
Bhagavadgītā Chapter 14
Gunatraya Vibhaga Yoga or The Yoga of the Division of the Three Gunas
Gunatraya Vibhaga Yoga
Shloka 14.1: śhrī-bhagavān uvācha | paraṁ bhūyaḥ pravakṣhyāmi jñānānāṁ jñānam uttamam | yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ || 14.1 ||
English: The Blessed Lord said: I shall now again declare to you the supreme knowledge, the best of all knowledge, knowing which all the sages have attained the highest perfection.
Hindi: भगवान ने कहा: मैं तुम्हें अब फिर से परम ज्ञान कहूँगा, जो सभी ज्ञानों में श्रेष्ठ है, जिसे जानकर सभी मुनियों ने उच्चतम सिद्धि प्राप्त की है।
Shloka 14.2: idaṁ jñānam upāśhritya mama sādharmyam āgatāḥ | sarge ’pi nopajāyante pralaye na vyathanti cha || 14.2 ||
English: By becoming fixed in this knowledge, one can attain to the transcendental nature, similar to My own. Thus established, one is not born at the time of creation, nor disturbed at the time of dissolution.
Hindi: इस ज्ञान में स्थित होकर कोई मेरी समान दिव्य प्रकृति को प्राप्त कर सकता है। इस प्रकार स्थापित होकर वह सृष्टि के समय जन्म नहीं लेता और संहार के समय विचलित नहीं होता।
Shloka 14.3: mama yonir mahad brahma tasmin garbhaṁ dadhāmyaham | sambhavaḥ sarva-bhūtānāṁ tato bhavati bhārata || 14.3 ||
English: The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O Bharata (Arjuna).
Hindi: सम्पूर्ण भौतिक प्रकृति को महत ब्रह्म कहा जाता है, और वह सभी जीवों की उत्पत्ति का स्रोत है। मैं उस ब्रह्म में गर्भ धारण करता हूँ, जिससे सभी जीव उत्पन्न होते हैं, हे भारत (अर्जुन)।
Shloka 14.4: sarva-yoniṣhu kaunteya mūrtayaḥ sambhavanti yāḥ | tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā || 14.4 ||
English: It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.
Hindi: हे कुन्तीपुत्र, सभी योनियों में जितने भी जीव उत्पन्न होते हैं, वे महत ब्रह्म की उत्पत्ति से होते हैं, और मैं उन सबका बीज देने वाला पिता हूँ।
Shloka 14.5: sattvaṁ rajas tama iti guṇāḥ prakṛiti-sambhavāḥ | nibadhnanti mahā-bāho dehe dehinam avyayam || 14.5 ||
English: Material nature consists of three modes—goodness (sattva), passion (rajas), and ignorance (tamas). When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, these modes bind the soul to the body.
Hindi: भौतिक प्रकृति में तीन गुण होते हैं—सत्व (शुद्धता), रज (प्रवृत्ति), और तम (अज्ञान)। जब शाश्वत जीवात्मा प्रकृति से संपर्क में आता है, हे महाबाहु अर्जुन, तो ये गुण आत्मा को शरीर से बांध देते हैं।
Shloka 14.6: tatra sattvaṁ nirmalatvāt prakāśhakam anāmayam | sukha-saṅgena badhnāti jñāna-saṅgena chānagha || 14.6 ||
English: Of these, goodness, being pure, is illuminating and frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge, O sinless one.
Hindi: इनमें से सत्वगुण शुद्ध होने के कारण प्रकाशक है और सभी पापों से मुक्त करता है। इस गुण में स्थित व्यक्ति सुख और ज्ञान की भावना से बंध जाता है, हे निष्पाप अर्जुन।
Shloka 14.7: rajo rāgātmakaṁ viddhi tṛiṣhṇā-saṅga-samudbhavam | tannibadhnāti kaunteya karma-saṅgena dehinam || 14.7 ||
English: Know that passion is characterized by intense longing and attachment, which arises from desires and wants. This mode binds the embodied living entity to fruitive actions, O son of Kunti.
Hindi: जान लो कि रजोगुण तीव्र लालसा और आसक्ति से युक्त होता है, जो इच्छाओं और कामनाओं से उत्पन्न होता है। यह गुण जीव को कर्मफल के बंधन में बांधता है, हे कुन्तीपुत्र।
Shloka 14.8: tamas tvajñāna-jaṁ viddhi mohanaṁ sarva-dehinām | pramādālasya-nidrābhis tannibadhnāti bhārata || 14.8 ||
English: And know that ignorance, born of darkness, is the delusion of all embodied living entities. The mode of ignorance binds the soul through carelessness, laziness, and sleep, O Bharata (Arjuna).
