Bhagavad-gītā · Chapter 14: The Three Modes of Material Nature

Bhagavad-gītā 14.1

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श्रीभगवानुवाच परं भूय: प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । ‍‍ ॥ यज्ज्ञात्वा मुनय: सर्वे परां सिद्धिमितो गता: ॥ १ ॥

śrī-bhagavān uvāca

[shree-bhagavaan uvaacha]

paraṁ bhūyaḥ pravakṣyāmi

[param bhooyah pravakshyaami]

jñānānāṁ jñānam uttamam

[jnaanaanaam jnaanam uttamam]

yaj jñātvā munayaḥ sarve

[yaj jnaatvaa munayah sarve]

parāṁ siddhim ito gatāḥ

[paraam siddhim ito gataah]

Word-for-word

śrī - bhagavān uvāca — the Supreme Personality of Godhead said param — transcendental bhūyaḥ — again pravakṣyāmi — I shall speak jñānānām — of all knowledge jñānam — knowledge uttamam — the supreme yat — which jñātvā — knowing munayaḥ — the sages sarve — all parām — transcendental siddhim — perfection itaḥ — from this world gatāḥ — attained .

Blended reading (Sanskrit + English inline)

śrī-bhagavān uvāca

śrī - bhagavān uvāca

the Supreme Personality of Godhead said

paraṁ bhūyaḥ pravakṣyāmi

param

transcendental

bhūyaḥ

again

pravakṣyāmi

I shall speak

jñānānāṁ jñānam uttamam

jñānānām

of all knowledge

jñānam

knowledge

uttamam

the supreme

yaj jñātvā munayaḥ sarve

yat

which

jñātvā

knowing

munayaḥ

the sages

sarve

all

parāṁ siddhim ito gatāḥ

parām

transcendental

siddhim

perfection

itaḥ

from this world

gatāḥ

attained .

Important Words

param — transcendental, supreme
Kṛṣṇa qualifies this knowledge as param at the outset — not merely useful information but the kind that pulls the hearer out of the field of birth and death. The chapter will end on the same word (27): brahmaṇaḥ pratiṣṭhā. The frame is set.
jñānānām — of all knowledges
Genitive plural. There are many jñānas — Sāṅkhya analyses, ritual lore, statecraft, even yogic insights — and Kṛṣṇa explicitly ranks them against one another. The plural matters: knowledges are not equal. Kṛṣṇa is selecting from a set.
uttamam — the supreme
Uttama — highest, topmost. Among the plural jñānas, this one is uttama. The chapter's opening claim is hierarchical, not pluralist. By the end of the chapter (v. 27) Kṛṣṇa will reveal Himself as the basis of even the brahma-jyoti — confirming why this jñāna is uttama.
munayaḥ — the sages
Plural and definite. Not a theoretical claim — a historical one. Many sages, in many ages, attained the supreme perfection by exactly this knowledge. The lineage is the proof of the medicine.
siddhim — perfection
Qualified by parām in the verse — supreme perfection. Not material accomplishment, not even yogic powers. The siddhi promised here is the same state chapter 14 will define at v. 20 as guṇa-atīta. The destination is named in verse one.

The Supreme Personality of Godhead said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Kṛṣṇa resumes teaching, signaling that what He is about to disclose tops even what He has already said. The knowledge of how prakṛti's three guṇas bind the soul — and how to step past them — is the very door through which the munis have left saṁsāra behind.

Further notes (विवरण · Vivaraṇa)

Opens Chapter 14 (Guṇa-traya-vibhāga-yoga). 'Bhūyaḥ' (again) links back to Ch. 13's kṣetra/kṣetrajña distinction: there prakṛti and puruṣa were sketched; here prakṛti's inner mechanics — sattva, rajas, tamas — are unpacked. The phrase 'jñānānāṁ jñānam uttamam' frames guṇa-discrimination as not one śāstric topic among many but the decisive one for liberation, validated by the historical fact ('itaḥ … gatāḥ') that munis have walked through this gate.

Prose order (अन्वय · Anvaya)

ज्ञानानां उत्तमं परं ज्ञानं भूयः प्रवक्ष्यामि, यत् ज्ञात्वा सर्वे मुनयः इतः परां सिद्धिं गताः ।

jñānānāṃ uttamaṃ paraṃ jñānaṃ bhūyaḥ pravakṣyāmi, yat jñātvā sarve munayaḥ itaḥ parāṃ siddhiṃ gatāḥ |

I shall once again declare that supreme knowledge, the best of all knowledges, by knowing which all the sages have gone from here to the highest perfection.

Word split (पदच्छेद · Padaccheda)

श्रीभगवान् उवाच

śrībhagavān uvāca

परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानम् उत्तमम् । यत् ज्ञात्वा मुनयः सर्वे परां सिद्धिम् इतः गताः ॥

paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānam uttamam | yat jñātvā munayaḥ sarve parāṃ siddhim itaḥ gatāḥ ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
परम्	param	पर (adj.) acc.sg. (accusative singular)n., 'supreme, highest'	supreme
भूयः	bhūyaḥ	ind. (indeclinable), 'again, once more'	again
प्रवक्ष्यामि	pravakṣyāmi	प्र+√वच् fut. (future) 1sg.par. (parasmaipada / active voice), 'I shall declare'	I shall declare
ज्ञानानाम्	jñānānām	ज्ञान (n.) gen.pl. (genitive plural), 'of knowledges'	of knowledges
ज्ञानम्	jñānam	ज्ञान (n.) acc.sg. (accusative singular), 'knowledge'	knowledge
उत्तमम्	uttamam	उत्तम (adj.) acc.sg. (accusative singular)n., superlative, 'best, highest'	best
यत्	yat	rel. pron. (pronoun) acc.sg. (accusative singular)n., 'which'	which
ज्ञात्वा	jñātvā	√ज्ञा abs. (absolutive), 'having known'	having known
मुनयः	munayaḥ	मुनि (m.) nom.pl. (nominative plural), 'sages'	sages
सर्वे	sarve	सर्व (adj.) nom.pl. (nominative plural)m., 'all'	all
पराम्	parām	परा (adj.) acc.sg. (accusative singular)f., 'supreme, highest'	supreme
सिद्धिम्	siddhim	सिद्धि (f.) acc.sg. (accusative singular), 'perfection, attainment'	perfection
इतः	itaḥ	ind. (indeclinable), 'from here, from this (world / state)'	from here
गताः	gatāḥ	√गम् p.p.p. (past passive participle) nom.pl. (nominative plural)m., 'gone, attained'	gone

Purport

From the Seventh Chapter to the end of the Twelfth Chapter, Śrī Kṛṣṇa in detail reveals the Absolute Truth, the Supreme Personality of Godhead. Now, the Lord Himself is further enlightening Arjuna. If one understands this chapter through the process of philosophical speculation, he will come to an understanding of devotional service. In the Thirteenth Chapter, it was clearly explained that by humbly developing knowledge one may possibly be freed from material entanglement. It has also been explained that it is due to association with the modes of nature that the living entity is entangled in this material world. Now, in this chapter, the Supreme Personality explains what those modes of nature are, how they act, how they bind and how they give liberation. The knowledge explained in this chapter is proclaimed by the Supreme Lord to be superior to the knowledge given so far in other chapters. By understanding this knowledge, various great sages attained perfection and transferred to the spiritual world. The Lord now explains the same knowledge in a better way. This knowledge is far, far superior to all other processes of knowledge thus far explained, and knowing this many attained perfection. Thus it is expected that one who understands this Fourteenth Chapter will attain perfection.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

1. The Lord said: Again I will speak the highest knowledge among all types of knowledge. Knowing this, all the sages attained the highest perfection.

Commentary

In the fourteenth chapter, the bondage caused by the guṇas and the symptoms are described. The many symptoms of the disappearance of the guṇas, and the cause of disappearance, bhakti, are also described. In the previous chapter, it was described that the contact of the jīva with the body made of guṇas is the cause of his taking repeated births: kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu. What types of results come from contact with the guṇas? What are the symptoms of those associated with the guṇas? How is one liberated from the guṇas? In anticipation of these questions, the Lord promises to speak about the above topics while praising them. “Knowledge” here means teachings by which one gains knowledge.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

1. The Lord said: Again I will speak more knowledge, which is the best among all types of knowledge; by knowing this, all the sages attained the highest perfection of understanding ātmā in this world.

Commentary

The fourteenth chapter explains that the guṇas are a cause of bondage, that they give three results, and that they are destroyed by devotion to Me. Having examined and concluded the natures of jīvas and prakṛti which are mixed together, one should become liberated from the bondage of prakṛti by becoming endowed with certain qualities such as pridelesness (amānitvā). The cause of bondage is the association of gunās. This was explained in BG 13.21: kāraṇaṁ guṇa-saṅgo’sya sad-asad-yoni-janmasu. What are those guṇas? How does the association with one of those guṇas take place? What is the result of association with the guṇa? What are the characteristics of a person associated with a guṇa? How does one become freed from the guṇas? With these questions in mind the Lord praises in two verses the topics He will be explaining, to induce a taste for ātmā. Again I will speak more knowledge, which is different from the knowledge just spoken (param). This knowledge concerns the guṇas and is included in knowledge of prakṛti and the jīva. It is the best among all topics of knowledge concerning the jīva and prakṛti. It is similar to fresh butter extracted from yogurt. Realizing this (jñātvā), all sages, those dedicated to contemplation (munayaḥ), attained the perfection of true understanding of the ātmā (param siddhim gataḥ) in this world (itaḥ). Or another meaning is this. The process by which one gains knowledge that I previously spoke I will describe again in a different way. Among the processes of attaining knowledge, such as austerity, this is the most excellent (param uttamam) because it contains all the other practices. Knowing this, all the sages attained the supreme goal of liberation (param siddham) from this world (itaḥ).

Bhūrijana Dāsa Gauḍīya

Commentary

Srila Prabhupada says in his Purport: "From the Seventh Chapter to the end of the Twelfth Chapter, Sri Krsna in detail reveals the Absolute Truth, the Supreme Personality of Godhead. Now, the Lord Himself is further enlightening Arjuna. If one understands this chapter through the process of philosophical speculation, he will come to an understanding of devotional service. In the Thirteenth Chapter, it was clearly explained that by humbly developing knowledge one may possibly be freed from material entanglement. It has also been explained that it is due to association with the modes of nature that the living entity is entangled in this material world. Now, in this chapter, the Supreme Personality explains what those modes of nature are, how they act, how they bind and how they give liberation. The knowledge explained in this chapt proclaimed by the Supreme Lord to be superior to the knowledge given so far in other chapters. By understanding this knowledge, various great sages attained perfection and transferred to the spiritual world. The Lord now explains the same knowledge in a better way. This knowledge is far, far superior to all other processes of knowledge thus far explained, and knowing this many attained perfection. Thus it is expected that one who understands this Fourteenth Chapter will attain perfection." This should give us some impetus to enter into the mysteries of this Chapter and thus exit from the entanglement of the three modes of material nature.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Kṛṣṇa uses the word bhūyaù, “again,” to indicate that He will repeat the knowledge He mentioned

in Bg. 13.22. How is this knowledge “the best of all”? Śrīla Baladeva Vidyābhūṣaṇa explains Kṛṣṇa’s

words: “‘Again I will speak a kind of knowledge different from what I have spoken so far. It deals

specifically with the modes of nature. It is the best of all kinds of knowledge about the prakṛti and

the jīva, and it resembles a distillation of yogurt from milk. Realizing this knowledge and meditating

upon it thoughtfully, all great sages attained, in this very world, correct perception of the Supreme

Soul.’”

The proper use of intelligence is to understand śāstric truths. Usually, Śrīla Prabhupāda decries phi-

losophical speculation because it is generally used as a process that attempts to uncover the Abso-

lute Truth by one’s limited intellectual strength. In his purport, however, Śrīla Prabhupāda invites

readers to engage in philosophical speculation. Here, philosophical speculation refers to hearing

from bona fide sources and then using one’s intelligence to understand what has been heard.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.1 The word param should be connected with the remote word jnanam. Pravaksyami, I shall speak; bhuyah, again-even though spoken of more than once in all the preceding chapters; of the param, supreme-it is supreme because it is concerned with the supreme Reality;-which is that?-jnanam, Knowledge; uttamam, the best-since it has the best result; jnananam, of all knowledges-. 'Of all knowledges' does not mean 'of humility' etc. (13.7-11). What then? It means 'among knowledges of all knowable things like sacrifice etc.' They do not lead to Liberation, but this (Knowledge) leads to Liberation. Hence the Lord praises it with the words 'supreme' and 'best', so as to arouse interest in the intellect of the listener. Yat jnatva, by realizing which, by attaining which Knowledge; sarve, all; munayah, the contemplatives, the monks [But not those who espoused monasticsim as a formality in in the fourth stage of life.] gatah, reached, attained; itah, from here-when this bondage of the body had ceased; param, the highest; siddhim, Perfection, called Liberation. And the Lord shows the infallibility of this Perfection:

Śrī Rāmānujācārya Classical

Translation

14.1 The Lord said I shall declare again another kind of knowledge which is distinct from what was taught earlier concerning Gunas such as Sattva, falling within the sphere of Prakrti and Purusa. This knowledge going to be revealed is the best of all forms of knowledge concerning the Prakrti and the self. Having gained this knowledge, all sages, namely, those given to meditation, have attained perfection, beyond this world, the sphere of Samsara, having attained the essential and pure form of the self. He further extols this knowledge, distinguishing it by its fruits:

Śrī Abhinavagupta Classical

Translation

14.1 Param etc. Knowledge has been described earlier; the same I shall again explain thoroughly, i.e., in detail in order to examine individually the nature of the Strands. By knowing which etc.: By this [the Bhagavat] proclaims the tested trustworthiness and the popularity of this knowledge.

Swami Sivananda Classical

Translation

14.1 The Blessed Lord said I will again declare (to thee) that supreme knowledge, the best of all knowledge, having known which all the sages have gone to the supreme perfection after this life.

Commentary

14.1 परम् supreme? भूयः again? प्रवक्ष्यामि (I) will declare? ज्ञानानाम् of all knowledge? ज्ञानम् knowledge? उत्तमम् the best? यत् which? ज्ञात्वा having known? मुनयः the sages? सर्वे all? पराम् supreme? सिद्धिम् to perfection? इतः after this life? गताः gone.Commentary Further analysis of the field is made in this chapter.In chapter XIII? verse 21? it has been stated that attachment to the alities is the cause of Samsara or births in good and evil wombs. In this chapter the Lord gives answers to the estions What are the alities of Nature (Gunas) How do they bind a man What are the characteristics of these alities How do they operate How can one obtain freedom from them What are the characteristics of a liberated soulAll knowledge has no reference to the knowledge described in chapter XIII? verse 7 to 10? but it refers to that kind of knowledge which concerns sacrifices. That kind of knowledge which relates to sacrifices cannot give liberation. But the knowledge which is going to be imparted in this discourse will certainly lead to emancipation. The Lord eulogises this knowledge by the epithets supreme and the best in order to create great interest in Arjuna and other spiritual aspirants.Having learnt this supreme knowledge? all the sages who practised Manana or reflection (Munis) have attained perfection after being freed from bondage to the body.Itah After this life after being freed from this bondage to the body.

Swami Gambhīrānanda Classical

Translation

14.1 The Blessed Lord said I shall speak again of the supreme Knowledge, the best of all knowledges, by realizing which all the contemplatives reached the highest Perfection from here.

Shri Purohit Swami Classical

Translation

14.1 "Lord Shri Krishna continued: Now I will reveal unto the Wisdom which is beyond knowledge, by attaining which the sages have reached Perfection.

Related values & verses

Related values

Asteya (Non-stealing / Honesty)Discriminative WisdomSeva (Service / Selfless Action)Daya (Compassion / Mercy)Kshama (Forgiveness / Patience)

Related verses

BG 7.2 BG 9.1 BG 13.3 SB 3.25.12 SB 11.6.29 SB 2.9.31 CC Madhya 20.122 CC Madhya 25.100 CC Ādi 1.49 Muṇḍaka Upaniṣad 1.1.3Śvetāśvatara Upaniṣad 6.22

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Personal Guidance

Again I shall declare to you the supreme wisdom — knowing which, all the sages have attained the supreme perfection.

Practical Applications

Welcome repetition of the same teaching from different angles.
Honor the lineage of sages who attained perfection through this knowledge.
Trust the path others have walked.

Reflection Questions

What teaching have I been receiving from too few angles?
What lineage do I draw confidence from?

Analogy

A lamp passed from hand to hand down a long line of bearers — each one lit the next, and not one of them invented the flame. Kṛṣṇa is about to hand Arjuna the same lamp the munis carried. Receive it as flame, not as opinion.

Stories

The four Kumāras to Pṛthu Mahārāja

The four sage-sons of Brahmā — Sanaka, Sanandana, Sanātana, and Sanatkumāra — arrived at the assembly of King Pṛthu and were honored as teachers. They did not invent fresh philosophy; they restated the eternal jñāna they had themselves received and walked.

Pṛthu accepted the teaching not because it was novel but because it carried the perfume of munis who had attained by it. The same posture is being asked of Arjuna here — and of us.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.2

↗

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागता: । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ २ ॥

idaṁ jñānam upāśritya

[idam jnaanam upaashritya]

mama sādharmyam āgatāḥ

[mama saadharmyam aagataah]

sarge ’pi nopajāyante

[sarge ’pi nopajaayante]

pralaye na vyathanti ca

[pralaye na vyathanti cha]

Word-for-word

idam — this jñānam — knowledge upāśritya — taking shelter of mama — My sādharmyam — same nature āgatāḥ — having attained sarge api — even in the creation na — never upajāyante — are born pralaye — in the annihilation na — nor vyathanti — are disturbed ca — also .

Blended reading (Sanskrit + English inline)

idaṁ jñānam upāśritya

idam

this

jñānam

knowledge

upāśritya

taking shelter of

mama sādharmyam āgatāḥ

mama

My

sādharmyam

same nature

āgatāḥ

having attained

sarge ’pi nopajāyante

sarge api

even in the creation

pralaye na vyathanti ca

na

never

upajāyante

are born

pralaye

in the annihilation

na

nor

vyathanti

are disturbed

ca

also .

Important Words

upāśritya — taking shelter of
Upa-ā-śri — not merely understanding, but taking shelter. The verb shares its root with śaraṇa. Knowledge here is a refuge one moves into, not a fact one stores. The whole verse hinges on this verb: the result follows because one took shelter.
sādharmyam — same nature, same quality
Sa-dharma-tā — sharing the Lord's dharma. Not equality of position (the Vaiṣṇava reading guards against that) but qualitative likeness: the soul, like Kṛṣṇa, becomes untouched by creation and dissolution. Gauḍīya commentary reads this as the eternal svarūpa awakening.
upajāyante — are born
Negated in the verse — na upajāyante, are not born. The verb is precise: upa-jan, to be born up. Even at the next sarga, when the cosmic out-breath reissues every conditioned soul, the knower of this knowledge is not reissued. He has slipped the recycling.
vyathanti — are disturbed
Vyath — to tremble, to be agitated. At cosmic dissolution every other being trembles back into avyakta. The verse negates the verb: na vyathanti. The knower is already grounded in a substance pralaya cannot reach to shake.

By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

The fruit promised up front: those grounded in this guṇa-discrimination share Kṛṣṇa's own transcendental nature. Cosmic creation no longer drags them back into a womb, and cosmic dissolution no longer rattles them — they have stepped outside prakṛti's clock altogether.

Further notes (विवरण · Vivaraṇa)

'Sādharmya' is not identity with God but qualitative kinship — freedom from birth, death, and grief that Kṛṣṇa Himself possesses by nature. The pairing sarga/pralaya covers the entire cosmic cycle: at neither pole is the liberated jīva re-entangled. This frames the chapter teleologically: every subsequent verse on the three guṇas exists to make this 'sādharmya' attainable. Cross-ref BG 14.20 (transcending the three modes) and 14.26 (bhakti as the means).

Prose order (अन्वय · Anvaya)

इदं ज्ञानम् उपाश्रित्य मम साधर्म्यम् आगताः सर्गे अपि न उपजायन्ते, प्रलये च न व्यथन्ति ।

idaṃ jñānam upāśritya mama sādharmyam āgatāḥ sarge api na upajāyante, pralaye ca na vyathanti |

Those who, having taken refuge in this knowledge, have attained likeness of nature with Me are not born again even at creation, nor do they suffer at the dissolution.

Word split (पदच्छेद · Padaccheda)

इदं ज्ञानम् उपाश्रित्य मम साधर्म्यम् आगताः । सर्गे अपि न उपजायन्ते प्रलये न व्यथन्ति च ॥

idaṃ jñānam upāśritya mama sādharmyam āgatāḥ | sarge api na upajāyante pralaye na vyathanti ca ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
इदम्	idam	dem. (demonstrative) pron. (pronoun) acc.sg. (accusative singular)n., 'this'	this
ज्ञानम्	jñānam	ज्ञान (n.) acc.sg. (accusative singular), 'knowledge'	knowledge
उपाश्रित्य	upāśritya	उप+आ+√श्रि abs. (absolutive), 'having taken shelter in'	having taken refuge in
मम	mama	अस्मद् gen.sg. (genitive singular), 'of me'	of Me
साधर्म्यम्	sādharmyam	साधर्म्य (n.) acc.sg. (accusative singular), 'sameness of nature, kinship'	likeness of nature
आगताः	āgatāḥ	आ+√गम् p.p.p. (past passive participle) nom.pl. (nominative plural)m., 'arrived at, attained'	attained
सर्गे	sarge	सर्ग (m.) loc.sg. (locative singular), 'at creation'	at creation
अपि	api	ind. (indeclinable), 'even'	even
न	na	ind. (indeclinable), negation	not
उपजायन्ते	upajāyante	उप+√जन् pres. (present) 3pl.ātm. (ātmanepada / middle voice), 'are born, arise'	are born
प्रलये	pralaye	प्रलय (m.) loc.sg. (locative singular), 'at dissolution'	at dissolution
व्यथन्ति	vyathanti	√व्यथ् pres. (present) 3pl., 'they tremble, suffer'	they suffer
च	ca	ind. (indeclinable), 'and'	and

Purport

After acquiring perfect transcendental knowledge, one acquires qualitative equality with the Supreme Personality of Godhead, becoming free from the repetition of birth and death. One does not, however, lose his identity as an individual soul. It is understood from Vedic literature that the liberated souls who have reached the transcendental planets of the spiritual sky always look to the lotus feet of the Supreme Lord, being engaged in His transcendental loving service. So, even after liberation, the devotees do not lose their individual identities. Generally, in the material world, whatever knowledge we get is contaminated by the three modes of material nature. Knowledge which is not contaminated by the three modes of nature is called transcendental knowledge. As soon as one is situated in that transcendental knowledge, he is on the same platform as the Supreme Person. Those who have no knowledge of the spiritual sky hold that after being freed from the material activities of the material form, this spiritual identity becomes formless, without any variegatedness. However, just as there is material variegatedness in this world, in the spiritual world there is also variegatedness. Those in ignorance of this think that spiritual existence is opposed to material variety. But actually, in the spiritual sky, one attains a spiritual form. There are spiritual activities, and the spiritual situation is called devotional life. That atmosphere is said to be uncontaminated, and there one is equal in quality with the Supreme Lord. To obtain such knowledge, one must develop all the spiritual qualities. One who thus develops the spiritual qualities is not affected either by the creation or by the destruction of the material world.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

2. Those who, taking shelter of this knowledge, have attained a form like Mine, do not attain rebirth in this world, and do not experience pain at the time of death.

Commentary

He who has taken shelter of this knowledge and attained liberation in the form of sārūpya, similarity of form with Mine (sādharmyam), does not experience pain at the time of death. The form vyathayanti is used instead of vyathayante (ātmanepada).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

2. Those who, taking shelter of this knowledge, have attained similar qualities to Mine, do not take rebirth in this world, and do not experience pain at the time of death.

Commentary

Attaining this knowledge which I will describe, through service to guru (upāśrtiya), people have attained eight qualities appearing through practice, which are similar to My eight qualities (sādharmyam). In Me, the Lord of all, these eight qualities are eternally manifest. These persons are not subject to the karma of taking birth or dying (sarge, pralaye). Devoid of birth and death, they are liberated. The Lord states that many have attained this liberation. This is understood from the śrutis which say tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ: the devotees always see the supreme form of Viṣṇu. (Ṛg Veda 1.22.20, Gopāla Tāpanī Upaniṣad)

Bhūrijana Dāsa Gauḍīya

Commentary

Krsna is going to explain this entanglement, how the soul got encased in this material nature.

