Introduction
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BHAGVAD-GITA
Chapter -14
"The Yoga of
Differentiation of the Three Modes"
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In this chapter, discussion in centred around three modes of nature viz, satva,
raja and tamo modes-their origin, farm, behavior and power. How they interact
with the soul and bind it to the body, and how once beyond these modes,
perfection is attained. Therefore, the chapter is called "The Yoga of
Differentiation of the three modes". |
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Shri bhagvan S
aid
1.
I shall reiterate the supreme wisdom among all wisdom by knowing which sages
have been able to reach perfection. |
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2. By relying upon
this wisdom and having attained to my form, they are neither born at the time
of creation, nor are they distressed at the time of dissolution. |
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3. The great brahma
is my womb, I cast the seed of creation of all beings and they are born of it
O, Bharata (Arjuna). |
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4. All the forms
(bodies) produced in all the wombs, O Son of Kunti (Arjuna), great brahma
(prakriti) is their mother and I am the father (Purusha) who casts the seed. |
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5. The three
modes (gunas) purity (suttva) passion (rajas) and inertia (dullness) born of
nature (prakriti) bind into the body, O Arjuna, the imperishable dweller in the
body.
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6. Of these
qualities, satlva, that is purity, causes, illuminationa and purity. It binds,
O Arjuna by attachments to happiness and to knowledge. |
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7. Rajas
(passion) you should know, is of the quality of attraction resulting from
desire and attachment. It binds quickly, O Son of Kunti (Arjuna), the soul by
attachment to action. |
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8. But inertia
(tamas) you should know, is resulted from ignorance and bequiles all embodied
beings. O Bharata (Arjuna), it birds by engendering the qualities of
negligence, laziness and sleep. |
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9. Purity
attaches one to happiness, passion is caused of action, O Arjuna, but inertia
by covering wisdom attaches to negligence. |
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10. Purity
prevails, overcoming passion andinertia, O Arjuna. Passion prevails subdueing
purity and inertia and thus inertia prevails overpowing purity and passion. |
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11. When the
light of knowledge spreads through all the gates of the body, then it is known
that the purity has increased. |
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12. Avarice
activity, initiative restlessness and desires – result from the increase and
desires – result it from the increase in the rajas qualities, O Best among the
bharatas (Arjuna). |
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13. Darkness,
slothfulness, negligence and delusion – these are caused by the increase of
inertia or indolence inducing tama – O Joy of kurvs (Arjuna). |
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14. When the
self is dissolved, when the goodness become predominant then it reaches to the
world of purity of those who have known the highest (Brahmalok). |
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15. When
passion becomes predominant at the time of dissolution (of the world) it is
born in the world of those attached to activities and if it is dissolved when
dullness or inertia is overpowering quality, it is born into the womb of the
ignorant. |
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16. The
results of the good action is said to be of the quality of goodness and purity,
while the passion causes pain and ignorance is the fruit of inertia. |
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17. Knowledge
is resulted from purity, passion gives rise to avarice, ignorance and delusion
are caused by inertia as also erroneous action. |
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18. Who are
set in goodness rise upwards the passionate remain in the middle regions the
inert involved in. |
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19. When the
sage perceived factor other than modes, and also knows what is beyond the modes
(gunatit) he attains to my form. |
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20. When the
self roars above these three qualities arising from the body, it goes beyond
birth, death, decay and pain and reaches the state of permanent blissfulness
when there is no birth or death. |
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Arjuna Said |
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21. O Lord by,
whan sign can one be known who has gone beyond the three qualities (gunas)? How
does he live? How does he manage to reach beyond the modes? |
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Shri bhagvan Said |
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22. O Arjuna,
he does not abhor illumination, activity and delusion when they spring, nor
crave for them when they cease to exist. |
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23. He, who
sitting unconcernedly, without being disturbed by the modes or qualities
(gunas), who stands aloof, without faltering, knowing that it is the modes that
act and react. |
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24. he who
treats pleasure and pain similarily, who is established in one self, who
regards a dod, a stone and piece of gold as of equal value, whose mind is even
amidst things pleasant or impleasant, firm of mind. |
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25. he who
regards honour and dishonour as the same and is same to friends and foes who
shuns all initiative to action is said to have risen beyond the modes or gunas
of nature. |
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26. He who is
devoted to me, steadily and serves me with love, transcends these three
qalities and, he too is fit to reach Brahman. |
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27. Because
Iam the dwelling place of Brahman, the Immortal, the Imperishable of
everlasting law and of eternal bliss. |
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This chapter is entitled "The
Yoga of Differentiation of the Three Modes". |
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Introduction
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