||om tat sat||

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

|| ಓಮ್ ತತ್ ಸತ್ ||

ಶ್ರೀಭಗವಾನುವಾಚ:
ಪರಂ ಭೂಯಃ ಪ್ರವಕ್ಷ್ಯಾಮಿ ಜ್ಞಾನಾನಾಂ ಜ್ಞಾನಮುತ್ತಮಮ್ |
ಯತ್ ಜ್ಞಾತ್ವಾ ಮುನಯಃ ಸರ್ವೇ ಪರಾಂ ಸಿದ್ಧಿಮಿತೋ ಗತಾಃ ||1||

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

ಶ್ರೀಕೃಷ್ಣಪರಬ್ರಹ್ಮನೇ ನಮಃ
ಶ್ರೀಮದ್ಭಗವದ್ಗೀತ
ಗುಣತ್ರಯವಿಭಾಗ ಯೋಗಃ
ಚತುರ್ದಶೋಽಧ್ಯಾಯಃ

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- "ಶಾಂತರಜಸಮ್", ("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 ('ಪ್ರವಕ್ಷ್ಯಾಮಿ') that Knowledge, knowing which one will be free from this cycle of life and birth."

Sloka 1

ಶ್ರೀಭಗವಾನುವಾಚ:
ಪರಂ ಭೂಯಃ ಪ್ರವಕ್ಷ್ಯಾಮಿ ಜ್ಞಾನಾನಾಂ ಜ್ಞಾನಮುತ್ತಮಮ್ |
ಯತ್ ಜ್ಞಾತ್ವಾ ಮುನಯಃ ಸರ್ವೇ ಪರಾಂ ಸಿದ್ಧಿಮಿತೋ ಗತಾಃ ||1||

ಸ|| ಯತ್ ಜ್ಞಾತ್ವಾ ಮುನಯಃ ಸರ್ವೇ ಇತಃ ಪರಾಂ ಸಿದ್ಧಿಮ್ ಗತಾಃ (ತತ್) ಪರಂ ಜ್ಞಾನಾನಾಂ ಉತ್ತಮಮ್ ಜ್ಞಾನಂ ಭೂಯಃ ಪ್ರವಕ್ಷ್ಯಾಮಿ ||1||

Sloka meanings:

ಯತ್ ಜ್ಞಾತ್ವಾ ಮುನಯಃ ಸರ್ವೇ - having known which, all the sages
ಇತಃ ಪರಾಂ ಸಿದ್ಧಿಮ್ ಗತಾಃ - achieved the highest perfection from here
ಪರಂ ಜ್ಞಾನಾನಾಂ ಉತ್ತಮಮ್ ಜ್ಞಾನಂ - Supreme Knowledge among all knowledge
ಭೂಯಃ ಪ್ರವಕ್ಷ್ಯಾಮಿ - 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 "'ಜ್ಞಾನಾನಾಂ ಜ್ಞಾನಮುತ್ತಮಮ್," 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

ಇದಂ ಜ್ಞಾನಮುಪಾಶ್ರಿತ್ಯ ಮಮ ಸಾಧರ್ಮ್ಯಮಾಗತಾಃ |
ಸರ್ಗೇಽಪಿ ನೋಪಜಾಯನ್ತೇ ಪ್ರಳಯೇ ನ ವ್ಯಧನ್ತಿ ಚ ||2||

ಸ|| ಇದಂ ಜ್ಞಾನಂ ಉಪಾಶ್ರಿತ್ಯ ಮಮ ಸಾಧರ್ಮ್ಯಂ ಆಗತಾಃ ಸರ್ಗೇ ಅಪಿ ನ ಉಪಜಾಯನ್ತೇ | ಪ್ರಳಯೇ ನ ವ್ಯಧನ್ತಿ ಚ ||2||

Sloka meanings:

ಇದಂ ಜ್ಞಾನಂ ಉಪಾಶ್ರಿತ್ಯ - resorting to this Knowledge
ಮಮ ಸಾಧರ್ಮ್ಯಂ ಆಗತಾಃ - having attained My own nature
ಸರ್ಗೇಽಪಿ ನೋಪಜಾಯನ್ತೇ - (they are) not born even during creation
ಪ್ರಳಯೇ ನ ವ್ಯಧನ್ತಿ ಚ - 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

ಮಮ ಯೋನಿರ್ಮಹದ್ಬ್ರಹ್ಮ ತಸ್ಮಿನ್ ಗರ್ಭಂ ದಧಾಮ್ಯಹಮ್ |
ಸಮ್ಭವಸ್ಸರ್ವ ಭೂತಾನಾಂ ತತೋ ಭವತಿ ಭಾರತ ||3||

ಸ|| ಹೇ ಭಾರತ ! ಮಹತ್ ಬ್ರಹ್ಮ ಮಮ ಯೋನಿಃ | ತಸ್ಮಿನ್ ಅಹಮ್ ಗರ್ಭಂ ದಧಾಮಿ | ತತಃ ಸರ್ವಭೂತಾನಾಮ್ ಸಮ್ಭವಃ ಭವತಿ ||3||

