Standard Translation Chapter 14

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

śrī-bhagavān uvāca | paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānam uttamam | yaj jñātvā munayaḥ sarve parāṃ siddhim ito gatāḥ ||

[14.1] The Lord said: I shall speak again the highest knowledge, the best of knowledges, knowing which all the munis have gone from here to the highest siddhi.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
param (परम्): para, “beyond, further.” The higher; the furthest.
bhūyaḥ (भूयः): Again; more (comparative of bahu, or from bhū “becoming more”).
pravakṣyāmi (प्रवक्ष्यामि): pra-vac future. I shall declare.
jñānānām (ज्ञानानाम्): Of knowledges.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
uttamam (उत्तमम्): Highest (ud-tama, superlative of ud, “up”).
yat (यत्): Which; what (relative neuter). Also “because.”
jñātvā (ज्ञात्वा): Gerund of jñā, “to know.” Having known.
munayaḥ (मुनयः): Sages.
sarve (सर्वे): All (masculine plural).
parām (पराम्): Feminine of para, “beyond.” The higher (course, devotion, etc.).
siddhim (सिद्धिम्): sidh, “to reach, to succeed.” Fulfilment.
itaḥ (इतः): From here.
gatāḥ (गताः): Gone (plural).

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

idaṃ jñānam upāśritya mama sādharmyam āgatāḥ | sarge 'pi nopajāyante pralaye na vyathanti ca ||

[14.2] Taking refuge in this jñāna, they have come to my sādharmya. They are not born even at sarga, nor do they tremble at pralaya.

Word make-up

idam (इदम्): This (neuter).
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
upāśritya (उपाश्रित्य): upa-ā-śri. Taking refuge in.
mama (मम): Genitive of aham. My; of me.
sādharmyam (साधर्म्यम्): sa, “same” + dharma (dhṛ, “to hold”). Sharing the same holding. Same-holding. Not a thin “nature.”
āgatāḥ (आगताः): Come (ā-gam).
sarge (सर्गे): sṛj, “to emit.” Sending-forth. Not a thin “creation.”
api (अपि): Also; even.
na upajāyante (न उपजायन्ते): They are not born.
pralaye (प्रलये): At dissolution.
na (न): Not.
vyathanti (व्यथन्ति): vyath, “to waver.” They tremble.
ca (च): And.

मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम्। सम्भवः सर्वभूतानां ततो भवति भारत।

mama yonir mahad brahma tasmin garbhaṃ dadhāmy aham | sambhavaḥ sarva-bhūtānāṃ tato bhavati bhārata ||

[14.3] Great brahman is my yoni; in it I place the garbha. From that comes the arising of all beings, O Bhārata.

Word make-up

mama (मम): Genitive of aham. My; of me.
yoniḥ (योनिः): yoni: womb; source (yu, “to join,” the joining-place).
mahat (महत्): Great.
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
tasmin (तस्मिन्): Locative of tad. In that.
garbham (गर्भम्): garbha: womb; embryo.
dadhāmi (दधामि): Present of dhā, “to place.” I place.
aham (अहम्): Nominative of the first person. I.
sambhavaḥ (सम्भवः): Arising together; origin.
sarva-bhūtānām (सर्व-भूतानाम्): Of all beings.
tataḥ (ततः): From tad + tas. From that; then.
bhavati (भवति): Present of bhū, “to be, to come to be.” Comes to be.
bhārata (भारत): Bhārata: descendant of Bharata. Address to Arjuna (or, in Sañjaya’s mouth, to Dhṛtarāṣṭra).

सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः। तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता।

sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ | tāsāṃ brahma mahad yonir ahaṃ bīja-pradaḥ pitā ||

[14.4] Whatever forms arise in all yonis, O son of Kuntī, great brahman is their yoni; I am the father who gives the seed.

