14.1
The Blessed Lord said:
I shall again proclaim the supreme knowledge, the best of all knowledge, knowing which all the sages have gone from here to the highest perfection. (1)
Śrīdhara:
Refuting the independence of puruṣa and prakṛti due to association with the guṇas,
The fourteenth chapter elaborates on the variety of worldly existence.
It was said: "Whatever being comes to be, whether moving or unmoving, know that it arises from the union of the field and the knower of the field, O best of the Bharatas." And that union of the field and the knower of the field is not independent, as for the atheistic Sāṅkhyas. Rather, it is by the will of the Lord, as stated previously. The cause is "association with the guṇas in births in good and bad wombs," as stated by this. Intending to elaborate on the variety of worldly existence characterized by sattva and the other guṇas, the Lord praises the meaning about to be spoken with two verses beginning with "supreme". Supreme means pertaining to the supreme Self. Knowledge is that by which something is known, i.e. instruction. I shall again declare that knowledge to you in detail. Of what kind? The best among types of knowledge pertaining to austerity, action, etc. Because it is the cause of liberation. He states just that: "knowing which all the sages" - those of contemplative nature. "From here" - from bondage to the body. "The highest perfection" - liberation. "Have gone" - have attained. (1)
Madhusūdana: In the previous chapter it was said: "Whatever being comes to be, whether moving or unmoving, know that it arises from the union of the field and the knower of the field" [Gītā 13.26]. There, refuting the atheistic Sāṅkhya view, it should be stated that the union of the field and knower of the field depends on the Lord. Similarly, it was said: "The cause in births in good and bad wombs is association with the guṇas." There it should be explained which guṇa, how association occurs, what the guṇas are, and how they bind. Likewise, it was said: "Those who know the liberation from the material nature of beings attain the supreme." There it should be explained how liberation from the guṇas denoted by the term "material nature of beings" occurs, and what are the characteristics of the liberated. To explain all this in detail, the fourteenth chapter begins. Praising the meaning about to be spoken with two verses to generate interest in the listeners, the Blessed Lord said "supreme", etc. Knowledge is that by which something is known, a means of knowledge of the supreme Self, supreme meaning excellent because it pertains to the supreme reality. What kind of knowledge? The best among types of knowledge, among external means of knowledge like sacrifice, etc., because it has the highest result. Not like knowledge of the Self, etc., which being internal have the highest result. By "supreme" the excellence of the subject matter is stated. By "best" the excellence of the result is stated - this is the distinction. Such knowledge I shall declare again, though previously stated many times in earlier chapters. Knowing and practicing which knowledge, all the sages - those of contemplative nature, renunciates - have gone, have attained, from here, from bondage to the body, to the highest perfection called liberation. (1)
Viśvanātha:
The guṇas are binding, but they are known by their fruits in the fourteenth chapter.
Transcendence of the guṇas and devotion as the means are described.
In the previous chapter it was said: "The cause in births in good and bad wombs is association with the guṇas." In that context, what are the guṇas, what is the nature of association with the guṇas, what is the result of association with which guṇa, what are the characteristics of one associated with the guṇas, and how is one freed from the guṇas - in expectation of these questions, praising the meaning about to be spoken in order to speak it, he promises "supreme", etc. Knowledge is that by which something is known, i.e. instruction. Supreme means most excellent. (1)
Baladeva:
The guṇas are binding, but the three are to be known by their fruits.
Cessation of them occurs through devotion to me - thus is proclaimed in the fourteenth chapter.
In the previous chapter, having distinguished the natures of prakṛti, jīva and Īśvara which are mutually conjoined, it was said that one who knows, endowed with qualities like humility, etc., is liberated from bondage to prakṛti, and that the cause of bondage is association with the guṇas. In that context, what are the guṇas, how does association with which guṇa occur, what is the result of association with which guṇa, what are the characteristics of one associated with the guṇas, and how does liberation from the guṇas occur - in expectation of these questions, to generate self-interest, the Lord praises the meaning about to be spoken with two verses beginning with "supreme".
I will again declare that supreme knowledge which is superior to all other knowledge concerning prakṛti (nature) and jīva (individual soul), as it is the essence extracted like butter. Having known this, all sages have attained the highest perfection characterized by realization of the true nature of the self in this world. Or, I will again explain in a different way this knowledge which was previously stated, by which one knows. This knowledge is supreme among all means of knowledge like austerities, as it is the innermost means. Having known this, all sages have attained the highest perfection characterized by liberation from this world. ||1||
bhg 14.2
Taking refuge in this knowledge, they attain to My nature. They are not born even at the time of creation, nor do they suffer at the time of dissolution. ||2||
śrīdharaḥ: Moreover, "idam" etc. Having taken refuge in this knowledge that is about to be stated, having practiced this means of knowledge, attaining My nature, becoming of My form, they are not born even when Brahmā and others are being produced at the time of creation. Similarly, they do not suffer even at the time of dissolution. They do not experience pain at dissolution. The meaning is they do not return again. ||2||
madhusūdanaḥ: He shows the absoluteness of that perfection in "idam" etc. Having taken refuge in, having practiced this knowledge as stated, which is the means of knowledge, having attained to My nature, the Supreme Lord's nature, having become of My form through complete non-difference, they are not born even when Hiraṇyagarbha and others are being produced at the time of creation. And they do not suffer at the time of dissolution, even at the time of destruction of Brahmā. The meaning is they are not afflicted and they do not dissolve. ||14.2||
viśvanāthaḥ: "sādharmyam" means liberation characterized by having the same form. "na vyathanti" means they are not afflicted. ||2||
baladevaḥ: "idam" etc. Having taken refuge in, having obtained this knowledge about to be stated through serving the guru, people, having attained equality with Me, the Lord of all, who has eight qualities eternally manifested, through those eight qualities manifested by practice, they are not born at the time of creation, they do not attain the state of being an object of creation, and they are not afflicted at the time of dissolution, they do not attain the state of being an object of death. Thus they become liberated, free from birth and death. This states the multiplicity of souls in liberation. This is also understood from scriptures like "The wise always see that supreme abode of Viṣṇu" etc. ||2||
bhg 14.3
My womb is the great Brahman. In that I place the seed. The origin of all beings takes place from that, O Bhārata. ||3||
śrīdharaḥ: Thus, having made the listener attentive through praise, he states this intended meaning that prakṛti and puruṣa, which are dependent on the Supreme Lord, are the cause for the production of all beings, not independent, in "mama" etc. Great because it is unlimited in space and time. Brahman because it causes growth, or because it is the cause of increase of its effects. The meaning is prakṛti. That great Brahman is My, the Supreme Lord's, womb, the place for placing the seed. In that I place the seed, the cause for the expansion of the universe, which is the reflection of consciousness. The meaning is: At the time of dissolution, I unite the knower of the field, which is dissolved in Me, which has the latent impressions of ignorance, desire and action, with a field suitable for experience at the time of creation. From that placement of the seed, the origin, production of all beings starting with Brahmā takes place. ||3||
madhusūdanaḥ: Thus, having made the listener attentive through praise, he states this intended meaning that prakṛti and puruṣa, which are dependent on the Supreme Lord, are the cause for the production of all beings, not independent as in the Sāṅkhya doctrine, in "mama yonir" etc. in two verses.
