् (anyonyam) - one another; अनुषज्जन्ते (anuṣajjante) - attach themselves; अन्योन्यम् (anyonyam) - one another; च (ca) - and; अनुजीविनः (anujīvinaḥ) - subsisting upon; अन्योन्य-अपाश्रयाः (anyonya-apāśrayāḥ) - mutually dependent; सर्वे (sarve) - all; तथा (tathā) - likewise; अन्योन्य-अनुवर्तिनः (anyonya-anuvartinaḥ) - following one another;]
(They attach themselves to one another, and subsist upon one another; all are mutually dependent, likewise following one another.)
All are mutually attached, dependent on and following each other. (14-39-2)
यावत्सत्त्वं तमस्तावद्वर्तते नात्र संशयः। यावत्तमश्च सत्त्वं च रजस्तावदिहोच्यते ॥१४-३९-३॥
yāvatsattvaṃ tamastāvadvartate nātra saṃśayaḥ। yāvattamaśca sattvaṃ ca rajastāvadihocyate ॥14-39-3॥
[यावत् (yāvat) - as long as; सत्त्वं (sattvam) - sattva (the quality of clarity); तमः (tamaḥ) - tamas (the quality of darkness); तावत् (tāvat) - so long; वर्तते (vartate) - exists; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt; यावत् (yāvat) - as long as; तमः (tamaḥ) - tamas (the quality of darkness); च (ca) - and; सत्त्वं (sattvam) - sattva (the quality of clarity); च (ca) - and; रजः (rajas) - rajas (the quality of activity); तावत् (tāvat) - so long; इह (iha) - here; उच्यते (ucyate) - is said;]
(As long as sattva exists, so long tamas exists; there is no doubt about this here. As long as tamas and sattva exist, so long rajas is said (to exist) here.)
As long as sattva persists, so long tamas remains—there is no doubt about this. As long as both tamas and sattva exist, rajas is also said to exist here. (14-39-3)
संहत्य कुर्वते यात्रां सहिताः सङ्घचारिणः। सङ्घातवृत्तयो ह्येते वर्तन्ते हेत्वहेतुभिः ॥१४-३९-४॥
saṃhatya kurvate yātrāṃ sahitāḥ saṅghacāriṇaḥ. saṅghātavṛttayo hyete vartante hetvahetubhiḥ ॥14-39-4॥
[संहत्य (saṃhatya) - having united; कुर्वते (kurvate) - they do; यात्रां (yātrām) - journey; सहिताः (sahitāḥ) - together; सङ्घचारिणः (saṅghacāriṇaḥ) - moving in groups; सङ्घातवृत्तयः (saṅghātavṛttayaḥ) - having group-behavior; हि (hi) - for; एते (ete) - these; वर्तन्ते (vartante) - move; हेत्वहेतुभिः (hetvahetubhiḥ) - with causes and non-causes;]
(Having united, together, those moving in groups do journey. Having group-behavior, indeed these move with causes and non-causes.)
Having assembled together, those who move in groups undertake their journey as a group; truly, these, whose behavior is collective, act according to reasons and beyond reasons. (14-39-4)
उद्रेकव्यतिरेकाणां तेषामन्योन्यवर्तिनाम्। वर्तते तद्यथान्यूनं व्यतिरिक्तं च सर्वशः ॥१४-३९-५॥
udrekavyatirekāṇāṃ teṣām anyonyavartinām। vartate tadyathānyūnaṃ vyatiriktaṃ ca sarvaśaḥ॥14-39-5॥
[उद्रेकव्यतिरेकाणां (udrekavyatirekāṇām) - of increase and decrease; तेषाम् (teṣām) - of them; अन्योन्यवर्तिनाम् (anyonyavartinām) - mutually interacting; वर्तते (vartate) - occurs; तत् (tat) - that; यथा (yathā) - as; अन्यूनम् (anyūnam) - not lacking; व्यतिरिक्तम् (vyatiriktam) - in excess; च (ca) - and; सर्वशः (sarvaśaḥ) - entirely;]
(Of the increase and decrease, of those mutually interacting, that occurs as not lacking, and entirely in excess.)
