Bhagavad Gita Chapters: |
1 |
2 |
3 | 4 |
5 |
6 |
7 |
8 |
9 |
10 |
11 |
12 |
13 | 14 |
15 |
16 |
17 |
18 |
- 1. The Lord said, "I shall declare again another kind of knowledge: It is the best of all forms of knowledge, by knowing which all the sages have attained the state of perfection beyond this world."
- 2. Resorting to this knowledge, partaking in My Nature, they are not born at the time of creation nor do they suffer at the time of dissolution.
- 3. My womb is the great Brahman (i.e. Prakṛti). In it, I lay the germ. From that, O Arjuna, comes the birth of all beings.
- 4. Whatever forms are produced in any womb, O Arjuna, the Prakṛti is their great womb, and I am the sowing father.
- 5. The Gunas of Sattva, Rajas, and Tamas arise from Prakrti and bind the immutable Self in the body, O Arjuna.
- 6. Of these, sattva, being without impurity, is luminous and free from morbidity. It binds, O Arjuna, through attachment to pleasure and knowledge.
- 7. Know, O Arjuna, that Rajas is of the nature of passion springing from thirst and attachment. It binds the embodied self with attachment to action.
- 8. Know that Tamas is born of false knowledge and deludes all embodied beings. It binds, O Arjuna, with negligence, indolence, and sleep.
- 9. Sattva generates attachment to pleasure, Rajas to action, O Arjuna. But Tamas, obscuring knowledge, generates attachment to negligence.
- 10. Prevailing over Rajas and Tamas, Sattva predominates, O Arjuna. Prevailing over Tamas and Sattva, Rajas predominates. Prevailing over Rajas and Sattva, Tamas predominates.
- 11. When knowledge, like light, illuminates from all gateways (i.e., the senses), then one should know that Sattva prevails.
- 12. Greed, activity, undertaking of work, restlessness, and longing—these arise, O Arjuna, when Rajas predominates.
- 13. Non-illumination, inactivity, negligence, and even delusion—these arise, O Arjuna, when Tamas prevails.
- 14. If the embodied self dissolves when Sattva prevails, then it proceeds to the pure worlds of those who know the highest.
- 15. (a) When Rajas is prevalent, one meets with dissolution and is born among those attached to work.
(b) Similarly, when Tamas prevails, one who has met with dissolution is born in the womb of beings lacking intelligence.
- 16. It is said that the fruit of a good deed is pure and of the nature of Sattva; the fruit of Rajas is pain; and the fruit of Tamas is ignorance.
- 17. From Sattva arises knowledge, from Rajas arises greed, from Tamas arises negligence and delusion, and from it arises ignorance.
- 18. Those who rest in Sattva ascend upwards; those who abide in Rajas stay in the middle; and those, abiding in the tendencies of Tamas descend downwards.
- 19. When the seer beholds no agent of action other than the Gunas, and knows what is beyond the Gunas, he attains to My state.
- 20. The embodied Self, crossing beyond these three Gunas that arise in the body, and being freed from birth, death, aging, and pain, attains immortality.
- 21. Arjuna said, "What are the marks of a person who has transcended the three Gunas? What is their behavior? And how do they transcend the three Gunas?"
- 22. The Lord said, "He does not hate illumination, nor activity, nor even delusion, O Arjuna, while these prevail, nor does He long for them when they cease."
- 23. He who sits like one unconcerned, undisturbed by the Gunas; who knows, 'It is the Gunas that are in motion,' and so remains unshaken;
- 24. He who is alike in pleasure and pain, who dwells in his Self, who looks upon a clod, a stone, and a piece of gold as of equal value, who remains the same towards things dear and hateful, and who is intelligent, who regards both blame and praise of himself as equal.
- 25. He who is the same in honor and dishonor, and the same to friend and foe, and who has abandoned all enterprises—he is said to have risen above the Gunas.
- 26. And he who, with unwavering devotion through Yoga, serves Me, he, transcending the Gunas, becomes fit for the state of Brahman.
- 27. For I am the ground of Brahman, the immortal, immutable, and eternal Dharma, and perfect bliss.