Great because it is superior in relation to all effects. Brahman because of its quality of causing growth, which is the form of being the cause of increase of all effects. The unmanifest, prakṛti consisting of three guṇas, māyā is the great Brahman. And that is My, the Lord's, womb, the place for placing the seed. In that great Brahman which is the womb, I place, I hold, I make the object of that resolve, the seed which is the cause of birth of all beings, which is the resolve in the form of the desire "May I become many, may I be born." The meaning is: Just as some father unites a son who is sleeping within him in the form of food like rice etc. with a body by placing seed in the womb through the emission of semen, and from that placement of seed that son is united with a body, and for that purpose the intermediate states like kalala etc. occur; similarly, at the time of creation, in order to unite the knower of the field which is dissolved in Me at the time of dissolution, which has the latent impressions of ignorance, desire and action, with an enjoyable field, with the aggregate of effect and cause, I place the seed which is in the form of a modification of māyā, preceded by the emission of semen which is the reflection of consciousness. For that purpose, O Bhārata, the origin of Hiraṇyagarbha and others takes place, but not without the placement of seed done by the Lord. This is the meaning. ||14.3||
viśvanāthaḥ: Now, to explain the manner in which the attachment to the guṇas (qualities), caused by beginningless avidyā (ignorance), is the cause of bondage, he speaks about the process of origination of kṣetra (field) and kṣetrajña (knower of the field). The yoni (womb) of me, the Supreme Lord, is the place of conception, the great brahman (mahad brahma), which is great due to being unlimited by space and time, and brahman because it is the cause of expansion in the form of effects. This is the meaning. In the śruti (scriptures) also, prakṛti (nature) is sometimes designated as brahman. In that, I place the garbha (embryo). By "Know my other, higher prakṛti to be the jīva-bhūta (living entity)" the jīva-prakṛti (living nature) which is in the form of the aggregate of conscious entities, which is the taṭastha-śakti (marginal potency), is indicated. That is referred to by the word garbha as the life of all living beings. From that conception done by me, there is the sambhava (origination) of all beings, starting from Brahmā. ||3||
baladevaḥ: Thus, having generated interest in the listener by praising the subject to be spoken, following the meaning of the two verses beginning with "bhūmir āpaḥ", he clearly states here that the conjunction of prakṛti and jīva is caused by the Supreme Lord, which was implied in "Whatever comes into being". The great (mahat), which is the cause of the entire universe, the pradhāna (primordial nature) which has the manifest qualities of sattva etc., becomes the yoni, the place of holding the garbha, of me, the creator of millions of universes. The word brahman for pradhāna is also from the śruti: "From that, this brahman, name, form, and food are born." In that great brahman which has become the yoni, I place the garbha, the mass of atomic consciousness. The inert prakṛti mentioned in "bhūmir āpaḥ" etc. is here called mahad brahma. The conscious prakṛti mentioned in "Know my other" etc. is here referred to by the word garbha because it is the seed of all living beings. The meaning is that I conjoin the group of conscious enjoyers with the inert prakṛti which is the field of enjoyment. From that, from the conjunction of the two prakṛtis caused by the great, or from the conception, there is the sambhava, the birth, of all beings from Brahmā down to a blade of grass. ||3||
bhg 14.4
In all wombs, O son of Kuntī, whatever forms are produced, the great brahman is their womb, and I am the seed-giving father. ||4||
śrīdharaḥ: Not only at the beginning of creation is this the process of the production of beings through these two, prakṛti and puruṣa, under my superintendence, but always, he says in "In all" etc. In all wombs, human etc., whatever forms, stationary and moving, are born, for those forms the great brahman, prakṛti, is the womb, in the place of the mother. And I am the seed-giving father, the performer of conception. ||4||
madhusūdanaḥ: If it is asked how from that is the origination of all beings, since the specific bodies of devas etc. originate from other causes, he answers in "In all wombs" etc. In all wombs - of devas, pitṛs, humans, domestic animals, wild animals etc. - whatever forms, different due to being born from a womb, egg, sweat etc., with various configurations, are produced, O son of Kuntī, for those forms, the great brahman itself, having become their respective causes, is the womb, in the place of the mother. I, the Supreme Lord, am the seed-giving father, the performer of conception. Therefore, it is rightly said that the origination of all beings is from that, since other causes are just particular states of the great brahman. ||4||
viśvanāthaḥ: Not only at the time of the creation's origination is prakṛti the mother of all beings and I the father, but always, he says. In all wombs, from devas down to immovable things, whatever forms, moving and stationary, are born, for those forms the great brahman, prakṛti, is the womb, the place of origination, the mother. I am the seed-giver, the performer of conception, the father. ||4||
baladevaḥ: O son of Kuntī, whatever forms, bodies, are produced in all wombs, from devas down to immovable things, for them the great brahman, pradhāna, is the womb, the cause of origination, the mother. I, the Supreme Lord, who gives the jīvas, who conjoins the mass of atomic consciousness according to their karma, am the father. ||4||
bhg 14.5
Sattva, rajas and tamas - these qualities, born of prakṛti, bind the imperishable embodied one in the body, O mighty-armed one. ||5||
śrīdharaḥ: Thus, having described the origination of all beings from prakṛti and puruṣa which are dependent on the Supreme Lord, now he elaborates on the worldly existence of the puruṣa due to connection with prakṛti in fourteen verses beginning with "Sattva" etc. Sattva, rajas and tamas - these three qualities thus named are born of prakṛti. Those whose origination, manifestation, is from prakṛti are so called. The equilibrium of the qualities is prakṛti. Having become manifest separately from that, being situated in identity with the effect of prakṛti, the body, they bind the embodied one, the portion of consciousness, who is actually imperishable, unchanging, conjoining him with their effects - pleasure, pain, delusion etc. This is the meaning. ||5||
madhusūdanaḥ: Thus, by refuting the atheistic Sāṅkhya, the connection between kṣetra and kṣetrajña has been stated to be dependent on God. Now, in which guṇa is there attachment? What are the guṇas? How do they bind? This is explained in fourteen verses from "sattvam" to "anyam". Sattva, rajas and tamas are the names of the guṇas which are eternally dependent on the puruṣa (soul), as all insentient things exist for the sake of the sentient. They are not qualities inherent in substances like form etc. as held by the Vaiśeṣikas. Nor is the difference between quality and qualified intended here, as prakṛti consists of the three guṇas. Then how are they "born of prakṛti"? It is said - The state of equilibrium of the three guṇas is prakṛti, which is māyā (illusion) of the Lord. From that, transformed into mutual imbalance, they are called "born of prakṛti". And in the body, which is the effect of prakṛti - the aggregate of body and senses - they bind the embodied soul, which is superimposed with the identity of the body, though in reality it is unchanging and free from all modifications. As if showing the changeless soul to be modified through delusion, like reflections in water pots seeming to make the motionless sun in the sky move. And how there is no real bondage has been explained before: "Though dwelling in the body, O son of Kunti, it neither acts nor is tainted." [Gītā 13.32] ||5||
viśvanāthaḥ: Having thus described the origin of all beings from prakṛti and puruṣa, now the guṇas are explained. In anticipation of the question "What kind of bondage does the soul have due to attachment to them?", he says "sattvam" etc. The guṇas bind the embodied soul, which though in reality unchanging, unmodified and unattached, is situated in identity with the body which is the effect of prakṛti, due to attachment to the guṇas caused by beginningless ignorance. ||5||
baladevaḥ: Now, what are the guṇas, how is the puruṣa attached to them, and how do they bind him? This is explained in four verses beginning with "sattvam". The three guṇas named sattva etc., born of prakṛti, manifested from prakṛti, bind the puruṣa situated in their effect, the body. Though he is in reality unchanging and unmodified, they bind him by uniting him with their natures of pleasure, pain and delusion, which are grasped due to lack of discrimination. ||5||
bhg 14.6
tatra sattvaṃ nirmalatvāt prakāśakam anāmayam |
sukha-saṅgena badhnāti jñāna-saṅgena cānagha ||6||
śrīdharaḥ: Among them, the binding nature of sattva is explained in "tatra" etc. There, among those guṇas, sattva is illuminating due to its purity, like a crystal gem, and free from affliction. The meaning is that it is peaceful. Therefore, due to its peacefulness, it binds through attachment to its effect, pleasure. And due to its illuminating nature, it also binds through attachment to its effect, knowledge. O sinless one, it unites the qualities of mind "I am happy" and "I am knowledgeable" with the knower of the field (soul) who identifies with them. This is the meaning. ||6||
madhusūdanaḥ: There, which guṇa binds through what attachment? This is explained in "tatra" etc. There, among those guṇas, sattva is illuminating, revealing consciousness by removing the covering created by the tamas guṇa, due to its purity, i.e. its clarity that makes it suitable for receiving the reflection of consciousness. Not only does it reveal consciousness, but it is also free from affliction. Affliction means pain, so it also reveals pleasure which is opposed to pain. That binds the embodied one through attachment to pleasure and also, O sinless one, through attachment to knowledge. The meanings of the vocatives have been explained before and should be recalled. Here, by the words "pleasure" and "knowledge" are meant the modifications of the inner organ and their manifestations. For pleasure and consciousness are listed along with desire etc. as properties of the field in "Desire, aversion, pleasure, pain, the aggregate, consciousness, resolve" [Gītā 13.7]. There, the superimposition on the self of pleasure and knowledge, which are properties of the inner organ, is attachment, as in "I know". For the property of an object does not belong to the subject. Therefore, this is mere ignorance, as has been stated hundreds of times before. ||6||
viśvanāthaḥ: The characteristics and binding nature of sattva are explained in "tatra" etc. Free from affliction means free from trouble, peaceful. This is the meaning. Due to its peacefulness, attachment to its effect pleasure, and due to its illuminating nature, attachment to its effect knowledge - the soul's identification with the properties of the limiting adjunct "I am happy" and "I am knowledgeable" through ignorance - by this it binds him. O sinless one - you should not accept the sin characterized by the identification "I am happy, I am knowledgeable". This is the purport. ||6||