[2. Krsna is the father of all living entities, for He impregnates them within the material energy (Brahman, the maha‑tattva, the 24 elements). The living entities then become conditioned by that material energy which consists of the three modes of material nature. (3‑5) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Śrīla Baladeva Vidyābhūṣaṇa states that we attain this knowledge by worshiping the feet of our

spiritual master.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.2 Agatah, those who attain; mama sadharmyam, identity with Me the supreme God, unity with My real nature-sadharmyam, however, does not mean similarity of attributes, for, in the scripture Gita, distinction between the Knower of the field and God is not admitted; and this statement of the result is by way of eulogy-; upasritya, by resorting to i.e. by following; idam, this; jnanam, Knowledge as described, i.e., by following the means to Knowledge; na, are not; upajayante, born, produced; api, even; sarge, during creation; nor do they vyathanti, suffer pain, i.e. they do not perish; pralaye, during dissolution, when even Brahma perishes. The Lord says that association of this kind between the field and the Knower of the field is the origin of all beings:

Śrī Rāmānujācārya Classical

Translation

14.2 They, 'resorting to this knowledge' which will be expounded later, come to partake of My nature, and they attain My status. 'They are not born at the time of creation,' they are not subjected to the process of creation, and they 'suffer not at the time of dissolution,' i.e. they are not subjected to the distress involved in dissolution of the universe. In order to show how the Gunas of Prakrti constitute the cause of bondage, Sri Krsna now declares that, the aggregation of beings, born from the conjunction of Purusa and Prakrti as stated already in the passages, 'Whatever being is born' (13.26), is brought about by the Lord Himself:

Śrī Abhinavagupta Classical

Translation

14.2 Idam etc. Vyathanti : The suffix tip (Personal Termination, Third person, Singular) is due to Vedism. The same may be stated in other [similar] instances of the suffixes of Case Terminations and Personal Terminations. Now to begin with, [the Bhagavat] speaks of the seence in the cycle of birth and death. For, if what is to be abandoned is understood along with its cause then it is easy to abandon that -

Swami Sivananda Classical

Translation

14.2 They who, having taken refuge in this knowledge, have attained to unity with Me, are neither born at the time of creation nor are they disturbed at the time of dissolution.

Commentary

14.2 इदम् this? ज्ञानम् knowledge? उपाश्रित्य having taken refuge in? मम My? साधर्म्यम् unity? आगताः have attained to? सर्गे at the time of creation? अपि also? न not? उपजायन्ते are born? प्रलये at the time of dissolution? न not? व्यथन्ति are (they) disturbed? च and.Commentary Having resorted to this knowledge they (the sages) are assimilated into My own nature. They have attained to My Being. They have become identical with Me. They live in Me with no thought of thou or I. They go beyond birth and death. There is no birth for them when creation begins and there is no death for them at the time of dissolution. Having reached Me they attain eternity? immortality and perfection. Having become identical with Me through the attainment of the knowledge of the Self by practising the necessary means? they are neither born at the time of creation nor are they disited at the time of dissolution. Knowledge of the Self is eulogised by the Lord in this verse.

Swami Gambhīrānanda Classical

Translation

14.2 Those who attain identity with Me by resorting of this Knowledge are not born even during creation, nor do they suffer pain during dissolution.

Shri Purohit Swami Classical

Translation

14.2 Dwelling in Wisdom and realising My Divinity, they are not born again when the universe is re-created at the beginning of every cycle, nor are they affected when it is dissolved.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)

Related verses

BG 4.9 BG 8.15 BG 15.6 SB 2.9.33 SB 3.25.27 SB 11.14.14 CC Madhya 20.108 CC Madhya 24.138 CC Ādi 5.44 Muṇḍaka Upaniṣad 3.2.9Śvetāśvatara Upaniṣad 1.11

Concepts

Dharma

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Personal Guidance

Becoming fixed in this knowledge, those who attain transcendental nature like My own — are not born even at creation, nor disturbed at dissolution.

Practical Applications

Aim for the knowledge that places you beyond creation/dissolution cycles.
Trust that real knowledge has cosmic protective effect.
Don't reduce 'liberation' to inner peace alone.

Reflection Questions

What would 'beyond creation/dissolution' actually mean for my present?
What practice approaches it?

Analogy

A drop of water flung into a hot pan vanishes; the same drop returned to the ocean keeps its nature and its place. Knowledge that fixes the soul in Kṛṣṇa's own quality is the return to the ocean — creation cannot burn it off, dissolution cannot evaporate it.

Stories

Nārada across the kalpas

Nārada Muni narrates his own story in the Bhāgavatam: in a previous kalpa, he was the son of a maidservant; by hearing from sages and serving them, he attained pure knowledge and devotion.

When that universe was wound up in dissolution, Nārada was not unwound with it. He entered the body of Nārāyaṇa, and at the next creation re-emerged as the same Nārada — same character, same name, same mission. Sādharmya with the Lord meant he was untouched by both pralaya and sarga.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.3

↗

मम योनिर्महद्‍ब्रह्म तस्मिन्गर्भं दधाम्यहम् । सम्भव: सर्वभूतानां ततो भवति भारत ॥ ३ ॥

mama yonir mahad brahma

[mama yonir mahad brahma]

tasmin garbhaṁ dadhāmy aham

[tasmin garbham dadhaamy aham]

sambhavaḥ sarva-bhūtānāṁ

[sambhavah sarva-bhootaanaam]

tato bhavati bhārata

[tato bhavati bhaarata]

Word-for-word

mama — My yoniḥ — source of birth mahat — the total material existence brahma — supreme tasmin — in that garbham — pregnancy dadhāmi — create aham — I sambhavaḥ — the possibility sarva - bhūtānām — of all living entities tataḥ — thereafter bhavati — becomes bhārata — O son of Bharata .

Blended reading (Sanskrit + English inline)

mama yonir mahad brahma

mama

My

yoniḥ

source of birth

mahat

the total material existence

brahma

supreme

tasmin garbhaṁ dadhāmy aham

tasmin

in that

garbham

pregnancy

dadhāmi

create

aham

I

sambhavaḥ sarva-bhūtānāṁ

sambhavaḥ

the possibility

sarva - bhūtānām

of all living entities

tataḥ

thereafter

tato bhavati bhārata

bhavati

becomes

bhārata

O son of Bharata .

Important Words

yoniḥ — source of birth
Yoni — womb, source of birth. Qualified by mahat and identified with brahma in this verse. The commentators read it as mahat-prakṛti, the total material substance. Kṛṣṇa, by saying mama yoniḥ, owns it as His.
dadhāmi — I place, I deposit
Dā — to give, to place. Dadhāmi: I deposit. The image is biological and exact. Matter is the womb; Kṛṣṇa, in first person, is the depositor. Without that depositing glance the womb stays barren. The Sāṅkhya philosophers' faceless prakṛti is here reclaimed for theology.
sambhavaḥ — coming into being
Sam-bhū — emerging together, coming-into-being. The verse asserts that the sambhava of every species (sarva-bhūtānām) traces back to Kṛṣṇa's impregnating act. Not symbolic — causal. No being arises without that contact.
bhārata — O son of Bharata
The vocative is doing work here. Arjuna is being addressed by his lineage name precisely when Kṛṣṇa is naming the cosmic lineage. Your physical lineage runs upstream into Bharata; your causal lineage runs further upstream into this verse.

The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Kṛṣṇa names Himself the father of all life through a vivid image: prakṛti as the womb, He as the seed-giver, the souls as the seeds. Every species, from devas to plants, traces back to this single conjugal act of puruṣa and prakṛti.

Further notes (विवरण · Vivaraṇa)

'Mahad brahma' here is not the impersonal Absolute but mahat-tattva / pradhāna — total primordial matter — relabeled 'Brahman' because it is the Lord's energy. The image of a cosmic conception inverts Sāṅkhya: there prakṛti evolves on her own, here she is impregnated by the supreme puruṣa. Cross-ref BG 7.4–6 (two prakṛtis) and 9.10 (prakṛti acts under My supervision). Prepares 14.4, where Kṛṣṇa makes the paternity claim explicit.

Prose order (अन्वय · Anvaya)

हे भारत! महद् ब्रह्म मम योनिः, तस्मिन् अहं गर्भं दधामि, ततः सर्व-भूतानां सम्भवः भवति ।

he bhārata! mahad brahma mama yoniḥ, tasmin ahaṃ garbhaṃ dadhāmi, tataḥ sarva-bhūtānāṃ sambhavaḥ bhavati |

O Bhārata, the great Brahman (total material nature) is My womb; into it I deposit the seed, and from that arises the birth of all beings.

Word split (पदच्छेद · Padaccheda)

मम योनिः महद् ब्रह्म तस्मिन् गर्भं दधामि अहम् । सम्भवः सर्व-भूतानां ततः भवति भारत ॥

mama yoniḥ mahad brahma tasmin garbhaṃ dadhāmi aham | sambhavaḥ sarva-bhūtānāṃ tataḥ bhavati bhārata ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
मम	mama	अस्मद् gen.sg. (genitive singular), 'my'	My
योनिः	yoniḥ	योनि (f.) nom.sg. (nominative singular), 'womb, source'	womb
महत्	mahat	महत् (adj.) nom.sg. (nominative singular)n., 'great'	great
ब्रह्म	brahma	ब्रह्मन् (n.) nom.sg. (nominative singular), here = total material prakṛti	Brahman (total prakṛti)
तस्मिन्	tasmin	dem. (demonstrative) pron. (pronoun) loc.sg. (locative singular)n., 'in that'	in it
गर्भम्	garbham	गर्भ (m.) acc.sg. (accusative singular), 'embryo, seed'	seed
दधामि	dadhāmi	√धा pres. (present) 1sg.par. (parasmaipada / active voice), 'I place, deposit'	I place
अहम्	aham	अस्मद् nom.sg. (nominative singular), 'I'	I
सम्भवः	sambhavaḥ	सम्भव (m.) nom.sg. (nominative singular), 'arising, birth'	birth
सर्व-भूतानाम्	sarva-bhūtānām	सर्व (adj.) + भूत (n.) gen.pl. (genitive plural), tatpuruṣa cpd. (compound), 'of all beings'	of all beings
ततः	tataḥ	ind. (indeclinable), 'from that'	from that
भवति	bhavati	√भू pres. (present) 3sg.par. (parasmaipada / active voice), 'it becomes, occurs'	occurs
भारत	bhārata	भारत (m.) voc.sg. (vocative singular), 'O descendant of Bharata'	O Bhārata

Purport

This is an explanation of the world: everything that takes place is due to the combination of kṣetra and kṣetra-jña, the body and the spirit soul. This combination of material nature and the living entity is made possible by the Supreme God Himself. The mahat-tattva is the total cause of the total cosmic manifestation; and that total substance of the material cause, in which there are three modes of nature, is sometimes called Brahman. The Supreme Personality impregnates that total substance, and thus innumerable universes become possible. This total material substance, the mahat-tattva, is described as Brahman in the Vedic literature ( Muṇḍaka Upaniṣad 1.1.19): tasmād etad brahma nāma-rūpam annaṁ ca jāyate. The Supreme Person impregnates that Brahman with the seeds of the living entities. The twenty-four elements, beginning from earth, water, fire and air, are all material energy, and they constitute what is called mahad brahma, or the great Brahman, the material nature. As explained in the Seventh Chapter, beyond this there is another, superior nature – the living entity. Into material nature the superior nature is mixed by the will of the Supreme Personality of Godhead, and thereafter all living entities are born of this material nature. The scorpion lays its eggs in piles of rice, and sometimes it is said that the scorpion is born out of rice. But the rice is not the cause of the scorpion. Actually, the eggs were laid by the mother. Similarly, material nature is not the cause of the birth of the living entities. The seed is given by the Supreme Personality of Godhead, and they only seem to come out as products of material nature. Thus every living entity, according to his past activities, has a different body, created by this material nature, so that the entity can enjoy or suffer according to his past deeds. The Lord is the cause of all the manifestations of living entities in this material world.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

3. The great expanse called prakṛti is My womb. In that womb I place the seed in the form of all jīvas. The birth of all beings comes from that, O descendent of Bharata.

Commentary

In order to explain how the contact of the jīva with the guṇas through beginningless ignorance creates bondage, the Lord speaks about the method of appearance of the field and knower of the field. My (Supreme Lord’s) place of impregnation is prakṛti, called mahat, because it extends through all place and time continuously. It is called brahma because it is the cause of increase (root is bṛh). In some śruti texts, prakṛti is referred to as brahma. I place the seed (garbha) within that prakṛti. The Lord said itas tv anyāṁ prakṛtiṁ viddhi me parāṁ jīva-bhūtām: know this other prakṛti of Mine, which is superior and which gives rise to the jīvas. (BG 7.5) From this it is understood that there is a mass of consciousness, the jīva-prakṛti, which is called the tataṣṭha-śakti. This is called the seed (garbha), because it is gives life to all beings. Then (tataḥ) from My action of placing the seed (jīva-śakti) in the prakṛti, the appearance of all the entities such as Brahmā and others takes place.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

3. The great expanse of prakṛti is My womb. In that womb, I place the seed of all jīvas. The birth of all beings comes from that, O descendent of Bharata.

Commentary

Having thus praised the topic to be spoken, and producing taste for that in the hearer, the Lord makes clear here that the Lord is the cause of the combination of prakṛti and jīva. This combination was previously described in two verses starting with bhūmir āpaḥ (BG 7.4), [Note: These two verses explain that prakṛti and jīva are the Lord’s energies.] and in yāvat sañjāyate kiñcit (BG 13.27). [Note: This verse explains that everything in the world is combination of these two energies.] The cause of the whole world (mahat) is the pradhāna composed of the guṇas (brahma). This pradhāna is the womb, the place which holds the seeds (yoniḥ). It belongs to Me, the Lord of all, the creator of millions of universes. The word brahma here means pradhāna, as shown by the śruti brahma nāma-rūpam annaṁ ca jāyate: this brahma becomes name, form and food, (Muṇḍaka Upaniṣad 1.9) In that great pradhāna, functioning as a womb, I offer (dadhāmi) the multitude of small particles of consciousness (garbham). What was called dull prakṛti with the words bhumir apo ’nalo vayuḥ, described as earth, water and other elements, is here called mahad brahman. What was called conscious prakṛti with the word itas tv anyām is here called the garbha, since it is the seed of all living entities. The meaning here is that I join together the conscious enjoying entities with the material prakṛti which serves as the field for their enjoyment. From this pradhāna, or from the combination of the two prakṛtis, or from the offering into the pradhāna of the jīvas (tataḥ), the birth of all entities from Brahmā down to grass takes place.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: These verses explain how the soul comes into the material world and is placed within the

modes of material nature

Material nature is the mother, supplying living-entity with the body (14.3)

The Lord puts him there by His potent glance and thus impregnates the material nature with the seed

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.3 Mama, My own Maya, i.e. Prakrti consisting of the three alities, which belongs to Me; is the yonih, womb [Here Ast. adds 'karanam, cause' (-off all the creatures).-Tr.] for all the creatures. Since it (Prakrti) is great (mahat) as compared with all its effects, and it is the sustainer (brahma) [Prakrti is brahma since it permeates all of its own products.-A.G.] of all its own transformations, therefore the womb itself is alified as mahat brahma. Tasmin, in that, in the womb which is the great-sustainer; aham, I, God, possessed of the power in the form of the two aspects, viz the field and the Knower of the field; dadhami, place, deposit; garbham, the seed-the seed of the birth of Hiranayagarbha, te seed which is the cause of the birth of all things-; i.e., I bring the field into association with the Knower of the field who conforms to the nature of the limiting adjuncts, viz ignorance, desire and activity. Tatah, from that, from that deposition of the seed; O scion of the Bharata dynasty, bhavati, occurs; sambhavah, the birth, origination; sarva-bhutanam, of all things, following the birth of Hiranyagarbha.

Śrī Rāmānujācārya Classical

Translation

14.3 In that great brahman forming my womb, I lay the germ. The non-conscient Prakrti is alluded to in the text 'Earth, water, fire, air, ether, Manas, Buddhi and Ahankara - thus My Prakrti is eightfold' (7.4-5). This Prakrti is designated here by the name 'the great brahman' by reason of its being the cause of modifications like the Mahat, the Ahankara etc. In the Srutis also, here and there, even the Prakrti is designated as brahman, as in: 'He who is all-knowing, all-wise, whose austerity consists of knowledge - from Him are produced this brahman as also food, i.e., the universe of name and form' (Mun. U., 1.1.9) The higher Prakrti, which is the mass of conscient selves, alluded to in the passage, 'Know My higher Prakrti to be distinct from this; it is the life-principle' (7.5). It is here expressed by the term 'Garbha', the source or womb in which all living beings originate. I lay the germ, constituting the mass of conscious beings, in that great brahman, which is non-conscient and forms the womb. From that conjunction between the two Prakrtis, brought about by My will is brought forth the origin of all entities from Brahma down to tuft to grass. He continues to say: 'I Myself bring about the conjunction of the conscient and unconscient Prakrtis in the manifested state of effect'.

Śrī Abhinavagupta Classical

Translation

14.3 Mama etc. For Me : [For Me] Who am of the nature of the inexplicable Supreme Bliss, the mighty Brahman : the Brahman that is identical with My own energy, allowing expansion [of all in It]. Taking hold of just My own energy of Self-consciousness, I cause the beginningless tiny [individual] Souls to pass through the cycle of birth and death by way of favouring them. Therefore-

Swami Sivananda Classical

Translation

14.3 My womb is the great Brahma; in that I place the germ; thence, O Arjuna, is the birth of all beings.

Commentary

14.3 मम My? योनिः womb? महत् the great? ब्रह्म Brahma? तस्मिन् in that? गर्भम् germ? दधामि bears? अहम I? संभवः the birth? सर्वभूतानाम् of all beings? ततः thence? भवति is? भारत O descendant of Bharata (Arjuna).Commentary My womb is the great Nature. The cosmos is evolved out of His Nature. Nature is called the great Brahma for She is the resting place of the five subtle elements and also the Mahat (cosmic mind). She is callled the great Brahma? because through Her the whole manifestation takes place.All changes arise out of this great Nature. So She has got the name Mulaprakriti or Primordial Nature or the original principle. From the point of view of the Unmanifest She is called Avyakta. The Vedantins call Her Maya (illusion). The Sankhyas call Her Prakriti.This Prakriti is called great because She is greater than all Her effects. This Nature? made of the three alities? is the material cause of all beings. As She is the source or cause of all Her,modifications and also nourishes all the modifications with Her energy? She is called Brahma.I place in it (the Mahabrahma) the embryo of life then all beings begin to come to life therefrom. In the great Brahma or Nature I place the germ or the seed for the birth of Hiranyagarbha and the seed gives birth to all beings. The birth of Hiranyagarbha or Brahma (the Creator) gives rise to the birth of beings. The Primordial Nature is like the clay. She cannot create the forms Herself. She gives birth to Brahma Who creates all beings just as the potter creates various forms from the clay. I am endowed with the two Saktis? viz.? the superior and the inferior Natures (Cf. VII. 4 and 5)? the field and its knower. I unite these two (the Spirit and the matter). The individual soul comes under the influence of the limiting adjuncts? viz.? ignorance? desire and action. On account of ignorance (Avidya)? the individual soul forgets his original divine nature? gets himself entangled in the meshes of desire (Kama) and action (Karma)? and revolves in the wheel of birth and death. The individual soul turns towards ignorance without knowing his own true divine nature. The Jiva (individual soul) being overpowered by ignorance and the modifications? forgets its pristine purity and moves in various forms.The Primordial Nature or the Unmanifested is a dark matrix with infinite potentialities. It is not a substance. Sound and energy are in an undifferentiated state in It. The whole world gets involved into It during the cosmic dissolution. There is no relationship of substance or ality between It and the three Gunas. The alities are the Mulaprakriti and the latter is the former in a state of poise or eilibrium. This manifested world of the three alities is compared to a twisted rope of three colours? viz.? white? red and black. Each colour represents a Guna. Sattvic is white? Rajas is red and Tamas is black. The three are not in a state of eilibrium in the manifested world.Water and the seed coming in contact with the earth produce sprouts which grow into trees. In the womb of Nature? the seed develops into the eightfold elements -- earth? water? fire? air? ether? mind? intellect and egoism. The first fruit of the contact of Nature with the soul is the MahatTattva or intellect. From intellect mind is born from mind egoism from egoism? the five elements.There are four classes of beings? viz.? Jarayuja? Andaja? Svedaja and Udbhijja. The Jarayuja is born of the placenta (viviparous). Human beings? cows? elephants? horses? etc.? belong to this class. In this variety the five senses of knowledge exist. The Andaja is born of eggs (oviparous). In this variety the elements of wind and ether predominate. Lice come under the category of Svedaja they are born of sweat. In this variety fire and water predominate. Trees that are born of seeds are classified under the head Udbhijja in this variety earth and water predominate. (Cf.VII.6IX.17XV.7)

Swami Gambhīrānanda Classical

Translation

14.3 My womb is the great-sustainer. In that I place the seed. From that, O scion of the Bharata dynasty, occurs the birth of all things.

Shri Purohit Swami Classical

Translation

14.3 The eternal Cosmos is My womb, in which I plant the seed, from which all beings are born, O Prince!

Related values & verses

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Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Vairagya (Detachment / Dispassion)Prema (Divine Love)

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BG 7.10 BG 9.10 BG 13.27 SB 3.26.10 SB 3.5.25 SB 11.24.3 CC Ādi 5.58 CC Madhya 20.272 CC Ādi 6.15 Śvetāśvatara Upaniṣad 4.5Muṇḍaka Upaniṣad 1.1.7

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Personal Guidance

The total material substance, called Brahman, is the source of birth — I impregnate that Brahman; the birth of all beings becomes possible.

Practical Applications

Recognize that even material existence requires Kṛṣṇa's impregnating contact.
Don't separate matter from divine causation.
Honor matter as Kṛṣṇa-touched.

Reflection Questions

Where do I treat matter as Kṛṣṇa-less?
What changes when I see the impregnating Lord behind it?

Analogy

Soil alone, however rich, will not grow a single blade until a seed is dropped into it. Material nature is the soil; Kṛṣṇa's glance is the seed. Without that glance the cosmos is inert mass.

Stories

Brahmā's tapasya before creation

At the dawn of a new kalpa, Brahmā awakens on the lotus and finds himself surrounded by undifferentiated water and matter. He cannot create. He sits in tapasya for a thousand celestial years until the Lord reveals Himself and impregnates the situation with the power to bring forth.

The Bhāgavatam keeps the point precise: even Brahmā, the cosmic engineer, cannot begin without the Lord's impregnating contact with mahat-tattva. Matter is the womb; Kṛṣṇa is the seed-giver. The whole creation runs on this asymmetry.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.4

↗

सर्वयोनिषु कौन्तेय मूर्तय: सम्भवन्ति या: । तासां ब्रह्म महद्योनिरहं बीजप्रद: पिता ॥ ४ ॥

sarva-yoniṣu kaunteya

[sarva-yonishu kaunteya]

mūrtayaḥ sambhavanti yāḥ

[moortayah sambhavanti yaah]

tāsāṁ brahma mahad yonir

[taasaam brahma mahad yonir]

ahaṁ bīja-pradaḥ pitā

[aham beeja-pradah pitaa]

Word-for-word

sarva - yoniṣu — in all species of life kaunteya — O son of Kuntī mūrtayaḥ — forms sambhavanti — they appear yāḥ — which tāsām — of all of them brahma — the supreme mahat yoniḥ — source of birth in the material substance aham — I bīja - pradaḥ — the seed-giving pitā — father .

Blended reading (Sanskrit + English inline)

sarva-yoniṣu kaunteya

sarva - yoniṣu

in all species of life

kaunteya

O son of Kuntī

mūrtayaḥ sambhavanti yāḥ

mūrtayaḥ

forms

sambhavanti

they appear

yāḥ

which

tāsāṁ brahma mahad yonir

tāsām

of all of them

brahma

the supreme

mahat yoniḥ

source of birth in the material substance

ahaṁ bīja-pradaḥ pitā

aham

I

bīja - pradaḥ

the seed-giving

pitā

father .