Among mutually interacting increase and decrease, it occurs such that there is neither deficiency nor excess, but in every way balanced. (14-39-5)
व्यतिरिक्तं तमो यत्र तिर्यग्भावगतं भवेत्। अल्पं तत्र रजो ज्ञेयं सत्त्वं चाल्पतरं ततः ॥१४-३९-६॥
vyatiriktaṃ tamo yatra tiryag-bhāva-gataṃ bhavet। alpaṃ tatra rajo jñeyaṃ sattvaṃ cālpataraṃ tataḥ॥14-39-6॥
[व्यतिरिक्तं (vyatiriktaṃ) - except; separated from; apart from; तमः (tamaḥ) - darkness; inertia; ignorance; यत्र (yatra) - where; तिर्यग्भावगतं (tiryag-bhāva-gataṃ) - having the nature of animals; belonging to the animal state; भवेत् (bhavet) - is; would be; अल्पं (alpaṃ) - little; small amount; तत्र (tatra) - there; रजः (rajaḥ) - rajas; activity principle; ज्ञेयं (jñeyaṃ) - should be known; is to be understood; सत्त्वं (sattvaṃ) - sattva; purity principle; च (ca) - and; अल्पतरं (alpataraṃ) - still less; more minute; ततः (tataḥ) - than that; from that;]
(Except darkness where the animal nature would be, little there rajas should be known, and sattva still lesser than that.)
Wherever, apart from darkness, there is the animal state, there rajas should be understood to be little, and sattva still less than that. (14-39-6)
उद्रिक्तं च रजो यत्र मध्यस्रोतोगतं भवेत्। अल्पं तत्र तमो ज्ञेयं सत्त्वं चाल्पतरं ततः ॥१४-३९-७॥
udriktaṃ ca rajo yatra madhyasrotogataṃ bhavet। alpaṃ tatra tamo jñeyaṃ sattvaṃ cālpataraṃ tataḥ॥14-39-7॥
[उद्रिक्तं (udriktaṃ) - overflowing; च (ca) - and; रजः (rajaḥ) - rajas (the quality of activity); यत्र (yatra) - where; मध्यस्रोतोगतं (madhyasrotogataṃ) - gone into the middle channel; भवेत् (bhavet) - it may be; अल्पं (alpaṃ) - little; तत्र (tatra) - there; तमः (tamaḥ) - tamas (the quality of darkness); ज्ञेयम् (jñeyam) - should be known; सत्त्वं (sattvaṃ) - sattva (the quality of purity); च (ca) - and; अल्पतरं (alpataraṃ) - smaller; ततः (tataḥ) - than that;]
(Overflowing and rajas where into the middle channel it may be; little there tamas should be known, sattva and smaller than that.)
Where rajas is overflowing and has entered the middle channel, there tamas should be known as little, and sattva even less than that. (14-39-7)
उद्रिक्तं च यदा सत्त्वमूर्ध्वस्रोतोगतं भवेत्। अल्पं तत्र रजो ज्ञेयं तमश्चाल्पतरं ततः ॥१४-३९-८॥
udriktaṃ ca yadā sattvam ūrdhvasrotogataṃ bhavet। alpaṃ tatra rajo jñeyaṃ tamaś cālpataraṃ tataḥ ॥14-39-8॥
[उद्रिक्तं (udriktaṃ) - overflowing; च (ca) - and; यदा (yadā) - when; सत्त्वम् (sattvam) - sattva (purity, clarity); ऊर्ध्वस्रोतोगतं (ūrdhvasrotogataṃ) - gone to the upward current; भवेत् (bhavet) - may be; अल्पं (alpaṃ) - little; तत्र (tatra) - there; रजः (rajaḥ) - rajas (activity); ज्ञेयम् (jñeyam) - to be known; तमः (tamaḥ) - tamas (darkness, inertia); च (ca) - and; अल्पतरं (alpataraṃ) - even less; ततः (tataḥ) - than that;]
(And when sattva is overflowing and has gone to the upward current, there rajas is to be known as little, and tamas even less than that.)