Hindi: और जान लो कि तमोगुण, जो अज्ञान से उत्पन्न होता है, सभी जीवित प्राणियों का मोह है। तमोगुण जीव को प्रमाद, आलस्य, और निद्रा के माध्यम से बांधता है, हे भारत (अर्जुन)।
Shloka 14.9: sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata | jñānam āvṛitya tu tamaḥ pramāde sañjayaty uta || 14.9 ||
English: The mode of goodness conditions one to happiness, passion to fruitive actions, and ignorance, covering one’s knowledge, binds one to delusion and carelessness, O Bharata (Arjuna).
Hindi: सत्वगुण व्यक्ति को सुख से बांधता है, रजोगुण उसे कर्म से बांधता है, और तमोगुण, जो ज्ञान को ढक देता है, व्यक्ति को मोह और प्रमाद से बांधता है, हे भारत (अर्जुन)।
Shloka 14.10: rajas tamaśh chābhibhūya sattvaṁ bhavati bhārata | rajaḥ sattvaṁ tamaśh chaiva tamaḥ sattvaṁ rajastathā || 14.10 ||
English: Sometimes, the mode of goodness becomes predominant, overpowering passion and ignorance, O Bharata. Sometimes passion prevails over goodness and ignorance, and at other times, ignorance overcomes goodness and passion.
Hindi: कभी-कभी सत्वगुण प्रमुख हो जाता है और रजोगुण और तमोगुण को अधीन कर लेता है, हे भारत। कभी रजोगुण सत्वगुण और तमोगुण पर हावी हो जाता है, और कभी तमोगुण सत्वगुण और रजोगुण को अधीन कर लेता है।
Shloka 14.11: sarva-dvāreṣhu dehe ’smin prakāśha upajāyate | jñānaṁ yadā tadā vidyād vivṛiddhaṁ sattvam ityuta || 14.11 ||
English: When the light of knowledge shines through all the gates of the body, then it should be understood that goodness has increased.
Hindi: जब शरीर के सभी द्वारों से ज्ञान का प्रकाश उत्पन्न होता है, तब यह समझना चाहिए कि सत्वगुण की वृद्धि हुई है।
Shloka 14.12: lobhaḥ pravṛittir ārambhaḥ karmaṇām aśhamaḥ spṛihā | rajasy etāni jāyante vivṛiddhe bharatarṣhabha || 14.12 ||
English: O best of the Bharatas, when there is an increase in the mode of passion, the symptoms of great attachment, intense desire for fruitive activity, and uncontrollable longing develop.
Hindi: हे भरतश्रेष्ठ, जब रजोगुण की वृद्धि होती है, तब अत्यधिक आसक्ति, कर्मों के प्रति तीव्र इच्छा और अनियंत्रित लालसा जैसी प्रवृत्तियाँ उत्पन्न होती हैं।
Shloka 14.13: aprakāśho ’pravṛittiśh cha pramādo moha eva cha | tamasy etāni jāyante vivṛiddhe kuru-nandana || 14.13 ||
English: O descendant of Kuru, when there is an increase in the mode of ignorance, darkness, inertia, carelessness, and delusion manifest.
Hindi: हे कुरुनंदन, जब तमोगुण की वृद्धि होती है, तब अंधकार, निष्क्रियता, प्रमाद और मोह उत्पन्न होते हैं।
Shloka 14.14: yadā sattve pravṛiddhe tu pralayaṁ yāti deha-bhṛit | tadottama-vidāṁ lokān amalān pratipadyate || 14.14 ||
English: When one dies in the mode of goodness, he attains the pure higher worlds of the great sages.
Hindi: जब कोई व्यक्ति सत्वगुण की स्थिति में मरता है, तो वह श्रेष्ठ मुनियों के निर्मल उच्च लोकों को प्राप्त करता है।
Shloka 14.15: rajasi pralayaṁ gatvā karma-saṅgiṣu jāyate | tathā pralīnas tamasi mūḍha-yoniṣhu jāyate || 14.15 ||
English: When one dies in the mode of passion, he takes birth among those engaged in fruitive activities. Similarly, dying in the mode of ignorance, one takes birth in the animal kingdom.
Hindi: जब कोई व्यक्ति रजोगुण में मरता है, तो वह कर्मों में लिप्त लोगों में जन्म लेता है। इसी प्रकार, तमोगुण में मरने पर व्यक्ति मूढ़ योनियों में (जैसे पशुओं में) जन्म लेता है।
Shloka 14.16: karmaṇaḥ sukṛitasyāhuḥ sāttvikaṁ nirmalaṁ phalam | rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam || 14.16 ||
English: The result of pious action performed in the mode of goodness is purity. The result of action in the mode of passion is sorrow, and the result of action in the mode of ignorance is darkness and delusion.