Important Words

sarva-yoniṣu — in all species of life
Locative plural — covers every womb in every species, 8,400,000 of them according to tradition. The verse refuses to draw a line between human and non-human. The same parentage applies.
mūrtayaḥ — forms
Mūrti — the embodied form. Every species' shape is a mūrti produced by this cosmic couple. The form is mother's contribution; the soul-spark inside it is the father's.
mahat yoniḥ — the great womb
The chapter JSON keeps this as a single token. Mahat-prakṛti — the material totality of verse 3 — is named again as the womb of all forms. Kṛṣṇa is consistent across the two verses: matter is womb, not rival.
bīja-pradaḥ — the seed-giving
Bīja-prada — literally seed-giver. The biological metaphor is now explicit, and Kṛṣṇa claims the role for Himself in first person (aham). The whole impersonalist reading of cosmic causation is closed off by this compound: there is a personal Father at the origin.
pitā — father
Pitṛ — father. The Veda's tradition of cosmic parents — Dyaus-pitṛ, Pṛthivī-mātṛ — is collapsed and personalized: Kṛṣṇa Himself is the father. Not a deva intermediary; not an abstract principle. The word at the end of the verse is the most intimate one in the cosmic vocabulary.

It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Whatever shape life takes — devas, humans, animals, plants — its mother is universal prakṛti, its father is Kṛṣṇa Himself. The verse universalizes paternity: there is one Father for the whole biosphere, irrespective of species or birthplace.

Further notes (विवरण · Vivaraṇa)

Completes the cosmological frame begun in 14.3. 'Sarva-yoniṣu' famously catalogs every species (Vedānta-saṅgraha later tallies 8.4 million). The verse refuses sectarian anthropocentrism — Kṛṣṇa's fatherhood is not limited to humans or to devotees. Theologically this grounds ahiṁsā and universal compassion. Cross-ref BG 7.10 ('bījaṁ māṁ sarva-bhūtānām') and Manusmṛti 9.33 (kṣetra–bīja analogy for human procreation, reapplied cosmically here).

Prose order (अन्वय · Anvaya)

हे कौन्तेय! सर्व-योनिषु याः मूर्तयः सम्भवन्ति, तासां महद् ब्रह्म योनिः, अहं बीज-प्रदः पिता (अस्मि) ।

he kaunteya! sarva-yoniṣu yāḥ mūrtayaḥ sambhavanti, tāsāṃ mahad brahma yoniḥ, ahaṃ bīja-pradaḥ pitā (asmi) |

O son of Kuntī, whatever forms arise in all the wombs (species), of those the great Brahman is the womb, and I am the seed-giving father.

Word split (पदच्छेद · Padaccheda)

सर्व-योनिषु कौन्तेय मूर्तयः सम्भवन्ति याः । तासां ब्रह्म महद् योनिः अहं बीज-प्रदः पिता ॥

sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ | tāsāṃ brahma mahad yoniḥ ahaṃ bīja-pradaḥ pitā ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
सर्व-योनिषु	sarva-yoniṣu	सर्व (adj.) + योनि (f.) loc.pl. (locative plural), karmadhāraya cpd. (compound), 'in all wombs/species'	in all wombs
कौन्तेय	kaunteya	कौन्तेय (m.) voc.sg. (vocative singular), 'O son of Kuntī'	O son of Kuntī
मूर्तयः	mūrtayaḥ	मूर्ति (f.) nom.pl. (nominative plural), 'forms, embodied shapes'	forms
सम्भवन्ति	sambhavanti	सम्+√भू pres. (present) 3pl.par. (parasmaipada / active voice), 'they arise, come into being'	arise
याः	yāḥ	rel. pron. (pronoun) nom.pl. (nominative plural)f., 'which'	which
तासाम्	tāsām	dem. (demonstrative) pron. (pronoun) gen.pl. (genitive plural)f., 'of those'	of those
ब्रह्म	brahma	ब्रह्मन् (n.) nom.sg. (nominative singular), = mahat-prakṛti	Brahman
महत्	mahat	महत् (adj.) nom.sg. (nominative singular)n., 'great'	great
योनिः	yoniḥ	योनि (f.) nom.sg. (nominative singular), 'womb, source'	womb
अहम्	aham	अस्मद् nom.sg. (nominative singular), 'I'	I
बीज-प्रदः	bīja-pradaḥ	बीज (n.) + प्रद (adj. from √दा) nom.sg. (nominative singular)m., upapada cpd. (compound), 'seed-giving'	seed-giving
पिता	pitā	पितृ (m.) nom.sg. (nominative singular), 'father'	father

Purport

In this verse it is clearly explained that the Supreme Personality of Godhead, Kṛṣṇa, is the original father of all living entities. The living entities are combinations of the material nature and the spiritual nature. Such living entities are seen not only on this planet but on every planet, even on the highest, where Brahmā is situated. Everywhere there are living entities; within the earth there are living entities, even within water and within fire. All these appearances are due to the mother, material nature, and Kṛṣṇa’s seed-giving process. The purport is that the material world is impregnated with living entities, who come out in various forms at the time of creation according to their past deeds.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

4. O son of Kuntī, prakṛti is the mother and I am the father of all forms that arise in all wombs in this world.

Commentary

Not only at the time of creation of the universe is prakṛti the mother and I the father, but at all times. Prakṛti, mahad brahma, is the place of birth (yoniḥ), the mother, of all those forms of moving and non-moving creatures which appear in all wombs from devas to grass, and I am the giver of the seed. I am the father, the giver of the seed, the giver of the jīvas.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

4. O son of Kuntī, prakṛti is the mother and I am the father of all forms that arise within all wombs in this world.

Commentary

O son of Kuntī! Of all the bodies that appear within the wombs of the creatures from Brahmā to non-moving beings, the pradhāna is the cause of arising; it is the mother. I, the Supreme Lord, am the father, who gives the jīvas, who supplies the heap of small conscious particles according to their karmas.

Bhūrijana Dāsa Gauḍīya

Commentary

The Lord by His potent glance impregnates the living entit ies within the womb of material nature. And, once in that situation,

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: These verses explain how the soul comes into the material world and is placed within the

modes of material nature

Material nature is the mother, supplying living-entity with the body (14.3)

The Lord puts him there by His potent glance and thus impregnates the material nature with the seed

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.4 O son of Kunti, yah, whatever; murtayah, forms-that have their parts and limbs integrated, which is characteristic of the formation of bodies; sambhavanti, are born; sarva-yonisu, from all wombs-from the wombs of gods, manes, humans, cattle, beasts, etc.; tasam, of them, of those forms; mahat brahma, the great-sustainer, which exists as all the (various) forms; is the yonih, womb, source. Aham, I, God; am the pita, father; bija-pradah, who desposits the seed, the agent of impregnation. (Now) is being stated which are the alities and how they bind:

Śrī Rāmānujācārya Classical

Translation

14.4 In all wombs such as those of gods, Gandharvas, Yaksas, Raksasas, men, animals, beasts, birds, serpents etc., whatever forms are generated, the brahman (Prakrti) is the 'great womb' or cause. Beginning from Mahat and ending with the five elements, Prakrti, with the mass of conscient selves imbedded by Me in it, is the cause. I am the sowing father. The meaning is that I am the imbedder of the multiplex of conscient selves according to each one's Karma. Now, He teaches the cause of continuing births as divinities etc., of those born in this manner at the beginning of a cycle of creation. It is due to the conjunction of these beings with Prakrti, in keeping with their old Karmas:

Śrī Abhinavagupta Classical

Translation

14.4 Sarvayonisu etc. In all the wombs (whatever gives birth to anything), the expansive Energy of the Bhagavat exists as the prime cause; and hence It is the Mother having the innate nature of giving birth to the entire world process. But I am the Father, the Energetic, the Inexplicable.

Swami Sivananda Classical

Translation

14.4 Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb and I am the seed-giving father.

Commentary

14.4 सर्वयोनिषु in all the wombs? कौन्तेय O son of Kunti (Arjuna)? मूर्तयः forms? सम्भवन्ति are produced? याः which? तासाम् their? ब्रह्म Brahma? महत् great? योनिः womb? अहम् I? बीजप्रदः seedgiving? पिता father.Commentary I am the father The Primordial Nature is the mother. The whole manifested world is the child Nature has produced in its association with me. Therefore I am called the father of this world.Wombs Such as the gods? the manes? men? cattle? beasts? birds? etc.Forms Bodies consisting of parts? limbs? organs? etc.

Swami Gambhīrānanda Classical

Translation

14.4 O son of Kunti, whatever forms are born from all the wombs, of them the great-sustainer is the womb; I am the father who deposits the seed.

Shri Purohit Swami Classical

Translation

14.4 O illustrious son of Kunti! Through whatever wombs men are born, it is the Spirit Itself that conceives, and I am their Father.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 7.6 BG 9.17 BG 10.39 SB 3.5.26 SB 11.24.4 SB 2.5.32 CC Madhya 20.273 CC Ādi 5.65 CC Madhya 19.140 Śvetāśvatara Upaniṣad 5.12Praśna Upaniṣad 1.4

Concepts

Japa

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His Grace Rasika Govinda Prabhu· 2018-02-07· Tamil
Revati Raman Pr BG 14-04 - 2011-09-04 ISKCON Tirupati
His Grace Revati Raman Prabhu· 2011-09-04· Telugu
Sesa Pr BG 14-04 - Father%27s Day - 2010-06-20 ISKCON Alachua
His Grace Sesa Prabhu· 2010-06-20· English
Shubha Krishna Pr BG 14-04-05 Hindi
His Grace Shubha Krishna Prabhu· Hindi
Tribhuvanatha Pr BG 14-04 - A wandering mind is very Dangerous - Nairobi
His Grace Tribhuvanatha Prabhu· English
Tribhuvanatha Pr BG 14-04 - Nairobi Namahata
His Grace Tribhuvanatha Prabhu· English
VRP Bhakti Shastri - BG 14-04-09 - Ahmedabad
His Grace Vishvarup Prabhu· English
BCaitanyaS BG 14-04 - Krishna the Seed Giving Father
His Holiness Bhakti Caitanya Swami· English
BVVNarsimhaS BG 14-04 - 2004-01-09
His Holiness Bhakti Vigna Vinasa Narasimha Swami· 2004-01-09· English
Sridhar Sw BG 14-04 - Rijeka 1999-06-01
His Holiness Sridhar Swami· 1999-06-01· English
VedavyasaPSW BG 14-04 - 2009-04-06 Vrindavan
His Holiness Vedavyasa Priya Swami· 2009-04-06· English
2017-07-22 BG 14-04-05 - Pitambara Pr ISKCON Vrindavan
ISKCON Vrindavan· 2017-07-22· English

Personal Guidance

Whatever forms are produced in any species — the great material nature is their mother; I am the seed-giving father.

Practical Applications

Honor the cosmic parentage of all beings — material mother, spiritual father.
Treat every being as Kṛṣṇa's child.
Use this seeing in cross-species and cross-human encounters.

Reflection Questions

Whom do I struggle to see as Kṛṣṇa's child?
What does this verse ask of that struggle?

Analogy

A father plants a seed; the mother carries the form. Neither alone produces a child. Every species — ant, fish, sage, deva — is the child of this same primordial couple. We are not orphans of the cosmos; we are family of the Lord.

Stories

Kuntī recognizing the divine fatherhood

Kuntī, in her prayers in the first canto of the Bhāgavatam, addresses Kṛṣṇa as the father of all and the basis of all — not metaphorically, but with the verse-four meaning fully in hand. Her own sons had different deva-fathers, but she names Kṛṣṇa as the ultimate seed-giver behind them all.

She was not philosophizing. Having watched her children survive impossible odds, she was identifying who had actually been protecting whom. The verse becomes a daughter-in-law's bowed acknowledgement.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.5

↗

सत्त्वं रजस्तम इति गुणा: प्रकृतिसम्भवा: । निबध्‍नन्ति महाबाहो देहे देहिनमव्ययम् ॥ ५ ॥

sattvaṁ rajas tama iti

[sattvam rajas tama iti]

guṇāḥ prakṛti-sambhavāḥ

[gunaah prakriti-sambhavaah]

nibadhnanti mahā-bāho

[nibadhnanti mahaa-baaho]

dehe dehinam avyayam

[dehe dehinam avyayam]

Word-for-word

sattvam — the mode of goodness rajaḥ — the mode of passion tamaḥ — the mode of ignorance iti — thus guṇāḥ — the qualities prakṛti — material nature sambhavāḥ — produced of nibadhnanti — do condition mahā - bāho — O mighty-armed one dehe — in this body dehinam — the living entity avyayam — eternal .

Blended reading (Sanskrit + English inline)

sattvaṁ rajas tama iti

sattvam

the mode of goodness

rajaḥ

the mode of passion

tamaḥ

the mode of ignorance

iti

thus

guṇāḥ prakṛti-sambhavāḥ

guṇāḥ

the qualities

prakṛti

material nature

sambhavāḥ

produced of

nibadhnanti mahā-bāho

nibadhnanti

do condition

mahā - bāho

O mighty-armed one

dehe dehinam avyayam

dehe

in this body

dehinam

the living entity

avyayam

eternal .

Important Words

sattvam rajaḥ tamaḥ — goodness, passion, ignorance
Named in this sequence — the canonical order, brightest to darkest. Memorize it; it returns through the rest of the chapter as the structural spine.
guṇāḥ — the qualities
Guṇa here is technical, not casual: not merely 'quality' but the three constituent ropes (guṇa = strand) of prakṛti. The plural is doctrinal — exactly three, the Sāṅkhya inheritance. They do not arise from the soul; they are imposed upon it.
prakṛti-sambhavāḥ — produced of material nature
Sambhava — coming-into-being, produced-of. The compound locates the guṇas squarely in prakṛti. They are not the soul's properties leaking out; they are matter's properties imposed on the embodied soul through its contact with the body.
nibadhnanti — they condition, they bind
Ni-bandh — to tie down. All three modes bind, including sattva. The first hint that the chapter's goal is not better mode-balance but escape from the modes altogether.
dehinam avyayam — the eternal embodied
Avyaya — imperishable. The verse pairs avyaya (the soul) with the binding modes precisely to emphasize the absurdity: the eternal is tied down by the temporary. That gap is the wound the chapter heals.

Material nature consists of three modes – goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

The chapter's thesis verse: three guṇas — sattva, rajas, tamas — emerge from prakṛti and lash the indestructible self to the body. The paradox is sharp: the deathless ātman is tied down by qualities that are themselves only mutable strands of matter.

Further notes (विवरण · Vivaraṇa)

First explicit naming of the three guṇas in the Gītā as a triad. 'Guṇa' literally means 'strand' (of a rope) — Sāṅkhya's image of prakṛti as a three-ply cord binding puruṣa. Crucially, 'avyayam' (imperishable) is the object of 'nibadhnanti': matter cannot truly alter ātman, only fetter it apparently. The chapter then asks: how does the unbreakable get bound, and how does it slip free? Cross-ref BG 13.21–23 on puruṣa and the guṇas.

Prose order (अन्वय · Anvaya)

हे महाबाहो! सत्त्वं रजः तमः इति प्रकृति-सम्भवाः गुणाः देहे अव्ययं देहिनं निबध्नन्ति ।

he mahābāho! sattvaṃ rajaḥ tamaḥ iti prakṛti-sambhavāḥ guṇāḥ dehe avyayaṃ dehinaṃ nibadhnanti |

O mighty-armed one, the qualities called sattva, rajas and tamas, born of prakṛti, bind down the imperishable embodied one (ātman) in the body.

Word split (पदच्छेद · Padaccheda)

सत्त्वं रजः तमः इति गुणाः प्रकृति-सम्भवाः । निबध्नन्ति महाबाहो देहे देहिनम् अव्ययम् ॥

sattvaṃ rajaḥ tamaḥ iti guṇāḥ prakṛti-sambhavāḥ | nibadhnanti mahābāho dehe dehinam avyayam ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
सत्त्वम्	sattvam	सत्त्व (n.) nom.sg. (nominative singular), 'goodness, lucidity'	sattva (goodness)
रजः	rajaḥ	रजस् (n.) nom.sg. (nominative singular), 'passion, activity'	rajas (passion)
तमः	tamaḥ	तमस् (n.) nom.sg. (nominative singular), 'darkness, inertia'	tamas (ignorance)
इति	iti	ind. (indeclinable), quotative, 'thus, so called'	thus
गुणाः	guṇāḥ	गुण (m.) nom.pl. (nominative plural), 'qualities, strands'	qualities
प्रकृति-सम्भवाः	prakṛti-sambhavāḥ	प्रकृति (f.) + सम्भव (adj.) nom.pl. (nominative plural)m., tatpuruṣa cpd. (compound), 'born of prakṛti'	born of prakṛti
निबध्नन्ति	nibadhnanti	नि+√बन्ध् pres. (present) 3pl.par. (parasmaipada / active voice), 'they bind down'	bind
महाबाहो	mahābāho	महाबाहु (m.) voc.sg. (vocative singular), 'O mighty-armed one'	O mighty-armed
देहे	dehe	देह (m./n.) loc.sg. (locative singular), 'in the body'	in the body
देहिनम्	dehinam	देहिन् (m.) acc.sg. (accusative singular), 'the embodied (soul)'	the embodied
अव्ययम्	avyayam	अव्यय (adj.) acc.sg. (accusative singular)m., 'imperishable, undecaying'	imperishable

Purport

The living entity, because he is transcendental, has nothing to do with this material nature. Still, because he has become conditioned by the material world, he is acting under the spell of the three modes of material nature. Because living entities have different kinds of bodies, in terms of the different aspects of nature, they are induced to act according to that nature. This is the cause of the varieties of happiness and distress.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

5. The guṇas of sattva, rajas and tamas arising from prakṛti bind the unchanging jīva in this body, O Mighty-armed one.

Commentary

After the Lord has described the appearance of all the living entities through prakṛti (mother) and puruṣa (father), how are the guṇas to be described? What type of bondage arises for the jīva from association with these guṇas? This verse answers these questions. In the body, the product of prakṛti, the guṇas bind up the jīva (dehinam) situated there by his identification with it, due to the association with the guṇas arising from beginningless ignorance, even though the jīva actually is without change (avyayam) and not attached.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

5. The guṇas of sattva, rajas and tama arising from prakṛti bind the unchanging jīva in this body, O Mighty-armed one.

Commentary

In four verses the Lord describes the guṇas, how the jīva becomes related to the guṇas, or how they bind him. The guṇas known as sattva, rajas and tams arise from prakṛti. They bind up the indestructible jīva, who is actually without change (avyayam), who is situated in a body made from the guṇas. They bind him with their quality of illusory happiness and distress, which are accepted by the jīva without understanding their true nature.

Bhūrijana Dāsa Gauḍīya

Commentary

It is not all living entities who become conditioned by the modes of material nature, but there is a qualification for being conditioned by them. Or, seeing from another point of view, a disqualification from being free, liberated. That mentality that one has to have to be entangled with the modes of material nature is that ‑ he wants to enjoy. The root cause of it is his misuse of his free will and envy of Krsna. Instead of Krsna being 'bhoktaram', the living entity is thinking, 'isvar aham bhogi', "I am the controller, I am the enjoyer", and therefore he is placed by Krsna within the prision house of the material world and the bars or the binding elements of this prison house are explained in this Text: they are the three modes of material nature. This Section A, is like a prelude to the other sections. How the soul becomes conditioned by the material energy.

[B. DESCRIPTION OF THE THREE MODES AND THE RESULTS OF THEIR ASSO‑ CIATION (14. 6‑18)]

Texts 6, 7, and 8 of this Section explain the conditioning of the three modes of material nature. How the modes conditione the living entity. In Text 9 there is a summary of that previously explained. In Text 10 shows just a specific point in the interactions of the modes. In Texts 11 to 13, how the modes manifest themselves within an individual. In Texts 14 to 15, the results of death when one is controlled by one or another of the modes. In Texts 16 to 18, the results of action within the modes. If one gets a clear understanding of the modes of material nature, he begins to see that everyone is completely controlled. He begins to see people acting, thinking as if they had free will, but actually completely encased and bound up by the modes of material nature. Everywhere, there is nothing in the existence of this material world that is free from the actions of the three modes. This Section gives the basic information on the three modes of material nature and how they control or conditione a living entity. We say conditioned living entity because he is controlled by the three modes of material nature.

[ 1. The mode of goodness is illuminating and it frees one from sinful reaction, but one becomes conditioned by a sense of happiness and knowledge. (6) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

The living entity gets conditioned

The eternal living entity comes in contact with material nature and becomes conditioned by it. In other words, despite his desire for independent enjoyment, his existence is subject to strict control by the modes of material nature.

The fault which causes the soul’s conditioned state certainly rests in his own independent desire. We cannot blame Krishna any more than a criminal can blame a judge for his jail sentence. LINK BETWEEN TEXTS 14.5 & 14.6: The next group of verses describes the effects of each of the modes upon the conditioned soul. Texts 14.6, 14.7 and 14.8, one after another, explain the ways in which goodness, passion and ignorance force a soul to experience his existence

Texts 14.6* – 14.8*

COMMON THEME: Effects (Binding-force) of each of the modes upon the conditioned souls



Focus of Learning

(a) Three types of conditioned living entites – happy, active, helpless (14.6)

(b) Representative type of “Goodness” – Brahmana (14.6)

(c) The best examples for Goodness – Scientist, Philosopher and Poet (14.6)

Proud of their knowledge

Sense of advanced happiness binds them and keeps them in repeated birth and death

Feel a sort of material happiness because of improved living conditions

What causes the sense of happiness – because one is more or less free from sinful reactions

Destiny – no likelihood of liberation

(d) Passion binds by the ropes of “Desire” and “Attachment” (14.7*)

Characteristic type – Attraction between man and woman

“Advancement of modern civilization” – Is considered in the mode of passion (Formerly “advanced condition” was considered to be in the mode of goodness)

Some “Products of mode of passion”

Hankering for material enjoyment and sense gratification

Wants honour in society, nation etc.

Wants happy family with wife, house, children etc.

To construct a residence for sense gratification – One works hard for a palatial house as if it is eternal (14.12)

Thus bound by “Fruits of work”

Destiny – No chance of liberation

(a) Why the transcendental living-entity suffers

Living entity although transcendental, but has become conditioned by the material world and thus under the spell of material modes

Different bodies and different activities under the different modes is the “cause of varieties of happiness and distress”

SUMMARIZED THEME 14A

WORKINGS OF THE THREE MODES

Mode

Binding force

(14.6 – 14.8)

Characteristics and

manifestations

(14.11 – 14.23)

Destination at

death

(14.14 – 14.15)

Results of action

(14.16 – 14.18)

Goodness

Sense of:

1. Happiness

2. Satisfaction

3. Knowledge

4. Superiority

1. Illuminates the

gates of the body

with knowledge

2. Frees one from

sinful reactions

Attains the

pure, higher

planets of the

great sages

1. Pure

2. Knowledge (sees

things as they are)

3. Elevation to higher

planets like

Brahmaloka or

Janaloka

Passion

1. Attachment to

fruitive activities

2. Binds by the

ropes of desire

and attachment

1. Intense, unlimited

desires and longings

2. Great attachment

3. Fruitive activities

Attains earthly

planets

1. Misery

2. Greed

3. Earthly planets

Ignorance

1. Madness

2. Indolence

(Laziness)

3. Sleep

1. Delusion/ illusion

2. Darkness

3. Madness

4. Inertia

Birth in lower

species

1. Foolishness

2. Madness

3. Illusion

4. Life in hellish worlds

(e) Ignorance (14.8)

“Tu” (But) – implies this mode is a very particular qualification of embodied soul. It is just the opposite of the mode of goodness (This is the difference from mode of goodness)

Destiny – no advancement but one becomes degraded

Definition of ‘Mode of ignorance’ in the Vedic literatures – Under the spell of ignorance one cannot under a thing as it is. This is manifested as follows:

Madness: Everyone is dying, but people are madly accumulating money and not caring for the eternal spirit

Lazy: Not Interested when invited to associate for spiritual understanding

Sleep: Six hours is sufficient, but in ignorance

▪ One sleeps 10 – 12 hours per day

▪ Always dejected

▪ Addicted to intoxicants and sleeping

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.5 O mighty-armed one-who are possessed of hands which are great and mighty, and extend upto the knees, gunah, the alities are named sattva, rajas and tamas. And they, prakrti-sambhavah, born of Nature, born of Maya which belongs to God; nibadhnanti, bind, as it were; the avyayam, immutable-the immutability has been spoken of in the verse, 'Being without beginning৷৷.,' etc. (13.31); dehinam, embodied being; dehe, to the body. The word guna is a technical term, and is not a ality like colour etc. which inhere in some substance. Nor is it meant here that ality and substance are different. Therefore they are ever dependent on the Knower of the field, just as alities are dependent (on some substance). Being of the nature of ignorance, they bind the Knower of the field, as it were. They come into being, making That (Knower) their sustainer. In this sense it is said that they bind. Objection; Was it not said that the embodied one does not become defiled (see 13.31-2)? So, why as it contrarily said here that 'they bind'? Reply: We have rutted this objection by using the word iva (as it were) in 'they bind, as it were'.