And when sattva is overflowing and ascends to the upward current, then rajas should be recognized as little there, and tamas as even less than that. (14-39-8)
सत्त्वं वैकारिकं योनिरिन्द्रियाणां प्रकाशिका। न हि सत्त्वात्परो भावः कश्चिदन्यो विधीयते ॥१४-३९-९॥
sattvaṃ vaikārikaṃ yonirindriyāṇāṃ prakāśikā. na hi sattvātparo bhāvaḥ kaścidanyo vidhīyate ॥14-39-9॥
[सत्त्वं (sattvaṃ) - principle of purity, clarity; वैकारिकं (vaikārikaṃ) - derived from vikāra (modification); योनि: (yoniḥ) - source, origin; इन्द्रियाणां (indriyāṇām) - of the senses; प्रकाशिका (prakāśikā) - that which illuminates; न (na) - not; हि (hi) - indeed; सत्त्वात् (sattvāt) - than sattva; परः (paraḥ) - higher, beyond; भावः (bhāvaḥ) - entity, state; कश्चित् (kaścit) - anyone, any; अन्यः (anyaḥ) - other; विधीयते (vidhīyate) - is established, is determined;]
(Sattva, derived from modification, the origin of the senses, is the illuminator. Indeed, not than sattva, higher entity any other is established.)
Sattva, born of transformation, is the source and illuminator of the senses. Truly, there is no entity established beyond sattva. (14-39-9)
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः। जघन्यगुणसंयुक्ता यान्त्यधस्तामसा जनाः ॥१४-३९-१०॥
ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ। jaghanyaguṇasaṃyuktā yāntyadhastāmasā janāḥ ॥14-39-10॥
[ऊर्ध्वं (ūrdhvaṃ) - upwards; गच्छन्ति (gacchanti) - go; सत्त्वस्था (sattvasthā) - those abiding in sattva; मध्ये (madhye) - in the middle; तिष्ठन्ति (tiṣṭhanti) - remain; राजसाः (rājasāḥ) - those in rajas; जघन्यगुणसंयुक्ता (jaghanyaguṇasaṃyuktā) - endowed with the lowest quality; यान्ति (yānti) - go; अधः (adhaḥ) - downwards; तामसाः (tāmasāḥ) - those in tamas; जनाः (janāḥ) - people;]
(Upwards go those abiding in sattva; in the middle remain those in rajas; endowed with the lowest quality, downwards go those in tamas, people.)
Those abiding in sattva go upwards; those in rajas remain in the middle; people endowed with the lowest quality—those in tamas—go downwards. (14-39-10)
तमः शूद्रे रजः क्षत्रे ब्राह्मणे सत्त्वमुत्तमम्। इत्येवं त्रिषु वर्णेषु विवर्तन्ते गुणास्त्रयः ॥१४-३९-११॥
tamaḥ śūdre rajaḥ kṣatre brāhmaṇe sattvam uttamam। ityevaṃ triṣu varṇeṣu vivartante guṇās trayaḥ॥14-39-11॥
[तमः (tamaḥ) - darkness; शूद्रे (śūdre) - in the Śūdra; रजः (rajaḥ) - passion; क्षत्रे (kṣatre) - in the Kṣatriya; ब्राह्मणे (brāhmaṇe) - in the Brāhmaṇa; सत्त्वम् (sattvam) - purity; उत्तमम् (uttamam) - highest; इति (iti) - thus; एवम् (evam) - so; त्रिषु (triṣu) - in the three; वर्णेषु (varṇeṣu) - in the castes; विवर्तन्ते (vivartante) - revolve; गुणाः (guṇāḥ) - qualities; त्रयः (trayaḥ) - three;]
(Darkness in the Śūdra, passion in the Kṣatriya, in the Brāhmaṇa purity the highest. Thus, in the three castes, revolve the three qualities.)
Darkness is predominant in the Śūdra, passion in the Kṣatriya, and purity is highest in the Brāhmaṇa. Thus, the three qualities revolve among the three castes. (14-39-11)
दूरादपि हि दृश्यन्ते सहिताः सङ्घचारिणः। तमः सत्त्वं रजश्चैव पृथक्त्वं नानुशुश्रुम ॥१४-३९-१२॥
dūrād api hi dṛśyante sahitāḥ saṅghacāriṇaḥ। tamaḥ sattvaṃ rajaś caiva pṛthaktvaṃ nānuśuśruma ॥14-39-12॥
[दूरात् अपि (dūrāt api) - even from afar; हि (hi) - indeed; दृश्यन्ते (dṛśyante) - are seen; सहिताः (sahitāḥ) - united; सङ्घचारिणः (saṅghacāriṇaḥ) - those who move in groups; तमः (tamaḥ) - darkness; सत्त्वं (sattvaṃ) - light; रजः चैव (rajaḥ ca eva) - and also passion; पृथक्त्वं (pṛthaktvaṃ) - separateness; न अनुशुश्रुम (na anuśuśruma) - we have not heard;]
(Even from afar indeed, those who move in groups united are seen. Darkness, light, and also passion—separateness, we have not heard.)