Word make-up

sarva-yoniṣu (सर्व-योनिषु): sarva (All; whole (from sar, “to stretch”). Bound form) + yoniṣu (In wombs).
kaunteya (कौन्तेय): Kaunteya: son of Kuntī. Address to Arjuna.
mūrtayaḥ (मूर्तयः): Embodiments.
sambhavanti (सम्भवन्ति): sam-bhū. They arise together.
yāḥ (याः): Who (feminine plural).
tāsām (तासाम्): Of them (feminine).
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
mahat (महत्): Great.
yoniḥ (योनिः): yoni: womb; source (yu, “to join,” the joining-place).
aham (अहम्): Nominative of the first person. I.
bīja-pradaḥ (बीज-प्रदः): Giver (dā) of the seed.
pitā (पिता): pitṛ: father (pā, “to protect”).

सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः। निबध्नन्ति महाबाहो देहे देहिनमव्ययम्।

sattvaṃ rajas tama iti guṇāḥ prakṛti-sambhavāḥ | nibadhnanti mahā-bāho dehe dehinam avyayam ||

[14.5] sattva, rajas, and tamas — the guṇas born of prakṛti — bind the unchanging embodied one in the body, O mighty-armed.

Word make-up

sattvam (सत्त्वम्): sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
rajaḥ (रजः): rajas: from rañj, “to colour, to redden.” The strand of passion and stirring.
tamaḥ (तमः): tamas: darkness; from tam, “to faint, to be dark.” The strand of inertia.
iti (इति): Thus; the close of a quoted thought.
guṇāḥ (गुणाः): The strands.
prakṛti-sambhavāḥ (प्रकृति-सम्भवाः): Born of prakṛti.
nibadhnanti (निबध्नन्ति): They bind down.
mahā-bāho (महा-बाहो): mahā (“great”) + bāhu (“arm”). Vocative: O great-armed one.
dehe (देहे): In the body.
dehinam (देहिनम्): The embodied one (dehin).
avyayam (अव्ययम्): a- + vyaya (vi-i, “to go apart”; expenditure). That which does not get spent; unfailing.

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्। सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ।

tatra sattvaṃ nirmalatvāt prakāśakam anāmayam | sukha-saṅgena badhnāti jñāna-saṅgena cānagha ||

[14.6] Among them, sattva, being stainless, is illuminating and without illness; it binds by clinging to joy and by clinging to knowledge, O sinless one.

Word make-up

tatra (तत्र): There (tad + tra, “place”).
sattvam (सत्त्वम्): sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
nirmalatvāt (निर्मलत्वात्): From being stainless.
prakāśakam (प्रकाशकम्): Illuminating (pra-kāś).
anāmayam (अनामयम्): an-āmaya: without illness.
sukha-saṅgena (सुख-सङ्गेन): By clinging to ease.
badhnāti (बध्नाति): bandh, “to bind.” It binds.
jñāna-saṅgena (ज्ञान-सङ्गेन): By clinging to knowledge.
ca (च): And.
anagha (अनघ): an- + agha (“evil, stain”). O stainless one.

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्। तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्।

rajo rāgātmakaṃ viddhi tṛṣṇā-saṅga-samudbhavam | tan nibadhnāti kaunteya karma-saṅgena dehinam ||

[14.7] Know rajas to be of the nature of rāga, arising from thirst and clinging; it binds the embodied one by clinging to karma, O son of Kuntī.

Word make-up

rajaḥ (रजः): rajas: from rañj, “to colour, to redden.” The strand of passion and stirring.
rāga-ātmakam (राग-आत्मकम्): Whose self is passion-colouring (rañj).
viddhi (विद्धि): Imperative of vid, “to know.” Know!
tṛṣṇā-saṅga-samudbhavam (तृष्णा-सङ्ग-समुद्भवम्): Whose arising-up is from thirst and clinging.
tat (तत्): Nominative/accusative neuter of tad. That.
nibadhnāti (निबध्नाति): ni-bandh. It binds down.
kaunteya (कौन्तेय): Kaunteya: son of Kuntī. Address to Arjuna.
karma-saṅgena (कर्म-सङ्गेन): By clinging to action.
dehinam (देहिनम्): The embodied one (dehin).

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्। प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत।

tamas tv ajñāna-jaṃ viddhi mohanaṃ sarva-dehinām | pramādālasya-nidrābhis tan nibadhnāti bhārata ||

[14.8] Know tamas to be born of ignorance, deluding all the embodied; it binds by heedlessness, sloth, and sleep, O Bhārata.

