Bhagavad Gita-Chapter 14 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 14 All Verses with Meaning and Audio

श्रीभगवानुवाच ।
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥ १४-१॥

śrībhagavānuvāca
paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānamuttamam
yajjñātvā munayaḥ sarve parāṃ siddhimito gatāḥ 14-1

The Blessed Lord said: I will again declare (to you) that Supreme Knowledge, the best of all knowledges, having known which, all the sages have attained Supreme Perfection after this life.

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः ।
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ १४-२॥

idaṃ jñānamupāśritya mama sādharmyamāgatāḥ
sarge’pi nopajāyante pralaye na vyathanti ca 14-2

They who, having refuge in this Knowledge have attained to My Being, are neither born at the time of Creation, nor are they disturbed at the time of dissolution.

मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् ।
सम्भवः सर्वभूतानां ततो भवति भारत ॥ १४-३॥

mama yonirmahad brahma tasmingarbhaṃ dadhāmyaham
sambhavaḥ sarvabhūtānāṃ tato bhavati bhārata 14-3

My womb is the great BRAHMAN (MULA PRAKRITI) ; in that I place the germ; from which, O Bharata, is the birth of all beings.

सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः ।
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥ १४-४॥

sarvayoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ
tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā 14-4

Whatever forms are produced, O Kaunteya, in all the wombs whatsoever, the great BRAHMA is their womb, and I the seed-giving Father.

सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः ।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ १४-५॥

sattvaṃ rajastama iti guṇāḥ prakṛtisambhavāḥ
nibadhnanti mahābāho dehe dehinamavyayam 14-5

Purity, passion, and inertia — these qualities (GUNAS) , O! mighty-armed, born of PRAKRITI bind the Indestructible Embodied one fast in the body.

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ १४-६॥

tatra sattvaṃ nirmalatvāt prakāśakamanāmayam
sukhasaṅgena badhnāti jñānasaṅgena cānagha 14-6

Of these, SATTWA which because of its stainlessness is luminous and healthy (unobstructive) . It binds by (creating) attachment to happiness and attachment to knowledge O sinless one.

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ १४-७॥

rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam
tannibadhnāti kaunteya karmasaṅgena dehinam 14-7

Know thou RAJAS (to be) of the nature of passion the source of thirst and attachment; it binds fast O Kaunteya the embodied one by attachment to action.

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभि स्तन्निबध्नाति भारत ॥ १४-८॥

tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām
pramādālasyanidrābhi stannibadhnāti bhārata 14-8

But, know thou TAMAS is born of ignorance, deluding all embodied beings, it binds fast, O Bharata, by heedless-ness, indolence and sleep.

सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत ।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥ १४-९॥

sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata
jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta 14-9

ATTWA attaches to happiness, RAJAS to action, O Bharata, while TAMAS, verily, shrouding knowledge, attaches to heedlessness.

रजस्तमश्चाभिभूय सत्त्वं भवति भारत ।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥ १४-१०॥

rajastamaścābhibhūya sattvaṃ bhavati bhārata
rajaḥ sattvaṃ tamaścaiva tamaḥ sattvaṃ rajastathā 14-10

Now SATTWA rises (prevails) , O Bharata, having over-powered RAJAS and inertia (TAMAS) ; now RAJAS, having over-powered SATTWA and inertia; and inertia (TAMAS) , having over-powered SATTWA and RAJAS.

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते ।
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ १४-११॥

sarvadvāreṣu dehe’sminprakāśa upajāyate
jñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta 14-11

When, through every gate (sense) in this body, the light-of-intelligence shines, then it may be known that SATTWA is predominant.

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा ।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ १४-१२॥

lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā
rajasyetāni jāyante vivṛddhe bharatarṣabha 14-12

Greed, activity, undertaking of actions, restless-ness longing — these arise when RAJAS is predominant, O best in the Bharata family.

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च ।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥ १४-१३॥

aprakāśo’pravṛttiśca pramādo moha eva ca
tamasyetāni jāyante vivṛddhe kurunandana 14-13

Darkness, inertness, heedlessness and delusion — these arise when TAMAS is predominant, O descendant-of-Kuru.