baladevaḥ: Now the characteristics and binding natures of sattva etc. are explained in three verses beginning with "tatra". There, among those three, sattva is illuminating, manifesting knowledge, and free from affliction, i.e. manifesting pleasure which is opposed to pain. Why? Due to its purity, its clarity. Thus sattva is the cause of illumination and pleasure. And that sattva binds the puruṣa through attachment, which is the identification "I am knowledgeable" and "I am happy", with its effects knowledge and pleasure. This knowledge should be understood as concerning the nature of worldly objects, and pleasure as the contentment of body and senses. When there is attachment to these, there is engagement in actions that are means to them, birth in bodies that are means to experience their fruits, and again attachment to those. Thus there is no liberation from sattva. ||6||
bhg 14.7
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅga-samudbhavam |
tan nibadhnāti kaunteya karma-saṅgena dehinam ||7||
śrīdharaḥ: The characteristics and binding nature of rajas are explained in "rajaḥ" etc. Know the guṇa called rajas to be of the nature of passion, characterized by attachment. Hence it is the source of craving and clinging. Craving is desire for unattained objects. Clinging is excessive attachment to attained objects. That rajas which is the source of craving and clinging firmly binds the embodied one through attachment to actions for seen and unseen purposes. For attachment to actions arises from craving and clinging. This is the meaning. ||7||
madhusūdanaḥ: A person is colored by sense objects through this, thus rāga (passion) is desire, greed. That alone is its nature, due to the identity of the quality and the qualified. Know that rajas, which has the nature of passion. Hence, desire for the unattained is tṛṣṇā (thirst). Desire to protect what is attained even when destruction is imminent is āsaṅga (attachment). That rajas binds because it is the source of those two - thirst and attachment. O son of Kuntī! Through attachment to action, it binds the embodied one, who is actually a non-doer but considers himself a doer, to actions for seen and unseen purposes with a special fixation thinking "I am doing this, I will enjoy this result", due to rajas being the cause of activity. ||7||
viśvanāthaḥ: Know the quality of rajas as having the nature of passion, in the form of coloring. Tṛṣṇā is desire for unattained objects. Saṅga is attachment to attained objects. That rajas which is the source of those two binds the embodied one to actions for seen and unseen purposes through attachment. Attachment to actions arises from thirst and attachment. ||7||
baladevaḥ: Rajas is passion, mutual desire between man and woman. Rajas has that nature due to the identity of cause and effect which increases rajas. That is the source of thirst etc. Desire for sense objects like sound etc. is tṛṣṇā. Desire for association with son, friend etc. is saṅga. That which is the source of those two. Thus rajas is the cause of passion, thirst and attachment. That rajas binds the embodied person through attachment and desire to actions that obtain woman, sense objects, sons etc. One performs actions out of desire for women etc. Those lead to experiencing their results in the form of obtaining women etc. Again it happens thus, so there is no liberation from rajas. ||7||
bhg 14.8
Know tamas to be born of ignorance, deluding all embodied beings. It binds through heedlessness, laziness and sleep, O Bhārata. ||8||
śrīdharaḥ: The characteristics and binding nature of tamas are stated in "tamas tu". Know tamas to be born from ignorance, arising from the aspect of prakṛti that is predominant in the power of covering. Hence it deludes all embodied beings by generating confusion. Therefore that tamas binds the embodied one through heedlessness, laziness and sleep. There, heedlessness is inattentiveness. Laziness is lack of effort. Sleep is the dissolution of the mind due to depression. ||8||
madhusūdanaḥ: The word "tu" indicates a special distinction compared to sattva and rajas. Know tamas to be born of ignorance, arising from ignorance which has the nature of the power of covering. Hence it deludes all embodied beings by generating confusion due to its nature of non-discrimination. That tamas binds through heedlessness, laziness and sleep. "The embodied one" is to be supplied. O Bhārata! Heedlessness is inability for discrimination of objects, opposed to the illuminating effect of sattva. Laziness is inability for activity, opposed to the activating effect of rajas. Sleep is the mental state depending on tamas that is opposed to both - this is the distinction. ||8||
viśvanāthaḥ: Ajñāna-jam means born of ignorance, i.e. perceived or inferred from its own effect which is ignorance. The meaning is that it generates ignorance. Mohana means generating confusion. Pramāda is inattentiveness. Ālasya is lack of effort. Nidrā is dissolution of the mind due to depression. ||8||
baladevaḥ: In "tamas tu", the word "tu" indicates a distinction from the previous two. Knowledge is understanding the true nature of things. Ignorance is the aspect of prakṛti predominant in covering that opposes that. Tamas is born from that. Hence it deludes all embodied beings by generating erroneous knowledge. Thus tamas covers correct knowledge of the true nature of things and generates erroneous knowledge. That tamas binds the person through its effects like heedlessness etc. There, heedlessness is inattentiveness in the form of engaging in improper action, opposed to the illuminating effect of sattva. Laziness is lack of effort, opposed to the activating effect of rajas. Sleep, which opposes both of those, is the depression of the mind. ||8||
bhg 14.9
Sattva unites with happiness, rajas with action, O Bhārata. But tamas, covering knowledge, unites with heedlessness indeed. ||9||
śrīdharaḥ: The superior ability of sattva etc. in producing their respective effects is stated in "sattvam". Sattva unites with happiness. Even when there are causes for sorrow and grief etc., it makes the embodied one inclined towards happiness only - this is the meaning. Similarly, even when there are causes for happiness etc., rajas unites only with action. But tamas, covering the knowledge that is being produced through association with great persons, unites with heedlessness. It makes one inattentive to the meaning being taught by great persons, and also unites with laziness etc. - this is the meaning. ||9||
madhusūdana:
viśvanātha: He shows again briefly the meaning already stated. Sattva (virtue), as the agent, binds the jīva (soul) attached to happiness, its own fruit, subjugates and restrains it. Rajas (passion), as the agent, binds the jīva attached to actions. Tamas (ignorance), as the agent, covers knowledge and produces ignorance in one delighting in negligence. ||9||
baladeva: He states with two verses that the guṇas (qualities), being superior to their non-dual selves, expand in their own effects. Sattva, being superior, makes a person attached to its effect, happiness. Rajas, being superior, makes him attached to actions. Tamas, being superior, makes him attached to negligence, covering knowledge and producing ignorance. ||9||
bhg 14.10
O Bhārata, sometimes sattva becomes predominant by overpowering rajas and tamas; sometimes rajas by overpowering sattva and tamas; and sometimes tamas by overpowering sattva and rajas. ||10||
śrīdhara: He states the reason for this in "rajas". By overpowering, i.e. suppressing, the pair of qualities rajas and tamas, sattva arises due to unseen factors. Then it attaches to its own effects like happiness and knowledge. Similarly, rajas also arises by overpowering the pair of qualities sattva and tamas. Then it attaches to its own effects like desire and action. Likewise, tamas also arises by overpowering both qualities sattva and rajas. Then it attaches to its own effects like negligence and laziness. ||10||
madhusūdana: It is asked: When do the guṇas produce their stated effects? It is answered in "rajas". When sattva arises, grows, overpowering both rajas and tamas simultaneously, then it uniquely produces its previously stated effect. Similarly, when rajas arises overpowering the pair of qualities sattva and tamas, then it produces its previously stated effect. Likewise, when tamas arises overpowering both qualities sattva and rajas, then it produces its previously stated effect. ||10||
viśvanātha: In response to the question of how the guṇas become powerful for their respective effects like happiness, he states: Sattva arises, manifests due to unseen factors, by overpowering, i.e. suppressing, the pair of qualities rajas and tamas. Similarly, rajas also arises by overpowering the pair of qualities sattva and tamas due to such unseen factors. Tamas also arises by overpowering both qualities sattva and rajas. ||10||
baladeva: If it is asked how one suddenly becomes superior among the three equal qualities, the Lord answers in "rajas" that it happens due to the fruition of past such karma and such diet. Sattva as the agent becomes superior by overpowering rajas and tamas. Rajas as the agent becomes superior by overpowering sattva and tamas. Tamas as the agent becomes superior by overpowering sattva and rajas. When it becomes superior, it produces its unique effect as previously stated. ||10||
bhg 14.11
When the light of knowledge manifests in all the gates of this body, then it should be known that sattva is predominant. ||11||
śrīdhara: Now he states the signs of the predominant qualities in three verses starting with "sarva-dvāreṣu". When the light in the form of knowledge of sound and other objects arises in all the gates, i.e. senses like hearing, etc., in this body which is the abode of enjoyment for the self, then by this sign of light one should know that sattva is predominant. The word "uta" indicates that one should also know it by the sign of happiness, etc. ||11||
madhusūdana: Now he states the signs of their manifestation in three verses starting with "sarva-dvāreṣu". When light, which is a particular transformation of the intellect in the form of objects, opposing the covering of its objects like a lamp, which is indeed knowledge of sound and other objects, arises in all the gates, i.e. sense organs like hearing which are the means of perception, in this body which is the abode of enjoyment for the self, then by this sign of light in the form of knowledge of sound and other objects, one should know that sattva, whose nature is light, is predominant. The word "uta" indicates that one should also know it by the sign of happiness, etc. ||11||
viśvanātha: It was said that the increasing quality overpowers the other two qualities which are diminished in comparison to itself. Hence he states their signs of increase in three verses starting with "sarva". When there is light in all gates, i.e. senses like hearing. What kind of light? Knowledge in the form of correct understanding of Vedic words, etc. Then by such a sign of knowledge one should know that sattva is predominant. The word "ut" indicates that light in the form of happiness arising from the self is also meant. ||11||
baladeva: He states the signs of the predominant sattva, etc. in three verses starting with "sarva". When knowledge in the form of light revealing the true nature of sound, etc. arises in all the gates of knowledge, i.e. senses like hearing, etc., then by such a sign of knowledge one should know that sattva is predominant in this body. The word "uta" means "also". One should also know it by the sign of happiness. ||11||