Sloka meanings:

ಮಹತ್ ಬ್ರಹ್ಮ - the great Brahman
ಮಮ ಯೋನಿಃ - My womb
ತಸ್ಮಿನ್ ಅಹಮ್ ಗರ್ಭಂ ದಧಾಮಿ - in that, I place the seed
ತತಃ ಸರ್ವಭೂತಾನಾಮ್ - from that all beings
ಸಮ್ಭವಃ ಭವತಿ - 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: "ಮದೀಯ ಮಾಯಾ ತ್ರಿಗುಣಾತ್ಮಿಕಾ ಪ್ರಕೃತಿಃ ಯೋನಿ ಸರ್ವಭೂತಾನಾಂ ಕಾರಣಮ್." 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

ಸರ್ವಯೋನಿಷು ಕೌನ್ತೇಯ ಮೂರ್ತಯಃ ಸಂಭವನ್ತಿಯಾಃ |
ತಾಸಾಂ ಬ್ರಹ್ಮ ಮಹದ್ಯೋನಿಃ ಅಹಂ ಬೀಜಪ್ರದಃ ಪಿತಾ ||4||

ಸ|| ಹೇ ಕೌನ್ತೇಯ! ಸರ್ವಯೋನಿಷು ಯಾಃ ಮೂರ್ತಯಃ ಸಂಭವನ್ತಿ ತಾಸಾಮ್ ಮಹತ್ ಬ್ರಹ್ಮ ಯೋನಿಃ (ಮಾತಾ) | ಅಹಂ ಬೀಜಪ್ರದಃ ಪಿತಾ ||4||

Sloka meanings:

ಸರ್ವಯೋನಿಷು ಯಾಃ ಮೂರ್ತಯಃ ಸಂಭವನ್ತಿ - whatever forms are born from all wombs
ತಾಸಾಮ್ ಮಹತ್ ಬ್ರಹ್ಮ ಯೋನಿಃ - of them the great Brahman is the Womb
ಅಹಂ ಬೀಜಪ್ರದಃ ಪಿತಾ - 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, "ಕ್ಷೇತ್ರಜ್ಞಂ ಚಾಪಿ ಮಾಂ ವಿದ್ಧಿ ಸರ್ವ ಕ್ಷೇತ್ರೇಷು ಭಾರತ' (13.3). Translated, this means, "Know Me as the Kshetrajnya among all Kshetras (bodies)." That thought is restated in this Sloka.

Sloka 5

ಸತ್ತ್ವಂ ರಜಸ್ತಮ ಇತಿ ಗುಣಾಃ ಪ್ರಕೃತಿ ಸಂಭವಾಃ |
ನಿಬಧ್ನನ್ತಿ ಮಹಾಬಾಹೋ ದೇಹೇ ದೇಹಿನಮವ್ಯಯಮ್ ||5||

ಸ|| ಮಹಾಬಾಹೋ! ಪ್ರಕೃತಿ ಸಮ್ಭವಾಃ ಸತ್ತ್ವಂ ರಜಃ ತಮಃ ಇತಿ ಗುಣಾಃ ಅವ್ಯಯಮ್ ದೇಹಿನಮ್ (ಆತ್ಮನ್) ದೇಹೇ ನಿಬಧ್ನನ್ತಿ ||5||

Sloka meanings:

ಸತ್ತ್ವಂ ರಜಃ ತಮಃ ಇತಿ ಗುಣಾಃ - Sattva, Rajas, Tamas are the Gunas
ಪ್ರಕೃತಿ ಸಮ್ಭವಾಃ - born of Prakruti
ಅವ್ಯಯಮ್ - the immutable
ದೇಹಿನಮ್ ದೇಹೇ ನಿಬಧ್ನನ್ತಿ - 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

ತತ್ರ ಸತ್ತ್ವಂ ನಿರ್ಮಲತ್ವಾತ್ ಪ್ರಕಾಶಕಮನಾಮಯಮ್ |
ಸುಖಸಂಗೇನ ಬಧ್ನಾತಿ ಜ್ಞಾನಸಂಗೇನ ಚಾನಘಾ ||6||

ಸ|| ಹೇ ಅನಘ! ತತ್ರ ಸತ್ತ್ವಂ ನಿರ್ಮಲತ್ವಾತ್ ಪ್ರಕಾಶಕಂ ಅನಾಮಯಂ ಸುಖಸಂಗೇನ ಜ್ಞಾನಸಂಗೇನ ಚ ಬಧ್ನಾತಿ ||6||

Sloka meanings:

ತತ್ರ ಸತ್ತ್ವಂ - among them the Sattva
ನಿರ್ಮಲತ್ವಾತ್ ಪ್ರಕಾಶಕಂ - being pure is an illuminator
ಅನಾಮಯಂ - harmless
ಸುಖಸಂಗೇನ - with attachment to happiness
ಜ್ಞಾನಸಂಗೇನ ಚ - with attachment to knowledge also
ಬಧ್ನಾತಿ - 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

