||om tat sat||

Sanskrit text in Devanagari, Kannada, Gujarati, English , Telugu

|| ओम् तत् सत् ॥

श्रीभगवानुवाच:
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।
यत् ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥1||

"I will again tell you that Supreme Knowledge, by which all sages reached the highest perfection from here."

श्रीकृष्णपरब्रह्मने नमः
श्रीमद्भगवद्गीत
गुणत्रयविभाग योगः
चतुर्दशोऽध्यायः

In the Chapter 13, Kshetra Kshetrajnya Vibhaga Yoga, Krishna says, "Verily, seated in Prakruti, the Purusha experiences the Gunas born of Prakruti. His attachment to the Gunas is the cause of birth in good and evil wombs" (13.22). That was not the first time we heard about Gunas being the cause of Samsara. There are references to the Gunas in the second, third, fourth, sixth, and seventh chapters.

In the third chapter, when Krishna first discusses the Guna, He says that one who is aware of the truth about "Gunas" and "Actions" realizes that they—Sattva, Rajas, and Tamas—act on the sensory organs, driving one away from realization of the Self. Having realized the nature of Gunas and actions, one who wants Liberation learns to detach from their actions (3.28). When Arjuna asks why man is attracted to committing sins, Krishna points to desire, which originates in Rajo Guna, as the cause. Desire, Krishna notes, is the biggest enemy to Liberation from the cycle of birth and death. He counsels Arjuna to destroy its power over him.

Then, Chapter 6, Atmasamyamana Yoga, highlighting- "शांतरजसम्", ("the one who has quieted the Rajo Guna realizes supreme contentment"), Krishna again emphasizes the need for controlling the Gunas of Rajas and Tamas.

In Chapter 7, Vijnyana Yoga, Krishna explains that the whole world is affected by the three Gunas, that it confuses the Gunas with Brahman, who is beyond these Gunas (7.13). Effectively, Krishna says that these Gunas are the cause of people being misled or people's ignorance on spiritual matters.

In the thirteenth chapter, Krishna says that the Gunas cause good fortune (of birth or other life circumstances) (13.21). This raises several questions: Which Gunas cause good or bad fortune? How do the Gunas bring about such attachments? How can people free themselves from the bonds of the Gunas?

This chapter is the answer to these questions.

Arjuna did not raise these questions. Krishna of his own accord, elaborates on the Gunas. Thus, Chapter 14, the Guna Traya Vibhaga Yoga, provides the definitive picture of the nature of the three Gunas.

Thus, this chapter starts on exactly the same lines as Chapter 9, the Rajavidya Rajaguhya Yoga, which Krishna began by saying, "I will tell ('प्रवक्ष्यामि') that Knowledge, knowing which one will be free from this cycle of life and birth."

Sloka 1

श्रीभगवानुवाच:
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।
यत् ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥1||

स॥ यत् ज्ञात्वा मुनयः सर्वे इतः परां सिद्धिम् गताः (तत्) परं ज्ञानानां उत्तमम् ज्ञानं भूयः प्रवक्ष्यामि ॥1||

Sloka meanings:

यत् ज्ञात्वा मुनयः सर्वे - having known which, all the sages
इतः परां सिद्धिम् गताः - achieved the highest perfection from here
परं ज्ञानानां उत्तमम् ज्ञानं - Supreme Knowledge among all knowledge
भूयः प्रवक्ष्यामि - again I shall speak

Sloka summary:

"I will again tell you that Supreme Knowledge, by which all sages reached the highest perfection from here." ||1||

"From here" means from this bondage. He will be talking about "'ज्ञानानां ज्ञानमुत्तमम्," the best among all knowledge, which includes knowledge of sacrifices and other Karma-oriented wisdom from the Vedas. Indeed out of all of them is Knowledge of the Supreme is the best.

Sloka 2

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः ।
सर्गेऽपि नोपजायन्ते प्रळये न व्यधन्ति च ॥2||

स॥ इदं ज्ञानं उपाश्रित्य मम साधर्म्यं आगताः सर्गे अपि न उपजायन्ते । प्रळये न व्यधन्ति च ॥2||

Sloka meanings:

इदं ज्ञानं उपाश्रित्य - resorting to this Knowledge
मम साधर्म्यं आगताः - having attained My own nature
सर्गेऽपि नोपजायन्ते - (they are) not born even during creation
प्रळये न व्यधन्ति च - not suffer during the dissolution

Sloka summary:

"Resorting to this Knowledge, having attained My own nature, they are not born even during creation, nor do they suffer during the dissolution." ||2||

Those people who devote themselves to this Knowledge attain Ultimate Reality (Bhagavan's nature). Attaining His nature frees one from the cycle of creation and dissolution which every being goes through.