Word make-up

tamaḥ (तमः): tamas: darkness; from tam, “to faint, to be dark.” The strand of inertia.
tu (तु): But.
ajñāna-jam (अज्ञान-जम्): Born (jan) of not-knowing.
viddhi (विद्धि): Imperative of vid, “to know.” Know!
mohanam (मोहनम्): Deluding (muh).
sarva-dehinām (सर्व-देहिनाम्): Of all embodied ones.
pramāda-ālasya-nidrābhiḥ (प्रमाद-आलस्य-निद्राभिः): By heedlessness, laziness, and sleep.
tat (तत्): Nominative/accusative neuter of tad. That.
nibadhnāti (निबध्नाति): ni-bandh. It binds down.
bhārata (भारत): Bhārata: descendant of Bharata. Address to Arjuna (or, in Sañjaya’s mouth, to Dhṛtarāṣṭra).

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

sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata | jñānam āvṛtya tu tamaḥ pramāde sañjayaty uta ||

[14.9] sattva makes one cling to joy, rajas to action, O Bhārata; tamas, covering knowledge, makes one cling to heedlessness.

Word make-up

sattvam (सत्त्वम्): sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
sukhe (सुखे): In ease.
sañjayati (सञ्जयति): Causes to cling (sam-ji/sañj).
rajaḥ (रजः): rajas: from rañj, “to colour, to redden.” The strand of passion and stirring.
karmaṇi (कर्मणि): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
bhārata (भारत): Bhārata: descendant of Bharata. Address to Arjuna (or, in Sañjaya’s mouth, to Dhṛtarāṣṭra).
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
āvṛtya (आवृत्य): Having enveloped.
tu (तु): But.
tamaḥ (तमः): tamas: darkness; from tam, “to faint, to be dark.” The strand of inertia.
pramāde (प्रमादे): In heedlessness.
sañjayati (सञ्जयति): Causes to cling (sam-ji/sañj).
uta (उत): Also; or.

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

rajas tamaś cābhibhūya sattvaṃ bhavati bhārata | rajaḥ sattvaṃ tamaś caiva tamaḥ sattvaṃ rajas tathā ||

[14.10] sattva arises when it has overcome rajas and tamas, O Bhārata; rajas arises, overcoming sattva and tamas; tamas likewise, overcoming sattva and rajas.

Word make-up

rajaḥ (रजः): rajas: from rañj, “to colour, to redden.” The strand of passion and stirring.
tamaḥ (तमः): tamas: darkness; from tam, “to faint, to be dark.” The strand of inertia.
ca (च): And.
abhibhūya (अभिभूय): abhi-bhū gerund. Having overcome.
sattvam (सत्त्वम्): sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
bhavati (भवति): Present of bhū, “to be, to come to be.” Comes to be.
bhārata (भारत): Bhārata: descendant of Bharata. Address to Arjuna (or, in Sañjaya’s mouth, to Dhṛtarāṣṭra).
rajaḥ (रजः): rajas: from rañj, “to colour, to redden.” The strand of passion and stirring.
sattvam (सत्त्वम्): sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
tamaḥ (तमः): tamas: darkness; from tam, “to faint, to be dark.” The strand of inertia.
ca eva (च एव): And also; as well.
tamaḥ (तमः): tamas: darkness; from tam, “to faint, to be dark.” The strand of inertia.
sattvam (सत्त्वम्): sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
rajaḥ (रजः): rajas: from rañj, “to colour, to redden.” The strand of passion and stirring.
tathā (तथा): In that way; likewise (tad + thā).

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते। ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत।

sarva-dvāreṣu dehe 'smin prakāśa upajāyate | jñānaṃ yadā tadā vidyād vivṛddhaṃ sattvam ity uta ||

[14.11] When light is born at all the gates in this body, and knowledge too, then know that sattva has grown.

