Bhagavad Gita Chapter 14
Author Kedi Ganapati
Shloka 14:1
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥ १४:१ ॥
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānam uttamam
yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ
Translation
The Supreme Lord said: I shall once again declare to you the highest of all knowledge. By knowing this, all the sages have attained the supreme perfection.
Conversation
Shloka 14:2
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ १४:२ ॥
sarge ’pi nopajāyante pralaye na vyathanti ca
Translation
Taking refuge in this knowledge, they attain My divine nature. They are neither born at the time of creation nor disturbed at the time of dissolution.
Conversation
Shloka 14:3
सम्भवः सर्वभूतानां ततो भवति भारत ॥ १४:३ ॥
sambhavah sarva-bhutanam tato bhavati bharata
Translation
My material nature is the great womb, and in that I place the seed of all living beings. From that, O Bharata, all beings are born.
Conversation
Shloka 14:4
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥ १४:४ ॥
tasam brahma mahad yonir aham bija-pradah pita
Translation
O Kaunteya, whatever forms are produced in all species of life, material nature is their womb, and I am the seed-giving Father.
Conversation
Shloka 14:5
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ १४:५ ॥
nibadhnanti maha-baho dehe dehinam avyayam
Translation
O mighty-armed Arjuna, the three qualities born of material nature—Sattva, Rajas, and Tamas—bind the imperishable soul to the body.
Conversation
Shloka 14:6
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ १४:६ ॥
sukha-sangena badhnati jnana-sangena canagha
Translation
Among them, Sattva, being pure, is illuminating and free from impurity. O sinless one, it binds the soul by attachment to happiness and knowledge.
Conversation
Shloka 14:7
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ १४:७ ॥
tan nibadhnati kaunteya karma-sangena dehinam
Translation
Know Rajas to be of the nature of passion, born of craving and attachment. O Kaunteya, it binds the embodied soul through attachment to action.
Conversation
Shloka 14:8
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ १४:८ ॥
pramada-alasya-nidrabhis tan nibadhnati bharata
Translation
Know Tamas to be born of ignorance, deluding all embodied beings. O Bharata, it binds the soul through negligence, laziness, and sleep.
Conversation
Shloka 14:9
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥ १४:९ ॥
jnanam avrtya tu tamah pramade sanjayaty uta
Translation
Sattva leads one to happiness, Rajas to action, O Bharata; while Tamas, covering knowledge, leads one to negligence.
Conversation
Shloka 14:10
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥ १४:१० ॥
rajah sattvam tamas caiva tamah sattvam rajas tatha
Translation
Sometimes Sattva prevails by overpowering Rajas and Tamas; at other times Rajas overcomes Sattva and Tamas; and at still other times Tamas overcomes Sattva and Rajas, O Bharata.
Conversation
Shloka 14:11
ज्ञानं यदा तदा विद्यात्विवृद्धं सत्त्वमित्युत ॥ १४:११ ॥
jnanam yada tada vidyad vivrddham sattvam ity uta
Translation
When the light of knowledge shines through all the gates of the body, then one should understand that Sattva has become predominant.
Conversation
Shloka 14:12
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ १४:१२ ॥
rajasy etani jayante vivrddhe bharatarsabha
Translation
O best of the Bharatas, when Rajas predominates, greed, constant activity, undertaking of many actions, restlessness, and longing arise.
Conversation
Shloka 14:13
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥ १४:१३ ॥
tamasy etani jayante vivrddhe kuru-nandana
Translation
O joy of the Kurus, when Tamas predominates, darkness, inactivity, negligence, and delusion arise.
Conversation
Shloka 14:14
तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥ १४:१४ ॥
tadottama-vidam lokan amalan pratipadyate
Translation
When one dies while Sattva is predominant, one attains the pure realms of those who possess the highest knowledge.
Conversation
Shloka 14:15
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥ १४:१५ ॥
tatha pralinas tamasi mudha-yonisu jayate
Translation
Dying in the state of Rajas, one is born among those attached to action. Dying in Tamas, one takes birth in deluded forms of life.
Conversation
Shloka 14:16
रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥ १४:१६ ॥
rajasas tu phalam duhkham ajnanam tamasah phalam
Translation
The result of virtuous action is said to be pure and Sattvic; the result of Rajas is suffering, while the result of Tamas is ignorance.
Conversation
Shloka 14:17
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ १४:१७ ॥
pramada-mohau tamaso bhavato 'jnanam eva ca
Translation
From Sattva arises knowledge; from Rajas arises greed; and from Tamas arise negligence, delusion, and ignorance.
Conversation
Shloka 14:18
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥ १४:१८ ॥
jaghanya-guna-vrtti-stha adho gacchanti tamasah
Translation
Those established in Sattva rise upward; those in Rajas remain in the middle; and those abiding in the lowest quality, Tamas, go downward.
Conversation
Shloka 14:19
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥ १४:१९ ॥
gunebhyas ca param vetti mad-bhavam so 'dhigacchati
Translation
When the seer perceives that the modes of nature alone are the doers and realizes that which is beyond the modes, he attains My divine nature.
Conversation
Shloka 14:20
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥ १४:२० ॥
janma-mrtyu-jara-duhkhair vimukto 'mrtam asnute
Translation
Transcending these three modes, which arise from the body, the embodied soul becomes free from birth, death, old age, and suffering, and attains immortality.
Conversation
Shloka 14:21
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥ १४:२१ ॥
kair lingais trin gunan etan atito bhavati prabho
kim acarah katham caitan trin gunan ativartate
Translation
Arjuna said: O Lord, by what characteristics is a person known who has transcended these three modes of nature? What is his conduct, and how does he transcend these three modes?
Conversation
Shloka 14:22
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥ १४:२२ ॥
prakasham ca pravrttim ca moham eva ca pandava
na dvesti sampravrttani na nivrttani kanksati
Translation
The Supreme Lord said: O Pandava, one who neither hates illumination, activity, and delusion when they arise, nor longs for them when they disappear.
Conversation
Shloka 14:23
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥ १४:२३ ॥
guna vartanta ity eva yo 'vatisthati nengate
Translation
Remaining like one unconcerned, he is not disturbed by the modes. Knowing that the modes alone are acting, he remains steady and does not waver.
Conversation
Shloka 14:24
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥ १४:२४ ॥
tulya-priyapriyo dhiras tulya-nindatma-samstutih
Translation
He is alike in pleasure and pain, established in the Self, regarding a clod of earth, a stone, and gold as equal; the same toward the pleasant and unpleasant, steady, and equal in praise and blame.
Conversation
Shloka 14:25
सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥ १४:२५ ॥
sarvarambha-parityagi gunatitah sa ucyate
Translation
Equal in honor and dishonor, the same toward friend and foe, abandoning all selfish undertakings—such a person is said to have transcended the three modes.
Conversation
Shloka 14:26
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥ १४:२६ ॥
sa gunan samatityaitan brahma-bhuyaya kalpate
Translation
One who serves Me with unfailing devotion through Bhakti Yoga transcends these three modes of nature and becomes qualified to attain Brahman.
Conversation
Shloka 14:27
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥ १४:२७ ॥
sasvatasya ca dharmasya sukhasyaikantikasya ca
Translation
For I am the foundation of the immortal and imperishable Brahman, of eternal Dharma, and of everlasting, supreme bliss.
Conversation
Note: Every interpretation published here is the original work of Kedi Ganapati alone. No other author, commentator, or interpreter has contributed to these explanations. These interpretations are based on Kedi Ganapati's own understanding of the Bhagavad Gita's verses through personal study, research, wisdom, and experience.