Śrī Rāmānujācārya Classical

Translation

14.5 The three Gunas of Prakrti - Sattva, Rajas and Tamas - are inherent in the essential nature of Prakrti and are particular expressions of it. They can be known only through their effects such as 'brightness' etc. They are not apparent in the unevolved state of Prakrti but become apparent in its transformations as Mahat etc. They bind the self, which is conjoined with bodies such as those of divinities, men etc., composed of the modifications of Prakrti beginning with Mahat and ending with the elements. The self is immutable, i.e., It is not in Its pristine nature conjoined with the Gunas. But the Gunas bind It when residing in the body. The meaning is that they bind It by virtue of the limiting conditions of Its living in the body. Sri Krsna proceeds to speak of the nature of Sattva, Rajas and Tamas and their modes of binding (the self):

Śrī Abhinavagupta Classical

Translation

14.5 Sattvam etc. This embodied Soul is bound fast by Her (the Mother) by means of Her attributes of the Sattva, the Rajas and the Tamas for the former's enjoyment that continues till his emancipation. The nature of these is detailed one by one -

Swami Sivananda Classical

Translation

14.5 Purity, passion and inertia these alities, O Arjuna, born of Nature, bind fast in the body, the embodied, the indestructible.

Commentary

14.5 सत्त्वम् purity? रजः passion? तमः inertia? इति these? गुणाः alities? प्रकृतिसंभवाः born of Prakriti? निबध्नन्ति bind? महाबाहो O mightyarmed? देहे in the body? देहिनम् the embodied? अव्ययम् the,indestructible.Commentary Sattva is the best. Rajas comes next. Tamas is the lowest and the worst. The three alities indicate the triple mentality. They produce attachment in the individual souls? delude them and bind them down? as it were? to Samsara. Just as the three conditions of childhood? youth and old age are found in the same body? so also the three alities inhere in the mind. The soul gets limited by identifying itself with body and the three alities. It is subject to birth and death and experiences happiness and misery? pleasure and pain? joy and sorrow till it realises its identity with the supreme Self.The word Guna is usually translated as ality. It does not signify property? attribute or ality? such as the blue colour of a cloth. Gunas are really the primary constitutents of Nature and are the basis of all substances. Therefore it is not proper to call them alities inhering in substances.If you want to attain freedom or perfection? if you wish to become immortal? you must rise above the modes of Nature. You must transcend the Gunas.If the water in the vessel is agitated? the reflected sun in the water also appears to be agitated through Pratibimba Adhyasa (superimposition of reflection on water). Even so the pure unchanging Self appears to be bound by the alities of Nature through superimposition. In reality the Self is ever free and untainted. It is beyond them.The Gunas which are only forms of ignorance are ever dependent on the knower of the field. They bind? fast? as it were? the knower of the field. They have him as the basis of their existence.A knowledge of the Gunas and their operation is very necessary. Only if you have this knowledge can you free yourself from their clutches.Mahabaho Mightyarmed with strong and sinewy arms reaching down to the kness. This is a very auspicious sign. Yogis and sages have such beautiful arms.These three Gunas are present in all human beings. No one is free from the operation of any one of the three alities of Nature. They are not constant. Sometimes Sattva predominates at other times Rajas or Tamas predominates.Sattva has the characteristic of effulgence. It is also harmony and goodness or purity. Rajas is passion or activity. Tamas is inertia or darkness.Analyse all phenomena in terms of these three. Know their characteristics. Stand as a witness of these alities. Do not identify yourself with them. Separate yourself from them. Become a Gunatita. You will attain Supreme Peace? immortality and eternal bliss. (Cf.XIII.22)

Swami Gambhīrānanda Classical

Translation

14.5 O mighty-armed one, the alities, viz sattva, rajas and tamas, born of Nature, being the immutable embodies being to the body.

Shri Purohit Swami Classical

Translation

14.5 Purity, Passion and Ignorance are the Qualities which the Law of nature bringeth forth. They fetter the free Spirit in all beings.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 3.5 BG 7.13 BG 18.40 SB 11.25.1 SB 3.26.11 SB 1.2.29 CC Madhya 19.140 CC Madhya 20.117 CC Madhya 24.135 Śvetāśvatara Upaniṣad 1.3Śvetāśvatara Upaniṣad 4.5

Study Q&A referencing this verse

Q129. What are the three modes of material nature?

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Personal Guidance

Material nature consists of three modes — sattva, rajas, tamas — these bind the eternal soul to the body.

Practical Applications

Identify which mode is currently dominant in you.
Recognize that all three bind, even sattva.
Aim for transcendence, not merely dominance of sattva.

Reflection Questions

Which mode dominates me currently?
What is my plan for transcending all three?

Analogy

Three strands twisted into a single rope — that is how sattva, rajas, and tamas hold the soul to the body. Each strand alone is thin; braided, they are a binding. The chapter's later verses will teach how to slip the knot.

Stories

Dhṛtarāṣṭra and Vidura — three modes in one household

Dhṛtarāṣṭra, bound by tamas (blindness, indulgence of Duryodhana, willful unknowing), shared a palace with Vidura, fixed in sattva (clear vision, plain food, plain speech). Between them Duryodhana raged in rajas — ambition, scheming, restless conquest.

The Mahābhārata uses one royal household to display all three modes binding three eternal souls in three styles. The same souls, the same king's blood — the modes alone produced the divergence.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.6

↗

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्‍नाति ज्ञानसङ्गेन चानघ ॥ ६ ॥

tatra sattvaṁ nirmalatvāt

[tatra sattvam nirmalatvaat]

prakāśakam anāmayam

[prakaashakam anaamayam]

sukha-saṅgena badhnāti

[sukha-sangena badhnaati]

jñāna-saṅgena cānagha

[jnaana-sangena chaanagha]

Word-for-word

tatra — there sattvam — the mode of goodness nirmalatvāt — being purest in the material world prakāśakam — illuminating anāmayam — without any sinful reaction sukha — with happiness saṅgena — by association badhnāti — conditions jñāna — with knowledge saṅgena — by association ca — also anagha — O sinless one .

Blended reading (Sanskrit + English inline)

tatra sattvaṁ nirmalatvāt

tatra

there

sattvam

the mode of goodness

nirmalatvāt

being purest in the material world

prakāśakam anāmayam

prakāśakam

illuminating

anāmayam

without any sinful reaction

sukha-saṅgena badhnāti

sukha

with happiness

saṅgena

by association

badhnāti

conditions

jñāna-saṅgena cānagha

jñāna

with knowledge

saṅgena

by association

ca

also

anagha

O sinless one .

Important Words

nirmalatvāt — due to being purest
Nir-mala — without stain. The ablative gives the cause: because it is the cleanest of the three, sattva shines. Yet the very purity is what makes the attachment hardest to detect. Clean ropes still tie.
prakāśakam anāmayam — illuminating, free of sinful reaction
Two great virtues — light and freedom from pāpa. Read carefully: these are the qualities of the mode, not of the soul. The mode is splendid. That is exactly the danger.
sukha-saṅgena — by association with happiness
Saṅga — the same word from BG 2.47. Even attachment to happiness binds. Sukha is not the problem; saṅga to sukha is. The Gītā keeps surfacing this hinge word.
jñāna-saṅgena — by association with knowledge
And even attachment to knowledge binds. This is the verse the studious devotee must memorize. Erudition is sattvic, and sattvic is still binding. The cure is bhakti, not more reading.
anagha — O sinless one
Kṛṣṇa addresses Arjuna as 'sinless' precisely when teaching the danger of sattva. The vocative is gentle: even you, my sinless friend, must watch for sattva's subtle hooks.

O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Sattva is the cleanest of the three, lighting up the mind and easing suffering — yet it too binds. The catch is subtler: it ropes the soul not through pain but through pleasant feeling and the satisfaction of 'knowing,' which the seeker mistakes for liberation.

Further notes (विवरण · Vivaraṇa)

Begins the triad-by-triad analysis (14.6–8). Sattva's danger is precisely its attractiveness — happiness ('I feel calm and clear') and knowledge ('I understand') become subtle hooks. The address 'anagha' (sinless) is pedagogical: Arjuna already enjoys these very sattvic states, so Kṛṣṇa warns him not to mistake the antechamber for the destination. Cross-ref BG 14.17 (jñānaṁ from sattva) and 18.37 (sāttvic happiness as nectar at the end though poison at start).

Prose order (अन्वय · Anvaya)

हे अनघ! तत्र सत्त्वं निर्मलत्वात् प्रकाशकम् अनामयम् सुख-सङ्गेन ज्ञान-सङ्गेन च (देहिनं) बध्नाति ।

he anagha! tatra sattvaṃ nirmalatvāt prakāśakam anāmayam sukha-saṅgena jñāna-saṅgena ca (dehinaṃ) badhnāti |

O sinless one, among these, sattva, being pure, is illuminating and free from affliction; it binds (the embodied) by attachment to happiness and by attachment to knowledge.

Word split (पदच्छेद · Padaccheda)

तत्र सत्त्वं निर्मलत्वात् प्रकाशकम् अनामयम् । सुख-सङ्गेन बध्नाति ज्ञान-सङ्गेन च अनघ ॥

tatra sattvaṃ nirmalatvāt prakāśakam anāmayam | sukha-saṅgena badhnāti jñāna-saṅgena ca anagha ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
तत्र	tatra	ind. (indeclinable), 'there, among these'	among these
सत्त्वम्	sattvam	सत्त्व (n.) nom.sg. (nominative singular), 'goodness'	sattva
निर्मलत्वात्	nirmalatvāt	निर्मलत्व (n.) abl.sg. (ablative singular), 'because of purity'	due to purity
प्रकाशकम्	prakāśakam	प्रकाशक (adj.) nom.sg. (nominative singular)n., 'illuminating'	illuminating
अनामयम्	anāmayam	अनामय (adj.) nom.sg. (nominative singular)n., bahuvrīhi, 'free from disease/affliction'	free from affliction
सुख-सङ्गेन	sukha-saṅgena	सुख (n.) + सङ्ग (m.) ins.sg. (instrumental singular), tatpuruṣa cpd. (compound), 'by attachment to happiness'	by attachment to happiness
बध्नाति	badhnāti	√बन्ध् pres. (present) 3sg.par. (parasmaipada / active voice), 'it binds'	binds
ज्ञान-सङ्गेन	jñāna-saṅgena	ज्ञान (n.) + सङ्ग (m.) ins.sg. (instrumental singular), tatpuruṣa cpd. (compound), 'by attachment to knowledge'	by attachment to knowledge
च	ca	ind. (indeclinable), 'and'	and
अनघ	anagha	अनघ (adj.) voc.sg. (vocative singular)m., bahuvrīhi 'O sinless one'	O sinless one

Purport

The living entities conditioned by material nature are of various types. One is happy, another is very active, and another is helpless. All these types of psychological manifestations are causes of the entities’ conditioned status in nature. How they are differently conditioned is explained in this section of Bhagavad-gītā. The mode of goodness is first considered. The effect of developing the mode of goodness in the material world is that one becomes wiser than those otherwise conditioned. A man in the mode of goodness is not so much affected by material miseries, and he has a sense of advancement in material knowledge. The representative type is the brāhmaṇa, who is supposed to be situated in the mode of goodness. This sense of happiness is due to understanding that, in the mode of goodness, one is more or less free from sinful reactions. Actually, in the Vedic literature it is said that the mode of goodness means greater knowledge and a greater sense of happiness. The difficulty here is that when a living entity is situated in the mode of goodness he becomes conditioned to feel that he is advanced in knowledge and is better than others. In this way he becomes conditioned. The best examples are the scientist and the philosopher. Each is very proud of his knowledge, and because they generally improve their living conditions, they feel a sort of material happiness. This sense of advanced happiness in conditioned life makes them bound by the mode of goodness of material nature. As such, they are attracted toward working in the mode of goodness, and, as long as they have an attraction for working in that way, they have to take some type of body in the modes of nature. Thus there is no likelihood of liberation, or of being transferred to the spiritual world. Repeatedly one may become a philosopher, a scientist or a poet, and repeatedly become entangled in the same disadvantages of birth and death. But, due to the illusion of the material energy, one thinks that that sort of life is pleasant.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

6. The mode of sattva, which is peaceful and gives knowledge, binds the jīva with false conceptions of happiness and knowledge, O sinless one.

Commentary

This verse describes how sattva-guṇa binds the jīva. It is without distress (anāmayam); it is peaceful. The association of the jīva with happiness, which is the product of peacefulness, and the association of the jīva with knowledge, which is the product of illumination (prakāśakam), produce the mistaken identity of “I am happy, I am learned.” Thus, from happiness and knowledge whose quality is to produce these designations, from this ignorance, the jīva develops his misconception of himself. These bind him. O pure one (anagha), do not accept impurity in the form of such misconception of “I am happy” or “I am learned.”

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

6. The mode of sattva is peaceful and gives knowledge, because of its purity. It binds the jīva with false conceptions of happiness and knowledge, O sinless one.

Commentary

The Lord describes the characteristics of the three modes, and their different ways of binding the jīva in three verses. Of the three (tatra), sattva produces knowledge (prakāśakam) and happiness, contrary to suffering (anāmayam, which literally means health), arising from its purity. Accordingly, it is said prakāśa-sukha-kāraṇaṁ sattvam: the cause of illumination and happiness is sattva. Moreover, sattva which is conjoined with (saṅgena) its effects of knowledge and happiness, binds the jīva with the conception that one is happy or knowledgeable. It should be understood that knowledge means knowledge of the real nature of a material object, and happiness means tranquility of the senses and body. In the association with those qualities of knowledge and happiness, the engagement in actions for attaining that happiness and knowledge produces future bodies which are a means to experience that result. Since one will repeatedly take association with those qualities, one will not get liberation through sattva.

Bhūrijana Dāsa Gauḍīya

Commentary

One tends to get knowledge when he cultivates the mode of goodness. And from knowledge (as explained in Chapter Thirteen), one gets liberation.

[2. The mode of passion fills one with unlimited desires and lingings, and it binds one to material, fruitive actions. (7) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Arjuna is addressed as anagha, sinless. The two sins of the mode of goodness are attachment to

sukha, happiness, and jñāna, knowledge, but Arjuna is not bound by either. It is attachment to hap-

piness and knowledge (not happiness and knowledge themselves) that binds the living entity in the

mode of goodness. Such attachment breeds pride, and both attachment and pride are symptoms

of the mode of passion. In other words, attachment to jñāna causes ajñāna, ignorance. As Śrīla

Prabhupada explains in his purport, “The difficulty here is that when a living entity is situated in the

mode of goodness, he becomes conditioned to feel that he is advanced in knowledge and is better

than others. In this way he becomes conditioned.”

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.6 Tatra, among them, among sattva etc.;-the characteristics of sattva itself is being stated first-sattva, nirmalatvat, being pure like a crystal stone;is prakasakam, an illuminator; and anamayam, harmless. Anagha, O sinless one; badhnati, it binds. How? Sukhasangena, through attachment to happiness. Bringing about the association of happiness, which is the object, with the Self, which is the subject, in the form of the idea, 'I am happy', is certainly an unreal contact with happiness. This as such is nescience, for the ality of an object cannot belong to a subject. And it has been said by the Lord that all the alities, from 'desire' to 'fortitude' (see 13.6), are, indeed, of the field, which is the object. Therefore, it is certainly through nescience, which is an attribute [In reality, though nescience has no connection with the Self, yet, since there is none other with which it can become associated and since it has no independence, therefore the Commentator imagines it as an attribute of the Self.] of the Self and has the characteristics of non-discrimination between object and subject, that sattva apparently brings about the association with happiness, which is not the Self. It makes (the Self) attached, as it were; [Here Ast. adds 'asangam saktam iva, (makes) the Unattached attached, as it were'.-Tr.] makes one not possessed of happiness as though possessed of it! Similarly, it binds also jnana-sangena, through attachment to knowledge. [Jnana, derived in the sense of 'that through which one knows,' means an instrument of knowledge, and not Consciousness. (S.: Knowledge arising from the study of the import of various scriptures; or, jnanam, means the scriptures, through which the supreme God is known and which leads to devotional practices, but not to steadfastness in (the absolute) Brahman.] Because of its concomitance with happiness, knowledge here is an attribute of the internal organ, the field, but not of the Self. Were it an attribute [If knowledge were a natural attribute of the Self, then there can be no estion of the latter again becoming bound through association with the former.] of the Self, there could be no contact (between it and the Self), and 'bondage' would become illogical. Association with knowledge etc. should be understood in the same sense as with happiness.

Śrī Rāmānujācārya Classical

Translation

14.6 Of 'these', i.e., of Sattva, Rajas and Tamas, the characteristic nature of the Sattva is this: it illuminates on account of its being pure. What is called purity is to be bereft of alities which veil light and happiness. Because its nature is solely the generation of light and happiness, it constitutes the cause of light and happiness. 'Light' or illumination is enlightenment about a thing as it is. It is 'not morbid,' i.e., an effect called morbidity (disease) does not exist in its presence. The meaning is, that Sattva is the cause of health. The Guna, called Sattva, however, binds the self by attachment to happiness and knowledge. The meaning is that it causes attachment to happiness and knowledge. When attachment to knowledge and happiness is born, one engages oneself in secular and Vedic means for securing them. Conseently, one is born in such bodies which constitute the means for realising such fruits. Hence the Sattva binds the self through attachment to happiness and knowledge. What is said is this: Sattva generates knowledge and happiness; again it generates attachment to them.

Śrī Abhinavagupta Classical

Translation

14.6 See Comment under 14.8

Swami Sivananda Classical

Translation

14.6 Of these, Sattva, which from its stainlessness is luminous and healthy, binds by attachment to happiness and by attachment to knowledge, O sinless one.

Commentary

14.6 तत्र of these? सत्त्वम् purity? निर्मलत्वात् from its stainlessness? प्रकाशकम् luminous? अनामयम् healthy? सुखसङ्गेन by attachment to happiness? बध्नाति binds? ज्ञानसङ्गेन by attachment to knowledge? च and? अनग O sinless one.Commentary Sattva is stainless like the crystal. It lays for one the trap of happiness and knowledge. It is a golden fetter. A Sattvic man compares himself with others and rejoices in his excellence. He is puffed up with his knowledge. His heart is filled with pride when he thinks that he,has more comforts or more pleasant experiences. He thinks? I am happy I am wise? and so he is bound as it were. These ideas really belong to the field but they are transferred through superimposition to the Self on account of the force of SattvaGuna.Rajas and Tamas are pitfalls on the path of knowledge.This attachment to happiness is an illusion. This is ignorance. An attribute of the object cannot belong to the subject. All the alities from desire to firmness (Cf.XIII.6) belong to the field. From ignorance? nondiscrimination is born and so the individual self is not able to discriminate between the permanent and the impermanent? the subject and the object.Knowledge is an attribute of the Antahkarana (inner instrument? viz.? mind? intellect? the unconscious and the ego) but not of the Self. It if were an attribute of the Self? it could not produce attachment and bondage. Sattva binds the soul to knowledge through attachment.

Swami Gambhīrānanda Classical

Translation

14.6 Among them, sattva, being pure, [Nirmala, pure-transparent, i.e., capable of resisting any form of ignorance, and hence as illuminator, i.e.a revealer of Consciousness.] is an illuminator and is harmless. O sinless one, it binds through attachment to happiness and attachment to knowledge.

Shri Purohit Swami Classical

Translation

14.6 O Sinless One! Of these, Purity, being luminous, strong and invulnerable, binds one by its yearning for happiness and illumination.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Vairagya (Detachment / Dispassion)Prema (Divine Love)

Related verses

BG 2.45 BG 17.4 BG 18.37 SB 11.25.13 SB 1.2.19 SB 3.26.21 CC Madhya 19.145 CC Madhya 24.26 CC Madhya 6.269 Muṇḍaka Upaniṣad 3.1.8Kaṭha Upaniṣad 1.3.12

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Q129. What are the three modes of material nature?

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Personal Guidance

Of these, sattva — being purest, illuminating, free from sin — binds by attachment to happiness and to knowledge.

Practical Applications

Recognize that even attachment to happiness or knowledge binds.
Don't assume sattva is the goal; it's the steppingstone.
Watch the subtle attachments of the 'good' modes.

Reflection Questions

Where is my sattvic attachment subtly binding me?
What does transcending it look like?

Analogy

A clear glass lamp lights the room beautifully — and you forget you are still inside a glass. Sattva is the clear glass: it shines, it does no harm, it is pleasant to live in. But it is still glass between you and Kṛṣṇa. Even the purest guṇa binds — with happiness and knowledge — and only bhakti to Bhagavān takes you past the pane.

Stories

Vyāsadeva's restlessness after compiling the Vedas

Having divided the Veda, written the Mahābhārata, and organized the Purāṇas — works of pure sattva and immense knowledge — Vyāsa sat by the Sarasvatī and was not at peace. He had every sattvic accomplishment and was still in the glass.

Nārada came and named the diagnosis: knowledge and sattva are not the goal. They had bound Vyāsa, however gently, by saṅga to jñāna. The remedy was the Bhāgavatam — bhakti beyond the modes.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.7

↗

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

rajo rāgātmakaṁ viddhi

[rajo raagaatmakam viddhi]

tṛṣṇā-saṅga-samudbhavam

[trishnaa-sanga-samudbhavam]

tan nibadhnāti kaunteya

[tan nibadhnaati kaunteya]

karma-saṅgena dehinam

[karma-sangena dehinam]

Word-for-word

rajaḥ — the mode of passion rāga - ātmakam — born of desire or lust viddhi — know tṛṣṇā — with hankering saṅga — association samudbhavam — produced of tat — that nibadhnāti — binds kaunteya — O son of Kuntī karma - saṅgena — by association with fruitive activity dehinam — the embodied .

Blended reading (Sanskrit + English inline)

rajo rāgātmakaṁ viddhi

rajaḥ

the mode of passion

rāga - ātmakam

born of desire or lust

viddhi

know

tṛṣṇā-saṅga-samudbhavam

tṛṣṇā

with hankering

saṅga

association

samudbhavam

produced of

tan nibadhnāti kaunteya

tat

that

nibadhnāti

binds

kaunteya

O son of Kuntī

karma-saṅgena dehinam

karma - saṅgena

by association with fruitive activity

dehinam

the embodied .

Important Words

rāga-ātmakam — having attachment as its very self
Ātmaka — composed of, having as its essence. Rajas is not 'attached to desire'; rajas is desire. The mode and the rāga are one substance. There is no rajas standing apart that you could clean up.
tṛṣṇā — hankering, thirst
Tṛṣṇā is the unsatisfiable thirst — the rāga that is the very substance of rajas (rāga-ātmakam, this verse). It cannot be argued away or quenched by fresh acquisition; it is cured only when the heart is given to Kṛṣṇa. Bhakti redirects tṛṣṇā into laulyam — lobha for kṛṣṇa-sevā — which alone breaks the binding to karma-saṅga.
saṅga-samudbhavam — born of association
Sam-ud-bhava — emerging up out of. Rajas is born from saṅga. The way out is therefore not internal effort alone but a deliberate change of association: sat-saṅga to dissolve karma-saṅga.
karma-saṅgena — by association with fruitive activity
The compound names the specific bondage: not work itself but work-with-clinging. The very condition BG 2.47 prescribed against. The Gītā returns to this knife edge in every chapter.

The mode of passion is born of unlimited desires and longings, O son of Kuntī, and because of this the embodied living entity is bound to material fruitive actions.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Rajas is colored through and through with rāga — desire that never settles. Its psychology is thirst (tṛṣṇā), its tether is karma-saṅga: the soul cannot sit still, must keep doing, and so keeps weaving a fresh net of action-fruits.

Further notes (विवरण · Vivaraṇa)

'Rāga-ātmakam' — rajas's very essence is craving, not just an effect of it. The chain is diagnostic: tṛṣṇā (lack-driven thirst) → saṅga (clinging) → ceaseless karma → fresh saṁsāra. Note that rajas binds through doing, whereas sattva binds through enjoying-and-knowing — different snares on the same field. Cross-ref BG 2.62-63 on the saṅga → kāma → krodha cascade, and 3.37 (kāma and krodha as enemies, both rooted in rajas).