Word make-up

sarva-dvāreṣu (सर्व-द्वारेषु): At all doors (the sense-gates).
dehe (देहे): In the body.
asmin (अस्मिन्): In this.
prakāśaḥ (प्रकाशः): pra-kāś. Light; shining-forth.
upajāyate (उपजायते): upa-jan. Is born toward; arises.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
yadā (यदा): When.
tadā (तदा): Then (tad + ā).
vidyāt (विद्यात्): Optative of vid, “to know.” One should know.
vivṛddham (विवृद्धम्): Grown.
sattvam (सत्त्वम्): sat, “being” + -tva. As a guṇa: the clear strand. Being-clear. Not a thin “goodness.”
iti (इति): Thus; the close of a quoted thought.
uta (उत): Also; or.

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा। रजस्येतानि जायन्ते विवृद्धे भरतर्षभ।

lobhaḥ pravṛttir ārambhaḥ karmaṇām aśamaḥ spṛhā | rajasy etāni jāyante vivṛddhe bharatarṣabha ||

[14.12] Greed, activity, the starting of actions, unrest, and longing — these arise when rajas has grown, O bull of the Bharatas.

Word make-up

lobhaḥ (लोभः): From lubh, “to be greedy.” Greed.
pravṛttiḥ (प्रवृत्तिः): Turning-forth; activity.
ārambhaḥ (आरम्भः): ā-rabh: a taking-hold; a starting.
karmaṇām (कर्मणाम्): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
aśamaḥ (अशमः): Non-calm; unrest.
spṛhā (स्पृहा): From spṛh, “to be eager.” Longing.
rajasi (रजसि): rañj, “to colour.” Colouring. Not a thin “passion” as the only sense.
etāni (एतानि): These (neuter plural).
jāyante (जायन्ते): They arise.
vivṛddhe (विवृद्धे): When grown (vi-vṛdh).
bharata-ṛṣabha (भरत-ऋषभ): ṛṣabha is the bull, the best of a kind. O bull of the Bharatas.

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च। तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन।

aprakāśo 'pravṛttiś ca pramādo moha eva ca | tamasy etāni jāyante vivṛddhe kuru-nandana ||

[14.13] Darkness, inaction, heedlessness, and delusion — these arise when tamas has grown, O joy of the Kurus.

Word make-up

aprakāśaḥ (अप्रकाशः): Non-shining; darkness.
apravṛttiḥ (अप्रवृत्तिः): Non-turning-forth; inaction.
ca (च): And.
pramādaḥ (प्रमादः): pra-mad: to be exhilarated forth; heedlessness.
mohaḥ (मोहः): From muh, “to be confused, to faint.” Delusion.
eva ca (एव च): And also; as well.
tamasi (तमसि): tam, “to be dark.” Darkness.
etāni (एतानि): These (neuter plural).
jāyante (जायन्ते): They arise.
vivṛddhe (विवृद्धे): When grown (vi-vṛdh).
kuru-nandana (कुरु-नन्दन): nand, “to rejoice.” O joy of the Kurus.

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्। तदोत्तमविदां लोकानमलान्प्रतिपद्यते।

yadā sattve pravṛddhe tu pralayaṃ yāti deha-bhṛt | tadottama-vidāṃ lokān amalān pratipadyate ||

[14.14] When the body-bearer goes to dissolution with sattva grown, then he reaches the stainless worlds of those who know the highest.

Word make-up

yadā (यदा): When.
sattve (सत्त्वे): In sattva.
pravṛddhe (प्रवृद्धे): When grown forth.
tu (तु): But.
pralayam (प्रलयम्): pra- + lī, “to melt, to dissolve.” Dissolution.
yāti (याति): Present of yā, “to go.” He goes.
deha-bhṛt (देह-भृत्): Bearer (bhṛ) of a body.
tadā (तदा): Then (tad + ā).
uttama-vidām (उत्तम-विदाम्): Of those who know the highest (uttama + vid).
lokān (लोकान्): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
amalān (अमलान्): Stainless (plural).
pratipadyate (प्रतिपद्यते): prati-pad. He steps toward; he reaches.

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते। तथा प्रलीनस्तमसि मूढयोनिषु जायते।

rajasi pralayaṃ gatvā karma-saṅgiṣu jāyate | tathā pralīnas tamasi mūḍha-yoniṣu jāyate ||

[14.15] Having gone to dissolution in rajas, he is born among those who cling to action; so too, dissolved in tamas, he is born in wombs of the deluded.