bhg 14.12
Greed, activity, undertaking of actions, restlessness, longing -
These arise when rajas increases, O best of the Bharatas. ||12||
śrīdharaḥ: Moreover, lobhaḥ (greed) means a repeatedly increasing desire even when wealth etc. is coming. pravṛttiḥ (activity) means being in a constant state of doing. ārambhaḥ karmaṇām (undertaking of actions) means endeavoring to construct large houses etc. aśamaḥ (restlessness) means not ceasing from resolutions and deliberations like "Having done this, I will do that". spṛhā (longing) means desire to grasp this and that among various things as soon as they are seen. When rajas increases, these signs arise. By these, one should know the increase of tamas - this is the meaning. ||12||
madhusūdanaḥ: lobhaḥ (greed) means a desire that increases every moment even when great wealth is coming - in other words, a particular type of wish that is to be obtained and avoided regarding one's objects. pravṛttiḥ (activity) means being constantly engaged. ārambhaḥ karmaṇām (undertaking of actions) means endeavoring in activities related to desired, prohibited and worldly things like large houses etc. that require spending much wealth and effort. aśamaḥ (restlessness) means not ceasing from a stream of resolutions like "Having done this, I will do that". spṛhā (longing) means desire to acquire by any means others' wealth of various kinds as soon as it is seen. When rajas, which is of the nature of passion, increases, these signs which are of the nature of passion arise. O best of the Bharatas! By these signs one should know rajas has increased - this is the meaning. ||12||
viśvanāthaḥ: pravṛttiḥ (activity) means being engaged in various endeavors. ārambhaḥ karmaṇām (undertaking of actions) means endeavoring to construct houses etc. aśamaḥ (restlessness) means not ceasing from enjoyment of sense objects. ||12||
baladevaḥ: lobhaḥ (greed) means being intent on not giving up one's possessions. pravṛttiḥ (activity) means being intent on efforts to increase them. ārambhaḥ karmaṇām (undertaking of actions) means construction of houses etc. aśamaḥ (restlessness) means the senses not ceasing from enjoyment of sense objects. spṛhā (longing) means desire for sense objects. By these signs one should know rajas has increased. ||12||
Bg 14.13
Lack of illumination and inactivity,
Negligence and delusion -
These arise when tamas increases, O descendant of Kuru. ||13||
śrīdharaḥ: Moreover, aprakāśaḥ (lack of illumination) means loss of discrimination. apravṛttiḥ (inactivity) means lack of endeavor. pramādaḥ (negligence) means absence of attention to what should be done. mohaḥ (delusion) means false conviction. When tamas increases, these signs arise. By these, one should know the increase of tamas - this is the meaning. ||13||
madhusūdanaḥ: aprakāśaḥ (lack of illumination) means being completely incapable of understanding even when there is a cause for understanding like instruction etc. apravṛttiḥ (inactivity) means being completely incapable of engaging in action even when understanding has been produced by scripture saying things like "One should offer the Agnihotra". pramādaḥ (negligence) means lack of attention to a matter that has come up as something to be done at that time. moha eva ca (and indeed delusion) means sleep or wrong understanding. The word ca is for conjunction. The word eva is to prevent deviation. When tamas increases, these invariable signs arise. O descendant of Kuru! Therefore by these invariable signs one should know tamas has increased - this is the meaning. ||13||
viśvanāthaḥ: aprakāśaḥ (lack of illumination) means absence of discrimination. It means grasping sound etc. not prescribed by scripture. apravṛttiḥ (inactivity) means complete absence of effort. pramādaḥ (negligence) means the notion that something does not exist even when it is held in the throat etc. mohaḥ (delusion) means false conviction. ||13||
baladevaḥ: aprakāśaḥ (lack of illumination) means absence of knowledge. apravṛttiḥ (inactivity) means aversion to action, taking the form of grasping objects not prescribed by scripture. pramādaḥ (negligence) means the notion that something does not exist even when it is in one's hand etc. mohaḥ (delusion) means false conviction. By these signs one should know tamas has increased. ||13||
Bg 14.14
When the embodied one meets dissolution
While sattva is predominant,
Then he attains the pure worlds of those who know the highest. ||14||
śrīdharaḥ: He states the particular results of sattva etc. that have increased at the time of death in two verses starting with yadā. When sattva is predominant, when the soul meets death, then he attains the pure, luminous worlds that are special places for enjoyment of happiness of those who know, i.e. worship, the highest like Hiranyagarbha etc. ||14||
madhusūdanaḥ: Now he states the particular results of sattva etc. that have increased at the time of death in two verses starting with yadā. When sattva is predominant, when the embodied one, the soul identifying with the body, meets dissolution, i.e. death, then he attains the pure worlds free from the impurities of rajas and tamas, which are special places for enjoying divine happiness, of those who know, i.e. worship, the highest like Hiranyagarbha etc. ||14||
viśvanāthaḥ: He goes to dissolution, attains death. Then the knowers of the highest attain, obtain the pure, joy-giving worlds of Hiraṇyagarbha and other deities they worship. ||14||
baladevaḥ: He explains the special fruits of the increased guṇas (qualities) at the time of death in two verses. When sattva is increased, when the embodied soul dies, then he attains the worlds of the knowers of the highest, the worshippers of Hiraṇyagarbha and other deities - worlds endowed with divine enjoyments. Pure means free from the impurities of rajas and tamas. ||14||
bhg 14.15
rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate |
tathā pralīnastamasi mūḍha-yoniṣu jāyata ||15||
śrīdharaḥ: Furthermore, when rajas is predominant, having attained death, one is born among humans attached to action. Similarly, when tamas is predominant, having dissolved, died, one is born in deluded wombs. ||15||
madhusūdanaḥ: When rajas is predominant, having gone to dissolution, having attained death, one is born among those attached to action, among humans eligible for the fruits of prescribed and prohibited actions in scripture and tradition. Similarly, in the same way, when tamas is predominant, having dissolved, died, one is born in deluded wombs like animals, etc. ||15||
viśvanāthaḥ: Among those attached to action means among humans attached to karma. ||15||
baladevaḥ: When rajas is predominant, having gone to dissolution, death, a person is born among those attached to action, among humans attached to desire-motivated actions. Similarly, when tamas is predominant, the dissolved, dead person is born in deluded wombs like animals, etc. ||15||
bhg 14.16
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam |
rajasas tu phalaṃ duḥkham ajñānaṃ tamasaḥ phalam ||16||
śrīdharaḥ: Now he explains how the sattva and other qualities are the cause of various fruits through corresponding actions in "karmaṇaḥ". They say the fruit of good, sāttvika (sattvic) action is sāttvika, predominantly sattva, pure, full of light, happiness - thus say Kapila and others. "rajasaḥ" means of rājasa (rajasic) action, as stating the fruit of action is the context. They say its fruit is suffering. "tamasaḥ" means of tāmasa (tamasic) action. They say its fruit is ignorance, delusion. He will explain the characteristics of sāttvika etc. actions in the 18th chapter, starting with "prescribed action without attachment". ||16||
madhusūdanaḥ: Now he briefly explains how sattva and the other qualities produce various fruits through corresponding actions in "karmaṇaḥ". They say the fruit of good, sāttvika action, dharma, is sāttvika, produced by sattva, pure, unmixed with the impurities of rajas and tamas, happiness - thus say the great sages. But the fruit of rajas, of rājasa action, of meritorious deeds mixed with sin, is rājasa suffering, mostly suffering with a little happiness, as the effect corresponds to the cause. Ignorance, mostly lack of discrimination, suffering, tāmasa, is the fruit of tamas, of tāmasa action, adharma. "They say" is to be supplied. He will explain the characteristics of sāttvika etc. actions in the 18th chapter, starting with "prescribed action without attachment". Here the words rajas and tamas are used for their effects by the figure of speech identifying cause and effect, as in "satisfy desire with cows" where "cows" refers to the milk produced by them, or as in "you are grain, nourish the gods" where "grain" refers to the rice produced from it. As milk and rice are the topics there, so action is the topic here. ||16||
viśvanāthaḥ: Of good, sāttvika action, the fruit is indeed sāttvika, pure, free from obstacles. Ignorance means unconsciousness. ||16||
baladevaḥ: Now he explains how the qualities are the cause of various fruits through corresponding actions in "karmaṇaḥ". The knowers of the nature of the qualities, the sages, say the fruit of good, sāttvika action is pure, meaning free from the characteristics of rajas and tamas fruits in the form of impurity, suffering and delusion - that is, happiness. And it is sāttvika, produced by sattva. The fruit of rajas, of rājasa action, is suffering, as the effect corresponds to the cause - meaning mostly suffering with a little happiness. The fruit of tamas, of tāmasa action like violence, is ignorance, suffering that is mostly lack of consciousness. There the words rajas and tamas indicate rājasa and tāmasa actions figuratively, as in "satisfy desire with cows" where "cows" indicates cow's milk. The characteristics of sāttvika etc. actions will be explained in the 18th chapter, starting with "prescribed action without attachment" etc. ||16||
bhg 14.17
Knowledge arises from sattva, greed arises from rajas, and negligence, delusion and ignorance arise from tamas. [17]
Śrīdhara: He states the reason for this in "From sattva..." Knowledge arises from sattva. Therefore, the fruit of sattvic action is happiness abundant in illumination. Greed arises from rajas. And since that is a cause of suffering, the fruit of action preceded by it is suffering. From tamas come negligence, delusion and ignorance. Therefore, it is fitting that the fruit of tamasic action leads to ignorance. This is the meaning. [17]
Madhusūdana: He states the previously mentioned reason for such variety of fruits in "From sattva..." Knowledge, which is illuminating and operates through all faculties, arises from sattva. Therefore, the fruit of sattvic action is happiness abundant in illumination, corresponding to that. From rajas arises greed, a particular desire that cannot be stopped even by obtaining millions of objects. And since that, which constantly increases and cannot be fulfilled, is always a cause of suffering, the fruit of rajasic action preceded by it is suffering. Similarly, negligence and delusion arise from tamas. And ignorance also arises. The word 'eva' excludes illumination and activity. Therefore, it is fitting that the fruit of tamasic action is predominantly tamasic, leading to ignorance, etc. Here, ignorance means lack of illumination. Negligence and delusion are explained as lack of illumination and lack of activity. [17]
Viśvanātha: nothing.