Prose order (अन्वय · Anvaya)

हे कौन्तेय! रजः राग-आत्मकं तृष्णा-सङ्ग-समुद्भवं विद्धि; तत् देहिनं कर्म-सङ्गेन निबध्नाति ।

he kaunteya! rajaḥ rāga-ātmakaṃ tṛṣṇā-saṅga-samudbhavaṃ viddhi; tat dehinaṃ karma-saṅgena nibadhnāti |

O son of Kuntī, know rajas to be of the nature of passion, arising from thirst and attachment; it binds the embodied one by attachment to action.

Word split (पदच्छेद · Padaccheda)

रजः राग-आत्मकं विद्धि तृष्णा-सङ्ग-समुद्भवम् । तत् निबध्नाति कौन्तेय कर्म-सङ्गेन देहिनम् ॥

rajaḥ rāga-ātmakaṃ viddhi tṛṣṇā-saṅga-samudbhavam | tat nibadhnāti kaunteya karma-saṅgena dehinam ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
रजः	rajaḥ	रजस् (n.) acc.sg. (as object of विद्धि), 'passion'	rajas
राग-आत्मकम्	rāga-ātmakam	राग (m.) + आत्मक (adj.) acc.sg. (accusative singular)n., bahuvrīhi 'whose essence is passion'	of the nature of passion
विद्धि	viddhi	√विद् impv. 2sg.par. (parasmaipada / active voice), 'know!'	know
तृष्णा-सङ्ग-समुद्भवम्	tṛṣṇā-saṅga-samudbhavam	तृष्णा (f.) + सङ्ग (m.) + समुद्भव (adj.) acc.sg. (accusative singular)n., tatpuruṣa cpd. (compound), 'arising from thirst and attachment'	born of craving and attachment
तत्	tat	dem. (demonstrative) pron. (pronoun) nom.sg. (nominative singular)n., 'that'	that
निबध्नाति	nibadhnāti	नि+√बन्ध् pres. (present) 3sg.par. (parasmaipada / active voice), 'binds'	binds
कौन्तेय	kaunteya	कौन्तेय (m.) voc.sg. (vocative singular), 'O son of Kuntī'	O son of Kuntī
कर्म-सङ्गेन	karma-saṅgena	कर्मन् (n.) + सङ्ग (m.) ins.sg. (instrumental singular), tatpuruṣa cpd. (compound), 'by attachment to action'	by attachment to action
देहिनम्	dehinam	देहिन् (m.) acc.sg. (accusative singular), 'the embodied (soul)'	the embodied

Purport

The mode of passion is characterized by the attraction between man and woman. Woman has attraction for man, and man has attraction for woman. This is called the mode of passion. And when the mode of passion is increased, one develops the hankering for material enjoyment. He wants to enjoy sense gratification. For sense gratification, a man in the mode of passion wants some honor in society, or in the nation, and he wants to have a happy family, with nice children, wife and house. These are the products of the mode of passion. As long as one is hankering after these things, he has to work very hard. Therefore it is clearly stated here that he becomes associated with the fruits of his activities and thus becomes bound by such activities. In order to please his wife, children and society and to keep up his prestige, one has to work. Therefore, the whole material world is more or less in the mode of passion. Modern civilization is considered to be advanced in the standard of the mode of passion. Formerly, the advanced condition was considered to be in the mode of goodness. If there is no liberation for those in the mode of goodness, what to speak of those who are entangled in the mode of passion?

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

7. O son of Kuntī, know that rajas, consisting of attraction, arising from longing for the unattained and attachment to the attained, binds the jīva with attachment to action.

Commentary

Know that rajo-guṇa consists of attraction (rāgātmakam). When one does not obtain ones desired objects, one develops desire (tṛṣṇa), and when one obtains ones objects, one develops attachment (saṅga). Rajo-guṇa gives rise to these two. Rajo-guṇa binds up the soul (dehinam) by attachment (saṅgena) to actions, in quest of present and future goals. Attachment to action arises by desire and attachment (tṛṣṇa and saṅga).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

7. O son of Kuntī, know that rajas, consisting of mutual attraction between men and women, and which gives rise to longing for the unattained and attachment to the attained, binds the jīva with attachment to action.

Commentary

Rajas is said to be identical (ātmakam) with the mutual affection between men and women (rāgā), since that affection is both the cause and effect of increased rajas. Moreover, rajas gives rise to the desire for sense objects (tṛṣṇa) such as sound, and the desire for association (saṅga) with sons, friends and others. Accordingly, the following definition is given. rāga-tṛṣṇāsaṅga-kāraṇaṁ rajaḥ: rajas is the cause of attraction between men and women, the desire of sense objects and desire for association of other persons. This rajas binds the jīva (dehinam) by possessing those desires in his actions (karma saṅgena), which are for the purpose of attaining women, sense objects and sons. He does activities with a desire for these things. These actions enable him to attain the objects, which are means for enjoying the results of action. He repeats these actions and receives similar results. Thus he is not liberated from rajas.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

In text 6, the word nirmala, “pure,” was used. Here, rāga, which can mean “colored,” is used. The

person in the mode of passion sees everything colored by his unlimited desires, and he experiences

tṛṣṇā-saìga, a thirst or hankering for boundless material enjoyment. Because of his intense, multiple

hankerings, he is always forced to engage in karma-saìga, hard work.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.7 Viddhi, know; rajas to be ragatmakam, of the nature of passion (-raga is derived in the sense of that which colours-), having the property of colouring, like the ochre pigment etc.; trsna-asanga-samud-bhavam, born of hankering and attachment-hankering is the longing for things not acired; attachment is the clining-of the nature of fondness-of the mind to things in possession. O son of Kunti, tat, that, that rajas; nibadhnati, binds; dehinam, the embodied one; karma-sangena, through attachment to actions. Deep involvement in actions related to seen or unseen objects is karmasangah. Rajas binds through that.

Śrī Rāmānujācārya Classical

Translation

14.7 Rajas is of the nature of passion, namely, it causes sexual desire. 'Passion' (Raga) is mutual yearning between a man and a woman. 'Springing from thirst and attachment' means it is the source of sensuality and attachment. 'Trsna', (thirst, sensuality) is the longing for all sense-objects, such as sound etc. 'Sanga' (attachment) is the inordinate longing for union with one's sons, friends and such other relations. By creating longing for actions, it binds the embodied self. Whatever actions have been begun by the self from longiing for sensual enjoyments, they become the cause of births in bodies that constitute the means for experiencing such enjoyments. Therefore Rajas binds the embodied self through attachment to actions. What is said is this: Rajas is the cause of sexuality, sensuality and attachment, and of constant engagement in actions.

Śrī Abhinavagupta Classical

Translation

14.7 See Comment under 14.8

Swami Sivananda Classical

Translation

14.7 Know thou Rajas to be of the nature of passion, the source of thirst (for sensual enjoyment) and attachment; it binds fast, O Arjuna, the embodied one by attachment to action.

Commentary

14.7 रजः Rajas? रागात्मकम् of the nature of passion? विद्धि know? तृष्णासङ्गसमुद्भवम् the source of thirst and attachment? तत् that? निबध्नाति binds? कौन्तेय O son of Kunti (Arjuna)? कर्मसङ्गेन by attachment to action? देहिनम् the embodied one.Commentary The ality of Rajas denotes activity and ambition. The Rajasic man is full of cravings and desires. The cravings force him to act for their fulfilment. He gets attached to those who help him in the fulfilment of his desire and hates those who stand in his way. He is attached to action. He enters on great undertakings. He performs various sorts of sacrifices and rituals and charitable activities. He runs after sensual pleasures and his desires become insatiable like a flame fed by oil. The Self is not the doer. It is the silent witness but Rajas creates in the man the idea? I am the doer.Rajas pleases the mind and keeps alive the passions.A Rajasic man is never contented. He is ever greedy and restless. The more he acires? the more passionate and greedy he becomes. Desires multiply. Nothing gives him satisfaction. If he is a millionaire? he tries to become a multimillionaire. It is like petrol poured into the fire? which inflames it further. A Rajasic man loses his understanding and power of discrimination. His understanding is clouded. He is under intoxication of the pride of wealth. His intellect is turbid. He has a perverted intellect. On account of perversion of intellect misery appears to him to be happiness pain appears to him to be pleasure sorrow appears to be joy. His goal is money and women. He worships mammon as his god.He runs after name? fame and comforts and involves himself in endless activities. Quickness has been associated with the fish? with the flash of lightning and with the glance of a woman. But Rajas is icker than these. A Rajasic man is more active than these. He thinks What will happen to me after my possessions are gone and thus worries himself unnecessarily and engages himself in endless activities. He has no peace of mind.He thirsts for what has not been attained and is attached to what has already been obtained. He wishes and tries to protect his possessions. This is Sanga. I will do such and such an action. I will get such and such a result. I will do this sacrifice. I will enjoy in heaven. This sort of clinging to action and its fruits is Karma Sanga.

Swami Gambhīrānanda Classical

Translation

14.7 Know rajas to be of the nature of passion, born of hankering and attachment. O son of Kunti, that binds the embodied one through attachment to action.

Shri Purohit Swami Classical

Translation

14.7 Passion, engendered by thirst for pleasure and attachment, binds the soul through its fondness for activity.

Related values & verses

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Study Q&A referencing this verse

Q129. What are the three modes of material nature?

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Personal Guidance

Rajas — the mode of passion — born from desire, binds the soul to fruitive activity.

Practical Applications

Recognize the rajasic pattern: desire → activity → more desire.
Notice the 'always doing something' compulsion as rajas.
Cultivate purposeful rest as discipline.

Reflection Questions

Where is rajas currently driving me?
What rest discipline would interrupt it?

Analogy

A wheel set spinning by a child keeps turning long after the push — desire turns the wheel of fruitive action, and the action sends fresh desires into the wheel. Rajas is the perpetual-motion delusion: it cannot stop itself.

Stories

Duryodhana's hunger that nothing fed

Duryodhana had a kingdom, an army, allies in every court, and the personal blessing of Bhīṣma and Droṇa. None of it slaked him. While Yudhiṣṭhira sat in Indraprastha unconcerned, Duryodhana paced his palace, eaten by the spectacle of another's prosperity.

Rajas is exactly this. He was not poor; he was thirsty. Karma-saṅga had bound him so tightly that no amount of fruitive activity could quiet him — only more activity, then more, until Kurukṣetra.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.8

↗

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्‍नाति भारत ॥ ८ ॥

tamas tv ajñāna-jaṁ viddhi

[tamas tv ajnaana-jam viddhi]

mohanaṁ sarva-dehinām

[mohanam sarva-dehinaam]

pramādālasya-nidrābhis

[pramaadaalasya-nidraabhis]

tan nibadhnāti bhārata

[tan nibadhnaati bhaarata]

Word-for-word

tamaḥ — the mode of ignorance tu — but ajñāna - jam — produced of ignorance viddhi — know mohanam — the delusion sarva - dehinām — of all embodied beings pramāda — with madness ālasya — indolence nidrābhiḥ — and sleep tat — that nibadhnāti — binds bhārata — O son of Bharata .

Blended reading (Sanskrit + English inline)

tamas tv ajñāna-jaṁ viddhi

tamaḥ

the mode of ignorance

tu

but

ajñāna - jam

produced of ignorance

viddhi

know

mohanaṁ sarva-dehinām

mohanam

the delusion

sarva - dehinām

of all embodied beings

pramādālasya-nidrābhis

pramāda

with madness

ālasya

indolence

nidrābhiḥ

and sleep

tan nibadhnāti bhārata

tat

that

nibadhnāti

binds

bhārata

O son of Bharata .

Important Words

ajñāna-jam — born of ignorance
Tamas is not just dullness; it is the offspring of ajñāna. The cause matters: address the ignorance and the symptom loosens. Treating tamas only at the behavioral layer is symptomatic medicine.
mohanam — the delusion
Moha — bewilderment, the misidentification of one thing for another. Tamas does not merely make one sluggish; it makes one mis-see. The lethargy is downstream of the bewilderment.
pramāda ālasya nidrābhiḥ — by madness, indolence, and sleep
Three instrumentals — the tools tamas uses. Pramāda: heedlessness, the casual missed appointment with reality. Ālasya: dull unwillingness to act. Nidrā: literal and metaphorical sleep. Diagnose which of the three is most active in you today.
sarva-dehinām — of all embodied beings
Genitive plural — universal. No embodied being escapes tamas by birth alone; everyone, sage included, must work against this baseline gravity. The good news is that the work is doable. The bad news is that not doing it is also a vote.

O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Tamas is the densest of the three — born of un-knowing itself, it confuses the whole embodied class. Its tools are three: pramāda (heedlessness), ālasya (sluggishness), nidrā (sleep) — a slow shroud rather than a leash.

Further notes (विवरण · Vivaraṇa)

Completes the symmetry of 14.6–8: each guṇa is given (a) its essential nature, (b) its mode of binding. Sattva binds upward (subtle pleasure/jñāna), rajas binds horizontally (ceaseless action), tamas binds downward (stupor). 'Sarva-dehinām' notes tamas's universal reach — even sattvic beings doze. Cross-ref BG 14.13 (symptoms of tamas) and 18.39 (tāmasa happiness as delusion-from-start).

Prose order (अन्वय · Anvaya)

हे भारत! तमः तु अज्ञान-जं सर्व-देहिनां मोहनं विद्धि; तत् प्रमाद-आलस्य-निद्राभिः (देहिनं) निबध्नाति ।

he bhārata! tamaḥ tu ajñāna-jaṃ sarva-dehināṃ mohanaṃ viddhi; tat pramāda-ālasya-nidrābhiḥ (dehinaṃ) nibadhnāti |

O Bhārata, know tamas to be born of ignorance, the deluder of all embodied beings; it binds (them) by negligence, sloth and sleep.

Word split (पदच्छेद · Padaccheda)

तमः तु अज्ञान-जं विद्धि मोहनं सर्व-देहिनाम् । प्रमाद-आलस्य-निद्राभिः तत् निबध्नाति भारत ॥

tamaḥ tu ajñāna-jaṃ viddhi mohanaṃ sarva-dehinām | pramāda-ālasya-nidrābhiḥ tat nibadhnāti bhārata ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
तमः	tamaḥ	तमस् (n.) acc.sg. (as object of विद्धि), 'darkness'	tamas
तु	tu	ind. (indeclinable), 'but, on the other hand'	but
अज्ञान-जम्	ajñāna-jam	अज्ञान (n.) + ज (adj. from √जन्) acc.sg. (accusative singular)n., tatpuruṣa cpd. (compound), 'born of ignorance'	born of ignorance
विद्धि	viddhi	√विद् impv. 2sg.par. (parasmaipada / active voice), 'know!'	know
मोहनम्	mohanam	मोहन (adj.) acc.sg. (accusative singular)n., 'deluding'	deluding
सर्व-देहिनाम्	sarva-dehinām	सर्व (adj.) + देहिन् (m.) gen.pl. (genitive plural), karmadhāraya cpd. (compound), 'of all embodied beings'	of all embodied beings
प्रमाद-आलस्य-निद्राभिः	pramāda-ālasya-nidrābhiḥ	प्रमाद (m.) + आलस्य (n.) + निद्रा (f.) ins.pl. (instrumental plural), dvandva cpd. (compound), 'by negligence, sloth and sleep'	by heedlessness, sloth and sleep
तत्	tat	dem. (demonstrative) pron. (pronoun) nom.sg. (nominative singular)n., 'that'	that
निबध्नाति	nibadhnāti	नि+√बन्ध् pres. (present) 3sg.par. (parasmaipada / active voice), 'binds'	binds
भारत	bhārata	भारत (m.) voc.sg. (vocative singular), 'O Bhārata'	O Bhārata

Purport

In this verse the specific application of the word tu is very significant. This means that the mode of ignorance is a very peculiar qualification of the embodied soul. The mode of ignorance is just the opposite of the mode of goodness. In the mode of goodness, by development of knowledge, one can understand what is what, but the mode of ignorance is just the opposite. Everyone under the spell of the mode of ignorance becomes mad, and a madman cannot understand what is what. Instead of making advancement, one becomes degraded. The definition of the mode of ignorance is stated in the Vedic literature. Vastu-yāthātmya-jñānāvarakaṁ viparyaya-jñāna-janakaṁ tamaḥ: under the spell of ignorance, one cannot understand a thing as it is. For example, everyone can see that his grandfather has died and therefore he will also die; man is mortal. The children that he conceives will also die. So death is sure. Still, people are madly accumulating money and working very hard all day and night, not caring for the eternal spirit. This is madness. In their madness, they are very reluctant to make advancement in spiritual understanding. Such people are very lazy. When they are invited to associate for spiritual understanding, they are not much interested. They are not even active like the man who is controlled by the mode of passion. Thus another symptom of one embedded in the mode of ignorance is that he sleeps more than is required. Six hours of sleep is sufficient, but a man in the mode of ignorance sleeps at least ten or twelve hours a day. Such a man appears to be always dejected and is addicted to intoxicants and sleeping. These are the symptoms of a person conditioned by the mode of ignorance.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

8. Know that tamas, which produces ignorance, which causes confusion for all living beings, binds the jīva with inattention, laziness, and sleep.

Commentary

If tamas tv ajñāna jam means “tamo-guṇa arising from ignorance,” then tamo-guṇa would appear to arise from its own result, since tamo-guṇa produces ignorance. Therefore the meaning of ajñāna-jam must be that tamo-guṇa produces ignorance. Mohanam means confusion or error. Pramāda means inattention. Alasya means lack of effort. Nidrā means sleep, arising from lack of energy in the consciousness.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

8. Know that tamas, which is produced from ignorance, which causes confusion for all living beings in the form of opposite knowledge, binds the jīva with inattention, laziness, and sleep.

Commentary

The word tu indicates distinct difference of this guṇa particularly from the first two. Knowledge means understanding the nature of objects as they are. Ignorance is a part of prakṛti, whose main nature is to cover and oppose knowledge. Tama guṇa is produced from ignorance (ajñāna jam) and produces opposite knowledge, or bewilderment (mohanam) for all souls. The following definition of tamas is given: vastu-yāthātmya-jñānāvarakaṁ viparyaya-jñāna-janakaṁ tamaḥ: tamas produces opposite knowledge, and covers true knowledge of things. This tamas binds all souls by its effects—carelessness, laziness and sleep. Carelessness (pramāda) means the tendency to perform actions which should not be done, and is opposed to illumination which is the effect of sattva. Laziness or lack of enthusiasm (ālasya) is opposed to action, the effect of rajas. Sleep (nidrā), faintness of consciousness, is opposed to both rajas and sattva.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

In goodness we can work purely. In passion we at least produce fruits from our work that may be

offered to Kṛṣṇa. Ignorance, however, produces nothing but deeper ignorance. Sattva, goodness,

creates inactivity based on knowledge, but tama, ignorance, creates inactivity based on a lack of

knowledge.

Śrīla Baladeva Vidyābhūṣaṇa comments: “The use of the word tu here indicates that ignorance is

opposed to the other two modes. Pramāda, madness, opposes goodness; ālasya, indolence, op-

poses passion; and nidrā, sleep, opposes both goodness and passion.”

Bhagavad Gita Notes

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.8 Viddhi, know; tamas, the third alitty; mahanam, which deludes, which is a cause of indiscrimination; sarva-dehinam, of all embodied beings; to be ajnanajam, born of ignorance. O scion of the Bharata dynasty, tat, that tamas; nibadhnati, binds; pramada-alasya-nidrabhih, through inadvertence, laziness and sleep. The activities of the alities are again being briefly stated:

Śrī Rāmānujācārya Classical

Translation

14.8 By 'false knowledge' is here to be understood as what is other than knowledge. What is called knowledge is right perception of things. What is other than this is false knowledge. And Tamas springs from knowledge contrary to the true nature of thinngs. It deludes all embodied selves. Delusion is erroneous knowledge. The meaning is that Tamas is the cause of erroneous knowledge. Being the cause of negligence, indolence and sleep, it binds the embodied self through them. 'Negligence' is inattentiveness, which causes one to perform works other than what ought to be done. 'Indolence' is the tendency to avoid work; it may even develop into absolute inaction. 'Sleep.' is the state in which the external organs stop working due to exhaustion and seek to recover from the same. In sleep when only the outgoing actionof the senses stop, it is called dream state. When even the mind (Manas) ceases to function, it is called dreamless sleep. He states the cardinal feature forming the ways of bondage through Sattva etc.

Śrī Abhinavagupta Classical

Translation

14.6-8 Tatra etc. upto Bharata. The Sattva is dirtless. [Source of craving-attachment] : that from which the attachment of craving springs up. Negligence : wasting the human birth which is difficult to get, but got by means of hundreds of merits accumulated for a very long period, and which is the sole means for attaining emancipation. That has been also said- 'Not even a single moment of life is gained by (spending] all the gems. [Hence], he, who wastes it, is a man of negligence and is the lowest of men'. Laziness : i.e., in doing good deeds. Sleep : being poor totally i.e. a contemptible course.

Swami Sivananda Classical

Translation

14.8 But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, by heedlessness, indolence and sleep.

Commentary

14.8 तमः inertia? तु but? अज्ञानजम् born of ignorance? विद्धि know? मोहनम् deluding? सर्वदेहिनाम् to all,embodied beings? प्रमादालस्यनिद्राभिः by heedlessness? indolence and sleep? तत् that? निबध्नाति binds fast? भारत O descendant of Bharata (Arjuna).Commentary Tamas is that binding force with a tendency to lethargy? sloth and foolish actions. It causes delusion or nondiscrimination. It binds him who associates the Self with the body. A Tamasic man acts under the compulsion of the wants of the body. He has no power of judgment. Troubled by the wants of the body he acts under pressure to keep himself alive. His actions are not guided by reason. They are on the plane of instinct. His senses are dull. He becomes infatuated and stupefied. He has no inclination to work. He yawns much. He sleeps too much. He always wants to sleep. He nevr knows when and how to act? what? to whom and how to talk. He takes delight in following the wrong path. He does not know how to behave or how to address others. He is thoughtless and ignorant. He forgets everything. He is negligent and indolent. He is just in a stage higher than lifeless matter.He who is under the grip of heedlessness (Pramada) is not able to discriminate between the eternal and the noneternal. This is an enemy of illumination? the effect of Sattva. He who is overpowered by laziness (Alasya) is not able to exert. This is an enemy of Pravritti? the effect of Rajas. Sleep (Nidra) is LayaVritti? (a state of absorption into ignorance) which is dependent on Tamas. This is the enemy of the works done by Sattva and Rajas.

Swami Gambhīrānanda Classical

Translation

14.8 On the other hand, know tamas, which deludes all embodied beings, to be born of ignorance. O scion of the Bharata dynasty, that binds through inadvertence, laziness and sleep.

Shri Purohit Swami Classical

Translation

14.8 But Ignorance, the product of darkness, stupefies the senses in all embodied beings, binding them by chains of folly, indolence and lethargy.

Related values & verses

Related values

Prema (Divine Love)Tyaga (Renunciation / Letting Go)Dana (Charity / Generosity)Karuna (Kindness / Compassion)Anahankarah (Freedom from False Ego)Yajña (Sacrifice / Spirit of Offering)

Related verses

BG 6.16 BG 16.16 BG 18.39 SB 11.25.3 SB 3.26.24 SB 7.15.21 CC Madhya 22.93 CC Ādi 3.99 CC Antya 3.138 Kaṭha Upaniṣad 1.2.5Muṇḍaka Upaniṣad 1.2.8

Study Q&A referencing this verse

Q129. What are the three modes of material nature?

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Personal Guidance

Tamas — born of ignorance — the delusion of all embodied beings; binds by madness, indolence, and sleep.

Practical Applications

Recognize tamasic patterns: lethargy, escapism, willful blindness.
Don't justify tamas as 'rest'; it's not.
Use sattvic activity to break tamas.

Reflection Questions

Where am I caught in tamas masquerading as rest?
What single sattvic discipline breaks it?

Analogy

A blanket pulled over the head on a winter morning — warm, dark, and effortless. Tamas is the blanket. The work of the spiritual life is to throw it off, sit up, and face the cold air of awareness.

Stories

Kumbhakarṇa's six-month sleep

Rāvaṇa's brother Kumbhakarṇa, a granted boon gone wrong, slept six months at a stretch. When Rāvaṇa needed him most for the war, soldiers had to beat drums and ride elephants over his body to rouse him.