Hindi: सत्वगुण में किए गए पुण्य कर्मों का फल शुद्धता होता है। रजोगुण में किए गए कर्मों का फल दुःख होता है, और तमोगुण में किए गए कर्मों का फल अज्ञान और मोह होता है।
Shloka 14.17: sattvāt sañjāyate jñānaṁ rajaso lobha eva cha | pramāda-mohau tamaso bhavato ’jñānam eva cha || 14.17 ||
English: From the mode of goodness, knowledge develops; from the mode of passion, greed arises; and from the mode of ignorance, delusion, carelessness, and darkness develop.
Hindi: सत्वगुण से ज्ञान उत्पन्न होता है; रजोगुण से लोभ उत्पन्न होता है; और तमोगुण से मोह, प्रमाद, और अज्ञान उत्पन्न होते हैं।
Shloka 14.18: ūrdhvaṁ gachchhanti sattva-sthā madhye tiṣhṭhanti rājasāḥ | jaghanya-guṇa-vṛitti-sthā adho gachchhanti tāmasāḥ || 14.18 ||
English: Those who are situated in the mode of goodness rise upward to the higher worlds; those in the mode of passion remain in the middle regions; and those in the mode of ignorance sink down to the lower realms.
Hindi: जो लोग सत्वगुण में स्थित होते हैं, वे उच्च लोकों को प्राप्त होते हैं; रजोगुण में स्थित लोग मध्य लोकों में रहते हैं; और तमोगुण में स्थित लोग निम्न लोकों में चले जाते हैं।
Shloka 14.19: nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣhṭānupaśhyati | guṇebhyaśh cha paraṁ vetti mad-bhāvaṁ so ’dhigachchhati || 14.19 ||
English: When one properly sees that in all activities no other agent is at work besides the modes of nature, and knows the Supreme beyond these modes, one attains My spiritual nature.
Hindi: जब कोई यह देखता है कि सभी क्रियाओं में प्रकृति के गुणों के अलावा कोई अन्य कर्ता नहीं है, और वह इन गुणों से परे परमात्मा को जानता है, तो वह मेरी आध्यात्मिक स्थिति को प्राप्त करता है।
Shloka 14.20: guṇān etān atītya trīn dehī deha-samudbhavān | janma-mṛityu-jarā-duḥkhair vimukto ’mṛitam aśhnute || 14.20 ||
English: When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age, and their distresses and can enjoy nectar even in this life.
Hindi: जब शरीरधारी व्यक्ति इन तीनों गुणों को पार कर जाता है, जो भौतिक शरीर से जुड़े हुए हैं, तो वह जन्म, मृत्यु, बुढ़ापे और उनके दुखों से मुक्त हो जाता है और इस जीवन में ही अमृत का आनंद प्राप्त कर सकता है।
Shloka 14.21: arjuna uvācha | kair liṅgais trīn guṇān etān atīto bhavati prabho | kim āchāraḥ kathaṁ chaitāṁs trīn guṇān ativartate || 14.21 ||
English: Arjuna said: O Lord, by what symptoms is one known who has transcended the three modes? What is his conduct, and how does he go beyond the three modes of nature?
Hindi: अर्जुन ने कहा: हे प्रभु, वे कौन से लक्षण हैं जिनसे यह जाना जा सकता है कि कोई व्यक्ति इन तीनों गुणों से ऊपर उठ गया है? उसका आचरण कैसा होता है और वह इन तीनों गुणों को कैसे पार करता है?
Shloka 14.22-14.25: śhrī-bhagavān uvācha | prakāśhaṁ cha pravṛittiṁ cha moham eva cha pāṇḍava | na dveṣhṭi sampravṛittāni na nivṛittāni kāṅkṣhati || 14.22 ||
udāsīna-vad āsīno guṇair yo na vichālyate | guṇā vartanta ity evaṁ yo ’vatiṣhṭhati neṅgate || 14.23 ||
sama-duḥkha-sukhaḥ svasthaḥ sama-loṣhṭāśhma-kāñchanaḥ | tulya-priyāpriyo dhīras tulya-nindātma-saṁstutiḥ || 14.24 ||
mānāpamānayos tulyas tulyo mitrāri-pakṣhayoḥ | sarvārambha-parityāgī guṇātītaḥ sa uchyate || 14.25 ||
English: The Blessed Lord said: O Pandava, he who does not hate illumination, attachment, and delusion when they are present, nor longs for them when they disappear; who, seated like one indifferent, is not disturbed by the modes of nature, knowing that the modes alone are active; who remains firm, unmoved by pain and pleasure, regarding a clod of earth, a stone, and a piece of gold as the same; who is wise and regards both praise and blame as one; who is unchanged in honor and dishonor and treats friend and foe alike, and has abandoned all fruitive undertakings—such a person is said to have transcended the modes of nature.