Baladeva: He states the previously mentioned reason for such variety of fruits in "From sattva..." Knowledge characterized by illumination arises from sattva. Therefore, the fruit of sattvic action is happiness abundant in illumination. From rajas arises greed, a particular craving which is difficult to satisfy even when served by millions of objects. And since that is a cause of suffering, the fruit of action preceded by it is some happiness abundant in suffering. From tamas come negligence, etc. Therefore, the fruit of action preceded by it is only suffering abundant in unconsciousness. [17]
BhG 14.18
Those situated in sattva go upwards; the rajasic remain in the middle; and the tamasic, abiding in the function of the lowest quality, go downwards. [18]
Śrīdhara: Now he states the difference in fruits for those characterized by the functions of sattva, etc. in "Upwards..." Those situated in sattva, predominantly characterized by sattvic functions, go upwards. According to the gradations of excellence of sattva, they attain the worlds of humans, gandharvas, ancestors, gods, etc. up to Satyaloka. This is the meaning. The rajasic, agitated by craving etc., remain in the middle. They are born in the human world itself. The lowest, inferior quality is tamas. Its function is negligence, delusion, etc. Those situated in this go downwards. According to the gradations of tamasic functions, they are born in the hells like Tāmisra, etc. [18]
Madhusūdana: Now he states the previously mentioned fruit for those situated in the functions of sattva etc. in terms of going upwards, middle and downwards in "Upwards..." Here, since the word 'vṛtta' (function) is used with the third quality, it is meant for the first two also. Thus, those situated in sattva, engaged in scriptural knowledge and action characterized by sattva, go upwards to the world of gods up to Satyaloka. They are born among the gods according to the gradations of knowledge and action. Similarly, the rajasic, engaged in rajasic action preceded by greed etc. characterized by the function of rajas, remain in the middle in the human world which is a mixture of merit and sin. They are not born upwards or downwards, but among humans. Those situated in the function of the lowest quality, situated in sleep, laziness etc. which is the function of tamas, the lowest quality coming after the other two qualities, go downwards. They are born among animals etc. Sometimes those situated in the function of the lowest quality may be sattvic or rajasic, so he says 'tamasic', meaning those who are always predominantly tamasic. Even when others are sometimes situated in that function, they are not predominantly so. This is the idea. [18]
Viśvanātha: Those situated in sattva go upwards up to Satyaloka according to the gradations of sattva. The middle means in the human world itself. Those situated in the function, like negligence, laziness etc., of that which is both lowest and a quality, go downwards, meaning they go to hell. [18]
Baladeva: Now he states those very fruits for those established in the functions of sattva etc. in terms of going upwards, middle and downwards in "Upwards..." The word 'function' is meant for the other two also, as it is used with tamas. Those situated in sattva, established in sattvic functions, go upwards up to Satyaloka according to the gradations of sattva. The rajasic, established in rajasic functions, remain in the middle in the human world which is a mixture of merit and sin. They become only humans according to the gradations of rajas. But those situated in the function like negligence etc. of the quality called tamas, which is the lowest, inferior compared to sattva and rajas, go downwards. They obtain births as animals, birds, plants etc. according to the gradations of tamas. The use of the word 'tamasic' indicates their constant situation in tamas. [18]
bhg 14.19
When the seer perceives no agent other than the guṇas (qualities) and knows that which is superior to the guṇas (qualities), he attains my state. ||19||
Having transcended these three guṇas (qualities) which are the source of the body, the embodied one, freed from birth, death, old age and sorrow, attains immortality. ||20||
Arjuna said:
By what signs, O Lord, is one known who has transcended these three guṇas (qualities)? What is his conduct, and how does he go beyond these three guṇas (qualities)? ||21||
śrīdharaḥ: Having thus described the manifestation of saṃsāra (worldly existence) caused by association with the guṇas (qualities) of prakṛti (nature), he now shows liberation through discrimination from that, saying "nānyam" (no other). When the seer, having become discriminating, does not perceive any agent other than the guṇas (qualities) that have transformed into the forms of intellect etc. But rather sees that the guṇas (qualities) alone perform actions. And knows the self, which is separate and superior to the guṇas (qualities), as their witness. He attains my state, i.e. attains brahmanhood. ||19||
madhusūdanaḥ: In this chapter, three topics were proposed to be discussed. Of those, two topics have been explained - how the union of kṣetra (field) and kṣetrajña (knower of the field) is dependent on the Lord, and what are the guṇas (qualities) and how they bind. Now what remains to be explained is how one is liberated from the guṇas (qualities) and what are the characteristics of the liberated one. Since the guṇas (qualities) are of the nature of false knowledge, liberation from them comes through right knowledge, as stated in "nānyam" (no other). When the seer, being skilled in discrimination, does not perceive any agent other than the guṇas (qualities) that have transformed into the forms of cause, effect and objects - that is, after discrimination he does not see, but rather sees that the guṇas (qualities) themselves, having assumed the forms of internal organs, external organs, body and objects, are the agents of all actions. And he knows that which is superior to the guṇas (qualities) that have transformed into various states - that which is untouched by the guṇas (qualities) and their effects, which illuminates them like the sun untouched by the movements of water etc., which is changeless, the witness of all, equal everywhere, the one kṣetrajña (knower of the field). That seer attains my state, i.e. my nature. ||19||
viśvanāthaḥ: Having shown saṃsāra (worldly existence) created by the guṇas (qualities), he now shows liberation that is beyond the guṇas (qualities) in these two verses beginning with "nānyam" (no other). When the seer, the individual soul, does not perceive any agent other than the guṇas (qualities) that have transformed into the forms of doer, instruments and objects, but rather perceives, i.e. experiences, that the guṇas (qualities) alone are always the agents. And knows the self as separate and superior to the guṇas (qualities), then that seer attains my state, attains union with me. It should be understood from the meaning of the concluding verse that this is after performing supreme devotion to me following such knowledge. ||19||
baladevaḥ: Having thus described saṃsāra (worldly existence) through discrimination of the guṇas (qualities), he now states liberation through discrimination from them in these two verses beginning with "nānyam" (no other). When the seer, the individual soul who perceives the true nature of reality, does not perceive any agent other than the guṇas (qualities) that have transformed into the body and senses, but sees the guṇas (qualities) as the agents and knows the self as the supreme agent beyond the guṇas (qualities). Then he attains my state. The meaning is this - truly the pure individual soul of the nature of knowledge and bliss is not the agent of painful actions like fighting and sacrifices, but only when endowed with body and senses made of guṇas (qualities). Thus, since agency is due to the guṇas (qualities), agency in actions resides in the guṇas (qualities), not in the pure self. When one perceives this, then he attains my state - the state of being free from saṃsāra (worldly existence) or supreme devotion to me. This was also stated earlier. Here agency due to the guṇas (qualities) is denied for the pure self, not agency residing in the pure self. This is stated by words like "the seer" etc. ||19||
The embodied one, having transcended these three guṇas (qualities) which are the source of the body, freed from birth, death, old age and sorrows, attains immortality. ||20||
śrīdharaḥ: Then, through the cessation of all misfortunes created by the guṇas (qualities), he becomes fulfilled, as stated in "guṇān" (the qualities). Deha-samudbhavān means those whose origin or transformation is in the form of body etc. Having transcended, i.e. overcome, these three guṇas (qualities), being freed from birth etc. created by them, he attains immortality, i.e. attains supreme bliss. ||20||