The Rāmāyaṇa presents Kumbhakarṇa not as comic but as cautionary. He had power, lineage, intelligence — and tamas swallowed all of it through indolence and sleep. He woke briefly, fought briefly, and was beheaded. A life rendered useless by nidrā.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.9

↗

सत्त्वं सुखे सञ्जयति रज: कर्मणि भारत । ज्ञानमावृत्य तु तम: प्रमादे सञ्जयत्युत ॥ ९ ॥

sattvaṁ sukhe sañjayati

[sattvam sukhe sanjayati]

rajaḥ karmaṇi bhārata

[rajah karmani bhaarata]

jñānam āvṛtya tu tamaḥ

[jnaanam aavritya tu tamah]

pramāde sañjayaty uta

[pramaade sanjayaty uta]

Word-for-word

sattvam — the mode of goodness sukhe — in happiness sañjayati — binds rajaḥ — the mode of passion karmaṇi — in fruitive activity bhārata — O son of Bharata jñānam — knowledge āvṛtya — covering tu — but tamaḥ — the mode of ignorance pramāde — in madness sañjayati — binds uta — it is said .

Blended reading (Sanskrit + English inline)

sattvaṁ sukhe sañjayati

sattvam

the mode of goodness

sukhe

in happiness

sañjayati

binds

rajaḥ karmaṇi bhārata

rajaḥ

the mode of passion

karmaṇi

in fruitive activity

bhārata

O son of Bharata

jñānam āvṛtya tu tamaḥ

jñānam

knowledge

āvṛtya

covering

tu

but

tamaḥ

the mode of ignorance

pramāde sañjayaty uta

pramāde

in madness

sañjayati

binds

uta

it is said .

Important Words

sukhe sañjayati — binds in happiness
Sam-jan — to glue together. Sattva glues the soul to a particular sukha. The bond is sticky-sweet; that is precisely why it is hard to notice as a bond at all.
karmaṇi — in fruitive activity
Locative — the realm rajas glues you into. Same word as BG 2.47's karmaṇi, but here turned against the embodied: not 'in your duty' but 'in result-chasing work'. The shift of register matters.
jñānam āvṛtya — covering knowledge
Ā-vṛ — to cover, to veil. Tamas's signature move: it does not destroy knowledge, it veils it. Lift the veil — by hearing, by association, by light food — and the knowledge re-emerges, having been there all along.
pramāde — in madness, in heedlessness
Locative — the room tamas locks you into. Pramāda is the deeper word here than 'madness' suggests in English. It is the chronic miss — the meeting forgotten, the practice skipped, the friend unreplied-to. Tamas is mostly a series of such small misses adding up.

O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one’s knowledge, binds one to madness.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

A compact taxonomy of attachments: sattva fastens you to pleasant feeling, rajas to doing, tamas to careless drift. The added detail for tamas — that it first occludes discrimination — explains why one cannot simply 'try harder' out of it.

Further notes (विवरण · Vivaraṇa)

Re-summarizes 14.6–8 using a single verb (sañjayati = causes saṅga / attachment). The asymmetry is theologically important: only tamas is described as actively veiling jñāna (ājñāna-āvaraṇa). Hence the spiritual ladder runs tamas → rajas → sattva → guṇātīta: one must first unwrap the veil, then quiet the motion, then drop even the calm. Cross-ref BG 18.20–22 on threefold jñāna.

Prose order (अन्वय · Anvaya)

हे भारत! सत्त्वं सुखे सञ्जयति, रजः कर्मणि (सञ्जयति), तमः तु ज्ञानम् आवृत्य प्रमादे सञ्जयति उत ।

he bhārata! sattvaṃ sukhe sañjayati, rajaḥ karmaṇi (sañjayati), tamaḥ tu jñānam āvṛtya pramāde sañjayati uta |

O Bhārata, sattva attaches (the embodied) to happiness, rajas to action; but tamas, having covered knowledge, attaches (one) to heedlessness.

Word split (पदच्छेद · Padaccheda)

सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत । ज्ञानम् आवृत्य तु तमः प्रमादे सञ्जयति उत ॥

sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata | jñānam āvṛtya tu tamaḥ pramāde sañjayati uta ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
सत्त्वम्	sattvam	सत्त्व (n.) nom.sg. (nominative singular), 'sattva'	sattva
सुखे	sukhe	सुख (n.) loc.sg. (locative singular), 'in/to happiness'	to happiness
सञ्जयति	sañjayati	सम्+√जि caus. (causative) pres. (present) 3sg.par. (parasmaipada / active voice), 'causes to cling, attaches'	attaches
रजः	rajaḥ	रजस् (n.) nom.sg. (nominative singular), 'rajas'	rajas
कर्मणि	karmaṇi	कर्मन् (n.) loc.sg. (locative singular), 'in/to action'	to action
भारत	bhārata	भारत (m.) voc.sg. (vocative singular), 'O Bhārata'	O Bhārata
ज्ञानम्	jñānam	ज्ञान (n.) acc.sg. (accusative singular), 'knowledge'	knowledge
आवृत्य	āvṛtya	आ+√वृ abs. (absolutive), 'having covered'	having covered
तु	tu	ind. (indeclinable), 'but'	but
तमः	tamaḥ	तमस् (n.) nom.sg. (nominative singular), 'tamas'	tamas
प्रमादे	pramāde	प्रमाद (m.) loc.sg. (locative singular), 'in/to heedlessness'	to heedlessness
उत	uta	ind. (indeclinable), emphatic, 'indeed'	indeed

Purport

A person in the mode of goodness is satisfied by his work or intellectual pursuit, just as a philosopher, scientist or educator may be engaged in a particular field of knowledge and may be satisfied in that way. A man in the mode of passion may be engaged in fruitive activity; he owns as much as he can and spends for good causes. Sometimes he tries to open hospitals, give to charity institutions, etc. These are signs of one in the mode of passion. And the mode of ignorance covers knowledge. In the mode of ignorance, whatever one does is good neither for him nor for anyone.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

9. Sattva produces attachment to happiness; rajas produces attachment to action; and tamas, covering knowledge, produces attachment to inattention, O descendent of Bharata.

Commentary

The Lord summarizes what He has just said in this verse. Sattva subjugates or binds the jīva who is attached to the happiness he has achieved from his actions. Rajas binds the jīva who is attached to the actions he performs. Tamas binds the jīva who is inattentive to his works, and produces ignorance in him (jñānam āvṛtya).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

9. Sattva produces attachment to happiness; rajas produces attachment to action; and tamas, covering knowledge, produces attachment to inattention, O descendent of Bharata.

Commentary

When one guṇa becomes prominent, it spreads its effects. This is explained in two verses. When sattva is prominent, it attaches the jīva to happiness, its effect. When rajas is strong it attaches the jīva to actions. When tamas is strong it attaches the jīva to carelessness or error, and covering knowledge, producing ignorance (jñānam āvṛtya).

Bhūrijana Dāsa Gauḍīya

Commentary

If one would be in a pure state of goodness, he would be able to surrender to the Supersoul and go back home, back to Godhead. But when one is contaminated by goodness he is too satisfied to do what Krsna says. When one is contaminated by the mode of passion, his own desires are speaking too loudly to hear the voice of his dear friend, the Supersoul. And when one is contaminated by the mode of ignorance, he is too inert, crazy and mad, to hear the Supersoul. He is too many other voices from here and there... In this way, the modes of nature conditione the living entity and keep him satisfied and seeking pleasure within the different encasements of the material world.

[5. The modes compete with one another for supremacy within the individual. (10) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study Key verse

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

This verse summaries Texts 14.6 – 14.8

Focus of Learning

(a) Difference between passion and ignorance – Both may work hard but in:

Passion – one engages in fruitive action and owns as much as he can, but spending for the good cause, e.g. Sometimes he opens hospitals, charity institutions etc.

Ignorance – All actions are neither good for him, nor for others: but one acts whimsically without following the regulative principles

SUMMARISED THEME 14B

OBSTACLES PRESENTED BY THE MODES

A) GOODNESS

No impetus to take up spiritual life. Why?

Because you’re too happy and satisfied to do what Krsna says

Hard to be humble. Why?

Have sense of superiority

Hard to learn. Why?

I already know (have knowledge)

B) PASSION

Can’t give up the fruits – Why?

Because wants to fulfill unlimited desires

Thus becomes very attached

Often willing to sin to fulfill desires

Thus cannot take up Bhakti with determination

C) IGNORANCE

Too deluded to recognize Krishna’s instructions

Too lazy to perform austerities

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.9 O scion of the Bharata dynasty, sattva, sanjayati, attaches one; sukhe, to happiness; rajas (-attaches is understood-) karmani, to action; tu, while; tamas, avrtya, covering up, veiling; jnanam, knowledge, the discrimination produced by sattva; sanjayati, leads pramade, to inadvertence; uta, also. Pramada means non-performance of a duty on hand. When do the alities produce the effects stated above? That is being answered:

Śrī Rāmānujācārya Classical

Translation

14.9 Sattva mainly attaches one to pleasure. Rajas mainly attaches one to actions. But Tamas, veiling knowledge of true things and being the cause of false knowledge, mainly attaches one to actions which are contrary to those which ought to be done. The Sattva and other alities evolve from the nature of Prakrti, developed into the form of the body. Owing to this fact that they have evolved out of the nature of Prakrti, they always co-exist in bodies at all time. How, then, can they cause effects which are mutually contrary? He replies:

Śrī Abhinavagupta Classical

Translation

14.9 See Comment under 14.10

Swami Sivananda Classical

Translation

14.9 Sattva attaches to happiness, Rajas to action, O Arjuna, while Tamas verily shrouding knowledge attaches to heedlessness.

Commentary

14.9 सत्त्वम् purity? सुखे to happiness? सञ्जयति attaches? रजः active force? कर्मणि to action? भारत O Bharata? ज्ञानम् knowledge? आवृत्य shrouding? तु verily? तमः inertia? प्रमादे to heedlessness? सञ्जयति attaches? उत but.Commentary Just as a dark cloud enshrouds the sun? so also Tamas envelops knowledge or the light of the Self. Tamas creates an attachment for heedlessness? that is? ignorance or forgetfulness of duty or the nonperformance of necessary (obligatory) duties.

Swami Gambhīrānanda Classical

Translation

14.9 O scion of the Bharata dynasty, sattva attaches one to happiness, rajas to action, while tamas, covering up knowledge, leads to inadvertence also.

Shri Purohit Swami Classical

Translation

14.9 Purity brings happiness, Passion commotion, and Ignorance, which obscures wisdom, leads to a life of failure.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 18.37 BG 18.38 BG 18.39 SB 11.25.16 SB 1.2.24 SB 3.26.22 CC Madhya 19.149 CC Madhya 24.32 CC Madhya 6.156 Muṇḍaka Upaniṣad 1.2.9Śvetāśvatara Upaniṣad 4.5

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Personal Guidance

Sattva binds to happiness, rajas to fruitive action, tamas to delusion — each mode's binding is specific.

Practical Applications

Diagnose the specific binding of your dominant mode.
Apply the specific antidote.
Don't generalize; modes bind specifically.

Reflection Questions

What specific binding do I most struggle with?
What is its specific antidote?

Analogy

Three different drugs, three different effects: one numbs you with pleasure, one inflames you with restlessness, one drops you into a stupor. The modes are pharmacologically distinct — the cure must be too.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.10

↗

रजस्तमश्चाभिभूय सत्त्वं भवति भारत । रज: सत्त्वं तमश्चैव तम: सत्त्वं रजस्तथा ॥ १० ॥

rajas tamaś cābhibhūya

[rajas tamash chaabhibhooya]

sattvaṁ bhavati bhārata

[sattvam bhavati bhaarata]

rajaḥ sattvaṁ tamaś caiva

[rajah sattvam tamash chaiva]

tamaḥ sattvaṁ rajas tathā

[tamah sattvam rajas tathaa]

Word-for-word

rajaḥ — the mode of passion tamaḥ — the mode of ignorance ca — also abhibhūya — surpassing sattvam — the mode of goodness bhavati — becomes prominent bhārata — O son of Bharata rajaḥ — the mode of passion sattvam — the mode of goodness tamaḥ — the mode of ignorance ca — also eva — like that tamaḥ — the mode of ignorance sattvam — the mode of goodness rajaḥ — the mode of passion tathā — thus .

Blended reading (Sanskrit + English inline)

rajas tamaś cābhibhūya

rajaḥ

the mode of passion

tamaḥ

the mode of ignorance

ca

also

abhibhūya

surpassing

sattvaṁ bhavati bhārata

sattvam

the mode of goodness

bhavati

becomes prominent

bhārata

O son of Bharata

rajaḥ sattvaṁ tamaś caiva

rajaḥ

the mode of passion

sattvam

the mode of goodness

tamaḥ

the mode of ignorance

ca

also

eva

like that

tamaḥ sattvaṁ rajas tathā

tamaḥ

the mode of ignorance

sattvam

the mode of goodness

rajaḥ

the mode of passion

tathā

thus .

Important Words

abhibhūya — overcoming, surpassing
Abhi-bhū — to overpower. The modes do not coexist peacefully; they fight for dominance moment by moment. Notice the verb: this is contest, not balance. Spiritual life is therefore not 'find equilibrium among the modes' — it is 'recognize the wrestlers and leave the ring'.
bhavati — becomes prominent
Bhū — to become. The mode does not stay; it becomes, peaks, recedes. Treat any current dominance as weather, not climate. This is also why post-mortems of one's day are useful: the modes were not constant.
sattvam — the mode of goodness
Named first in the verse though appearing in all three positions. Kṛṣṇa wants the hearer to register that even sattva is one wrestler among three — not a fourth, exalted thing standing outside the contest. It is part of the same fight.
tathā — thus, similarly
The repeating tathā punctuates the cyclical, predictable nature of the contest. The same dynamic recurs day after day in the same person. Recognize the loop; that is half the practice.

Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

The three guṇas live in dynamic rivalry — never static, never co-equal, always jostling. Whichever momentarily prevails colors the mind, only to be overthrown by another. This is why moods, motivations, and inner weather keep shifting.

Further notes (विवरण · Vivaraṇa)

Introduces guṇa-dynamics as a triadic seesaw. No single guṇa is permanently sovereign; ascendancy is conditional and brief. This is the empirical key to vivekā: by watching the rotation, the witness identifies less with any single state and more with the witnessing itself. Cross-ref Sāṅkhya-kārikā 12 (mutual suppression and support of guṇas) and BG 18.40 (no being is free from these three modes).

Prose order (अन्वय · Anvaya)

हे भारत! सत्त्वं रजः तमः च अभिभूय भवति; एव रजः सत्त्वं तमः च (अभिभूय भवति); तथा तमः सत्त्वं रजः (अभिभूय भवति) ।

he bhārata! sattvaṃ rajaḥ tamaḥ ca abhibhūya bhavati; eva rajaḥ sattvaṃ tamaḥ ca (abhibhūya bhavati); tathā tamaḥ sattvaṃ rajaḥ (abhibhūya bhavati) |

O Bhārata, sattva becomes (dominant) by overcoming rajas and tamas; similarly rajas (arises) by overcoming sattva and tamas, and tamas likewise by overcoming sattva and rajas.

Word split (पदच्छेद · Padaccheda)

रजः तमः च अभिभूय सत्त्वं भवति भारत । रजः सत्त्वं तमः च एव तमः सत्त्वं रजः तथा ॥

rajaḥ tamaḥ ca abhibhūya sattvaṃ bhavati bhārata | rajaḥ sattvaṃ tamaḥ ca eva tamaḥ sattvaṃ rajaḥ tathā ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
रजः	rajaḥ	रजस् (n.) acc.sg. (accusative singular), 'rajas'	rajas
तमः	tamaḥ	तमस् (n.) acc.sg. (accusative singular), 'tamas'	tamas
च	ca	ind. (indeclinable), 'and'	and
अभिभूय	abhibhūya	अभि+√भू abs. (absolutive), 'having overpowered'	having overpowered
सत्त्वम्	sattvam	सत्त्व (n.) nom.sg. (nominative singular), 'sattva'	sattva
भवति	bhavati	√भू pres. (present) 3sg.par. (parasmaipada / active voice), 'becomes (prominent)'	becomes
भारत	bhārata	भारत (m.) voc.sg. (vocative singular), 'O Bhārata'	O Bhārata
एव	eva	ind. (indeclinable), emphatic, 'just so'	indeed
तथा	tathā	ind. (indeclinable), 'in the same way'	likewise

Purport

When the mode of passion is prominent, the modes of goodness and ignorance are defeated. When the mode of goodness is prominent, passion and ignorance are defeated. And when the mode of ignorance is prominent, passion and goodness are defeated. This competition is always going on. Therefore, one who is actually intent on advancing in Kṛṣṇa consciousness has to transcend these three modes. The prominence of some certain mode of nature is manifested in one’s dealings, in his activities, in eating, etc. All this will be explained in later chapters. But if one wants, he can develop, by practice, the mode of goodness and thus defeat the modes of ignorance and passion. One can similarly develop the mode of passion and defeat goodness and ignorance. Or one can develop the mode of ignorance and defeat goodness and passion. Although there are these three modes of material nature, if one is determined he can be blessed by the mode of goodness, and by transcending the mode of goodness he can be situated in pure goodness, which is called the vasudeva state, a state in which one can understand the science of God. By the manifestation of particular activities, it can be understood in what mode of nature one is situated.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

10. When rajas and tamas disappear, sattva becomes prominent, O descendent of Bharata. When rajas and sattva vanish, tamas becomes prominent. When tamas and sattva disappear, rajas becomes prominent.

Commentary

With regards to their respective effects, how do the guṇas arise? When rajas and tamas are eclipsed, sattva appears. It appears because these two become invisible. Thus, rajo guṇa appears from the eclipse of sattva and tamas. Tamas appears from the eclipse of sattva and rajas.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

10. When rajas and tamas disappear, sattva becomes prominent, O descendent of Bharata. When rajas and sattva vanish, tamas becomes prominent. When tamas and sattva disappear, rajas becomes prominent.

Commentary

When the three guṇas are equal, how can one of them suddenly become prominent? The nature of the guṇas is that they appear and disappear according to operation or exhaustion of old karmas. Sattva becomes prominent with the disappearance of rajas and tamas. Rajas becomes prominent with the disappearance of sattva and tamas. Tamas becomes prominent with the disappearance of sattva and rajas. When one of them becomes strong and the others are weak, then it produces its particular effects which were previously described.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Modes compete with each other

After describing the effects of the modes, Krishna now tells Arjuna that the modes are not constant in their influence upon the living entity. According to our karma, our work, our association, our choice of food and so on, a particular mode becomes predominant within us.

Here Krishna indicates the awkwardness of the eternal, nonchanging soul’s predicament within this constantly changing world. Srila Prabhupäda therefore writes, “. . . One who is actually intent on advancing in Krishna consciousness has to transcend these three modes.”

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.10 O scion of the Bharata dynasty, sattva bhavati, increases, comes into being; abhibhuya, by subduing both rajas and tamas. When sattva increases, then, coming to its own, it produces its own effects-knowledge, happiness, etc. Similarly, when the ality of rajas increases by overpowering both sattva and tamas, then it produces its own effects-activity and hankering. When the ality called tamas increases by similarly dominating over sattva and rajas, it then produces its own effects-obscuring of knowledge, etc. When any ality preponderates, then what is its indication? This is being answered:

Śrī Rāmānujācārya Classical

Translation

14.10 Even though all the three Gunas of Sattva etc., are associated with the nature of the self conjoined with Prakrti in the form of body, yet owing to the dominance of previous Karmas and the differences in the food nourishing the body, Sattva etc., preponderate or are subdued by turn. Sometimes Sattva preponderates prevailing over Rajas and Tamas; sometimes Rajas preponderates prevailing over Tamas and Sattva, and sometimes Tamas preponderates prevailing over Rajas and Sattva. He teaches that this changing preponderance of the Gunas can be inferred from the knowledge of the effects produced by them.

Śrī Abhinavagupta Classical

Translation

14.9-10 Sattvam etc. Rajah etc. Dominates fully i.e. sets [to work]. The Sattva flourishes by overpowering the Rajas and the Tamas. But, the Rajas [flourishes by overpowering] both the Sattva and the Tamas; and the Tamas [does so by overpowering] both the Sattva and the Rajas. That has been stated : 'The Strands augment by overpowering each other'.

Swami Sivananda Classical

Translation

14.10 Now Sattva arises (prevails), O Arjuna, having overpowered Rajas and Tamas; nor Rajas, having overpowered Sattva and Tamas; and now Tamas, having overpowered Sattva and Rajas.

Commentary

14.10 रजः Rajas? तमः inertia? च and? अभिभूय having overpowered? सत्त्वम् Sattva? भवति arises? भारत O Arjuna? रजः Rajas? सत्त्वम् Sattva? तमः inertia? च and? एव even? तमः inertia? सत्त्वम् purity? रजः active force? तथा also.Commentary Just as winter has its sway when summer and autumn have gone? just as sleep has its sway when a man is neither dreaming nor waking? so also Sattva has its sway when Rajas and Tamas are suppressed and makes people say that they are happy. The Sadhana for increasing Sattva is given in the 17th and 18th chapters.Each ality acts in its own turn at different times. All the three alities cannot operate at one and the same time. When one ality asserts itself or prdominates by overpowering or suppressing the other two? it produces its own effect. Sattva produces knowledge and happiness Rajas action Tamas veiling of knowledge? inertia? error? indolence? sloth and sleep. When Sattva is in the ascendant in a man? he is endowed with discrimination. Sublime thoughts roll in his mind. He has pure understanding. His mind turns away from sensual pleasures and moves inward towards the Self.What is the characteristic mark by which you can know that a particular ality is predominant or is in the ascendant The answer is given in the following three verses.

Swami Gambhīrānanda Classical

Translation

14.10 O scion of the Bharata dynasty, sattva increases by subduing rajas and tamas, rajas by overpowering sattva and tamas, and tamas by dominating over sattva and rajas.

Shri Purohit Swami Classical

Translation

14.10 O Prince! Purity prevails when Passion and Ignorance are overcome; Passion, when Purity and Ignorance are overcome; and Ignorance when it overcomes Purity and Passion.

Related values & verses

Related values

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Related verses

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Personal Guidance

Sometimes one mode predominates and conquers the others — they alternate dominance over the soul.

Practical Applications

Track mode-shifts through the day or week.
Notice which conditions promote which mode.
Adjust environment to favor sattva.

Reflection Questions

What environmental factors promote tamas in me?
What promotes sattva?

Analogy

Three wrestlers in a single ring — at any moment one is pinning the other two, but the next moment the configuration shifts. The soul, sitting at ringside, mistakes whichever wrestler is on top for itself. The whole chapter is a training in not making that mistake.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.11

↗

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

sarva-dvāreṣu dehe ’smin

[sarva-dvaareshu dehe ’smin]

prakāśa upajāyate

[prakaasha upajaayate]

jñānaṁ yadā tadā vidyād

[jnaanam yadaa tadaa vidyaad]

vivṛddhaṁ sattvam ity uta

[vivriddham sattvam ity uta]

Word-for-word

sarva - dvāreṣu — in all the gates dehe asmin — in this body prakāśaḥ — the quality of illumination upajāyate — develops jñānam — knowledge yadā — when tadā — at that time vidyāt — know vivṛddham — increased sattvam — the mode of goodness iti uta — thus it is said .

Blended reading (Sanskrit + English inline)

sarva-dvāreṣu dehe ’smin

sarva - dvāreṣu

in all the gates

dehe asmin

in this body

prakāśa upajāyate

prakāśaḥ

the quality of illumination

upajāyate

develops

jñānaṁ yadā tadā vidyād

jñānam

knowledge

yadā

when

tadā

at that time

vidyāt

know

vivṛddhaṁ sattvam ity uta

vivṛddham

increased

sattvam

the mode of goodness

iti uta

thus it is said .

Important Words

sarva-dvāreṣu — in all the gates
Dvāra — gate. The body's gates are the senses (and according to commentators the nine apertures plus the mind). 'All' is the operative word: partial illumination is not the sign. Sattva either lights every gate or it is not yet sattva, only a partial taste.
prakāśaḥ — illumination
Prakāśa is the diagnostic. Not pleasure, not productivity, not even peace alone — but light. The room becomes legible. Compare with tamas's aprakāśaḥ in verse 13: the same axis, opposite poles.
jñānam — knowledge
Knowledge co-arises with illumination — not after it, not as its product, but as its very content. Sattva and jñāna are not two events; they are one. This is also why sattvic discipline tends to clarify rather than to merely calm.
vivṛddham — increased, developed
Vi-vṛdh — fully grown. Sattva must mature; the early stages still leave gates unlit. The mature form, the full state, is what the verse describes. Aim for vivṛddha, not just vṛddha.

The manifestation of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Diagnostic sign of dominant sattva: every gate of the body — eyes, ears, mind — opens onto clarity and right understanding. When perception is luminous and discrimination is alive, sattva is in command.