Hindi: भगवान ने कहा: हे पाण्डव, जो व्यक्ति प्रकाश, रजोगुण, और तमोगुण से घृणा नहीं करता जब वे उपस्थित होते हैं, और न ही उनकी अनुपस्थिति पर उनकी लालसा करता है; जो व्यक्ति तटस्थ भाव से स्थित रहता है, जिसे प्रकृति के गुण विचलित नहीं करते, और जानता है कि केवल गुण ही क्रियाशील हैं; जो सुख-दुःख में समान रहता है, मिट्टी, पत्थर, और सोने को समान मानता है; जो बुद्धिमान है और प्रशंसा और निंदा को समान मानता है; जो मान-अपमान में अपरिवर्तित रहता है, मित्र और शत्रु को समान मानता है, और सभी प्रारंभिक कार्यों का त्याग कर चुका है—ऐसे व्यक्ति को तीनों गुणों से ऊपर उठ चुका कहा जाता है।
Shloka 14.26: māṁ cha yo ’vyabhichāreṇa bhakti-yogena sevate | sa guṇān samatītyaitān brahma-bhūyāya kalpate || 14.26 ||
English: He who serves Me with unswerving devotion of yoga, transcending the modes of material nature, becomes eligible to attain Brahman.
Hindi: जो व्यक्ति अनन्य भक्ति-योग के साथ मेरी सेवा करता है, वह इन तीनों गुणों को पार कर ब्रह्म को प्राप्त करने के योग्य हो जाता है।
Shloka 14.27: brahmaṇo hi pratiṣhṭhāham amṛitasyāvyayasya cha | śhāśhvatasya cha dharmasya sukhasyaikāntikasya cha || 14.27 ||
English: For I am the foundation of the imperishable Brahman, of immortality, of eternal dharma, and of unending divine bliss.
Hindi: क्योंकि मैं अविनाशी ब्रह्म, अमरत्व, शाश्वत धर्म, और अनंत दिव्य आनंद का आधार हूँ।
Here is a comprehensive summary of the chapter:
Chapter 14 of the Bhagavad Gita, titled ‘Guṇa-Traya-Vibhāga Yoga’ or "The Yoga of Division of the Three Modes of Material Nature", delves into the nature of the material world and how different influences shape human behavior, emotions, and actions. In this chapter, Krishna explains the three modes (gunas) of material nature—Sattva (goodness), Rajas (passion), and Tamas (ignorance)—and how they bind the eternal soul to the body, thus impacting one's spiritual journey. Below is a comprehensive summary of Chapter 14:
Introduction to the Supreme Knowledge (Verses 1-4)
Krishna begins by promising to impart the highest form of knowledge, which, once understood, can lead to liberation from the bondage of material existence. He describes the entire material creation as stemming from the union of material nature (called mahat brahma) and His own spiritual seed. All living beings are born through this process, where Krishna acts as the seed-giving father.
The Three Modes of Material Nature (Verses 5-9)
Krishna explains that prakriti (material nature) consists of three fundamental gunas—Sattva (goodness), Rajas (passion), and Tamas (ignorance)—which arise from material nature and bind the soul to the physical body. He elaborates on the characteristics of each mode:
- Sattva (Goodness): This mode is pure, illuminating, and free from distress. When a person is influenced by Sattva, they experience knowledge, happiness, and a sense of contentment. It binds the soul by giving pleasure and attachment to knowledge and comfort.
- Rajas (Passion): The mode of passion is characterized by intense desire, attachment, and activity. It leads individuals to become deeply involved in the pursuit of ambitions and sensory pleasures. This mode binds through attachment to the results of work and constant engagement in action.
- Tamas (Ignorance): The mode of ignorance leads to darkness, delusion, and laziness. It causes people to become careless, indifferent, and indulge in behaviors that lead to degradation. It binds the soul through illusion, resulting in delusion and lack of understanding.