Word make-up

rajasi (रजसि): rañj, “to colour.” Colouring. Not a thin “passion” as the only sense.
pralayam (प्रलयम्): pra- + lī, “to melt, to dissolve.” Dissolution.
gatvā (गत्वा): Gerund of gam, “to go.” Having gone.
karma-saṅgiṣu (कर्म-सङ्गिषु): Among those who cling to action.
jāyate (जायते): jan, “to be born.” He is born.
tathā (तथा): In that way; likewise (tad + thā).
pralīnaḥ (प्रलीनः): Dissolved (pra-lī).
tamasi (तमसि): tam, “to be dark.” Darkness.
mūḍha-yoniṣu (मूढ-योनिषु): In wombs of the deluded.
jāyate (जायते): jan, “to be born.” He is born.

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

karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam | rajasas tu phalaṃ duḥkham ajñānaṃ tamasaḥ phalam ||

[14.16] They say the fruit of well-done action is sāttvika, stainless; the fruit of rajas is pain; the fruit of tamas is ignorance.

Word make-up

karmaṇaḥ (कर्मणः): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
sukṛtasya (सुकृतस्य): Of the well-done (su-kṛ).
āhuḥ (आहुः): They say.
sāttvikam (सात्त्विकम्): Of sattva; lucidity-born.
nirmalam (निर्मलम्): nir-mala: without dirt. Stainless.
phalam (फलम्): phala: fruit (of a plant, then of a deed). Result.
rajasaḥ (रजसः): rañj, “to colour.” Colouring. Not a thin “passion” as the only sense.
tu (तु): But.
phalam (फलम्): phala: fruit (of a plant, then of a deed). Result.
duḥkham (दुःखम्): duḥkha: “bad-axle”; unease; pain.
ajñānam (अज्ञानम्): a-jñāna: not-knowing. Ignorance.
tamasaḥ (तमसः): tam, “to be dark.” Darkness.
phalam (फलम्): phala: fruit (of a plant, then of a deed). Result.

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च। प्रमादमोहौ तमसो भवतोऽज्ञानमेव च।

sattvāt sañjāyate jñānaṃ rajaso lobha eva ca | pramāda-mohau tamaso bhavato 'jñānam eva ca ||

[14.17] From sattva, knowledge is born, and from rajas, greed; from tamas arise heedlessness and delusion, and ignorance itself.

Word make-up

sattvāt (सत्त्वात्): From sattva.
sañjāyate (सञ्जायते): sam-jan. Is born together; arises.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
rajasaḥ (रजसः): rañj, “to colour.” Colouring. Not a thin “passion” as the only sense.
lobhaḥ (लोभः): From lubh, “to be greedy.” Greed.
eva ca (एव च): And also; as well.
pramāda-mohau (प्रमाद-मोहौ): Heedlessness and delusion (dual).
tamasaḥ (तमसः): tam, “to be dark.” Darkness.
bhavataḥ (भवतः): Come to be (3 dual), or genitive of bhavat “you/being.”
ajñānam (अज्ञानम्): a-jñāna: not-knowing. Ignorance.
eva ca (एव च): And also; as well.

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः। जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः।

ūrdhvaṃ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ | jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ ||

[14.18] Those established in sattva go upward; the rājasas stay in the middle; those established in the workings of the lowest guṇa go downward.

Word make-up

ūrdhvam (ऊर्ध्वम्): Upward.
gacchanti (गच्छन्ति): They go.
sattva-sthāḥ (सत्त्व-स्थाः): Standing in sattva.
madhye (मध्ये): In the middle.
tiṣṭhanti (तिष्ठन्ति): They stay.
rājasāḥ (राजसाः): The rājasic ones.
jaghanya-guṇa-vṛtti-sthāḥ (जघन्य-गुण-वृत्ति-स्थाः): Standing in the turning (vṛt) of the hindmost strand.
adhaḥ (अधः): Downward.
gacchanti (गच्छन्ति): They go.
tāmasāḥ (तामसाः): The tāmasic ones.

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

nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati | guṇebhyaś ca paraṃ vetti mad-bhāvaṃ so 'dhigacchati ||

[14.19] When the seer sees no doer other than the guṇas, and knows what is beyond the guṇas, he attains my bhāva.