Further notes (विवरण · Vivaraṇa)

First of three symptom-verses (14.11–13), one per guṇa. 'Sarva-dvāreṣu' alludes to the nine gates of the body (BG 5.13) — sense apertures as portals through which prakṛti-tinged cognition flows. Under sattva they transmit prakāśa (clear light); under tamas they will dim. The optative 'vidyāt' makes this a practical self-test for the sādhaka, not just a metaphysical claim.

Prose order (अन्वय · Anvaya)

यदा अस्मिन् देहे सर्व-द्वारेषु प्रकाशः ज्ञानम् च उपजायते, तदा सत्त्वं विवृद्धम् इति विद्यात् ।

yadā asmin dehe sarva-dvāreṣu prakāśaḥ jñānam ca upajāyate, tadā sattvaṃ vivṛddham iti vidyāt |

When in this body illumination (and) knowledge arise at all the gates (senses), one should then know that sattva has grown strong.

Word split (पदच्छेद · Padaccheda)

सर्व-द्वारेषु देहे अस्मिन् प्रकाशः उपजायते । ज्ञानं यदा तदा विद्यात् विवृद्धं सत्त्वम् इति उत ॥

sarva-dvāreṣu dehe asmin prakāśaḥ upajāyate | jñānaṃ yadā tadā vidyāt vivṛddhaṃ sattvam iti uta ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
सर्व-द्वारेषु	sarva-dvāreṣu	सर्व (adj.) + द्वार (n.) loc.pl. (locative plural), karmadhāraya cpd. (compound), 'in all the gates (senses)'	at all the gates
देहे	dehe	देह (m./n.) loc.sg. (locative singular), 'in the body'	in the body
अस्मिन्	asmin	dem. (demonstrative) pron. (pronoun) loc.sg. (locative singular), 'in this'	in this
प्रकाशः	prakāśaḥ	प्रकाश (m.) nom.sg. (nominative singular), 'illumination, clarity'	illumination
उपजायते	upajāyate	उप+√जन् pres. (present) 3sg.ātm. (ātmanepada / middle voice), 'arises'	arises
ज्ञानम्	jñānam	ज्ञान (n.) nom.sg. (nominative singular), 'knowledge'	knowledge
यदा	yadā	ind. (indeclinable), 'when'	when
तदा	tadā	ind. (indeclinable), 'then'	then
विद्यात्	vidyāt	√विद् opt. (optative) 3sg.par. (parasmaipada / active voice), 'one should know'	one should know
विवृद्धम्	vivṛddham	वि+√वृध् p.p.p. (past passive participle) acc.sg. (accusative singular)n., 'fully grown, strong'	grown strong
सत्त्वम्	sattvam	सत्त्व (n.) acc.sg. (accusative singular), 'sattva'	sattva
इति	iti	ind. (indeclinable), quotative	thus
उत	uta	ind. (indeclinable), emphatic, 'indeed'	indeed

Purport

There are nine gates in the body: two eyes, two ears, two nostrils, the mouth, the genitals and the anus. When every gate is illuminated by the symptoms of goodness, it should be understood that one has developed the mode of goodness. In the mode of goodness, one can see things in the right position, one can hear things in the right position, and one can taste things in the right position. One becomes cleansed inside and outside. In every gate there is development of the symptoms of happiness, and that is the position of goodness.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

11. When illumination in the form of knowledge arises in all gates of the body, know that sattva has increased.

Commentary

It has been stated that the prominent guṇa appears when the other two guṇas become weak of their own accord. Now the Lord speaks of the qualities of increased guṇas in three verses. When illumination or knowledge, real awareness of things through the sound of the Vedas, appears in all the doors such as the ears, one should understand there is an increase in sattva through such symptoms of knowledge. The word uta (also) indicates there will also be an appearance of happiness arising from the soul. When knowledge and happiness appear, one should understand there is an increase in sattva.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

11. When knowledge (and happiness as well) arise in all doors of knowledge, in all the senses, know that sattva has increased in the body.

Commentary

Three verses speak of the characteristics when each of the guṇas becomes prominent. When knowledge appears in the form of revealing sense objects such as sound as they actually are, through the knowledge gathering senses, such as the ear (jṇāna dvāreṣu), then, by this characteristic, knowledge, one should know there is an increase in sattva in the body. The word uta means “also.” One should know there is an increase in sattva also by the characteristic of happiness (tranquility).

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Symptoms of three modes – These verses explain how the effects of the three modes of

material nature, as explained in Texts 14.6 – 14.8, are manifested externally



Focus of Learning

Certain concepts are defined below:

(a) “All gates illuminated by knowledge” (14.11) – Implies

Perception by the senses based on knowledge, in the right position

Clean inside and out

(b) Darkness and inertia implies (14.13)

Not works according to regulative principles

Works whimsically for no purpose

(c) Illusion – Even though he has the capacity to work, he does not endeavor (14.13)

(a) Modes struggle to dominate each other

If one is actually intent on advancing in Krishna consciousness, one has to transcend the mode

“Vasudeva state” – State of pure goodness where one can understand the science of God

(b) How to identify the modes – Depending on the characteristics mentioned in 14.11 – 14.13

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.11 Yada, when; prakasah, the illumination-prakasa, illumination, is a function of the internal organ, intelligence; that itself is jnanam, knowledge; when this illumination called knowledge upajayate, radiates; asmin, in this; dehe, body; sarva-dvaresu, through all the doors-all the sense organs, (viz) ear etc., are the Self's doors of perception; through all those doors; tada, then; through this indication, viz the illumination that is knowledge, vidyat, one should know; iti, that; sattva has vivrddham, increased; uta, greatly [See A.G.-Tr.]. This is the characteristics of rajas when it has become prominent:

Śrī Rāmānujācārya Classical

Translation

14.11 When the light of knowledge shines revealing the truth of things emerging through all the gateways of knowledge such as the eyes etc., in the body, one should know that Sattva is prevailing.

Śrī Abhinavagupta Classical

Translation

14.11 See Comment under 14.13

Swami Sivananda Classical

Translation

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

Commentary

14.11 सर्वद्वारेषु through every gate (sense)? देहे in the body? अस्मिन् in this? प्रकाशः wisdomlight? उपजायते shines? ज्ञानम् knowledge? यदा when? तदा then? विद्यात् (it) may be known? विवृद्धम् (is) predominant? सत्त्वम्,Sattva? इति thus? उत indeed.Commentary When a particular ality becomes predominant? it reveals its distinctive characteristics in man. Just as jasmine scatters its fragrance far and wide? so also knowledge disseminates itself in all directions. Convert Tamas into Rajas and Rajas into Sattva. Now stand firm in Sattva. You will get increase of light? purity? peace and harmony. Sattva will lead you upwards. You will have an upward pull towards the Supreme Light. Sattvic diet? Japa? meditation? study of holy scriptures? living in seclusion? company of holy men? singing His Names and glories? and regulation of breath (Pranayama) will increase Sattva.Introspect. Look within. Watch the Gunas carefully. Be vigilant. Stand as a doorkeeper. Allow only Sattvic thoughts to pass through the door of the mental factory. Check Rajas. Curb Tamas. When Sattva predominates there is unruffled peace of mind? inner harmony? perfect serenity and tranillity. There is clarity or clear vision also. The understanding is not clouded. There is penetrative insight. The door or threshold of intuition is wide open. The senses will not run towards external objects.The senses are the avenues of senseknowledge. They are the gateways of perception for the Self. When light shines in all the gates of the body? such as the eyes? the ears? etc. (in other words when there is the manifestation of the BuddhiVritti of the Antahkarana)? then knowledge arises. You can understand by the mark of knowledge that Sattva is predominant. You can also know that Sattva is increasing by the mark of happiness. Just as the aspirant knows that Sattva is predominant in him by the marks of knowledge and happiness? so also he knows by the mark of knowledge that Rajas and Tamas are gradually decreasing.The ears shun whatever is improper to be heard. The eyes abandon what they should not look at. The tongue avoids to speak anything that is not right to speak of. The mind is not attracted by the sensual objects. Purity thus increases gradually by Japa? meditation? and selfrestraint. If there is increase of Sattva or harmony? there is also increase of knowledge. Sattva is the only sure means for the attainment of the knowledge of the Self. It lays the foundation of knowledge.

Swami Gambhīrānanda Classical

Translation

14.11 When the illumination that is knowledge radiates in this body through all the doors (of the senses), then one should know that sattva has increased greatly.

Shri Purohit Swami Classical

Translation

14.11 When the light of knowledge gleams forth from all the gates of the body, then be sure that Purity prevails.

Related values & verses

Related values

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Related verses

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Personal Guidance

When sattva manifests, light and clarity pervade — knowledge develops; the gates of the body shine with illumination.

Practical Applications

Recognize the felt-sense of sattva: lightness, clarity, energy.
Cultivate conditions that reproduce that felt-sense.
Use it as a benchmark for self-evaluation.

Reflection Questions

When did I last feel sattvic clarity?
What conditions made it possible?

Analogy

A house with nine windows thrown open at dawn — every room floods with light at once. Sattva is the dawn coming through every gate of the body: eyes see clearly, ears hear truly, the mind tracks reality without distortion.

Stories

Vidura's gatehouse counsel

When Dhṛtarāṣṭra's tamasic indecision was poisoning the kingdom, Vidura — uncle, half-brother, advisor — sat in sattva and spoke the clearest counsel of the Mahābhārata. His words to Dhṛtarāṣṭra (preserved as the Vidura-nīti) are the chapter's verse made personal: a man in whom every gate of the body was illuminated, naming what every other gate-darkened man could not.

The palace was the same. The crisis was the same. Vidura's sattva made him capable of telling the truth that nobody else in that room could afford to see.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.12

↗

लोभ: प्रवृत्तिरारम्भ: कर्मणामशम: स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ १२ ॥

lobhaḥ pravṛttir ārambhaḥ

[lobhah pravrittir aarambhah]

karmaṇām aśamaḥ spṛhā

[karmanaam ashamah sprihaa]

rajasy etāni jāyante

[rajasy etaani jaayante]

vivṛddhe bharatarṣabha

[vivriddhe bharatarshabha]

Word-for-word

lobhaḥ — greed pravṛttiḥ — activity ārambhaḥ — endeavor karmaṇām — in activities aśamaḥ — uncontrollable spṛhā — desire rajasi — of the mode of passion etāni — all these jāyante — develop vivṛddhe — when there is an excess bharata - ṛṣabha — O chief of the descendants of Bharata .

Blended reading (Sanskrit + English inline)

lobhaḥ pravṛttir ārambhaḥ

lobhaḥ

greed

pravṛttiḥ

activity

ārambhaḥ

endeavor

karmaṇām aśamaḥ spṛhā

karmaṇām

in activities

aśamaḥ

uncontrollable

spṛhā

desire

rajasy etāni jāyante

rajasi

of the mode of passion

etāni

all these

jāyante

develop

vivṛddhe bharatarṣabha

vivṛddhe

when there is an excess

bharata - ṛṣabha

O chief of the descendants of Bharata .

Important Words

lobhaḥ — greed
Lobha — the desire for more, specifically more of what one already has. Distinguished from kāma (desire for what one lacks). Rajas's signature is not need but excess-seeking; the verse names it first because it is most diagnostic.
pravṛttiḥ — activity
Pra-vṛt — to go forward, to engage. Pravṛtti is positive, outward, project-oriented engagement. By itself neutral, but symptomatic of rajas when paired with the other items in this list.
ārambhaḥ — endeavor, undertaking
Ā-rabh — to begin. Rajas loves the beginning of things; the energy is in the launch. Hence the rajasic personality starts many projects and finishes few — the energy is project-launching, not project-completing.
aśamaḥ spṛhā — uncontrollable desire and hankering
A-śama — not-stilled. Śama is the great sattvic virtue (BG 6.7, 18.42), and rajas is its precise negation. Spṛhā: the leaning-toward, the felt pull. Together: the inner posture that cannot let any moment simply be.
bharata-ṛṣabha — O chief of the descendants of Bharata
The vocative — 'bull of the Bhāratas' — is being used precisely when Kṛṣṇa is cataloging rajas. A kṣatriya, even a noble one, is by occupational nature exposed to these symptoms. The address acknowledges the risk and respects the listener.

O chief of the Bhāratas, when there is an increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Rajas swollen leaves a recognizable signature: a mind grabbing for more (lobha), unable to sit (aśama), constantly starting new projects (ārambha), driven by longing (spṛhā). Modern hyperactivity is rajas seen through anatomical detail.

Further notes (विवरण · Vivaraṇa)

Symptom-verse for rajas, paralleling 14.11 (sattva) and 14.13 (tamas). The five symptoms form a feedback loop: lobha breeds spṛhā; spṛhā breeds pravṛtti; pravṛtti breeds ārambha; ārambha guarantees aśama. Recognition is itself part of the cure: when the sādhaka spots the cycle, vivekā is already loosening rajas. Cross-ref BG 16.10–12 (āsurī expansion of kāma) and 18.27 (rājasa-kartṛ).

Prose order (अन्वय · Anvaya)

हे भरतर्षभ! रजसि विवृद्धे लोभः प्रवृत्तिः कर्मणाम् आरम्भः अशमः स्पृहा एतानि जायन्ते ।

he bharatarṣabha! rajasi vivṛddhe lobhaḥ pravṛttiḥ karmaṇām ārambhaḥ aśamaḥ spṛhā etāni jāyante |

O best of Bharatas, when rajas has grown strong, greed, restless activity, undertaking of works, lack of inner calm, and craving — these arise.

Word split (पदच्छेद · Padaccheda)

लोभः प्रवृत्तिः आरम्भः कर्मणाम् अशमः स्पृहा । रजसि एतानि जायन्ते विवृद्धे भरतर्षभ ॥

lobhaḥ pravṛttiḥ ārambhaḥ karmaṇām aśamaḥ spṛhā | rajasi etāni jāyante vivṛddhe bharatarṣabha ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
लोभः	lobhaḥ	लोभ (m.) nom.sg. (nominative singular), 'greed'	greed
प्रवृत्तिः	pravṛttiḥ	प्रवृत्ति (f.) nom.sg. (nominative singular), 'engagement, restless activity'	engagement
आरम्भः	ārambhaḥ	आरम्भ (m.) nom.sg. (nominative singular), 'commencement, enterprise'	undertaking
कर्मणाम्	karmaṇām	कर्मन् (n.) gen.pl. (genitive plural), 'of works'	of works
अशमः	aśamaḥ	अशम (m.) nom.sg. (nominative singular), 'lack of peace, unrest'	restlessness
स्पृहा	spṛhā	स्पृहा (f.) nom.sg. (nominative singular), 'hankering, longing'	longing
रजसि	rajasi	रजस् (n.) loc.sg. (locative singular), 'in rajas'	in rajas
एतानि	etāni	dem. (demonstrative) pron. (pronoun) nom.pl. (nominative plural)n., 'these'	these
जायन्ते	jāyante	√जन् pres. (present) 3pl.ātm. (ātmanepada / middle voice), 'arise'	arise
विवृद्धे	vivṛddhe	वि+√वृध् p.p.p. (past passive participle) loc.sg. (locative singular)n., 'when grown strong'	when grown strong
भरतर्षभ	bharatarṣabha	भरत (m.) + ऋषभ (m.) voc.sg. (vocative singular), karmadhāraya cpd. (compound), 'O bull of the Bharatas'	O best of Bharatas

Purport

One in the mode of passion is never satisfied with the position he has already acquired; he hankers to increase his position. If he wants to construct a residential house, he tries his best to have a palatial house, as if he would be able to reside in that house eternally. And he develops a great hankering for sense gratification. There is no end to sense gratification. He always wants to remain with his family and in his house and to continue the process of sense gratification. There is no cessation of this. All these symptoms should be understood as characteristic of the mode of passion.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

12. Greed, absorption, intense efforts in actions and incessant enjoyment of objects arise with an increase of rajas, O best of the Bharata lineage.

Commentary

Greed, absorption in various endeavors (pravṛttiḥ), effort in actions such as building a house, and the non-cessation of enjoyment of objects (aśamaḥ) and desire appear with the increase of rajas.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

12. Attachment to possessions, effort to increase possessions, engaging in strenuous undertakings, inability to withdraw the senses from sense objects, and longing for objects of enjoyment arise with an increase of rajas, O best of Bharata.

Commentary

Lobhaḥ means the tendency of being unable to give up ones possessions. Pravṛttiḥ means the tendency to make efforts to increase ones possessions. Karmaṇām arambhaḥ means to engage in activities such as building ones house. Aśamaḥ means inability of the senses to give up enjoyments of sense objects. Spṛhā means longing for objects. By these characteristics one should know that rajas has increased.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Symptoms of three modes – These verses explain how the effects of the three modes of

material nature, as explained in Texts 14.6 – 14.8, are manifested externally



Focus of Learning

Certain concepts are defined below:

(a) “All gates illuminated by knowledge” (14.11) – Implies

Perception by the senses based on knowledge, in the right position

Clean inside and out

(b) Darkness and inertia implies (14.13)

Not works according to regulative principles

Works whimsically for no purpose

(c) Illusion – Even though he has the capacity to work, he does not endeavor (14.13)

(a) Modes struggle to dominate each other

If one is actually intent on advancing in Krishna consciousness, one has to transcend the mode

“Vasudeva state” – State of pure goodness where one can understand the science of God

(b) How to identify the modes – Depending on the characteristics mentioned in 14.11 – 14.13

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.12 O best of the Bharata dynasty, when the ality of rajas vivrddhe, becomes predominant; etani, these indications; jayante, come into being; lobhah, avarice, the desire to appropriate other's possessions; pravrtih, movement in general; arambhah, undertaking;-of what?-karmanam, of actions; asamah, unrest, lack of tranillity-(i.e.) manifestation of joy, attachment, etc.; and sprha, hankering, desire in general for all things.

Śrī Rāmānujācārya Classical

Translation

14.12 'Greed' is the tendency not to spend one's own property. 'Activity' is the disposition to be active devoid of any purpose. 'Undertaking of works' is engagement in works which yield fruits. 'Unrest' is absence of rest of sense-activities. 'Longing' is the desire for sense objects. These predominate when Rajas has increased. The meaning is that whenever greed etc., prevail, then one should know that Rajas has very much increased.

Śrī Abhinavagupta Classical

Translation

14.12 See Comment under 14.13

Swami Sivananda Classical

Translation

14.12 Greed, activity, the undertaking of actions, restlessness, longing these arise when Rajas is predominant, O Arjuna.

Commentary

14.12 लोभः greed? प्रवृत्तिः activity? आरम्भः the undertaking? कर्मणाम् of actions? अशमः restlessness? स्पृहा longing? रजसि in Rajas? एतानि these? जायन्ते arise? विवृद्धे having become predominant? भरतर्षभ O best of the Bharatas (or O Lord of the Bharatas).Commentary Greed Covetousness Desire to appropriate the property of others a desire to possess more wealth though one has sufficient already.Pravritti Action in general.Asamah Restlessness being agitated by joy? attachment? etc. I will do this and then I wil take up that action. After finishing the second? I will take up the third? and so on. There is no end to the continuity of desire? will and action. This is called Asama or restlessness.Spriha Thirsting or longing for all sensual objects in general.These are the characteristic marks that indicate that Rajas is predominant.Do not mistake Rajasic restlessness or Rajasic movements for Karma Yoga or divine activity. People may say that they are doing selfless service to the world? but if you analyse their motives,there will be the taint of personal desire in some form or other. Many persons cannot sit iet even for a moment. They think that moving about here and there or doing some action or other is to full of life. The Yogi or sage who sits still by calming the mind? who does nothing at all physically? is the most active man in the whole world whereas the man who runs here and there and who is always very busy does nothing at all. This may be paradoxical to you. Very few can comprehend the truth of this statement. Sattva is intense activity. A wheel that revolves very rapidly appears to be at rest. So is Sattva. So is a Sattvic man.

Swami Gambhīrānanda Classical

Translation

14.12 O best of the Bharata dynasty, when rajas becomes predominant, these come into being: avarice, movement, undertaking of actions, unrest and hankering.

Shri Purohit Swami Classical

Translation

14.12 O best of Indians! Avarice, the impulse to act and the beginning of action itself are all due to the dominance of Passion.

Related values & verses

Related values

Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)Vairagya (Detachment / Dispassion)

Related lectures

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Personal Guidance

When rajas increases — greed, restlessness, hankering, ambition, intense activity — these manifest.

Practical Applications

Recognize the felt-sense of rajas: restlessness, hankering.
Don't romanticize rajas as 'productivity.'
Discipline rajas with regulated routine.

Reflection Questions

Where do I label rajas as productivity?
What discipline reduces the actual restlessness?

Analogy

A river in flood — water everywhere, motion everywhere, and no banks to direct it. Rajas swollen is exactly this. The cure is not to stop the water but to remember the banks: routine, vow, regulated time.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.13

↗

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

aprakāśo ’pravṛttiś ca

[aprakaasho ’pravrittish cha]

pramādo moha eva ca

[pramaado moha eva cha]

tamasy etāni jāyante

[tamasy etaani jaayante]

vivṛddhe kuru-nandana

[vivriddhe kuru-nandana]

Word-for-word

aprakāśaḥ — darkness apravṛttiḥ — inactivity ca — and pramādaḥ — madness mohaḥ — illusion eva — certainly ca — also tamasi — the mode of ignorance etāni — these jāyante — are manifested vivṛddhe — when developed kuru - nandana — O son of Kuru .

Blended reading (Sanskrit + English inline)

aprakāśo ’pravṛttiś ca

aprakāśaḥ

darkness

apravṛttiḥ

inactivity

ca

and

pramādo moha eva ca

pramādaḥ

madness

mohaḥ

illusion

eva

certainly

ca

also

tamasy etāni jāyante

tamasi

the mode of ignorance

etāni

these

jāyante

are manifested

vivṛddhe kuru-nandana

vivṛddhe

when developed

kuru - nandana

O son of Kuru .

Important Words

aprakāśaḥ — darkness
A-prakāśa — the deliberate inverse of verse 11's prakāśa. Tamas is not the absence of light in the world; it is the obstruction of light at the body's gates. The diagnosis is local.
apravṛttiḥ — inactivity
A-pravṛtti — not the calm of sattva but the failure-to-engage of tamas. The duty undone, the call unreturned, the practice skipped. Don't confuse it with renunciation — there is no withdrawal here, only collapse.
pramādaḥ — madness, heedlessness
Pramāda again from verse 8 — chronic missing. The Gītā uses the word repeatedly for tamas because the symptom is repeated. The same person misses the same kind of appointment again and again.
mohaḥ — illusion
Moha — the mis-seeing. Identifying matter as self, the temporary as permanent, the means as the end. Tamas's fourth and most dangerous symptom because the previous three are visible to the bystander while moha is invisible to the sufferer.

When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Dominant tamas shows up as fog: nothing is clear (aprakāśa), nothing gets started (apravṛtti), attention slips (pramāda), reality is misread (moha). A mind under tamas does not even know it is under tamas — the deepest fetter.

Further notes (विवरण · Vivaraṇa)

Closes the symptom-triad (14.11–13). Note the symmetric inversions: prakāśa (14.11) ↔ aprakāśa; pravṛtti (14.12) ↔ apravṛtti. Where rajas overflows with activity, tamas under-flows. Moha is singled out as tamas's distinctive crown: not merely error but settled, comfortable wrong-sight. Cross-ref BG 18.25 (tāmasa-karma) and 18.32 (tāmasa-buddhi mistakes adharma for dharma).

Prose order (अन्वय · Anvaya)

हे कुरु-नन्दन! तमसि विवृद्धे अप्रकाशः अप्रवृत्तिः च प्रमादः मोहः च एतानि जायन्ते ।

he kuru-nandana! tamasi vivṛddhe aprakāśaḥ apravṛttiḥ ca pramādaḥ mohaḥ ca etāni jāyante |

O delight of the Kurus, when tamas has grown strong, darkness (of mind), inactivity, heedlessness, and delusion — these arise.