madhusūdanaḥ: How does he attain it? This is explained in "guṇān" (the qualities). Having transcended, i.e. negated through knowledge of reality while still living, these three guṇas (qualities) of the nature of māyā (illusion) named sattva, rajas and tamas, which are the source of the body, i.e. the seed of the body's origin, and being freed while still living from connection with birth, death, old age and sorrows - physical etc. which are illusory - the wise one attains immortality, i.e. liberation. ||20||
viśvanāthaḥ: Thus he is indeed called one who has transcended the guṇas (qualities), as stated in "guṇān" (the qualities). ||20||
baladevaḥ: He clarifies the meaning expressed by the word "mad-bhāva" (my state) in "guṇān" (the qualities). The embodied one, though situated in the body, having transcended, i.e. overcome these three guṇas (qualities) which are the source of the body, i.e. which produce the body, by the power of discrimination between the guṇas (qualities) and the self, and being freed from birth etc., experiences the immortal self. This is my state characterized by freedom from saṃsāra (worldly existence) or qualification for supreme devotion to me. Thus he will say "one who has become Brahman, of tranquil self" etc. ||20||
Arjuna said:
By what signs, O Lord, is one known who has transcended these three guṇas (qualities)? What is his conduct, and how does he transcend these three guṇas (qualities)? ||21||
śrīdharaḥ: Having heard "Having transcended these guṇas (qualities), he attains immortality", Arjuna, desiring to know thoroughly the characteristics, conduct and means of transcending the guṇas (qualities) for one who has transcended the guṇas (qualities), said "kaiḥ" (by what). O Lord, by what signs, i.e. by what indications manifested in the self, is one who has transcended the guṇas (qualities) known - this is the question about characteristics. What is his conduct, i.e. how does he behave? And how, by what means, does he transcend these three guṇas (qualities)? Please tell me this is the meaning. ||21||
madhusūdanaḥ: Having heard "transcending these guṇas, while still living one attains immortality", Arjuna, desiring to thoroughly understand the characteristics, conduct, and means of transcending the guṇas, asks "kair iti". By what signs is one who has transcended these guṇas distinguished? What are the signs by which he can be known? Tell me these - this is the first question. Suggesting that due to the Lord's supremacy, the suffering of the servant should be removed by the Lord alone, he addresses Him as "prabho". What is his conduct (kim-ācāraḥ)? Does he act as he pleases or is he restrained? This is the second question. How or by what means does he transcend these three guṇas? What is the means of transcending the guṇas? This is the third question. ||21||
viśvanāthaḥ: Although the meaning was asked in the second chapter with "What is the description of one with steady wisdom?", he asks again with a desire to know more specifically with "kair liṅgaiḥ" - this is the first question. The meaning is: By what signs can one who has transcended the three guṇas be known? "kim ācāra" is the second question. "kathaṃ caitān" is the third. The meaning is: What is the means of attaining transcendence of the guṇas? The difference is that in "What is the description of one with steady wisdom?", it was not asked then how one of steady wisdom becomes a transcender of guṇas, but now it is asked. ||21||
baladevaḥ: Arjuna asks about the characteristics, conduct, and means of transcending the guṇas with half a verse beginning with "kair". The first question means: By what signs can one who has transcended the guṇas be known? "kim ācāra" is the second question, meaning: Does he conduct himself as he pleases or in a regulated manner? "kathaṃ caitān" is the third question, meaning: By what means does he transcend the guṇas? ||21||
bhg 14.22
prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava |
na dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati ||22||
śrīdharaḥ: Understanding that he asks again with a desire to know more specifically, even though it was asked and answered in the second chapter with "What is the description of one with steady wisdom?", the Blessed Lord spoke about his characteristics etc. in a different way with six verses beginning with "prakāśaṃ ca". Among those, He states the characteristics with one verse "prakāśam". Prakāśaṃ ca is the previously mentioned effect of sattva, "when light illumines all the gates in this body". Pravṛttiṃ ca is the effect of rajas. Mohaṃ ca is the effect of tamas. This is indicative of sattva etc. One who does not hate all of these respectively when they are fully manifested (saṃpravṛttāni), naturally occurring, with the understanding that they are suffering, and who does not desire them when they are absent (nivṛttāni), with the understanding that they are pleasure - he is said to be beyond the guṇas. This is to be connected with the fourth verse. ||22||
madhusūdanaḥ: Understanding that he asks again in a different way, desiring to know more even though it was asked with "What is the description of one with steady wisdom?" and answered with "When he abandons all desires" etc. in the second chapter, the Blessed Lord spoke about his characteristics etc. in a different way with five verses beginning with "prakāśaṃ ca". First, hear the answer to the question "By what signs is one endowed who is beyond the guṇas?". Prakāśaṃ ca is all effects of sattva. Pravṛttiṃ ca is the effect of rajas. Mohaṃ ca is the effect of tamas. This is indicative. One who does not hate all the effects of the guṇas respectively when they are fully manifested (saṃpravṛttāni), arisen due to their own collection of causes, even though they are forms of suffering, with the understanding that they are suffering; and likewise does not desire them when they are absent (nivṛttāni) due to the collection of causes of their destruction, even though they are forms of pleasure, with the understanding that they are pleasure, due to the certainty of their falsity like a dream - one who is free from such hatred and attachment is said to be beyond the guṇas. This is to be connected with the fourth verse. And this characteristic is directly perceivable to oneself alone, not for others. For others cannot know the presence or absence of hatred and attachment residing in oneself. ||22||
viśvanāthaḥ: Among those, He states the answer to the first question "By what signs is one beyond the guṇas?" with "prakāśaṃ ca". Prakāśaṃ ca is the effect of sattva, "when light illumines all the gates in this body". Pravṛttiṃ ca is the effect of rajas. Mohaṃ ca is the effect of tamas. This is indicative of sattva etc. One who does not hate all of these respectively when they are fully manifested (saṃpravṛttāni), naturally occurring, with the understanding that they are suffering, and who does not desire them when they are absent (nivṛttāni) with the understanding that they are pleasure - he is said to be beyond the guṇas. This is to be connected with the fourth verse. Saṃpravṛttāni as a neuter form is archaic. ||22||
Baladeva: Although it was asked "What is the speech of one with steady wisdom?" etc. and answered with "When he abandons all desires" etc., still due to a desire to know more details, he asks. So the Lord explains its characteristics etc. in a different way with "Light" etc. in five verses. There, in one verse he states the self-evident characteristic: One who does not hate light which is the effect of sattva, activity which is the effect of rajas, and delusion which is the effect of tamas - these three when they arise due to the power of their producing factors, even though they are forms of suffering, with the understanding that they are suffering; and who does not long for them when they cease due to the power of their destroying factors, even though they are forms of happiness, with the understanding that they are happiness - such a one devoid of hatred and attachment is said to be beyond the guṇas (guṇātīta). This is the connection with the fourth verse. The presence and absence of hatred and the presence and absence of attachment in oneself cannot be known by others, so this characteristic is self-evident. ||22||
BG 14.23
udāsīnavad āsīno guṇair yo na vicālyate |
guṇā vartanta ity eva yo 'vatiṣṭhati neṅgate ||23||
Śrīdhara: Having thus stated the self-evident characteristic of one beyond the guṇas, in order to state his characteristic that is evident to others, he gives the answer to the second question "How does he behave?" in three verses beginning with "Like one indifferent". Seated like one indifferent, as a witness, he who is not disturbed by the guṇas, i.e. by the effects of the guṇas such as pleasure and pain, who is not moved from his true nature, but rather understands that the guṇas alone operate in their own effects, thinking "I have no connection with these" - he who remains silent with this discriminating knowledge. The parasmaipada is archaic usage. He does not move, he does not waver. ||23||
Madhusūdana: Thus the chara[cteristic...]