Sloka 3

मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम् ।
सम्भवस्सर्व भूतानां ततो भवति भारत ॥3||

स॥ हे भारत ! महत् ब्रह्म मम योनिः । तस्मिन् अहम् गर्भं दधामि । ततः सर्वभूतानाम् सम्भवः भवति ॥3||

Sloka meanings:

महत् ब्रह्म - the great Brahman
मम योनिः - My womb
तस्मिन् अहम् गर्भं दधामि - in that, I place the seed
ततः सर्वभूतानाम् - from that all beings
सम्भवः भवति - creation happens

Sloka summary:

"The great Brahman is My womb. In that, I place the seed. O Bharata, from that happens the creation of all beings." ||3||

Shankaracharya rephrases the statement as follows: "मदीय माया त्रिगुणात्मिका प्रकृतिः योनि सर्वभूतानां कारणम्." Translated, this means, "My Prakruti, which is made of the three Gunas, is the womb. It is the cause of all creation." Mahat Brahma is the Unmanifest, the Prakruti is the Maya consisting of the three Gunas.

Sloka 4

सर्वयोनिषु कौन्तेय मूर्तयः संभवन्तियाः ।
तासां ब्रह्म महद्योनिः अहं बीजप्रदः पिता ॥4||

स॥ हे कौन्तेय! सर्वयोनिषु याः मूर्तयः संभवन्ति तासाम् महत् ब्रह्म योनिः (माता) । अहं बीजप्रदः पिता ॥4||

Sloka meanings:

सर्वयोनिषु याः मूर्तयः संभवन्ति - whatever forms are born from all wombs
तासाम् महत् ब्रह्म योनिः - of them the great Brahman is the Womb
अहं बीजप्रदः पिता - I am the father depositing the seed

Sloka summary:

"Oh Kaunteya, whatever forms are born from all wombs, of them the great Brahman is the Womb. I am the father depositing the seed." ||4||

In Kshetra Kshetrajnya Vibhaga Yoga, Krishna says, "क्षेत्रज्ञं चापि मां विद्धि सर्व क्षेत्रेषु भारत' (13.3). Translated, this means, "Know Me as the Kshetrajnya among all Kshetras (bodies)." That thought is restated in this Sloka.

Sloka 5

सत्त्वं रजस्तम इति गुणाः प्रकृति संभवाः ।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥5||

स॥ महाबाहो! प्रकृति सम्भवाः सत्त्वं रजः तमः इति गुणाः अव्ययम् देहिनम् (आत्मन्) देहे निबध्नन्ति ॥5||

Sloka meanings:

सत्त्वं रजः तमः इति गुणाः - Sattva, Rajas, Tamas are the Gunas
प्रकृति सम्भवाः - born of Prakruti
अव्ययम् - the immutable
देहिनम् देहे निबध्नन्ति - bind the embodied being in the body

Sloka summary:

"Oh Mahabaho, the Gunas named Sattva, Rajas, and Tamas are born of Prakruti and bind the Immutable Being in the body." ||5||

We have been hearing about the three Gunas since Chapter 2. They confuse the Atman, making it believe that It, the Imperishable Self, is really the perishable body. Krishna advised Arjuna to go beyond these three Gunas. Here, Krishna tells us more about these Gunas.

Sloka 6

तत्र सत्त्वं निर्मलत्वात् प्रकाशकमनामयम् ।
सुखसंगेन बध्नाति ज्ञानसंगेन चानघा ॥6||

स॥ हे अनघ! तत्र सत्त्वं निर्मलत्वात् प्रकाशकं अनामयं सुखसंगेन ज्ञानसंगेन च बध्नाति ॥6||

Sloka meanings:

तत्र सत्त्वं - among them the Sattva
निर्मलत्वात् प्रकाशकं - being pure is an illuminator
अनामयं - harmless
सुखसंगेन - with attachment to happiness
ज्ञानसंगेन च - with attachment to knowledge also
बध्नाति - binds

Sloka summary:

"Oh Anagha, among them the Sattva, being pure, is an illuminator and is harmless.
It binds through attachment to happiness, and also attachment to knowledge." ||6||

Sattva Guna is the most desirable of the three Gunas. But being part of the Prakruti, it also masks the Self through Maya. Through attachment to happiness, which is false, it binds the Self. Sattva also has attachment to knowledge. The knowledge referred here is the knowledge of scriptures and Vedic practices. Such knowledge also binds. Knowledge that sets one free is the Knowledge and steadfastness of Brahman.