ರಜೋ ರಾಗಾತ್ಮಕಂ ವಿದ್ಧಿ ತೃಷ್ಣಾ ಸಙ್ಗಸಮುದ್ಭವಮ್ |
ತನ್ನಿಬಧ್ನಾತಿ ಕೌನ್ತೇಯ ಕರ್ಮಸಙ್ಗೇನ ದೇಹಿನಾಮ್ ||7||

ಸ|| ಹೇ ಕೌನ್ತೇಯ! ರಜಃ ರಾಗಾತ್ಮಕಮ್ (ತಥೈವ) ತೃಷ್ಣ ಆಸಂಗಸಮುದ್ಭವಮ್ ವಿದ್ಧಿ | ತತ್ (ರಜೋ ಗುಣಃ) ಕರ್ಮಸಂಗೇನ ದೇಹಿನಮ್ (ಆತ್ಮನ್) ದೇಹೇ ನಿಬಧ್ನಾತಿ ||7||

Sloka meanings:

ರಜಃ ರಾಗಾತ್ಮಕಮ್ - Rajas relates to passion for worldly affairs not connected with Brahman
ತೃಷ್ಣ ಆಸಂಗ ಸಮುದ್ಭವಮ್ ವಿದ್ಧಿ - know that it is born of craving and attachment
ತತ್ (ರಜೋ ಗುಣಃ) ಕರ್ಮಸಂಗೇನ - 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

ತಮ ಸ್ತ್ವಜ್ಞಾನಜಂ ವಿದ್ಧಿ ಮೋಹನಂ ಸರ್ವದೇಹಿನಾಮ್ |
ಪ್ರಮಾದಾಲಸ್ಯನಿದ್ರಾಭಿಃ ತನ್ನಿಬಧ್ನಾತಿ ಭಾರತ ||8||

ಸ|| ಭಾರತ! ತಮಃ ತು ಅಜ್ಞಾನಜಮ್ ಸರ್ವದೇಹಿನಾಮ್ ಮೋಹನಂ | ತತ್ (ತಮಸಃ ಗುಣಃ) ಪ್ರಮಾದಾಲಸ್ಯ ನಿದ್ರಾಭಿಃ ನಿಬಧ್ನಾತಿ ||8||

Sloka meanings:

ತಮಃ ತು ಅಜ್ಞಾನಜಮ್ ವಿದ್ಧಿ - know that Tamas is born of ignorance
ಸರ್ವದೇಹಿನಾಮ್ ಮೋಹನಂ - deludes all embodied beings
ಪ್ರಮಾದಾಲಸ್ಯ ನಿದ್ರಾಭಿಃ - through forgetfulness, laziness, and sleep
ತನ್ನಿಬಧ್ನಾತಿ - 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

ಸತ್ತ್ವಂ ಸುಖೇ ಸಂಜಯತಿ ರಜಃ ಕರ್ಮಣಿ ಭಾರತ |
ಜ್ಞಾನಮಾವೃತ್ಯ ತು ತಮಃ ಪ್ರಮಾದೇ ಸಂಜಯತ್ಯುತ ||9||

ಸ|| ಭಾರತ! ಸತ್ತ್ವಂ ಸುಖೇ ಸಂಜಯತಿ | ರಜಃ ಕರ್ಮಣಿ ಸಂಗಯತಿ | ತಮಃ ತು ಜ್ಞಾನಂ ಆವೃತ್ಯ ಪ್ರಮಾದೇ ಸಂಜಯತಿ ಉತ ||9||

Sloka meanings:

ಸತ್ತ್ವಂ ಸುಖೇ ಸಂಜಯತಿ - Sattva attaches one to Happiness
ರಜಃ ಕರ್ಮಣಿ - Rajas to actions
ತಮಃ ತು ಜ್ಞಾನಂ ಆವೃತ್ಯ - Tamas covering up the Knowledge
ಪ್ರಮಾದೇ ಸಂಜಯತಿ - 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

ರಜಸ್ತಮಶ್ಚಾಭಿಭೂಯ ಸತ್ತ್ವಂ ಭವತಿ ಭಾರತ |
ರಜಸ್ಸತ್ವಂ ತಮಶ್ಚೈವ ತಮಸ್ಸತ್ತ್ವಂ ರಜಸ್ತಥಾ ||10||

ಸ|| ಭಾರತ! ಸತ್ತ್ವಂ ಭವತಿ ರಜಃ ತಮಃ ಚ ಅಭಿಭೂಯ | ರಜಃ ಸತ್ತ್ವಂ ತಮಃ ಚ (ಅಭಿಭೂಯ ಭವತಿ) | ತಥಾ ತಮಃ ಸತ್ತ್ವಂ ರಜಃ ಏವಚ (ಅಭಿಭೂಯ ಭವತಿ) ||10||

Sloka meanings:

ಸತ್ತ್ವಂ ಭವತಿ - Sattva happens
ರಜಃ ತಮಃ ಚ ಅಭಿಭೂಯ - subduing Rajo and Tamo Gunas
ರಜಃ ಸತ್ತ್ವಂ ತಮಃ ಚ - Rajas by subduing Sattva and Tamas
ತಥಾ ತಮಃ ಸತ್ತ್ವಂ ರಜಃ ಏವಚ - 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

ಸರ್ವದ್ವಾರೇಷು ದೇಹೇಽಸ್ಮಿನ್ ಪ್ರಕಾಶ ಉಪಜಾಯತೇ |
ಜ್ಞಾನಂ ಯದಾ ತದಾ ವಿದ್ಯಾತ್ ವಿವೃದ್ಧಂ ಸತ್ತ್ವಮಿತ್ಯುತ ||11||

ಸ|| ಯದಾ ಅಸ್ಮಿನ್ ದೇಹೇ ಸರ್ವದ್ವಾರೇಷು ಪ್ರಕಾಶಃ ಜ್ಞಾನಂ ಉಪಜಾಯತೇ ತದಾ ಸತ್ತ್ವಂ ವಿವೃದ್ಧಂ (ಭವತಿ ಇತಿ) ವಿದ್ಯಾತ್ ||11||

Sloka meanings:

ಯದಾ ಅಸ್ಮಿನ್ ದೇಹೇ - when in this body
ಸರ್ವದ್ವಾರೇಷು ಪ್ರಕಾಶಃ ಜ್ಞಾನಂ ಉಪಜಾಯತೇ - Knowledge radiates through all doors
ತದಾ ಸತ್ತ್ವಂ ವಿವೃದ್ಧಂ ವಿದ್ಯಾತ್ - 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

ಲೋಭಃ ಪ್ರವೃತ್ತಿರಾರಮ್ಭಃ ಕರ್ಮಣಾಮಶಮಃ ಸ್ಪೃಹಾ |
ರಜಸ್ಯೇತಾನಿ ಜಾಯನ್ತೇ ವಿವೃದ್ಧೇ ಭರತರ್ಷಭ ||12||

ಸ|| ಭರತರ್ಷಭ! ರಜಸಿ ವಿವೃದ್ಧೇ (ಸತಿ) ಲೋಭಃ ಪ್ರವೃತ್ತಿಃ ಕರ್ಮಣಾಂ ಆರಮ್ಭಃ ಅಶಮಃ ಸ್ಪೃಹಾ ಏತಾನಿ ಜಾಯನ್ತೇ ||12||

Sloka meanings:

ರಜಸಿ ವಿವೃದ್ಧೇ (ಸತಿ) - when Rajas increases
ಲೋಭಃ ಪ್ರವೃತ್ತಿಃ - greed, constant endeavor
ಕರ್ಮಣಾಂ ಆರಮ್ಭಃ - undertaking of actions
ಅಶಮಃ ಸ್ಪೃಹಾ - restlessness, desire
ಏತಾನಿ ಜಾಯನ್ತೇ - 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

ಅಪ್ರಕಾಶೋಽಪ್ರವೃತ್ತಿಶ್ಚ ಪ್ರಮಾದೋ ಮೋಹ ಏವ ಚ |
ತಮಸ್ಯೇತಾನಿ ಜಾಯನ್ತೇ ವಿರುದ್ಧೇ ಕುರುನನ್ದನ ||13||

ಸ|| ಕುರುನನ್ದನ! ತಮಸಿ ವಿವೃದ್ಧೇ (ಸತಿ) ಅಪ್ರಕಾಶಃ ಅಪ್ರವೃತ್ತಿಃ ಚ ಪ್ರಮಾದಃ ಮೋಹಃ ಏವ ಚ ಜಾಯನ್ತೇ ||13||

Sloka meanings:

ತಮಸಿ ವಿವೃದ್ಧೇ (ಸತಿ) - when Tamas increases
ಅಪ್ರಕಾಶಃ ಅಪ್ರವೃತ್ತಿಃ ಚ - lack of discrimination, inactivity
ಪ್ರಮಾದಃ ಮೋಹಃ ಏವ ಚ - inadvertence, delusion
ಜಾಯನ್ತೇ - 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

ಯದ ಸತ್ತ್ವೇ ಪ್ರವೃದ್ಧೇತು ಪ್ರಳಯಂ ಯಾತಿ ದೇಹಭೃತ್ |
ತದೋತ್ತಮವಿದಾಂ ಲೋಕಾನ್ ಅಮಲಾನ್ಪ್ರತಿಪದ್ಯತೇ ||14||

ಸ|| ಯದಾ ತು ಸತ್ತ್ವೇ ಪ್ರವೃದ್ಧೇ ಸತಿ ದೇಹಭೃತ್ ಪ್ರಳಯಮ್ ಯಾತಿ ತದಾ ಉತ್ತಮವಿದಾಮ್ ಅಮಲಾನ್ ಲೋಕಾನ್ ಪ್ರತಿಪದ್ಯತೇ ||14||