Viśvanātha: He gives the answer to the second question "How does he behave?" in three verses beginning with "Like one indifferent". He who is not disturbed by the effects of the guṇas such as pleasure and pain, who is not moved from his established state, but rather understands that the guṇas alone operate in their own effects, thinking "I have no connection with these" - he who remains silent with this discriminating knowledge. The parasmaipada is archaic usage. He does not move, he does not make any effort in bodily activities. "He is said to be beyond the guṇas" - seeing these signs and behaviors, one should be called beyond the guṇas, not one who merely argues about being beyond the guṇas without actually attaining that state. This is the idea. ||23-25||
Baladeva: Now, to state the characteristic evident to others, he gives the answer to the second question "How does he behave?" in three verses beginning with "Like one indifferent". Just as an indifferent, neutral person is not moved from his neutrality by taking sides in a dispute, similarly he who is not disturbed by the guṇas which have transformed into states like pleasure and pain, but rather understands that the guṇas operate in their own effects like illumination etc., thinking "I have no connection with them" - he remains silent. He does not move, he does not act in accordance with the effects of the guṇas. "He is said to be beyond the guṇas" - this connects with the third verse. ||23||
BG 14.24
sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭāśma-kāñcanaḥ |
tulya-priyāpriyo dhīras tulya-nindātma-saṃstutiḥ ||24||
Śrīdhara: Moreover, "equal". For whom pleasure and pain are equal. Because he is self-abiding, established in his own nature. Therefore for whom a lump of earth, a stone and gold are equal. For whom the pleasant and unpleasant, which are causes of pleasure and pain, are equal. Wise, intelligent. For whom blame and praise of himself are equal. ||24||
Madhusūdana: For whom pleasure and pain are equal due to being free from aversion and attachment, and due to recognizing them as non-self attributes and unreal - he is sama-duḥkha-sukhaḥ. Why is he like this? Because he is svasthaḥ, established in himself alone, free from the perception of duality. Therefore for whom a lump of earth, a stone and gold are equal, free from ideas of rejection and acceptance. Loṣṭa means a lump of clay. Therefore for whom the pleasant and unpleasant, which are means of pleasure and pain, are equal, being objects of indifference due to absence of the notion that they are beneficial. Dhīra means wise or steadfast. Therefore for whom blame and praise, speaking of faults and speaking of virtues, are equal - he is said to be beyond the guṇas. This connects with the second verse. ||24||
Viśvanātha: [no content]
Baladeva: Moreover, "equal". Because he is self-abiding, established in his true nature, therefore for whom pleasure and pain are equal, the same, being attributes of the non-self. For whom a lump of earth etc. are equal, the same, being not to be accepted. Loṣṭra means a lump of clay. For whom pleasant and unpleasant things, which are means of pleasure and pain, are equal. Dhīra means skilled in discriminating between prakṛti and puruṣa. For whom blame and praise of himself are equal, because their causes - faults and virtues - do not belong to the self. This is the meaning. One who is like this is said to be beyond the guṇas - this connects with the second verse. ||24||
BG 14.25
mānāpamānayos tulyas tulyo mitrāri-pakṣayoḥ |
sarvārambha-parityāgī guṇātītaḥ sa ucyate ||25||
Śrīdhara: Moreover, "honor". Equal in honor and dishonor. Equal towards friends and enemies. One who has the habit of renouncing all undertakings for seen and unseen results. One endowed with such behavior is said to be beyond the guṇas. ||25||
Madhusūdana: Māna means respect, honor, a synonym for reverence. Apamāna means disrespect, insult, a synonym for irreverence. Equal in those, free from joy and sorrow. Blame and praise are verbal forms of dishonor and honor, while these can also be specific physical and mental actions even without words - this is the difference. Even if the reading varies between pa-kāra and va-kāra, the meaning is the same. Equal towards friends and enemies. Not an object of aversion for the enemy's side just as for the friend's side, or himself free from favoring or opposing them. One who renounces all undertakings. Undertakings means actions that are begun. One who has the habit of renouncing all of those. It means one who renounces all actions except those necessary for maintaining the body. One who behaves in the manner described beginning with "seated like one indifferent" is said to be beyond the guṇas. The qualities mentioned like equanimity etc. are to be practiced with effort as means by the seeker of knowledge before the dawn of knowledge. But when knowledge has arisen, for the liberated-while-living who is beyond the guṇas, the described set of qualities remains effortlessly as a characteristic. This is the meaning. ||25||
viśvanāthaḥ : Nothing.
baladevaḥ : The word "māna" has a clear meaning. Praise and censure are accomplished through speech, while honor and dishonor can occur through bodily and mental actions as well - this is the difference. By "all" is meant all actions other than those necessary for bodily maintenance. One who is beyond the guṇas (guṇātīta) as described earlier, who remains indifferent etc., whose conduct is recognized by others as such - such a person should be understood as guṇātīta, not one who merely argues about it. This is the purport. ||25||
bhg 14.26
māṃ ca yo 'vyabhicāreṇa bhakti-yogena sevate |
sa guṇān samatītyaitān brahma-bhūyāya kalpate ||26||
śrīdharaḥ : How does one transcend these three guṇas? The answer to this question is given in "māṃ ca". The word "ca" has the sense of emphasis. One who serves Me alone, the Supreme Lord, with unwavering devotional service (bhakti-yoga), completely transcends these guṇas and becomes qualified for brahma-bhūya, the state of Brahman, i.e. liberation. ||26||
madhusūdanaḥ : Now the answer to the third question "How does one transcend these guṇas?" is given in "māṃ ca". The word "ca" has the sense of "but". One who serves Me alone - the Lord, Nārāyaṇa, the inner controller of all beings, who has become the individual soul through māyā, the concentrated mass of supreme bliss, the blessed Lord Vāsudeva - with unwavering devotional service characterized by supreme love as described in the twelfth chapter, always meditates on Me. Such a devotee of Mine, completely transcending these aforementioned guṇas by negating them through the vision of non-duality, becomes qualified for brahma-bhūya, becoming Brahman, i.e. liberation. The meaning is that constant meditation on the Lord alone is the means to transcend the guṇas. ||26||
viśvanāthaḥ : The answer to the third question "How does one transcend these three guṇas?" is given in "māṃ ca". The word "ca" has the sense of "indeed". One who serves Me alone, the Supreme Lord of dark-blue beautiful form, through devotional service, becomes qualified for brahma-bhūya, becoming Brahman, experiencing Brahman, up to the point where "I am attainable only through exclusive devotion" as stated by Me. From the use of the word "only" as a qualifier in this statement, and from the use of the word "eva" in "Those who surrender unto Me alone cross beyond this māyā", and from the certainty that the experience of Brahman does not occur by any other means without devotion - devotional service of what kind? Unwavering, unmixed with karma, jñāna etc. This is because renunciation is prescribed for desireless action, and even for the jñānīs in their final stage, renunciation of jñāna is prescribed in "One should renounce jñāna in Me". But renunciation of bhakti-yoga is not prescribed anywhere. Therefore bhakti-yoga alone is unwavering. If one serves with unwavering, exclusive devotional service, abandoning karma-yoga and even jñāna-yoga, then even a jñānī becomes transcendental to the guṇas, not otherwise. But an exclusive devotee certainly becomes transcendental to the guṇas, as stated in the Eleventh Canto: "My devotee who is exclusively devoted to Me, having taken shelter of Me, becomes free from the guṇas." Here, from the statement "This is the truth, O Uddhava", it is understood that the unattached, the karmī and the jñānī are aspirants only in sattva-guṇa. In association with that, from "free from the guṇas, having taken shelter of Me", the devotee is understood to be an aspirant only. Therefore, the jñānī, having attained perfection in knowledge, abandons even sattva and becomes transcendental to the guṇas. But the devotee becomes transcendental to the guṇas right from the stage of practice - this meaning is obtained. Here, the venerable Svāmī states that the word "ca" has the sense of emphasis. The venerable Madhusūdana Sarasvatī explains: "One who serves Me alone, the Lord Nārāyaṇa, with unwavering devotional service as described in the twelfth chapter." ||26||
baladevaḥ : The answer to the third question "How does one transcend these three guṇas?" is given in "māṃ ca". The word "ca" has the sense of emphasis. As stated earlier in "There is no other agent than the guṇas", one who has attained discriminative knowledge between the guṇas and the self does not accomplish transcendence of the guṇas by that alone. Rather, even possessing that, one who takes shelter of Me alone, Kṛṣṇa, untouched by the material guṇas, the controller of māyā, manifested in many forms like Nārāyaṇa etc., the concentrated mass of consciousness and bliss, the abode of jewel-like qualities like omniscience etc., with unwavering exclusive devotional service - such a person, transcending even these insurmountable guṇas, becomes qualified for brahma-bhūya, for possessing the eight special qualities, for one's own eternal nature. The meaning is that he attains that nature. The word "brahman" in reference to the individual soul has been explained earlier. Thus, it is said that the individual soul attains its own nature only through devotional knowledge, not through mere discriminative knowledge. But some explain "brahma-bhūyāya" as "he attains My nature" as instructed by Pārtha-sārathi. That is careless indeed, because in statements like "This knowledge was taught by Me" etc., even in liberation, the difference in essential nature is stated. Because it is seen in scriptures like "The untainted attains supreme equality" etc., and because that difference is eternal due to being constituted of eternal qualities like minuteness, all-pervasiveness etc. Therefore, possessing the eight special qualities alone is meant. In the scriptural statement "Being Brahman itself, he attains Brahman", the meaning is "Being similar to Brahman, he attains, i.e. reaches Brahman." This is because "eva" is used in the sense of comparison or emphasis according to Viśva-prakāśa, and according to Amara-koṣa, "vā, yathā, tathā, evam" are used in the sense of similarity. Otherwise, attainment of Brahman after becoming Brahman would not be consistent. ||26||
bhg 14.27
For I am the foundation of Brahman, of the immortal and imperishable, and of the eternal dharma and of absolute bliss. [27]
Śrīdhara: He states the reason for that in "For I am the foundation of Brahman". Because I am the foundation, the image of Brahman. I am Brahman itself in condensed form. Just as the solar orb is condensed light itself, that is the meaning. Similarly, of the imperishable, the eternal. And of immortality, liberation, due to being eternally liberated. Similarly, of the eternal dharma which is the means to that, due to being composed of pure sattva. Similarly, I am the foundation of unbroken, absolute bliss, due to being of the nature of supreme bliss alone. Therefore, since those who serve me inevitably attain my state, it is proper to say "they become fit for becoming Brahman".