Word make-up

na anyam (न अन्यम्): No other.
guṇebhyaḥ (गुणेभ्यः): Than the guṇas; from the guṇas.
kartāram (कर्तारम्): Accusative of kartṛ. Doer.
yadā (यदा): When.
draṣṭā (द्रष्टा): Agent of dṛś. The seer.
anupaśyati (अनुपश्यति): anu + dṛś. He sees along; he sees in due order.
guṇebhyaḥ (गुणेभ्यः): Than the guṇas; from the guṇas.
ca (च): And.
param (परम्): para, “beyond, further.” The higher; the furthest.
vetti (वेत्ति): Present of vid, “to know.” He knows.
mad-bhāvam (मद्-भावम्): My coming-to-be; my being.
saḥ (सः): Nominative masculine of tad. He; that one.
adhigacchati (अधिगच्छति): adhi-gam. He goes onto; he attains.

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्। जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते।

guṇān etān atītya trīn dehī deha-samudbhavān | janma-mṛtyu-jarā-duḥkhair vimukto 'mṛtam aśnute ||

[14.20] Having gone beyond these three guṇas, which give rise to the body, the embodied one, freed from the pains of birth, death, and old age, tastes the deathless.

Word make-up

guṇān (गुणान्): The strands (guṇas).
etān (एतान्): These (accusative).
atītya (अतीत्य): ati-i gerund. Having gone beyond.
trīn (त्रीन्): Three (accusative).
dehī (देही): The embodied one.
deha-samudbhavān (देह-समुद्भवान्): Which arise together (sam-ud-bhū) as the body.
janma-mṛtyu-jarā-duḥkhaiḥ (जन्म-मृत्यु-जरा-दुःखैः): By the pains of birth, death, and old age.
vimuktaḥ (विमुक्तः): Fully released (vi-muc).
amṛtam (अमृतम्): a- (“not”) + mṛ, “to die.” Deathlessness. Not thin “nectar.”
aśnute (अश्नुते): aś, “to reach, to eat.” One tastes; one attains.

अर्जुन उवाच। कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो। किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते।

arjuna uvāca | kair liṅgais trīn guṇān etān atīto bhavati prabho | kim ācāraḥ kathaṃ caitāṃs trīn guṇān ativartate ||

[14.21] Arjuna said: By what marks, O Lord, is one who has gone beyond these three guṇas? What is his conduct, and how does he pass beyond these three guṇas?

Word make-up

arjuna (अर्जुन): Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
kaiḥ (कैः): By what?
liṅgaiḥ (लिङ्गैः): By marks (liṅga, “sign, characteristic”).
trīn (त्रीन्): Three (accusative).
guṇān (गुणान्): The strands (guṇas).
etān (एतान्): These (accusative).
atītaḥ (अतीतः): Gone beyond.
bhavati (भवति): Present of bhū, “to be, to come to be.” Comes to be.
prabho (प्रभो): Vocative of prabhu: pra-bhū, “to be forth, to be master.” O master.
kim ācāraḥ (किम् आचारः): Of what conduct?
katham (कथम्): How.
ca (च): And.
etān (एतान्): These (accusative).
trīn (त्रीन्): Three (accusative).
guṇān (गुणान्): The strands (guṇas).
ativartate (अतिवर्तते): ati-vṛt. He turns beyond; he passes beyond.

श्री भगवानुवाचप्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव।न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति।

śrī-bhagavān uvāca | prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava | na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ||

[14.22] The Lord said: He does not hate shining, activity or delusion when they have come, nor does he long for them when they have gone, O son of Pāṇḍu;