Sloka meanings:

ಯದಾ ತು ಸತ್ತ್ವೇ ಪ್ರವೃದ್ಧೇ ಸತಿ - when Sattva is in ascendance
ದೇಹಭೃತ್ ಪ್ರಳಯಮ್ ಯಾತಿ - if the embodied body undergoes death
ಅಮಲಾನ್ ಲೋಕಾನ್ ಪ್ರತಿಪದ್ಯತೇ - attains taintless worlds
ತದಾ ಉತ್ತಮವಿದಾಮ್ - 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

ರಜಸಿ ಪ್ರಳಯಂ ಗತ್ವಾ ಕರ್ಮಸಙ್ಗಿಷು ಜಾಯತೇ |
ತಥಾ ಪ್ರಲೀನಸ್ತಮಸಿ ಮೂಢಯೋನಿಷು ಜಾಯತೇ ||15||

ಸ|| ರಜಸಿ (ಪ್ರವೃದ್ಧೇ ಸತಿ) ಪ್ರಳಯಂ ಗತ್ವಾ ಕರ್ಮಸಂಗಿಷು ಜಾಯತೇ ತಥಾ ತಮಸಿ (ಪ್ರವೃದ್ಧೇ ಸತಿ) ಪ್ರಲೀನಃ ಮೂಢಯೋನಿಷು ಜಾಯತೇ ||15||

Sloka meanings:

ರಜಸಿ (ಪ್ರವೃದ್ಧೇ ಸತಿ) - when Rajas is ascendant
ಪ್ರಳಯಂ ಗತ್ವಾ - when he dies
ಕರ್ಮಸಂಗಿಷು ಜಾಯತೇ - born among those attached to activity
ತಥಾ ತಮಸಿ (ಪ್ರವೃದ್ಧೇ ಸತಿ) - similarly when the one in whom Tamo Guna is ascendant
ಪ್ರಲೀನಃ ಮೂಢಯೋನಿಷು ಜಾಯತೇ - 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

ಕರ್ಮಣಸ್ಸುಕೃತಸ್ಯಾಹು ಸಾತ್ತ್ವಿಕಂ ನಿರ್ಮಲಂ ಫಲಮ್ |
ರಜಸಸ್ತು ಫಲಂ ದುಃಖಂ ಅಜ್ಞಾನಂ ತಮಸಃ ಫಲಮ್ ||16||

ಸ|| ಸುಕೃತಸ್ಯ ಕರ್ಮಣಃ ಸಾತ್ತ್ವಿಕಮ್ ನಿರ್ಮಲಮ್ ಫಲಮ್ (ಭವತಿ) | ರಜಸಸ್ತು ದುಃಖಂ ಫಲಮ್ (ಭವತಿ) | ತಮಸಃ ಅಜ್ಞಾನಂ ಫಲಂ ಭವತಿ | ಇತಿ (ಸಜ್ಜನಾಃ) ಆಹುಃ ||16||

Sloka meanings:

ಸುಕೃತಸ್ಯ ಕರ್ಮಣಃ ಫಲಮ್ - result of the good work
ಸಾತ್ತ್ವಿಕಮ್ ನಿರ್ಮಲಮ್ - pure and born of Sattva
ರಜಸಸ್ತು ದುಃಖಂ ಫಲಮ್ - result of Rajas is sorrow
ತಮಸಃ ಅಜ್ಞಾನಂ ಫಲಂ - result of Tamas is ignorance
ಇತಿ (ಸಜ್ಜನಾಃ) ಆಹುಃ - 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

ಸತ್ತ್ವಾತ್ಸಞ್ಜಾಯತೇ ಜ್ಞಾನಂ ರಜಸೋ ಲೋಭ ಏವಚ |
ಪ್ರಮಾದಮೋಹೋ ತಮಸೋ ಭವತೋಽಜ್ಞಾನಮೇವಚ ||17||

ಸ|| ಸತ್ತ್ವಾತ್ ಜ್ಞಾನಂ ಸಂಜಾಯತೇ | ರಜಸಃ ಲೋಭ ಏವ ಚ (ಸಂಜಾಯತೇ) | ತಮಸಃ ಪ್ರಮಾದ ಮೋಹೋ ಭವತಃ | ಅಜ್ಞಾನಂ ಏವ ಭವತಿ ||17||

Sloka meanings:

ಸತ್ತ್ವಾತ್ ಜ್ಞಾನಂ ಸಂಜಾಯತೇ - from Sattva is born knowledge
ರಜಸಃ ಲೋಭ ಏವ ಚ - from Rajas, avarice
ತಮಸಃ ಪ್ರಮಾದ ಮೋಹೋ ಭವತಃ - from Tamas, inadvertance and delusion
ಅಜ್ಞಾನಂ ಏವ ಭವತಿ - 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