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् ।
तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥ १४-१४॥

yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt
tadottamavidāṃlokān amalānpratipadyate 14-14

If the embodied one meets with death when SATTWA is predominant, then he attains to the spotless worlds of the Knowers of the Highest.

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥ १४-१५॥

rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate
tathā pralīnastamasi mūḍhayoniṣu jāyate 14-15

Meeting death in RAJAS, he is born among those attached to action; and dying in TAMAS, he is born in the womb of the senseless.

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।
रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥ १४-१६॥

karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam
rajasastu phalaṃ duḥkhamajñānaṃ tamasaḥ phalam 14-16

The fruit of good action, they say, is SATTVIC and pure; verily, the fruit of RAJAS is pain, and the fruit of TAMAS is ignorance.

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च ।
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ १४-१७॥

sattvātsañjāyate jñānaṃ rajaso lobha eva ca
pramādamohau tamaso bhavato’jñānameva ca 14-17

Knowledge arises from SATTWA, greed from RAJAS, heedlessness, delusion and also ignorance arise from TAMAS.

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः ।
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥ १४-१८॥

ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ
jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ 14-18

Those who are abiding in SATTWA go upwards; the RAJASIC dwell in the middle; and the TAMASIC, abiding in the function of the lowest GUNA, go downwards.

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति ।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥ १४-१९॥

nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati
guṇebhyaśca paraṃ vetti madbhāvaṃ so’dhigacchati 14-19

When the Seer beholds no agent other than the GUNAS and knows him who is higher than the GUNAS, he attains to My Being.

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥ १४-२०॥

guṇānetānatītya trīndehī dehasamudbhavān
janmamṛtyujarāduḥkhair vimukto’mṛtamaśnute 14-20

The embodied-one having crossed beyond these three GUNAS out of which the body is evolved, is freed from birth, death, decay and pain, and attains to Immortality.

अर्जुन उवाच ।
कैर्लिङ्गैस्त्रीन्गुणानेता नतीतो भवति प्रभो ।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥ १४-२१॥

arjuna uvāca
kairliṅgaistrīnguṇānetā natīto bhavati prabho
kimācāraḥ kathaṃ caitāṃ strīnguṇānativartate 14-21

Arjuna said: What are the marks of him who has crossed over the three GUNAS, O Lord? What is his conduct, and how does he go beyond these three GUNAS?

श्रीभगवानुवाच ।
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥ १४-२२॥

śrībhagavānuvāca
prakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava
na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati 14-22

The Blessed Lord said: Light, activity, and delusion, when present, O Pandava, he hates not, nor longs for them when absent.

उदासीनवदासीनो गुणैर्यो न विचाल्यते ।
गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥ १४-२३॥

udāsīnavadāsīno guṇairyo na vicālyate
guṇā vartanta ityevaṃ yo’vatiṣṭhati neṅgate 14-23

He who, seated like one unconcerned, is not moved by the GUNAS, who, knowing that the GUNAS operate, is self-centred and swerves not . . .

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः ।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥ १४-२४॥

samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ
tulyapriyāpriyodhīrah stulyanindātmasaṃstutiḥ 14-24

Alike in pleasure and pain; who dwells in the Self; to whom a clod of earth, a precious stone and gold are alike; to whom the dear and the not-dear are the same; firm; the same in censure and self-praise. . . .

मानापमानयो स्तुल्यस्तुल्यो मित्रारिपक्षयोः ।
सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥ १४-२५॥

mānāpamānayostulya stulyo mitrāripakṣayoḥ
sarvārambhaparityāgī guṇātītaḥ sa ucyate 14-25

The same in honour and dishonour; the same to friend and foe; abandoning all undertakings — he is said to have crossed beyond the GUNAS.

मां च योऽव्यभिचारेण भक्तियोगेन सेवते ।
स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते ॥ १४-२६॥

māṃ ca yo’vyabhicāreṇa bhaktiyogena sevate
sa guṇānsamatītyaitān brahmabhūyāya kalpate 14-26

And he, serving Me with unswerving devotion, and crossing beyond the GUNAS, is fit to become BRAHMAN.