Word make-up

śrī-bhagavān (श्री-भगवान्): Compound. śrī: śrī: splendour, the honour-prefix, from śri “to lean / to shine.” bhagavān: bhaga (“share, portion, majesty,” from bhaj “to share”) + -vant “possessing.” One who has the share of majesty. The Lord as the one possessed of majesty, not a first name.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
prakāśam (प्रकाशम्): The core matches the root śam, “to be calm.” pra- (“forth, forward”) + kāśam. Here: illumination.
ca (च): Enclitic particle: “and, also.”
pravṛttim (प्रवृत्तिम्): The core matches the root vṛt, “to turn.” pra- (“forth, forward”) + vṛttim. Here: activity.
moham (मोहम्): From muh, “to be confused, to go astray.” Confusion; a going-astray of mind.
eva (एव): Particle of restriction or emphasis: “only, just, indeed.”
pāṇḍava (पाण्डव): Descendants of Pāṇḍu (pāṇḍu “pale”). The pale-king’s sons.
na (न): Negation: “not.”
dveṣṭi (द्वेष्टि): From dviṣ, “to hate.” Hates.
sampravṛttāni (सम्प्रवृत्तानि): The core matches the root vṛt, “to turn.” sam- (“together”) + pravṛttāni. Here: when present.
nivṛttāni (निवृत्तानि): The core matches the root vṛt, “to turn.” ni- (“down, in”) + vṛttāni. Here: when absent.
kāṅkṣati (काङ्क्षति): Here: longs. Here: longs.
ca (च): Enclitic particle: “and, also.”
ca (च): Enclitic particle: “and, also.”
na (न): Negation: “not.”

उदासीनवदासीनो गुणैर्यो न विचाल्यते।गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते।

udāsīna-vad āsīno guṇair yo na vicālyate | guṇā vartanta ity evaṃ yo 'vatiṣṭhati neṅgate ||

[14.23] who sits as if unconcerned, unshaken by the guṇas, who stands and does not stir, thinking “the guṇas move;”

Word make-up

udāsīna-vad (उदासीन-वद्): Compound. udāsīna: The core matches the root ās, “to sit.” ud- (“up, out”) + āsīna. vad: The core matches the root vad, “to say.”
āsīnaḥ (आसीनः): The core matches the root ās, “to sit.” ā- (“unto, fully”) + sīnaḥ. Here: situated.
guṇair (गुणैर्): guṇair is used as a grammatical form in this verse.
yo (यो): yo is used as a grammatical form in this verse.
na (न): Negation: “not.”
vicālyate (विचाल्यते): vi- (“apart, asunder”) + cālyate. Here: are disturbed.
guṇāḥ (गुणाः): guṇa: strand, constituent thread of experience. Here: modes of material nature.
vartanta (वर्तन्त): The core matches the root tan, “to stretch.”
ity (इत्य्): ity is used as a grammatical form in this verse.
evaṃ (एवं): Inflected from eva. Particle of restriction or emphasis: “only, just, indeed.”
avatiṣṭhati (अवतिष्ठति): ava- (“down, off”) joined to tiṣṭhati. From sthā, “to stand.” Standing-place; stood; having stood; stands. Together the form means ava + that sense.
neṅgate (नेङ्गते): neṅgate is used as a grammatical form in this verse.
yo (यो): yo is used as a grammatical form in this verse.

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः।तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः।

sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣṭāśma-kāñcanaḥ | tulya-priyāpriyo dhīras tulya-nindātma-sanstutiḥ ||

[14.24] to whom ease and unease are the same, who stands in himself, to whom a clod, a stone and gold are equal, to whom the dear and the undear are equal, who is wise, to whom blame and his own praise are the same;

Word make-up

sama-duḥkha-sukhaḥ (सम-दुःख-सुखः): Compound. sama: sama: same, even, equal. Evenness. duḥkha: dus- (“ill, hard”) + kha (“space, hole, axle-hole”). Ill-fitting; unease, pain. The opposite of sukha. sukhaḥ: su- (“well, good”) + kha (“axle-hole, space”). Well-fitting; ease. Not a thin “happiness.”
sva-sthaḥ (स्व-स्थः): Compound. sva: sva is used as a grammatical form in this verse. sthaḥ: From sthā, “to stand.” Standing; one who stands. Here: established in the self.
sama-loṣṭāśma-kāñcanaḥ (सम-लोष्टाश्म-काञ्चनः): Compound. sama: sama: same, even, equal. Evenness. loṣṭāśma: loṣṭāśma is used as a grammatical form in this verse. kāñcanaḥ: The core matches the root an, “to breathe.”
tulya-priyāpriyo (तुल्य-प्रियाप्रियो): Compound. tulya: tulya is used as a grammatical form in this verse. priyāpriyo: The core matches the root āp, “to reach.”
dhīras (धीरस्): The core matches the root as, “to be.”
tulya-nindātma-sanstutiḥ (तुल्य-निन्दात्म-सन्स्तुतिः): Compound. tulya: tulya is used as a grammatical form in this verse. nindātma: The core matches the root dā, “to give.” ni- (“down, in”) + ndātma. sanstutiḥ: The core matches the root an, “to breathe.”