So to achieve Liberation, one has to overcome even this desirable Guna.

Sloka 7

रजो रागात्मकं विद्धि तृष्णा सङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनाम् ॥7||

स॥ हे कौन्तेय! रजः रागात्मकम् (तथैव) तृष्ण आसंगसमुद्भवम् विद्धि । तत् (रजो गुणः) कर्मसंगेन देहिनम् (आत्मन्) देहे निबध्नाति ॥7||

Sloka meanings:

रजः रागात्मकम् - Rajas relates to passion for worldly affairs not connected with Brahman
तृष्ण आसंग समुद्भवम् विद्धि - know that it is born of craving and attachment
तत् (रजो गुणः) कर्मसंगेन - binds the embodied one to the body

Sloka summary:

"O Kaunteya, the nature of Rajas is passion. Know that it is born of craving and attachment. That Rajas with attachment to action binds the embodied one to the body." ||7||

Craving is the longing for things not acquired. Attachment is the clinging of the mind to what one possesses. A Rajasic personality is attached to actions, ambitions, and goals that result in goods and achievements here and now.

Sloka 8

तम स्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभिः तन्निबध्नाति भारत ॥8||

स॥ भारत! तमः तु अज्ञानजम् सर्वदेहिनाम् मोहनं । तत् (तमसः गुणः) प्रमादालस्य निद्राभिः निबध्नाति ॥8||

Sloka meanings:

तमः तु अज्ञानजम् विद्धि - know that Tamas is born of ignorance
सर्वदेहिनाम् मोहनं - deludes all embodied beings
प्रमादालस्य निद्राभिः - through forgetfulness, laziness, and sleep
तन्निबध्नाति - it binds

Sloka summary:

"Oh Bharata, know that Tamas is born of ignorance, that it deludes all embodied beings. It binds through forgetfulness, laziness, and sleep." ||8||

Sloka 9

सत्त्वं सुखे संजयति रजः कर्मणि भारत ।
ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥9||

स॥ भारत! सत्त्वं सुखे संजयति । रजः कर्मणि संगयति । तमः तु ज्ञानं आवृत्य प्रमादे संजयति उत ॥9||

Sloka meanings:

सत्त्वं सुखे संजयति - Sattva attaches one to Happiness
रजः कर्मणि - Rajas to actions
तमः तु ज्ञानं आवृत्य - Tamas covering up the Knowledge
प्रमादे संजयति - attaches to inadvertent actions
uta - surprise

Sloka summary:

"O Bharata, Sattva attaches one to Happiness, Rajas to actions, while Tamas, covering up Knowledge, attaches to inadvertent actions." ||9||

How these Gunas dominate a person is clarified in Sloka 10.

Sloka 10

रजस्तमश्चाभिभूय सत्त्वं भवति भारत ।
रजस्सत्वं तमश्चैव तमस्सत्त्वं रजस्तथा ॥10||

स॥ भारत! सत्त्वं भवति रजः तमः च अभिभूय । रजः सत्त्वं तमः च (अभिभूय भवति) । तथा तमः सत्त्वं रजः एवच (अभिभूय भवति) ॥10||

Sloka meanings:

सत्त्वं भवति - Sattva happens
रजः तमः च अभिभूय - subduing Rajo and Tamo Gunas
रजः सत्त्वं तमः च - Rajas by subduing Sattva and Tamas
तथा तमः सत्त्वं रजः एवच - similarly Tamas by subduing Sattva and Rajas

Sloka summary:

"O Bharata, Sattva increases by subduing Rajas and Tamas. Rajas increases by subduing Sattva and Tamas. Similarly, Tamas increases by subduing Sattva and Rajas." ||10||

A Guna becomes dominant by subduing the other two Gunas. How does one know which Guna is ascendant in any moment? Krishna explains this in the following Slokas.