Indeed, even from afar, those who move together in groups are seen as united. As for darkness, light, and passion, we have not heard that they are ever separate. (14-39-12)
दृष्ट्वा चादित्यमुद्यन्तं कुचोराणां भयं भवेत्। अध्वगाः परितप्येरंस्तृष्णार्ता दुःखभागिनः ॥१४-३९-१३॥
dṛṣṭvā cādit yamudyantaṃ kucorāṇāṃ bhayaṃ bhavet। adhvagāḥ paritapyeran tṛṣṇārtā duḥkhabhāginaḥ ॥14-39-13॥
[दृष्ट्वा (dṛṣṭvā) - having seen; च (ca) - and; आदित्यम् (ādityam) - the sun; उद्यन्तं (udyantam) - rising; कुचोराणां (kucorāṇām) - of thieves; भयम् (bhayam) - fear; भवेत् (bhavet) - arises; अध्वगाः (adhvagāḥ) - travellers; परितप्येरन् (paritapyeran) - would be tormented; तृष्णार्ताः (tṛṣṇārtāḥ) - afflicted by thirst; दुःखभागिनः (duḥkhabhāginaḥ) - those who have a share of suffering;]
(Having seen and the sun rising, of thieves fear arises. Travellers would be tormented, afflicted by thirst, those possessing suffering.)
When the sun rises and is seen, fear arises among thieves. Travellers, afflicted by thirst, experience suffering. (14-39-13)
आदित्यः सत्त्वमुद्दिष्टं कुचोरास्तु यथा तमः। परितापोऽध्वगानां च राजसो गुण उच्यते ॥१४-३९-१४॥
ādityaḥ sattvam uddiṣṭaṃ kucorāstu yathā tamaḥ। paritāpo'dhvagānāṃ ca rājaso guṇa ucyate॥14-39-14॥
[आदित्यः (ādityaḥ) - the Sun; सत्त्वम् (sattvam) - beingness; essence; उद्दिष्टं (uddiṣṭam) - declared; designated; कुचोराः (kucorāḥ) - thieves; अस्तु (astu) - let it be; यथा (yathā) - just as; as; तमः (tamaḥ) - darkness; परितापः (paritāpaḥ) - heat; burning; अध्वगानाम् (adhvagānām) - of travelers; च (ca) - and; राजसः (rājasah) - of rajas; गुणः (guṇaḥ) - quality; उच्यते (ucyate) - is said; is called;]
(The Sun is declared as sattva; thieves as just as darkness; heat of travelers and the quality of rajas is said.)
The Sun is declared to represent sattva, just as thieves are said to represent darkness. The suffering of travelers is known as the quality of rajas. (14-39-14)
प्राकाश्यं सत्त्वमादित्ये सन्तापो राजसो गुणः। उपप्लवस्तु विज्ञेयस्तामसस्तस्य पर्वसु ॥१४-३९-१५॥
prākāśyaṃ sattvam āditye santāpo rājaso guṇaḥ। upaplavastu vijñeyas tāmasas tasya parvasu ॥14-39-15॥
[प्राकाश्यं (prākāśyam) - luminosity; सत्त्वम् (sattvam) - sattva (purity, clarity) quality; आदित्ये (āditye) - in the sun; सन्तापः (santāpaḥ) - heat; राजसः (rājasaḥ) - of rajas (activity, passion) quality; गुणः (guṇaḥ) - attribute; उपप्लवः (upaplavaḥ) - disturbance; तु (tu) - but; विज्ञेयः (vijñeyaḥ) - is to be understood; तामसः (tāmasaḥ) - of tamas (darkness, inertia) quality; तस्य (tasya) - of that; पर्वसु (parvasu) - on the lunar phases (critical days, parvan days);]
(Luminosity is the sattva quality in the sun; heat is the attribute of rajas; but disturbance is to be understood as the tamas quality of that on the lunar phases (critical days).)