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः।सर्वारम्भपरित्यागी गुणातीतः स उच्यते।

mānāpamānayos tulyas tulyo mitrāri-pakṣayoḥ | sarvārambha-parityāgī guṇātītaḥ sa ucyate ||

[14.25] the same in honour and dishonour, the same toward the side of a friend and the side of a foe, who has laid down all undertakings — he is said to have gone beyond the guṇas.

Word make-up

mānāpamānayos (मानापमानयोस्): The core matches the root āp, “to reach.”
tulyas (तुल्यस्): The core matches the root as, “to be.”
tulyaḥ (तुल्यः): Here: equal. Here: equal.
mitrāri-pakṣayoḥ (मित्रारि-पक्षयोः): Compound. mitrāri: mitrāri is used as a grammatical form in this verse. pakṣayoḥ: pakṣayoḥ is used as a grammatical form in this verse.
sarvārambha-parityāgī (सर्वारम्भ-परित्यागी): Compound. sarvārambha: The core matches the root ram, “to rest, to delight.” parityāgī: pari- (“around”) joined to tyāgī. From tyaj, “to leave” + -in. One who leaves (the fruit, the clinging). Together the form means pari + that sense.
guṇātītaḥ (गुणातीतः): guṇātītaḥ is used as a grammatical form in this verse.
saḥ (सः): Nominative singular masculine of tad: “he, that one.”
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.

मां च योऽव्यभिचारेण भक्तियोगेन सेवते। स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते।

māṃ ca yo 'vyabhicāreṇa bhakti-yogena sevate | sa guṇān samatītyaitān brahma-bhūyāya kalpate ||

[14.26] And he who serves me with unswerving bhakti-yoga, having fully passed beyond these guṇas, is fit for becoming brahman.

Word make-up

mām (माम्): Accusative of aham. Me.
ca (च): And.
yaḥ (यः): Who; he who (relative).
avyabhicāreṇa (अव्यभिचारेण): Without going-astray (a-vi-abhi-car).
bhakti-yogena (भक्ति-योगेन): By the joining that is turning-toward (bhaj).
sevate (सेवते): sev, “to resort to, to serve.” He serves.
saḥ (सः): Nominative masculine of tad. He; that one.
guṇān (गुणान्): The strands (guṇas).
samatītya (समतीत्य): sam-ati-i. Having fully gone beyond.
etān (एतान्): These (accusative).
brahma-bhūyāya (ब्रह्म-भूयाय): For the becoming of that-which-is-vast (brahman, from bṛh). Dative of purpose.
kalpate (कल्पते): kḷp, “to be fit, to arrange.” Is fit.

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च। शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च।

brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca | śāśvatasya ca dharmasya sukhasyaikāntikasya ca ||

[14.27] For I am the foundation of brahman, of the deathless and the unchanging, of lasting dharma, and of the joy that is one-pointed.

Word make-up

brahmaṇaḥ (ब्रह्मणः): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
hi (हि): For; because.
pratiṣṭhā (प्रतिष्ठा): prati-sthā. A standing-against; foundation.
aham (अहम्): Nominative of the first person. I.
amṛtasya (अमृतस्य): a- (“not”) + mṛ, “to die.” Deathlessness. Not thin “nectar.”
avyayasya (अव्ययस्य): Of the unfailing.
ca (च): And.
śāśvatasya (शाश्वतस्य): Of the lasting.
ca (च): And.
dharmasya (धर्मस्य): dhṛ, “to hold, to uphold.” That which holds a thing in its way. The holding. Not a one-word “religion.”
sukhasya (सुखस्य): Of ease.
aikāntikasya (ऐकान्तिकस्य): Of what is eka-anta: one-ended; exclusive, one-pointed.
ca (च): And.