Sloka 11

सर्वद्वारेषु देहेऽस्मिन् प्रकाश उपजायते ।
ज्ञानं यदा तदा विद्यात् विवृद्धं सत्त्वमित्युत ॥11||

स॥ यदा अस्मिन् देहे सर्वद्वारेषु प्रकाशः ज्ञानं उपजायते तदा सत्त्वं विवृद्धं (भवति इति) विद्यात् ॥11||

Sloka meanings:

यदा अस्मिन् देहे - when in this body
सर्वद्वारेषु प्रकाशः ज्ञानं उपजायते - Knowledge radiates through all doors
तदा सत्त्वं विवृद्धं विद्यात् - then one should know that Sattva has increased greatly

Sloka summary:

"When Knowledge radiates through all the doors in this body, then one should know that Sattva has increased greatly." ||11||
.
When Sattva is dominant, all actions of the being radiate with good feeling. All actions such as speech, study, or eating are illumined with positive feelings. An example of a Sattvic person is Vibhishana.

Sloka 12

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा ।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥12||

स॥ भरतर्षभ! रजसि विवृद्धे (सति) लोभः प्रवृत्तिः कर्मणां आरम्भः अशमः स्पृहा एतानि जायन्ते ॥12||

Sloka meanings:

रजसि विवृद्धे (सति) - when Rajas increases
लोभः प्रवृत्तिः - greed, constant endeavor
कर्मणां आरम्भः - undertaking of actions
अशमः स्पृहा - restlessness, desire
एतानि जायन्ते - all these come into being

Sloka summary:

"O Bharatarshabha, when Rajas increases, greed, constant endeavor, undertaking of actions, restlessness, desire, all of these come into being." ||12||

All these impulses—greed, constant action, restlessness, ambition to achieve goals and acquire goods—are forms of attachment. Ravana is an example of a prominent person with Rajas.

Sloka 13

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च ।
तमस्येतानि जायन्ते विरुद्धे कुरुनन्दन ॥13||

स॥ कुरुनन्दन! तमसि विवृद्धे (सति) अप्रकाशः अप्रवृत्तिः च प्रमादः मोहः एव च जायन्ते ॥13||

Sloka meanings:

तमसि विवृद्धे (सति) - when Tamas increases
अप्रकाशः अप्रवृत्तिः च - lack of discrimination, inactivity
प्रमादः मोहः एव च - inadvertence, delusion
जायन्ते - come into being

Sloka summary:

"O Kurunandana, when Tamas increases, lack of discrimination, inactivity, inadvertence, delusion come into being." ||13||

Kumbhakarna is an example of one in whom Tamo Guna is high.

Sloka 14

यद सत्त्वे प्रवृद्धेतु प्रळयं याति देहभृत् ।
तदोत्तमविदां लोकान् अमलान्प्रतिपद्यते ॥14||

स॥ यदा तु सत्त्वे प्रवृद्धे सति देहभृत् प्रळयम् याति तदा उत्तमविदाम् अमलान् लोकान् प्रतिपद्यते ॥14||

Sloka meanings:

यदा तु सत्त्वे प्रवृद्धे सति - when Sattva is in ascendance
देहभृत् प्रळयम् याति - if the embodied body undergoes death
अमलान् लोकान् प्रतिपद्यते - attains taintless worlds
तदा उत्तमविदाम् - of those who are the exalted ones

Sloka summary:

"When Sattva is ascendant, if the embodied being undergoes death, he attains the unstained worlds of those who are the exalted ones." ||14||

Sloka 15

रजसि प्रळयं गत्वा कर्मसङ्गिषु जायते ।
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥15||

स॥ रजसि (प्रवृद्धे सति) प्रळयं गत्वा कर्मसंगिषु जायते तथा तमसि (प्रवृद्धे सति) प्रलीनः मूढयोनिषु जायते ॥15||

Sloka meanings:

रजसि (प्रवृद्धे सति) - when Rajas is ascendant
प्रळयं गत्वा - when he dies
कर्मसंगिषु जायते - born among those attached to activity
तथा तमसि (प्रवृद्धे सति) - similarly when the one in whom Tamo Guna is ascendant
प्रलीनः मूढयोनिषु जायते - dies, he takes birth among an ignorant and deluded species

Sloka summary:

"When one dies while Rajas predominates, he will be born among those attached to activity. Similarly when the one in whom Tamas is ascendant dies, he takes birth among an ignorant and deluded species." ||15||

Sloka 16

कर्मणस्सुकृतस्याहु सात्त्विकं निर्मलं फलम् ।
रजसस्तु फलं दुःखं अज्ञानं तमसः फलम् ॥16||

स॥ सुकृतस्य कर्मणः सात्त्विकम् निर्मलम् फलम् (भवति) । रजसस्तु दुःखं फलम् (भवति) । तमसः अज्ञानं फलं भवति । इति (सज्जनाः) आहुः ॥16||

Sloka meanings:

सुकृतस्य कर्मणः फलम् - result of the good work
सात्त्विकम् निर्मलम् - pure and born of Sattva
रजसस्तु दुःखं फलम् - result of Rajas is sorrow
तमसः अज्ञानं फलं - result of Tamas is ignorance
इति (सज्जनाः) आहुः - they say

Sloka summary:

"It can be said that goodness results from Sattvic acts. The fruits of Rajasic acts is sorrow, and that Tamasic acts bring ignorance." ||16||

Sloka 17

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एवच ।
प्रमादमोहो तमसो भवतोऽज्ञानमेवच ॥17||

स॥ सत्त्वात् ज्ञानं संजायते । रजसः लोभ एव च (संजायते) । तमसः प्रमाद मोहो भवतः । अज्ञानं एव भवति ॥17||

Sloka meanings:

सत्त्वात् ज्ञानं संजायते - from Sattva is born knowledge
रजसः लोभ एव च - from Rajas, avarice
तमसः प्रमाद मोहो भवतः - from Tamas, inadvertance and delusion
अज्ञानं एव भवति - also ignorance

Sloka summary:

"From Sattva Guna is born knowledge. From Rajas comes avarice. From Tamas, inadvertance and delusion, as well as ignorance." ||17||

Sloka 18

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः ।
जघन्यगुणवृत्तिस्था अथो गच्छन्ति तामसाः ॥18||

स॥ सत्त्वस्थाः ऊर्ध्वं गच्छन्ति । राजसाः मध्ये तिष्ठन्ति । जघन्य (नीच) गुण वृत्तिस्थाः तामसाः अधः गच्छन्ति ॥18||

Sloka meanings:

सत्त्वस्थाः ऊर्ध्वं गच्छन्ति - people conforming to Sattva go higher up
राजसाः मध्ये तिष्ठन्ति - people conforming to Rajas stay in the middle
जघन्य (नीच) गुण वृत्तिस्थाः - those who are engaged in the activities of the lowest
तामसाः अधः गच्छन्ति - the people conforming to Tamas go down

Sloka summary:

"People conforming to Sattva go higher up (the ladder of species). People conforming to Rajas stay in the middle. Those conforming to Tamas, who are engaged in the activities of the lowest, go down." ||18||

Sloka 19

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टाऽनुपश्यति ।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥19||

स॥ यदा द्रष्टा गुणेभ्यः अन्यं कर्तारम् न अनुपश्यति (तथैव आत्मानं) गुणेभ्यः च परं वेत्ति - सः मद्भावं अधिगच्छति ॥19||

Sloka meanings:

यदा द्रष्टा - when as a witness
न अनुपश्यति - not see
गुणेभ्यः अन्यं कर्तारम् - anybody else other than Gunas as the doer
गुणेभ्यः च परं वेत्ति - knows that which is superior to Gunas
सः मद्भावं अधिगच्छति – (then) he attains My nature

Sloka summary:

"When, as a witness, a person does not see anybody else other than Gunas as the doer, and he knows that which is superior to the Gunas, then he attains My nature." ||19||

Sloka 20

गुणानेतानतीत्यत्रीन् देही देहसमुद्भवः ।
जन्ममृत्युजरादुःखै र्विमुक्तोऽमृतमश्नुते ॥20||

स॥ देही देहसमुद्भवान् एतान् त्रीनि गुणानि अतीत्य जन्ममृत्यु जरा दुःखैः विमुक्तः अमृतं अश्नुते ॥20||

Sloka meanings:

देही - the embedded being
देहसमुद्भवान् - the origin of the body
एतान् त्रीनि गुणानि - these three Gunas
अतीत्य - having transcended
जन्ममृत्यु जरा दुःखैः - from birth, death, old age, and sorrows
विमुक्तः - becoming free
अमृतं अश्नुते - attains immortality

Sloka summary:

"The embedded being realizes immortality when it transcends these three Gunas, which are the cause of the body, becoming free from birth, death, old age, and other sorrows of life." ||20||

Realizing immortality means becoming free from birth, death, old age and other sorrows of life.