ಊರ್ಧ್ವಂ ಗಚ್ಛನ್ತಿ ಸತ್ತ್ವಸ್ಥಾ ಮಧ್ಯೇ ತಿಷ್ಠನ್ತಿ ರಾಜಸಾಃ |
ಜಘನ್ಯಗುಣವೃತ್ತಿಸ್ಥಾ ಅಥೋ ಗಚ್ಛನ್ತಿ ತಾಮಸಾಃ ||18||

ಸ|| ಸತ್ತ್ವಸ್ಥಾಃ ಊರ್ಧ್ವಂ ಗಚ್ಛನ್ತಿ | ರಾಜಸಾಃ ಮಧ್ಯೇ ತಿಷ್ಠನ್ತಿ | ಜಘನ್ಯ (ನೀಚ) ಗುಣ ವೃತ್ತಿಸ್ಥಾಃ ತಾಮಸಾಃ ಅಧಃ ಗಚ್ಛನ್ತಿ ||18||

Sloka meanings:

ಸತ್ತ್ವಸ್ಥಾಃ ಊರ್ಧ್ವಂ ಗಚ್ಛನ್ತಿ - people conforming to Sattva go higher up
ರಾಜಸಾಃ ಮಧ್ಯೇ ತಿಷ್ಠನ್ತಿ - people conforming to Rajas stay in the middle
ಜಘನ್ಯ (ನೀಚ) ಗುಣ ವೃತ್ತಿಸ್ಥಾಃ - those who are engaged in the activities of the lowest
ತಾಮಸಾಃ ಅಧಃ ಗಚ್ಛನ್ತಿ - 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

ನಾನ್ಯಂ ಗುಣೇಭ್ಯಃ ಕರ್ತಾರಂ ಯದಾ ದ್ರಷ್ಟಾಽನುಪಶ್ಯತಿ |
ಗುಣೇಭ್ಯಶ್ಚ ಪರಂ ವೇತ್ತಿ ಮದ್ಭಾವಂ ಸೋಽಧಿಗಚ್ಛತಿ ||19||

ಸ|| ಯದಾ ದ್ರಷ್ಟಾ ಗುಣೇಭ್ಯಃ ಅನ್ಯಂ ಕರ್ತಾರಮ್ ನ ಅನುಪಶ್ಯತಿ (ತಥೈವ ಆತ್ಮಾನಂ) ಗುಣೇಭ್ಯಃ ಚ ಪರಂ ವೇತ್ತಿ - ಸಃ ಮದ್ಭಾವಂ ಅಧಿಗಚ್ಛತಿ ||19||

Sloka meanings:

ಯದಾ ದ್ರಷ್ಟಾ - when as a witness
ನ ಅನುಪಶ್ಯತಿ - not see
ಗುಣೇಭ್ಯಃ ಅನ್ಯಂ ಕರ್ತಾರಮ್ - anybody else other than Gunas as the doer
ಗುಣೇಭ್ಯಃ ಚ ಪರಂ ವೇತ್ತಿ - knows that which is superior to Gunas
ಸಃ ಮದ್ಭಾವಂ ಅಧಿಗಚ್ಛತಿ – (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

ಗುಣಾನೇತಾನತೀತ್ಯತ್ರೀನ್ ದೇಹೀ ದೇಹಸಮುದ್ಭವಃ |
ಜನ್ಮಮೃತ್ಯುಜರಾದುಃಖೈ ರ್ವಿಮುಕ್ತೋಽಮೃತಮಶ್ನುತೇ ||20||

ಸ|| ದೇಹೀ ದೇಹಸಮುದ್ಭವಾನ್ ಏತಾನ್ ತ್ರೀನಿ ಗುಣಾನಿ ಅತೀತ್ಯ ಜನ್ಮಮೃತ್ಯು ಜರಾ ದುಃಖೈಃ ವಿಮುಕ್ತಃ ಅಮೃತಂ ಅಶ್ನುತೇ ||20||

Sloka meanings:

ದೇಹೀ - the embedded being
ದೇಹಸಮುದ್ಭವಾನ್ - the origin of the body
ಏತಾನ್ ತ್ರೀನಿ ಗುಣಾನಿ - these three Gunas
ಅತೀತ್ಯ - having transcended
ಜನ್ಮಮೃತ್ಯು ಜರಾ ದುಃಖೈಃ - from birth, death, old age, and sorrows
ವಿಮುಕ್ತಃ - becoming free
ಅಮೃತಂ ಅಶ್ನುತೇ - 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

ಅರ್ಜುನ ಉವಾಚ:
ಕೈರ್ಲಿಂಗೈಸ್ತ್ರೀನ್ಗುಣಾನೇತಾನ್ ಅತೀತೋ ಭವತಿ ಪ್ರಭೋ |
ಕಿಮಾಚಾರಂ ಕಥಂ ಚೈತಾಂ ಸ್ತ್ರೀನ್ಗುಣಾನತಿವರ್ತತೇ ||21||