Luminosity is the sattva quality in the sun; heat is the rajas attribute; but disturbance on the lunar phases is to be understood as the tamas quality of that. (14-39-15)
एवं ज्योतिःषु सर्वेषु विवर्तन्ते गुणास्त्रयः। पर्यायेण च वर्तन्ते तत्र तत्र तथा तथा ॥१४-३९-१६॥
evaṁ jyotiḥṣu sarveṣu vivartante guṇās trayaḥ| paryāyeṇa ca vartante tatra tatra tathā tathā ॥14-39-16॥
[एवं (evaṁ) - thus; ज्योतिःषु (jyotiḥṣu) - in the luminaries; सर्वेषु (sarveṣu) - in all; विवर्तन्ते (vivartante) - revolve; गुणाः (guṇāḥ) - qualities; त्रयः (trayaḥ) - three; पर्यायेण (paryāyeṇa) - alternately; च (ca) - and; वर्तन्ते (vartante) - function; तत्र (tatra) - here; तत्र (tatra) - there; तथा (tathā) - thus; तथा (tathā) - so;]
(Thus, in all luminaries the three qualities revolve; and alternately they function here and there, thus and so.)
In this way, the three qualities revolve in all luminaries; alternately, they act here and there, now thus, now so. (14-39-16)
स्थावरेषु च भूतेषु तिर्यग्भावगतं तमः। राजसास्तु विवर्तन्ते स्नेहभावस्तु सात्त्विकः ॥१४-३९-१७॥
sthāvareṣu ca bhūteṣu tiryagbhāvagataṃ tamaḥ। rājasāstu vivartante snehabhāvastu sāttvikaḥ ॥14-39-17॥
[स्थावरेषु (sthāvareṣu) - among stationary (beings); च (ca) - and; भूतेषु (bhūteṣu) - among beings; तिर्यग्भावगतं (tiryagbhāvagataṃ) - that which abides in animal-nature; तमः (tamaḥ) - darkness (tamas); राजसाः (rājasāḥ) - the rajasic (ones); तु (tu) - but; विवर्तन्ते (vivartante) - move about; स्नेहभावः (snehabhāvaḥ) - the feeling of affection; तु (tu) - but; सात्त्विकः (sāttvikaḥ) - is sattvic;]
(Among stationary and among beings, that which abides in animal-nature is tamas. The rajasic ones move about, but the feeling of affection is sattvic.)
Among stationary beings and among all creatures, darkness prevails in those of animal-nature; rajasic beings are active, but the feeling of affection is sattvic. (14-39-17)
अहस्त्रिधा तु विज्ञेयं त्रिधा रात्रिर्विधीयते। मासार्धमासवर्षाणि ऋतवः सन्धयस्तथा ॥१४-३९-१८॥
ahastridhā tu vijñeyaṃ tridhā rātrir vidhīyate। māsārdhamāsa-varṣāṇi ṛtavaḥ sandhayaḥ tathā ॥14-39-18॥
[अहस्त्रिधा (ahastridhā) - the day is of three kinds; तु (tu) - but; विज्ञेयम् (vijñeyam) - should be understood; त्रिधा (tridhā) - threefold; रात्रिः (rātriḥ) - night; विधीयते (vidhīyate) - is prescribed; मासार्धमासवर्षाणि (māsārdhamāsa-varṣāṇi) - months, half-months, years; ऋतवः (ṛtavaḥ) - seasons; सन्धयः (sandhayaḥ) - junctions (transitional periods); तथा (tathā) - thus;]
(The day is threefold but should be understood, and the night is prescribed as threefold. Months, half-months, years, seasons, and junctions thus (exist).)
The day is understood as being of three kinds, and the night is also divided into three parts. Similarly, there are months, half-months, years, seasons, and their junctions. (14-39-18)
त्रिधा दानानि दीयन्ते त्रिधा यज्ञः प्रवर्तते। त्रिधा लोकास्त्रिधा वेदास्त्रिधा विद्यास्त्रिधा गतिः ॥१४-३९-१९॥
tridhā dānāni dīyante tridhā yajñaḥ pravartate। tridhā lokāḥ tridhā vedāḥ tridhā vidyāḥ tridhā gatiḥ ॥14-39-19॥
[त्रिधा (tridhā) - in three ways; दानानि (dānāni) - gifts; दीयन्ते (dīyante) - are given; त्रिधा (tridhā) - in three ways; यज्ञः (yajñaḥ) - sacrifice; प्रवर्तते (pravartate) - takes place; त्रिधा (tridhā) - in three ways; लोकाः (lokāḥ) - worlds; त्रिधा (tridhā) - in three ways; वेदाः (vedāḥ) - Vedas; त्रिधा (tridhā) - in three ways; विद्याः (vidyāḥ) - knowledges; त्रिधा (tridhā) - in three ways; गतिः (gatiḥ) - path;]
(In three ways, gifts are given; in three ways, sacrifice takes place; in three ways, worlds; in three ways, Vedas; in three ways, knowledges; in three ways, path.)