Sloka 21

अर्जुन उवाच:
कैर्लिंगैस्त्रीन्गुणानेतान् अतीतो भवति प्रभो ।
किमाचारं कथं चैतां स्त्रीन्गुणानतिवर्तते ॥21||

स॥ प्रभो एतान् त्रीन् गुणान् अतीतः कैः लिंगैः (उपलक्षितः) भवति । किमाचारः (भवति) । एतान् त्रीन् गुणान् कथं च अतिवर्तते ॥21||

Sloka meanings:

एतान् त्रीन् गुणान् अतीतः - the one who has transcended the three Gunas
कैः लिंगैः (उपलक्षितः) भवति –what signs adorn him?
किमाचारः (भवति) - what kind of behavior has he?
एतान् त्रीन् गुणान् - these three Gunas
कथं च अतिवर्तते - how does he transcend?

Sloka summary:

Arjuna asks:
"The one who has transcended the three Gunas, what signs adorn him? What kind of behavior has he? How does he transcend these three Gunas?" ||21||

The three Gunas bind the Self to this body. If one transcends the three, then he attains immortality. In this Sloka, Arjuna asks two questions: How does a person rise above the three Gunas? How do other people know that he is someone what has risen above the Gunas? These questions are similar to Arjuna's questions about the Sthitapragnya (2.54).

Now Krishna details the characteristics of one who transcends the Gunas.

Sloka 22

श्रीभगवानुवाच:
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
नद्वेष्टि सम्प्रवृत्तानि न निवृत्तानि कांक्षति ॥22||

स॥ पाण्डव! यः संप्रवृत्तानि प्रकाशं च प्रवृत्तिं च मोहं एव च नद्वेष्टि, तथैव निवृत्तानि नकांक्षति ॥22||

Sloka meanings:

यः - who
संप्रवृत्तानि - when these appear
प्रकाशं च प्रवृत्तिं च - illumination, constant endeavor
मोहं एवच - and delusions
नद्वेष्टि - does not dislike
तथैव निवृत्तानि नकांक्षति - similarly when they disappear does not desire

Sloka summary:

"Oh Pandava, who does not dislike illumination, constant activity, and delusion when they appear, and similarly does not desire them when they disappear; (such a one is said to have transcended the Gunas." ||22||

Illumination is the effect of Sattva, constant activity is the effect of Rajas, and delusion is the effect of Tamas. The one who transcends these is the one who will not long for them when they cease to have power over him. He does not react to their presence or absence.

Sloka 23

उदासीनवदासीनो गुणैर्यो न विचाल्यते ।
गुणावर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥23||

स॥ उदासीनवत् आसीनः, गुणैः न विचाल्यते, गुणाः वर्तन्ते इति यः अवतिष्ठति न इङ्गते ॥23||

Sloka meanings:

उदासीनवत् आसीनः - sitting like an impartial person
गुणैः न विचाल्यते - not affected by the Gunas
गुणाः वर्तन्ते इति - knowing that the Gunas exist
अवतिष्ठति - remains firm
न इङ्गते - does not waver

Sloka summary:

"Who, sitting like an impartial person not affected by the Gunas and knowing that the Gunas exist, remains firm and does not waver; (such a one is said to have transcended the Gunas)." ||23||

Sloka 24

समदुःखसुखस्स्वस्थः समलोष्टाश्मकाञ्चनः ।
तुल्यप्रियाप्रियो धीरः तुल्यनिन्दात्म संस्तुतिः ॥24||

स॥ समदुःखसुखः स्वस्थः, समलोष्टाश्मकाञ्चनः तुल्यप्रियाप्रियः, धीरः, तुल्यनिन्दात्म संस्तुतिः ॥24||

Sloka summary:

समदुःखसुखः - one for whom happiness and sorrow are same
स्वस्थः - one who is established in his own Self
समलोष्टाश्मकाञ्चनः - one for whom a lump of earth, iron, and gold are the same
तुल्यप्रियाप्रियः - one for whom agreeable and disagreeable are the same
धीरः - one who is wise
तुल्यनिन्दात्म संस्तुतिः - one for whom praise and criticism are same