My devotee easily crosses over the ocean of existence which is connected to attachment to the guṇas (qualities) that are dependent on Kṛṣṇa - thus was spoken in the fourteenth.
Thus ends the fourteenth chapter named "The Yoga of the Division of the Three Qualities" in the Subodhinī commentary on the Bhagavad Gītā composed by Śrī Śrīdhara Svāmī. [14]
Madhusūdana: Here he states the reason with "of Brahman". I, the non-dual Vāsudeva, am the foundation - that on which rests - the ultimate, non-dual, of the nature of existence-consciousness-bliss, unconditioned, implied meaning of "that" - of Brahman, denoted by the word "that", conditioned, the cause of the creation, sustenance and dissolution of the universe. The form devoid of imagined attributes, the unimagined form. Therefore it is quite proper to say that one who serves me, the conditioned Brahman, becomes fit for becoming Brahman.
In response to the question "Of what kind of Brahman am I the foundation?", the qualifying words are: of the immortal - free from destruction, and of the imperishable - free from transformation, and of the eternal - free from decay, of dharma - to be attained through the dharma characterized by steadfastness in knowledge, of bliss - of the nature of supreme bliss. To prevent the notion that bliss arises from the contact of the senses with objects, he says "absolute" - unwavering, existing in all places and times, meaning of the nature of absolute bliss. Since I am the true nature of such Brahman, therefore my devotee is freed from saṃsāra (transmigration) - this is the purport. And accordingly it was said by Brahmā to Lord Śrī Kṛṣṇa:
"You alone are the Self, the primeval Person, the truth, self-luminous, infinite, the beginning. Eternal, immutable, of unceasing bliss, unstained, full, non-dual, liberated, devoid of limiting adjuncts, immortal." [10.14.23]
Here the meaning is: You are the Self, Brahman, devoid of all limiting adjuncts. Śuka also said, without any praise:
"The ultimate reality of all things remains established. Of that too, Lord Kṛṣṇa is the reality - what else can be considered real apart from Him?" [BhP 10.14.57]
The ultimate reality, of the nature of existence, of all effect-objects remains established in the conditioned Brahman arising in the form of effects, since no existence of effects apart from the existence of the cause is accepted. Of that too - of you who are the cause, the conditioned Brahman - the ultimate reality, the essence which is of the nature of existence, is Lord Kṛṣṇa, since the conditioned is imagined in the unconditioned, and the imagined does not exist apart from its substratum, and since Lord Kṛṣṇa, being the substratum of all imagination, is of the nature of the absolutely real, unconditioned Brahman. Therefore, what object other than Śrī Kṛṣṇa can be considered absolutely real? He alone is absolutely real, nothing else - this is the meaning. This is stated here also in "For I am the foundation of Brahman".
Or, let it be that your devotee attains your state, but how can he become fit for becoming Brahman, since you are different from Brahman? Anticipating this doubt, he says "For of Brahman". I alone am the foundation, the fullness, of Brahman, the Supreme Self, not Brahman different from me - this is the meaning. Similarly, I alone am the foundation of immortality, of the state of immortality, of liberation, and of the imperishable, that which cannot be destroyed in any way. Liberation culminates in me alone, attainment of me alone is liberation - this is the meaning. Similarly, I alone am the fullness of the eternal dharma, characterized by steadfastness in knowledge, which results in eternal liberation. The dharma characterized by steadfastness in knowledge culminates in me alone, nothing different from me is to be attained by it - this is the meaning. Similarly, I alone am the fullness of absolute bliss, since I am of the nature of supreme bliss, no bliss different from me is to be attained - this is the meaning. Therefore it is quite proper to say "My devotee becomes fit for becoming Brahman". [27]
I bow to that light, the son of Nanda, who has destroyed my bondage, who is the supreme Brahman in human form, who is the essence and entirety of beauty.
Thus ends the fourteenth chapter named "The Yoga of the Division of the Three Qualities" in the Gūḍhārtha-dīpikā commentary on the Śrīmad Bhagavad Gītā composed by Śrī Madhusūdana Sarasvatī, disciple of Śrī Viśveśvara Sarasvatī, the wandering monk and great soul. [14]
Viśvanātha: But how can my devotees attain the state of the attributeless Brahman? That can only happen through the experience of non-duality with that. He addresses this with "For of Brahman". Because I am the foundation - that in which something rests, refuge - as the word "foundation" has that meaning everywhere in the śrutis (scriptures) like "made of food" etc. - of Brahman, which is well-known as the supreme foundation. Similarly, am I the foundation of immortality - of heavenly nectar? No, of the imperishable - free from destruction, meaning liberation. Similarly, I am the foundation of the eternal dharma called devotion, the supreme dharma which remains eternally established in both the means and the result. Similarly, I am the foundation of the bliss, the love, belonging to the absolute devotee, which is to be attained by that. Therefore, since everything depends on me, by worshiping me with the desire for liberation, one merging in Brahman attains Brahmanhood as well.
Here I am the foundation of brahman (absolute truth), the solidified brahman itself, just as the solar disc is the solidified light. This is the meaning, according to Svāmi-caraṇāḥ. Just as the sun is said to be the shelter of light even though it is of the nature of light, similarly I, Kṛṣṇa, am the foundation of brahman even though I am of the nature of brahman. The Śrī-Viṣṇu-purāṇa is also evidence for this - "He is the auspicious shelter of the all-pervading soul" [VIP 6.7.76]. This is also explained there by Svāmi-caraṇaiḥ. He is the shelter, the foundation, even of the all-pervading soul, the supreme brahman. That is why the Lord said "I am the foundation of brahman". Similarly, in the Viṣṇu-dharma also, in the context of Naraka-dvādaśī:
"The Lord alone, Vāsudeva, is established in prakṛti (nature), puruṣa (soul), and even in brahman."
In the same text, in the context of Māsarkṣa-pūjā:
"Just as You, Acyuta, are beyond the supreme, beyond even the brahman-realized state, the supreme soul."
Similarly in the Hari-vaṃśa also, in the context of bringing the brāhmaṇa boys, the words of Śrī Bhagavān to Arjuna:
"That supreme brahman pervades the entire universe. O Bhārata, know that to be My concentrated splendor." (HV 2.114.11-12)
In the Brahma-saṃhitā also (5.40):
"I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated brahman mentioned in the Upaniṣads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless truth."
In the eighth canto also (8.24.38), the words of the Lord:
"You will understand My glory, which is known as para-brahman, when it is revealed to your heart through your sincere inquiries."
Madhusūdana-sarasvatī-pāda also explains: "One may wonder, 'How can Your devotee attain brahman-hood if You are different from brahman?' Anticipating this doubt, He says 'For I am the foundation of brahman'. I alone am the complete fulfillment." Amara defines paryāpti as completeness.
"I worship that effulgence, the son of Nanda, who is the supreme brahman in human form, who has transcended mental dualities, who is the essence of all beauty."
This is the verse they composed. ||27||
The threefold qualities are indeed misfortune; freedom from them is fulfillment.
This comes only through devotion - thus the meaning of the chapter is determined.
Thus in the Sārārtha-varṣiṇī, delightful to the minds of devotees,
this fourteenth chapter of the Gītā is completed, in the company of the saintly. ||14||
Baladeva: One may ask, "How can one who has realized his true nature, transcended the guṇas through discriminating knowledge and exclusive devotion to You, who is called brahman and liberated, remain?" To this He replies "For I am the foundation of brahman". Hi indicates certainty. For the liberated soul who has manifested his eight qualities through overcoming the coverings of sattva etc., who has become immortal, who has attained oneness with that [brahman], who is most dear to Me, I alone, the embodiment of knowledge and bliss, possessing infinite qualities, faultless, dearest friend, and supreme controller, am the ultimate shelter, the most beloved, as per the definition "that in which one is established". Such a liberated soul remains, experiencing Me through supreme devotion. There is not the slightest separation from Me, nor does he return again, as the scriptures state: "Having gone there, the liberated souls do not return. It is the supreme destination."
If one asks, "How can a liberated soul take shelter of You when liberation is the fruit of hearing?", implying there is a superior fruit, He says "I alone am the foundation of eternal, common happiness and the various flavors of divine pastimes." To experience the intensely blissful nature of My glories and pastimes, he takes shelter of Me alone. Thus the śruti states: "He is indeed rasa (taste). Having obtained that rasa, one becomes blissful." [TaittU 2.7.1] ||27||
Bondage is connection with the guṇas; liberation is transcendence of the guṇas.
This is achieved only through devotion to Hari - this is understood from the fourteenth chapter.
Thus ends the fourteenth chapter in the commentary on the Bhagavad-gītā Upaniṣad. ||14||
[*endnote] The eight qualities are listed in the Chāndogya Upaniṣad: free from sin, free from old age, free from death, free from sorrow, free from hunger, free from thirst, whose desires come true, whose thoughts come true - this is what should be sought.
Saturday, August 31, 2024
Bg 14.1-27
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