Gifts are given in three ways; sacrifices proceed in three ways; the worlds are threefold, the Vedas are threefold, knowledge is threefold, and the path is threefold. (14-39-19)
भूतं भव्यं भविष्यच्च धर्मोऽर्थः काम इत्यपि। प्राणापानावुदानश्चाप्येत एव त्रयो गुणाः ॥१४-३९-२०॥
bhūtaṃ bhavyaṃ bhaviṣyacca dharmo'rthaḥ kāma ityapi। prāṇāpānānudānaścāpyeta eva trayo guṇāḥ॥14-39-20॥
[भूतम् (bhūtam) - past; भव्यम् (bhavyam) - to come; भविष्यत्-च (bhaviṣyat-ca) - future-and; धर्मः (dharmaḥ) - righteousness; अर्थः (arthaḥ) - wealth; कामः (kāmaḥ) - desire; इति-अपि (iti-api) - thus-also; प्राण-अपान-उदान-श्च (prāṇa-apāna-udānaś-ca) - prāṇa, apāna, udāna-and; अपि-एत-एव (api-eta-eva) - also-these-indeed; त्रयः (trayaḥ) - three; गुणाः (guṇāḥ) - qualities;]
(Past, to come, and future, righteousness, wealth, desire, thus also; prāṇa, apāna, udāna, and also these indeed are the three qualities.)
Past, present, and future, righteousness, wealth, desire—so too prāṇa, apāna, and udāna—these are indeed the three qualities. (14-39-20)
यत्किञ्चिदिह वै लोके सर्वमेष्वेव तत्त्रिषु। त्रयो गुणाः प्रवर्तन्ते अव्यक्ता नित्यमेव तु ॥ सत्त्वं रजस्तमश्चैव गुणसर्गः सनातनः ॥१४-३९-२१॥
yatkiñcid iha vai loke sarvam eṣv eva tat triṣu। trayo guṇāḥ pravartante avyaktā nityam eva tu॥ sattvaṃ rajas tamaś caiva guṇasargaḥ sanātanaḥ॥14-39-21॥
[यत्किञ्चित् (yatkiñcit) - whatever; इह (iha) - here; वै (vai) - indeed; लोके (loke) - in the world; सर्वम् (sarvam) - all; एषु (eṣu) - in these; एव (eva) - indeed; तत् (tat) - that; त्रिषु (triṣu) - in the three; त्रयः (trayaḥ) - three; गुणाः (guṇāḥ) - qualities; प्रवर्तन्ते (pravartante) - operate; अव्यक्ताः (avyaktāḥ) - unmanifested; नित्यम् (nityam) - eternally; एव (eva) - indeed; तु (tu) - but; सत्त्वम् (sattvam) - sattva; रजः (rajas) - rajas; तमः (tamas) - tamas; च (ca) - and; एव (eva) - indeed; गुणसर्गः (guṇasargaḥ) - creation of qualities; सनातनः (sanātanaḥ) - eternal;]
(Whatever here indeed in the world, all that indeed is in these three. The three qualities operate, unmanifested, indeed always but. Sattva, rajas, and tamas indeed—the eternal creation of qualities.)
Whatever exists here in the world, all of it is indeed in these three. The three qualities—sattva, rajas, and tamas—eternally and unmanifestly operate; the creation of qualities is eternal. (14-39-21)
तमोऽव्यक्तं शिवं नित्यमजं योनिः सनातनः। प्रकृतिर्विकारः प्रलयः प्रधानं प्रभवाप्ययौ ॥१४-३९-२२॥
tamo'vyaktaṃ śivaṃ nityam ajaṃ yoniḥ sanātanaḥ। prakṛtir vikāraḥ pralayaḥ pradhānaṃ prabhavāpyayau॥14-39-22॥
[तमः (tamaḥ) - darkness; अव्यक्तं (avyaktam) - the unmanifest; शिवं (śivam) - auspicious; नित्यम् (nityam) - eternal; अजम् (ajam) - unborn; योनिः (yoniḥ) - source; सनातनः (sanātanaḥ) - eternal; प्रकृतिः (prakṛtiḥ) - primordial nature; विकारः (vikāraḥ) - modification; प्रलयः (pralayaḥ) - dissolution; प्रधानम् (pradhānam) - the primary cause; प्रभवाप्ययौ (prabhavāpyayau) - source and dissolution;]
(Darkness, the unmanifest, auspicious, eternal, unborn, source, eternal, primordial nature, modification, dissolution, the primary cause, source and dissolution.)