The Effects of the Modes (Verses 10-13)
Krishna explains how the three modes dominate at different times and how they affect a person. Sometimes one mode is dominant, overpowering the others. When Sattva predominates, clarity and knowledge manifest; when Rajas predominates, restlessness and attachment take over; and when Tamas predominates, one experiences confusion, laziness, and delusion.
Consequences of Living in Each Mode (Verses 14-18)
Krishna explains the consequences and destinations that follow from living in each mode:
- Sattva leads to higher realms and wisdom. When one dies in this mode, they attain higher worlds, such as the realms of sages and the gods.
- Rajas leads to attachment to worldly activities and a mixed state of happiness and distress. Upon death, those in Rajas are reborn among those engaged in fruitive actions and material pursuits.
- Tamas leads to ignorance, confusion, and delusion. A person dying in this mode is reborn in lower forms of life, even among animals and unconscious entities.
Krishna emphasizes that those in Sattva rise upward to higher planes of existence, those in Rajas remain in the middle regions, and those in Tamas sink down into lower realms.
Recognizing and Transcending the Modes (Verses 19-20)
Krishna explains that a person attains liberation when they realize that their actions are influenced by the three modes, but their true self—the soul—is beyond these modes. Transcending the three modes enables a person to become free from the cycle of birth, death, old age, and suffering. Such a person attains Brahman—the eternal, pure state of being.
Arjuna’s Question About Transcendence (Verse 21)
Arjuna asks Krishna how to identify a person who has transcended the three modes of material nature. He wants to know the characteristics of such a person, their behavior, and how they manage to rise above the influence of the modes.
The Characteristics of One Who Has Transcended the Modes (Verses 22-25)
Krishna describes the characteristics of a person who has transcended the three modes:
- Such a person does not hate the effects of any of the modes (goodness, passion, or ignorance) when they arise, nor does he long for them when they are absent.
- He remains indifferent to the influence of the three modes and is not disturbed by them.
- He maintains equanimity in pleasure and pain, treats gold and dust as equal, and is unaffected by honor and dishonor.
- He regards friend and foe alike and renounces all material undertakings.
In other words, a person who transcends the three modes of material nature remains detached and unaffected by external conditions and treats all dualities—such as pleasure and pain, praise and blame, friend and enemy—with equality.
Attaining Liberation Through Devotion (Verses 26-27)
Krishna explains the path to transcend the three modes of material nature:
- Unswerving devotion to Krishna (bhakti-yoga) is the surest way to transcend the modes and become established in the Supreme Brahman.
- Krishna emphasizes that He is the ultimate foundation of Brahman, immortality, eternal dharma, and divine bliss.
A person who devotes themselves entirely to Krishna, practicing pure devotion and keeping their mind steadfast on Him, can rise above the influence of material nature and experience the eternal joy and peace that comes from union with the divine.
Key Teachings of Chapter 14:
- Nature of the Three Modes:
- Material existence is influenced by the three gunas—Sattva, Rajas, and Tamas. These modes define human behavior, emotions, and even the circumstances of rebirth.
- Sattva leads to wisdom and elevation, Rajas leads to action and restlessness, while Tamas results in ignorance and degradation.
- Binding Nature of the Modes:
- The three modes bind the eternal soul to the material body by influencing actions, desires, and thoughts. It is important to understand their effects so that one can make a conscious effort to rise beyond them.
- Transcending the Modes:
- Transcendence comes through cultivating equanimity and practicing devotion (bhakti) to Krishna.
- A person who rises above the influence of the three gunas is no longer bound by birth, death, old age, or suffering. Such a person attains liberation and eternal bliss.
- Qualities of the Liberated:
- One who has transcended the gunas is indifferent to pleasure and pain, praise and blame, and maintains detachment from all actions. Such a person is established in self-realization and remains unaffected by the ups and downs of life.
- Path to Liberation:
- Bhakti (devotion) to Krishna is highlighted as the most effective way to transcend the modes of material nature and achieve liberation. Through devotion, one becomes firmly established in the eternal truth, beyond the influence of Sattva, Rajas, and Tamas.
Chapter 14 serves as a crucial insight into the nature of material existence and the forces that shape human experiences. It provides a framework for understanding the three fundamental modes that influence behavior, emotions, and thoughts. Krishna’s teaching emphasizes the importance of recognizing the effects of these modes and making an effort to transcend them.
By cultivating equanimity, practicing self-control, and developing unswerving devotion to Krishna, one can rise beyond the three modes, liberate oneself from the cycle of birth and death, and attain the Supreme Brahman—a state of eternal joy and peace. This chapter underscores that the path of yoga and devotion can ultimately lead one to the state of liberation, freeing the soul from material entanglements and uniting with the divine consciousness.