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च ।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥ १४-२७॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः ॥ १४॥

brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca
śāśvatasya ca dharmasya sukhasyaikāntikasya ca 14-27

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
guṇatrayavibhāgayogo nāma caturdaśo’dhyāyaḥ 27

For I am the Abode of BRAHMAN, the Immortal and the Immutable, of everlasting DHARMA and of Absolute Bliss.

Description

Bhagavad Gita Chapter 14 Summary

Guṇa-Traya-Vibhāga-Yoga – The Yoga of the Threefold Modalities

Verses 1 – 4
Introduction

Verses 5 – 18
Analysis of guṇas

Verses 19 – 20
Knowledge as the means to transcend the guṇas

Verses 21 – 27
Guṇatīta-lakṣaṇam and sādhanam

Gita Chapter 14 – Commentary by Swami Paramarthananda

Background

In the 13th chapter, Lord Krishna said that it is the association with the guṇas of prakṛti that is responsible for rebirth i.e. saṃsāra (XIII-22). In this chapter, the Lord deals with this topic elaborately and shows how one can be free from these binding guṇas.

In the first two verses Krishna praises Self-knowledge to draw Arjuna’s attention. It is the greatest knowledge which takes one to the greatest goal of liberation. By this knowledge, one attains the nature of God Himself and thus becomes free from birth and death.

In the next two verses, Krishna gives a brief account of creation. Blessed by the Lord (puruṣa), prakṛti gives birth to this universe. Thus, they are the universal parents from whom all things and beings originate.

From the 5th to the 18th verse, Bhagavān makes an elaborate analysis of the three guṇas — sattva, rajas and tamas. They are born of prakṛti and are responsible for the human bondage. The Lord analyses them from various angles which can be depicted in the form of a chart.

Even though all the beings have the three guṇas, they differ because of the predominance of one guṇa over the other two. (It is also possible to change the proportions for which alone all the preparatory sādhanās are prescribed) (10).

In the 19th and 20th verses, Krishna teaches the means of transcending the guṇas. The Lord points out that the transcendence is in the form of knowledge alone. The Self (puruṣa) happens to be already beyond the guṇas (guṇātīta). It is the body (prakṛti) which has guṇas, doership, etc. Because of identification with the body alone, the Self (puruṣa) seems to have guṇas. Hence the only solution is to discriminate and own up the guṇātīta puruṣa as oneself (19). Through this knowledge, one discovers oneself to be free from birth, death, etc. This is liberation (20).

Arjuna asks Krishna about the characteristics of a guṇātīta and the sādhanā to achieve this (21).

From the 22nd to the 25th verse, Krishna answers the first question. Guṇatīta is one who is detached from prakṛti. He does not have I-notion in his body or my-notion in the world. Hence, he looks at the variations of guṇas objectively without reacting to them (22). He remains unaffected by the opposite experiences of life like pleasure-pain, praise-censure, honour-dishonour, etc. They are the play of prakṛti (23, 24). Being full, he does not seek anything and therefore is free from selfish activities (25). (Since a guṇātīta is invariably a wise man, this description tallies with the sthitaprajña portion of the 2nd chapter as well as the parābhakta portion of the 12th chapter).

Krishna concludes by prescribing bhakti as the sādhanā to achieve this goal. (Thus, the Lord answers Arjuna’s second question. By the grace of the Lord one gets a guru. Through the guru, one gets the knowledge which makes one guṇātīta). A bhakta becomes fit to attain Brahman’s nature (guṇātītatvam) which is immortality and absolute ānanda (26, 27).

To gain this knowledge, one has to purify the mind through karma-yoga, gain knowledge through enquiry (sāṅkhya-yoga), and ultimately get established in the knowledge through dhyānayoga (25 and 26).

Gita 14th Chapter – Main Points

Introduction: 1 to 4
Analysis of guṇas: 5 to 18
Knowledge as the means to transcend the guṇas: 19 to 20
Guṇatīta-lakṣaṇam and sādhanam: 21 to 27

Since the main topic here is the discrimination of the three guṇas and the Self (puruṣa), this chapter is called Guṇatraya vibhāga yoga.

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 14 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 14 All Verses Easy Chanting with Audio and Meaning, Lyrics