Sloka summary:

"One for whom happiness and sorrow are the same; one who is established in his own Self; one for whom a lump of earth, iron, and gold are same; one for whom the agreeable and disagreeable are the same; one who is wise; one for whom praise and criticism are the same; (such a one is said to have transcended the Gunas)." ||24||

Sloka 25

मानावमानयोः तुल्यः तुल्यो मित्रारिपक्षयोः ।
सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥25||

स॥ मानावमानयोः तुल्यः, मित्रारिपक्षयोः तुल्यः, सर्वारम्भपरित्यागी सः गुणातीतः उच्यते ॥25||

Sloka meanings:

मानावमानयोः तुल्यः - one for whom honor and dishonor are the same
मित्रारिपक्षयोः तुल्यः - one for whom friend and foe are the same
सर्वारम्भपरित्यागी - one who has renounced all actions leading to fruits
सः गुणातीतः उच्यते - such a one is said to be the one who transcended the Gunas

Sloka summary:

"One for whom honor and dishonor are the same; one for whom friend and foe are the same; one who has renounced all actions leading to fruits; such a one is said to have transcended the Gunas." ||25||

Slokas 22 to 25 detail the characteristics of one who has risen above the three Gunas. These are the characteristics to be cultivated by the Seeker, the one who is now receptive to the highest Knowledge. They are to be practiced as spiritual disciplines. When enlightenment dawns on him, these characteristics remain as effortless characteristics of the one who is enlightened, or a Jivan Mukta.

It is worthwhile to recapitulate these characteristics:

"The one who neither dislikes nor longs for the Gunas; one who is not distracted by them; one for whom happiness and sorrow are alike; one for whom lumps of earth, iron, and gold are the same; one for whom the agreeable and disagreeable are the same; one who is wise; one for whom the censure and praise of the world are the same; one who is the same under honor and dishonor; one who is equally disposed towards friend and foe; one who has renounced all activities. Such a one has transcended the three Gunas."

Sloka 26

मां च योऽव्यभिचारेण भक्ति योगेन सेवते ।
स गुणान्समतीत्यैतान् ब्रह्म भूयाय कल्पते ॥26||

स॥ यः मां च अव्यभिचारेण भक्ति योगेन सेवते - सः एतान् गुणान् समतीत्य ब्रह्म भूयाय कल्पते ॥26||

Sloka meanings:

यः - whoever
अव्यभिचारेण भक्ति योगेन - through the unswerving yoga of devotion
मां च सेवते - worships Me
सः एतान् गुणान् समतीत्य - such a one transcending these Gunas
ब्रह्म भूयाय कल्पते - qualifies for becoming Brahman

Sloka summary:

"Whoever through unswerving yoga of devotion worships Me, such a one, transcending these Gunas, qualifies for becoming Brahman." ||26||

This is the summarized answer to Arjuna's query in Sloka 21. A person can rise beyond the spell of the Gunas by thinking constantly of God. Then, they qualify to become Brahman.

Sloka 27

ब्रह्मणो हि प्रतिष्टाऽहम् अमृतस्याव्ययस्य च ।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥27||

स॥ हि अहं अमृतस्य अव्ययस्य च शाश्वतस्य धर्म्यस्य च एकान्तिकस्य सुखस्य च निरतिशय ब्रह्मणः प्रतिष्ठा (भवामि) ॥27||

Sloka meanings:

अहं अमृतस्य अव्ययस्य - I am of the indestructible, of the immutable
शाश्वतस्य धर्म्यस्य च - of the eternal, of the dharma
एकान्तिकस्य सुखस्य च निरतिशय - of unsurpassed absolute happiness
ब्रह्मणः प्रतिष्ठा - basis of the Brahman

Sloka summary:

"For I am the basis of the Brahman who is the indestructible, the immutable, the eternal, the Dharma, and the unsurpassed, absolute happiness." ||27||

The person who transcends the Gunas, and the attachments they invite, is now free to realize their true nature, which is Brahman.

इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुन संवादे गुणत्रय विभाग योगोनाम
चतुर्दशोऽध्यायः
॥ ओं तत् सत् ॥

||om tat sat ||