ಸ|| ಪ್ರಭೋ ಏತಾನ್ ತ್ರೀನ್ ಗುಣಾನ್ ಅತೀತಃ ಕೈಃ ಲಿಂಗೈಃ (ಉಪಲಕ್ಷಿತಃ) ಭವತಿ | ಕಿಮಾಚಾರಃ (ಭವತಿ) | ಏತಾನ್ ತ್ರೀನ್ ಗುಣಾನ್ ಕಥಂ ಚ ಅತಿವರ್ತತೇ ||21||

Sloka meanings:

ಏತಾನ್ ತ್ರೀನ್ ಗುಣಾನ್ ಅತೀತಃ - the one who has transcended the three Gunas
ಕೈಃ ಲಿಂಗೈಃ (ಉಪಲಕ್ಷಿತಃ) ಭವತಿ –what signs adorn him?
ಕಿಮಾಚಾರಃ (ಭವತಿ) - what kind of behavior has he?
ಏತಾನ್ ತ್ರೀನ್ ಗುಣಾನ್ - these three Gunas
ಕಥಂ ಚ ಅತಿವರ್ತತೇ - 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

ಶ್ರೀಭಗವಾನುವಾಚ:
ಪ್ರಕಾಶಂ ಚ ಪ್ರವೃತ್ತಿಂ ಚ ಮೋಹಮೇವ ಚ ಪಾಣ್ಡವ |
ನದ್ವೇಷ್ಟಿ ಸಮ್ಪ್ರವೃತ್ತಾನಿ ನ ನಿವೃತ್ತಾನಿ ಕಾಂಕ್ಷತಿ ||22||

ಸ|| ಪಾಣ್ಡವ! ಯಃ ಸಂಪ್ರವೃತ್ತಾನಿ ಪ್ರಕಾಶಂ ಚ ಪ್ರವೃತ್ತಿಂ ಚ ಮೋಹಂ ಏವ ಚ ನದ್ವೇಷ್ಟಿ, ತಥೈವ ನಿವೃತ್ತಾನಿ ನಕಾಂಕ್ಷತಿ ||22||

Sloka meanings:

ಯಃ - who
ಸಂಪ್ರವೃತ್ತಾನಿ - when these appear
ಪ್ರಕಾಶಂ ಚ ಪ್ರವೃತ್ತಿಂ ಚ - illumination, constant endeavor
ಮೋಹಂ ಏವಚ - and delusions
ನದ್ವೇಷ್ಟಿ - does not dislike
ತಥೈವ ನಿವೃತ್ತಾನಿ ನಕಾಂಕ್ಷತಿ - 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

ಉದಾಸೀನವದಾಸೀನೋ ಗುಣೈರ್ಯೋ ನ ವಿಚಾಲ್ಯತೇ |
ಗುಣಾವರ್ತನ್ತ ಇತ್ಯೇವ ಯೋಽವತಿಷ್ಠತಿ ನೇಙ್ಗತೇ ||23||

ಸ|| ಉದಾಸೀನವತ್ ಆಸೀನಃ, ಗುಣೈಃ ನ ವಿಚಾಲ್ಯತೇ, ಗುಣಾಃ ವರ್ತನ್ತೇ ಇತಿ ಯಃ ಅವತಿಷ್ಠತಿ ನ ಇಙ್ಗತೇ ||23||

Sloka meanings:

ಉದಾಸೀನವತ್ ಆಸೀನಃ - sitting like an impartial person
ಗುಣೈಃ ನ ವಿಚಾಲ್ಯತೇ - not affected by the Gunas
ಗುಣಾಃ ವರ್ತನ್ತೇ ಇತಿ - knowing that the Gunas exist
ಅವತಿಷ್ಠತಿ - remains firm
ನ ಇಙ್ಗತೇ - 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

ಸಮದುಃಖಸುಖಸ್ಸ್ವಸ್ಥಃ ಸಮಲೋಷ್ಟಾಶ್ಮಕಾಞ್ಚನಃ |
ತುಲ್ಯಪ್ರಿಯಾಪ್ರಿಯೋ ಧೀರಃ ತುಲ್ಯನಿನ್ದಾತ್ಮ ಸಂಸ್ತುತಿಃ ||24||

ಸ|| ಸಮದುಃಖಸುಖಃ ಸ್ವಸ್ಥಃ, ಸಮಲೋಷ್ಟಾಶ್ಮಕಾಞ್ಚನಃ ತುಲ್ಯಪ್ರಿಯಾಪ್ರಿಯಃ, ಧೀರಃ, ತುಲ್ಯನಿನ್ದಾತ್ಮ ಸಂಸ್ತುತಿಃ ||24||

Sloka summary:

ಸಮದುಃಖಸುಖಃ - one for whom happiness and sorrow are same
ಸ್ವಸ್ಥಃ - one who is established in his own Self
ಸಮಲೋಷ್ಟಾಶ್ಮಕಾಞ್ಚನಃ - one for whom a lump of earth, iron, and gold are the same
ತುಲ್ಯಪ್ರಿಯಾಪ್ರಿಯಃ - one for whom agreeable and disagreeable are the same
ಧೀರಃ - one who is wise
ತುಲ್ಯನಿನ್ದಾತ್ಮ ಸಂಸ್ತುತಿಃ - 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