It is darkness, the unmanifest, the auspicious, the eternal, the unborn, the source, the everlasting, primordial nature, modification, dissolution, the primary cause, origin and dissolution. (14-39-22)
अनुद्रिक्तमनूनं च ह्यकम्पमचलं ध्रुवम्। सदसच्चैव तत्सर्वमव्यक्तं त्रिगुणं स्मृतम् ॥ ज्ञेयानि नामधेयानि नरैरध्यात्मचिन्तकैः ॥१४-३९-२३॥
anudṛktamanūnaṃ ca hyakampamacalaṃ dhruvam। sadasaccaiva tatsarvamavyaktaṃ triguṇaṃ smṛtam ॥ jñeyāni nāmadheyāni narairadhyātmacintakaiḥ ॥14-39-23॥
[अनुद्रिक्त (anudṛkta) - not slightly raised; मनूनं (manūnaṃ) - not diminished; च (ca) - and; हि (hi) - indeed; अकम्पम् (akampam) - unshaken; अचलम् (acalam) - immovable; ध्रुवम् (dhruvam) - constant; सत् (sat) - being; असत् (asat) - non-being; च (ca) - and; एव (eva) - indeed; तत् (tat) - that; सर्वम् (sarvam) - all; अव्यक्तम् (avyaktam) - unmanifest; त्रिगुणम् (triguṇam) - threefold nature; स्मृतम् (smṛtam) - regarded; ज्ञेयानि (jñeyāni) - to be known; नामधेयानि (nāmadheyāni) - names; नरैः (naraiḥ) - by men; अध्यात्मचिन्तकैः (adhyātmacintakaiḥ) - by those who contemplate (think) on the Self;]
(Not slightly elevated, not diminished, and indeed unshaken, immovable, constant, being and non-being both, that all is regarded as the unmanifest, threefold in nature. Names to be known by men who contemplate on the Self.)
That which is neither increased nor diminished, unshaken, immovable and constant, being and non-being, all that is considered unmanifest and threefold in nature. The names are to be understood by men who contemplate on the Self. (14-39-23)
अव्यक्तनामानि गुणांश्च तत्त्वतो; यो वेद सर्वाणि गतीश्च केवलाः। विमुक्तदेहः प्रविभागतत्त्ववि; त्स मुच्यते सर्वगुणैर्निरामयः ॥१४-३९-२४॥
avyaktanāmāni guṇāṁś ca tattvato; yo veda sarvāṇi gatīś ca kevalāḥ. vimuktadehaḥ pravibhāgatattvavit sa mucyate sarvaguṇair nirāmayaḥ ॥14-39-24॥
[अव्यक्तनामानि (avyaktanāmāni) - the names of the unmanifest; गुणान् (guṇān) - the qualities; च (ca) - and; तत्त्वतः (tattvataḥ) - in reality; यः (yaḥ) - who; वेद (veda) - knows; सर्वाणि (sarvāṇi) - all; गतिः (gatiḥ) - paths; च (ca) - and; केवलाः (kevalāḥ) - alone; विमुक्तदेहः (vimuktadehaḥ) - one whose body is freed; प्रविभागतत्त्ववित् (pravibhāgatattvavit) - knower of the essence of divisions; सः (saḥ) - he; मुच्यते (mucyate) - is liberated; सर्वगुणैः (sarvaguṇaiḥ) - from all qualities; निरामयः (nirāmayaḥ) - being free from affliction;]
(Who knows in reality the names of the unmanifest and the qualities, and all the unique paths, one whose body is freed, the knower of the essence of divisions—he is liberated from all qualities, being free from affliction.)
He who truly knows the names of the unmanifest, the qualities, and all the unique paths; whose body is freed, and who knows the essence of their divisions—that person is liberated from all qualities, and is free from all affliction. (14-39-24)