ಮಾನಾವಮಾನಯೋಃ ತುಲ್ಯಃ ತುಲ್ಯೋ ಮಿತ್ರಾರಿಪಕ್ಷಯೋಃ |
ಸರ್ವಾರಮ್ಭಪರಿತ್ಯಾಗೀ ಗುಣಾತೀತಃ ಸ ಉಚ್ಯತೇ ||25||

ಸ|| ಮಾನಾವಮಾನಯೋಃ ತುಲ್ಯಃ, ಮಿತ್ರಾರಿಪಕ್ಷಯೋಃ ತುಲ್ಯಃ, ಸರ್ವಾರಮ್ಭಪರಿತ್ಯಾಗೀ ಸಃ ಗುಣಾತೀತಃ ಉಚ್ಯತೇ ||25||

Sloka meanings:

ಮಾನಾವಮಾನಯೋಃ ತುಲ್ಯಃ - one for whom honor and dishonor are the same
ಮಿತ್ರಾರಿಪಕ್ಷಯೋಃ ತುಲ್ಯಃ - one for whom friend and foe are the same
ಸರ್ವಾರಮ್ಭಪರಿತ್ಯಾಗೀ - one who has renounced all actions leading to fruits
ಸಃ ಗುಣಾತೀತಃ ಉಚ್ಯತೇ - 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

ಮಾಂ ಚ ಯೋಽವ್ಯಭಿಚಾರೇಣ ಭಕ್ತಿ ಯೋಗೇನ ಸೇವತೇ |
ಸ ಗುಣಾನ್ಸಮತೀತ್ಯೈತಾನ್ ಬ್ರಹ್ಮ ಭೂಯಾಯ ಕಲ್ಪತೇ ||26||

ಸ|| ಯಃ ಮಾಂ ಚ ಅವ್ಯಭಿಚಾರೇಣ ಭಕ್ತಿ ಯೋಗೇನ ಸೇವತೇ - ಸಃ ಏತಾನ್ ಗುಣಾನ್ ಸಮತೀತ್ಯ ಬ್ರಹ್ಮ ಭೂಯಾಯ ಕಲ್ಪತೇ ||26||

Sloka meanings:

ಯಃ - whoever
ಅವ್ಯಭಿಚಾರೇಣ ಭಕ್ತಿ ಯೋಗೇನ - through the unswerving yoga of devotion
ಮಾಂ ಚ ಸೇವತೇ - worships Me
ಸಃ ಏತಾನ್ ಗುಣಾನ್ ಸಮತೀತ್ಯ - such a one transcending these Gunas
ಬ್ರಹ್ಮ ಭೂಯಾಯ ಕಲ್ಪತೇ - 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

ಬ್ರಹ್ಮಣೋ ಹಿ ಪ್ರತಿಷ್ಟಾಽಹಮ್ ಅಮೃತಸ್ಯಾವ್ಯಯಸ್ಯ ಚ |
ಶಾಶ್ವತಸ್ಯ ಚ ಧರ್ಮಸ್ಯ ಸುಖಸ್ಯೈಕಾನ್ತಿಕಸ್ಯ ಚ ||27||

ಸ|| ಹಿ ಅಹಂ ಅಮೃತಸ್ಯ ಅವ್ಯಯಸ್ಯ ಚ ಶಾಶ್ವತಸ್ಯ ಧರ್ಮ್ಯಸ್ಯ ಚ ಏಕಾನ್ತಿಕಸ್ಯ ಸುಖಸ್ಯ ಚ ನಿರತಿಶಯ ಬ್ರಹ್ಮಣಃ ಪ್ರತಿಷ್ಠಾ (ಭವಾಮಿ) ||27||

Sloka meanings:

ಅಹಂ ಅಮೃತಸ್ಯ ಅವ್ಯಯಸ್ಯ - I am of the indestructible, of the immutable
ಶಾಶ್ವತಸ್ಯ ಧರ್ಮ್ಯಸ್ಯ ಚ - of the eternal, of the dharma
ಏಕಾನ್ತಿಕಸ್ಯ ಸುಖಸ್ಯ ಚ ನಿರತಿಶಯ - of unsurpassed absolute happiness
ಬ್ರಹ್ಮಣಃ ಪ್ರತಿಷ್ಠಾ - 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.

ಇತಿ ಶ್ರೀಮದ್ಭಗವದ್ಗೀತಾಸೂಪನಿಷತ್ಸು ಬ್ರಹ್ಮವಿದ್ಯಾಯಾಂ ಯೋಗಶಾಸ್ತ್ರೇ
ಶ್ರೀಕೃಷ್ಣಾರ್ಜುನ ಸಂವಾದೇ ಗುಣತ್ರಯ ವಿಭಾಗ ಯೋಗೋನಾಮ
ಚತುರ್ದಶೋಽಧ್ಯಾಯಃ
|| ಓಂ ತತ್ ಸತ್ ||

 

||om tat sat ||