Word split (पदच्छेद · Padaccheda)

अप्रकाशः अप्रवृत्तिः च प्रमादः मोहः एव च । तमसि एतानि जायन्ते विवृद्धे कुरु-नन्दन ॥

aprakāśaḥ apravṛttiḥ ca pramādaḥ mohaḥ eva ca | tamasi etāni jāyante vivṛddhe kuru-nandana ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
अप्रकाशः	aprakāśaḥ	अप्रकाश (m.) nom.sg. (nominative singular), nañ-tatpuruṣa, 'absence of illumination'	darkness of mind
अप्रवृत्तिः	apravṛttiḥ	अप्रवृत्ति (f.) nom.sg. (nominative singular), nañ-tatpuruṣa, 'non-engagement, inertia'	inactivity
च	ca	ind. (indeclinable), 'and'	and
प्रमादः	pramādaḥ	प्रमाद (m.) nom.sg. (nominative singular), 'heedlessness'	heedlessness
मोहः	mohaḥ	मोह (m.) nom.sg. (nominative singular), 'delusion'	delusion
एव	eva	ind. (indeclinable), emphatic	indeed
तमसि	tamasi	तमस् (n.) loc.sg. (locative singular), 'in tamas'	in tamas
एतानि	etāni	dem. (demonstrative) pron. (pronoun) nom.pl. (nominative plural)n., 'these'	these
जायन्ते	jāyante	√जन् pres. (present) 3pl.ātm. (ātmanepada / middle voice), 'arise'	arise
विवृद्धे	vivṛddhe	वि+√वृध् p.p.p. (past passive participle) loc.sg. (locative singular)n., 'when grown strong'	when grown strong
कुरु-नन्दन	kuru-nandana	कुरु (m.) + नन्दन (m.) voc.sg. (vocative singular), tatpuruṣa cpd. (compound), 'O delighter of the Kurus'	O delight of the Kurus

Purport

When there is no illumination, knowledge is absent. One in the mode of ignorance does not work by a regulative principle; he wants to act whimsically, for no purpose. Even though he has the capacity to work, he makes no endeavor. This is called illusion. Although consciousness is going on, life is inactive. These are the symptoms of one in the mode of ignorance.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

13. Absence of discernment, absence of effort, inattention and absorption in the false appear with the increase of tamas, O son of the Kurus.

Commentary

Absence of discrimination, accepting sound and other sense objects not approved by the scriptures (aprakāśaḥ); absence of all effort (apravṛttiḥ); inattention, for example, conviction that one does not have anything when holding it in ones hands (pramādaḥ); and absorption in the wrong or false (mohaḥ) appear with the increase of tamas.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

13. Absence of discernment, aversion to prescribed duties, getting no results from work and absorption in the false appear with the increase of tamas, O son of the Kurus.

Commentary

By lack of knowledge (aprakāśaḥ), by enjoyment of things prohibited by scripture and aversion to prescribed actions (apravṛttiḥ), by lack of awareness (pramādaḥ), such as not noticing something one is holding in ones hand, and by absorption in what is false (moha), one should know that tamas has increased.

Bhūrijana Dāsa Gauḍīya

Commentary

One should be able to place himself and figure out which combination of the modes is affecting him. At different times of a day, different modes may affect us. At 'brahma‑muhurta' time the mode of goodness may be more prevalent. When the sun starts blazing, everyone's blood starts boiling and the mode of passion takes over for a while and then he may feel asleepy and the mode of ignorance takes over. The different modes fight with each other for supremacy, pushing the living entity, controlling him in different ways.

[7. Death in the mode of goodness brings elevation; death in passion brings birth, forcing fruitive engagement; and death in ignorance brings animal birth. (14‑15) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Symptoms of three modes – These verses explain how the effects of the three modes of

material nature, as explained in Texts 14.6 – 14.8, are manifested externally



Focus of Learning

Certain concepts are defined below:

(a) “All gates illuminated by knowledge” (14.11) – Implies

Perception by the senses based on knowledge, in the right position

Clean inside and out

(b) Darkness and inertia implies (14.13)

Not works according to regulative principles

Works whimsically for no purpose

(c) Illusion – Even though he has the capacity to work, he does not endeavor (14.13)

(a) Modes struggle to dominate each other

If one is actually intent on advancing in Krishna consciousness, one has to transcend the mode

“Vasudeva state” – State of pure goodness where one can understand the science of God

(b) How to identify the modes – Depending on the characteristics mentioned in 14.11 – 14.13

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.13 Kuru-nandana, O descendant of the Kuru dynasty; when the ality of tamas vivrddhe, predominates; etani, these indications; eva, surely; jayante, come into being; extreme aprakasah, non-discrimination; and apravrttih, inactivity; its [i.e. of non-discrimination.] effects, pramadah, in-advertence; and mohah, delusion, i.e. stupidity, which is a from of non-discrimination. Whatever result is achieved even after death, that is also owing to attachment and desire; every-thing is certainly caused by the alities. By way of showing this the Lord says:

Śrī Rāmānujācārya Classical

Translation

14.13 'Non-illumination' is the absence of knowledge. 'Inactivity' is immovableness. 'Negligence' is inadvertence resulting in works that should not be done. 'Delusion' is wrong knowledge. These arise when Tamas waxes strong. By these, one should know that the Tamas has increased very much.

Śrī Abhinavagupta Classical

Translation

14.11-13 Sarva-etc. upto kurunandana. In all the gates : in all the sense-organs. Greed etc., are born in succession when the Rajas dominates. Similarly, absence of mental illumination and so on arise in succession only at the time of the increase of the Tamas.

Swami Sivananda Classical

Translation

14.13 Darkness, inertness, heedlessness and delusion these arise when Tamas is predominant, O Arjuna.

Commentary

14.13 अप्रकाशः darkness? अप्रवृत्तिः inertness? च and? प्रमादः heedlessness? मोहः delusion? एव even? च and? तमसि in inertia? एतानि these? जायन्ते arise? विवृद्धे have become prdominant? कुरुनन्दन O descendant of Kuru (Arjuna).Commentary When Tamas increases? darkness? a desire to do nothing? forgetfulness of ones duties and confusion ome into existence.Darkness Absence of discrimination.Apravritti Inertness extreme inactivity.Pramada (heedlessness) and Moha (delusion) are the effects of darkness. These are the characteristics or marks which indicate that Tamas is predominant. Tamas is a great stumbling block to spiritual progress and success in any walk of life. It must be destroyed at all costs. People mistake Tamas for Sattva or Santi (peace). They take the Tamasic man for a silent Yogi All is Prarabdha Everything is Maya There is no world Why should I work Work will bind me. I am Brahman. This is not spirituality but pure and thick Tamas.

Swami Gambhīrānanda Classical

Translation

14.13 O descendant of the Kuru dynasty, when tamas predominates these surely [i.e. without exception.-M.S.] come into being: non-discrimination and inactivity, inadvertence and delusion.

Shri Purohit Swami Classical

Translation

14.13 Darkness, stagnation, folly and infatuation are the result of the dominance of Ignorance, O joy of the Kuru-clan!

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)

Related verses

BG 6.16 BG 16.7 BG 18.25 SB 11.25.3 SB 3.26.24 SB 7.15.22 CC Madhya 22.118 CC Ādi 3.99 CC Madhya 19.148 Kaṭha Upaniṣad 1.2.5Muṇḍaka Upaniṣad 1.2.8

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Personal Guidance

When tamas predominates — darkness, inertia, madness, illusion — these manifest.

Practical Applications

Recognize the felt-sense of tamas: heaviness, dullness, escape impulse.
Don't gaslight yourself ('I'm just tired').
Apply sattvic disciplines (early rising, light food, association) to break it.

Reflection Questions

When did I last gaslight myself about tamas?
What discipline would break it?

Analogy

A house with all the windows boarded up at noon — dark inside though the sun is high. Tamas is exactly this self-inflicted shutting. The light has not gone anywhere; the windows have.

Stories

Ajāmila's collapse

Ajāmila of the Bhāgavatam was a learned brāhmaṇa who, falling in with a fallen woman, descended through every door of tamas — aprakāśa, apravṛtti in his duties, pramāda in his vows, moha in his identifications. He named his youngest son Nārāyaṇa, but every other faculty had been boarded up.

The verse's four symptoms describe Ajāmila's middle years exactly. The story's mercy comes only at his deathbed call — meanwhile, the long descent is a verse-thirteen case study.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.14

↗

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

yadā sattve pravṛddhe tu

[yadaa sattve pravriddhe tu]

pralayaṁ yāti deha-bhṛt

[pralayam yaati deha-bhrit]

tadottama-vidāṁ lokān

[tadottama-vidaam lokaan]

amalān pratipadyate

[amalaan pratipadyate]

Word-for-word

yadā — when sattve — the mode of goodness pravṛddhe — developed tu — but pralayam — dissolution yāti — goes deha - bhṛt — the embodied tadā — at that time uttama - vidām — of the great sages lokān — the planets amalān — pure pratipadyate — attains .

Blended reading (Sanskrit + English inline)

yadā sattve pravṛddhe tu

yadā

when

sattve

the mode of goodness

pravṛddhe

developed

tu

but

pralayaṁ yāti deha-bhṛt

pralayam

dissolution

yāti

goes

deha - bhṛt

the embodied

tadottama-vidāṁ lokān

tadā

at that time

uttama - vidām

of the great sages

lokān

the planets

amalān pratipadyate

amalān

pure

pratipadyate

attains .

Important Words

sattve pravṛddhe — when goodness has developed
Locative absolute. Not just dying-while-sattvic, but dying when sattva is in mature, developed condition. The chapter has been careful to distinguish bare sattva from vivṛddha sattva (v. 11). It is the developed form that the verse rewards.
pralayam yāti — goes to dissolution
Pralaya here means the individual's death, not cosmic dissolution — though the word's larger sense lingers. Death is a small pralaya. The same logic that runs sarga (v. 2) runs every individual exit.
deha-bhṛt — the embodied one
Deha-bhṛt — bearer-of-body. Kṛṣṇa keeps the soul and the body terminologically distinct. The soul bears the body; it is not the body. This word at the moment of death is doing precise work.
uttama-vidām lokān amalān — the pure planets of those who know the highest
Three loaded words. Uttama-vid: knowers of the supreme. Amala: stainless. Loka: world. Sattvic death lands the soul among the company of the highest knowers, in stainless realms. Company at death is a function of mode at death.

When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

How one dies depends on which guṇa was ascendant at the end. Dying in sattva, the soul is lifted to the pure, luminous worlds inhabited by those who knew the supreme — a post-mortem report card on inner life.

Further notes (विवरण · Vivaraṇa)

First of the destination-verses (14.14–15, 18). Three after-deaths matched to three guṇas. 'Uttama-vidām lokān amalān' suggests svarga-and-above — the heavens of the ṛṣis. Note that even sattvic destination is intra-saṁsāric: a beautiful future birth, not mokṣa. Cross-ref BG 8.6 (whatever state of being at death, one attains), and 6.41 (yoga-bhraṣṭa goes to śucīnāṁ śrīmatāṁ gehe).

Prose order (अन्वय · Anvaya)

यदा तु सत्त्वे प्रवृद्धे देह-भृत् प्रलयं याति, तदा उत्तम-विदां अमलान् लोकान् प्रतिपद्यते ।

yadā tu sattve pravṛddhe deha-bhṛt pralayaṃ yāti, tadā uttama-vidāṃ amalān lokān pratipadyate |

But when, with sattva grown strong, the embodied one undergoes dissolution (dies), he then attains the spotless worlds of those who know the highest.

Word split (पदच्छेद · Padaccheda)

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देह-भृत् । तदा उत्तम-विदां लोकान् अमलान् प्रतिपद्यते ॥

yadā sattve pravṛddhe tu pralayaṃ yāti deha-bhṛt | tadā uttama-vidāṃ lokān amalān pratipadyate ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
यदा	yadā	ind. (indeclinable), 'when'	when
सत्त्वे	sattve	सत्त्व (n.) loc.sg. (locative singular), 'in sattva'	in sattva
प्रवृद्धे	pravṛddhe	प्र+√वृध् p.p.p. (past passive participle) loc.sg. (locative singular)n., 'fully developed'	fully grown
तु	tu	ind. (indeclinable), 'but, indeed'	but
प्रलयम्	pralayam	प्रलय (m.) acc.sg. (accusative singular), 'dissolution, death'	death
याति	yāti	√या pres. (present) 3sg.par. (parasmaipada / active voice), 'goes to, undergoes'	goes to
देह-भृत्	deha-bhṛt	देह (m./n.) + भृत् (adj. from √भृ) nom.sg. (nominative singular)m., upapada cpd. (compound), 'body-bearer, embodied one'	embodied one
तदा	tadā	ind. (indeclinable), 'then'	then
उत्तम-विदाम्	uttama-vidām	उत्तम (adj.) + विद् (adj. from √विद्) gen.pl. (genitive plural), upapada cpd. (compound), 'of those who know the highest'	of the knowers of the highest
लोकान्	lokān	लोक (m.) acc.pl. (accusative plural), 'worlds, planes'	worlds
अमलान्	amalān	अमल (adj.) acc.pl. (accusative plural)m., 'spotless, pure'	spotless
प्रतिपद्यते	pratipadyate	प्रति+√पद् pres. (present) 3sg.ātm. (ātmanepada / middle voice), 'attains, arrives at'	attains

Purport

One in goodness attains higher planetary systems, like Brahmaloka or Janaloka, and there enjoys godly happiness. The word amalān is significant; it means “free from the modes of passion and ignorance.” There are impurities in the material world, but the mode of goodness is the purest form of existence in the material world. There are different kinds of planets for different kinds of living entities. Those who die in the mode of goodness are elevated to the planets where great sages and great devotees live.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

14. When a person with predominance of sattva dies, he attains the pure planets of the worshippers of Brahmā.

Commentary

When a person with a predominance of sattva dies (pralayaṁ yati), he attains the pure worlds of the worshipers of Hiraṇyagarbha (uttamā-vidām) and others, worlds which give happiness. The word uttama vidam means “of those who attain (vindanti) the supreme (uttama).”

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

14. When a person with predominance of sattva dies, he attains the pure planets of the worshippers of Brahmā.

Commentary

Two verses describe the particular results of the dominant guṇa at the time of death. With dominance of sattva when the jīva (deha bhṛt) dies, he attains the places of heavenly enjoyment of the worshippers of Hiraṇyagarbha and others (uttama vidām), with absence of contamination (amalān) of rajas and tamas.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Death in different modes

Texts 14.16* – 14.18*

COMMON THEME: Results of actions in different modes (Covered in Summarized Theme 14A above)

Focus of Learning

(a) Mode of passion results in misery

e.g. Building a skyscraper requires so much toil and misery for little happiness

One may experience so-called mental happiness e.g. I have this house or money

(b) Mode of Ignorance

Ignorance leads to misery – Examples:

Performer is without knowledge and therefore all activities lead to misery and next life is animal life

Animal life is always miserable but under illusion one does not understand this

Grossest type of ignorance – Slaughtering poor animals for the taste of tongue - especially cow killing is most vicious

Ref. Rg Veda – Killing cow after taking its milk is the grossest ignorance

(c) WARNING! Human society is advancing in the wrong direction

Ref. Vishnu Purana – “Namo brahmanya”

Brahmanas are the symbol of spiritual education

Cows are the symbol of most valuable food. They are very dear to Krishna

“Real advancement of civilization” implies that Brahamans and cows must be given all protection

Modern human society – spiritual knowledge is neglected, cow killing is encouraged

(d) Suggested solution: All nations should take care to provide the easiest process, Krishna

consciousness, to save humanity from the greatest danger

(a) Death in mode of goodness (14.14)

“Amalan” – indicates free from mode of passion and ignorance

Mode of goodness – Purest form of existence in material world

(b) Death in mode of passion and ignorance (14.15)

Establishes that after human life that soul can also go down to lower existence

This refutes that one can never go down from human life

Aim of human life

Take to mode of goodness

Take to good association

Gradually transcend all the three modes and situate yourself in Krishna consciousness

(a) According to the degree of goodness one can go to different upper planetary systems

(b) Passion is usually mixed, between goodness and ignorance

Even if pure passion, one remains on earth as a king or a rich man

Otherwise may go down

May go mad in the next life

One cannot forcibly go to higher planets

(c) Mode of Ignorance

Lowest Quality

Result is very risky

According to the degree one comes to any of the 8 million species

“Tamasah” – Those who continue to stay in ignorance without rising to the higher modes have a very dark future

(d) Krishna consciousness is the “System and opportunity to elevate to higher mode of goodness”

(a) How does Krishna consciousness help

One will develop the mode of goodness in this society

People will see things as they are

(b) Mode of ignorance – One does not see things as they are because ‘no education’ makes one

irresponsible e.g. one does not see the equal and opposite reactions of animal killing

(c) How to stop irresponsible activities and benefit the current civilization

Educate to stop irresponsible behavior

Education makes them sober and one knows things as they are

Then one becomes happy and prosperous

(d) What if all do not take to this education

Even if a certain percentage develops Krishna consciousness and become situated in the mode of goodness, then there is peace and prosperity all over

Otherwise under passion there will be no peace and prosperity

Makes one greedy and unlimited hankering for sense enjoyment

Even if one has money, he will neither be happy nor have peace of mind because under the mode of passion his profession and occupation are very troublesome

Devise so many plans and schemes to acquire money to maintain his status quo.

And ignorance makes one mad, distressed by various circumstances one takes shelter of intoxications and sinks further down – future is very dark

(e) Happiness is only possible in the mode of goodness by practicing Krishna consciousness; not just

by earning money

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.14 Yada, when; deha-bhrt, an embodied one, the soul; yati, undergoes; pralayam, death; sattve pravrddhe, while sattva is predominant; tu, exclusively; [Tu is used to exclude rajas and tamas.-S.] tada, then; pratipadyate, he attains, i.e. gains; the amalan, tainless, stainless; lokan, worlds; [The worlds of Brahma, etc., which are free from the impurity of predominance either of rajas or tamas.] uttamavidam, of those who know the highest, i.e. of those who have known the principles-mahat and the rest.

Śrī Rāmānujācārya Classical

Translation

14.14 When the 'Sattva prevails' i.e., while the Sattva continues to be prevalent, if the embodies self meets with death, It reaches the pure worlds, i.e., regions conducive to the knowledge of the self. The purport is this: If Satva preponderates in a person at the time of death, he will be rorn in the families of those who have the knowledge of the self, and thus be alified to perform auspicious acts which are the means of attaining the true knowledge of the self.

Śrī Abhinavagupta Classical

Translation

14.14 See Comment under 14.15

Swami Sivananda Classical

Translation

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

Commentary

14.14 यदा when? सत्त्वे in Sattva? प्रवृद्धे having become predominant? तु verily? प्रलयम् death? याति meets? देहभृत् the embodied one? तदा then? उत्तमविदाम् of the knowers of the Highest? लोकान् to the worlds? अमलान् of the spotless? प्रतिपद्यते (he) attains.Commentary Lokan Amalan Sptless worlds Brahmaloka and the like where Rajas and Tamas never predominate.The Highest Deities such as Hiranyagarbha.

Swami Gambhīrānanda Classical

Translation

14.14 When an embodied one undergoes death while sattva is exclusively prodominant, then he attains the taintless worlds of those who know the highest (entities).

Shri Purohit Swami Classical

Translation

14.14 When Purity prevails, the soul on quitting the body passes on to the pure regions where live those who know the Highest.

Related values & verses

Related values

Anahankarah (Freedom from False Ego)

Related verses

BG 6.41 BG 8.24 BG 9.25 SB 11.25.22 SB 3.32.2 SB 4.12.26 CC Madhya 19.152 CC Madhya 22.26 CC Madhya 24.141 Kaṭha Upaniṣad 1.3.7Chāndogya Upaniṣad 5.10.1

Concepts

Tamas

Study Q&A referencing this verse

Sciences essays referencing this verse

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Personal Guidance

If one dies in sattva, he attains the pure higher planets of the wise.

Practical Applications

Cultivate sattva approaching the time of death.
Treat each evening's lying-down as practice.
Don't let tamas dominate the late hours.

Reflection Questions

What is my evening mode usually?
What would steady sattva at evening change?

Analogy

The last note of a song decides which key the next song will be in. Death is that last note. Whichever mode is sounding at the end determines the next composition entirely.

Stories

Bhīṣma on the bed of arrows

Lying pierced through on Kurukṣetra, awaiting the uttarāyaṇa, Bhīṣma did not lapse into pain-tamas or into grief-rajas. He spent his final weeks in unbroken sattva: instructing Yudhiṣṭhira on dharma, glorifying Kṛṣṇa, mind fixed on the Lord.

When the moment came he gave up his body deliberately, in the mode of goodness, and the tradition records his attainment of the higher realms. The verse made flesh: deha-bhṛt in sattve pravṛddha, uttama-vidām lokān prāpta.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.15

↗

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

rajasi pralayaṁ gatvā

[rajasi pralayam gatvaa]

karma-saṅgiṣu jāyate

[karma-sangishu jaayate]

tathā pralīnas tamasi

[tathaa praleenas tamasi]

mūḍha-yoniṣu jāyate

[moodha-yonishu jaayate]

Word-for-word

rajasi — in passion pralayam — dissolution gatvā — attaining karma - saṅgiṣu — in the association of those engaged in fruitive activities jāyate — takes birth tathā — similarly pralīnaḥ — being dissolved tamasi — in ignorance mūḍha - yoniṣu — in animal species jāyate — takes birth .

Blended reading (Sanskrit + English inline)

rajasi pralayaṁ gatvā

rajasi

in passion

pralayam

dissolution

gatvā

attaining

karma-saṅgiṣu jāyate

karma - saṅgiṣu

in the association of those engaged in fruitive activities

jāyate

takes birth

tathā pralīnas tamasi

tathā

similarly

pralīnaḥ

being dissolved

tamasi

in ignorance

mūḍha-yoniṣu jāyate

mūḍha - yoniṣu

in animal species

jāyate

takes birth .

Important Words

karma-saṅgiṣu — among those attached to fruitive work
Locative plural — the company one is reborn into. Not 'a slightly less spiritual family' but specifically the company of result-chasers. Rajas at death buys re-entry into rajas community.
pralīnaḥ — being dissolved
Pra-lī — to be merged, dissolved. The same root as pralaya. The verse uses the strong form for the tamasic death: not just exiting but being dissolved into tamas, as a drop dissolved in ink.
mūḍha-yoniṣu — in the wombs of the deluded (animal species)
Mūḍha — bewildered, dull. The traditional gloss is 'animal kingdom' because animals are characterized by limited discrimination. The verse is sober: tamasic death is not neutral. The yoni it leads to is structurally less capable of escape.
jāyate — takes birth
Present passive — keeps happening. The verse is not a one-time threat; it is a description of an ongoing law that operates at every death across every kalpa. Memorize it and let it shape the evenings of life.

When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Two more after-death trajectories: dying in rajas drops you among busy, restless humans who keep grasping; dying in tamas plunges you into mūḍha-yoni — animal, plant, or other befogged species. Each guṇa is its own gravity.

Further notes (विवरण · Vivaraṇa)

Pairs with 14.14 to cover the rajas and tamas trajectories. 'Karma-saṅgiṣu jāyate' — not necessarily 'bad' birth, but birth into restless action and fresh karmic entanglement. 'Mūḍha-yoniṣu' classically glosses as sub-human species (animals, birds, etc.) where spiritual progress is impossible until human birth returns. Cross-ref BG 14.18 (ūrdhva / madhya / adhaḥ) and 16.19–20 (āsurī yoniḥ).

Prose order (अन्वय · Anvaya)

रजसि प्रलयं गत्वा कर्म-सङ्गिषु जायते; तथा तमसि प्रलीनः मूढ-योनिषु जायते ।

rajasi pralayaṃ gatvā karma-saṅgiṣu jāyate; tathā tamasi pralīnaḥ mūḍha-yoniṣu jāyate |

Having gone to death in rajas, one is born among those attached to action; similarly, dissolved in tamas, one is born in deluded (subhuman) wombs.

Word split (पदच्छेद · Padaccheda)

रजसि प्रलयं गत्वा कर्म-सङ्गिषु जायते । तथा प्रलीनः तमसि मूढ-योनिषु जायते ॥

rajasi pralayaṃ gatvā karma-saṅgiṣu jāyate | tathā pralīnaḥ tamasi mūḍha-yoniṣu jāyate ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
रजसि	rajasi	रजस् (n.) loc.sg. (locative singular), 'in rajas'	in rajas
प्रलयम्	pralayam	प्रलय (m.) acc.sg. (accusative singular), 'death, dissolution'	death
गत्वा	gatvā	√गम् abs. (absolutive), 'having gone'	having gone
कर्म-सङ्गिषु	karma-saṅgiṣu	कर्मन् (n.) + सङ्गिन् (adj.) loc.pl. (locative plural)m., upapada cpd. (compound), 'among those attached to action'	among action-attached
जायते	jāyate	√जन् pres. (present) 3sg.ātm. (ātmanepada / middle voice), 'is born'	is born
तथा	tathā	ind. (indeclinable), 'similarly'	similarly
प्रलीनः	pralīnaḥ	प्र+√ली p.p.p. (past passive participle) nom.sg. (nominative singular)m., 'dissolved, ended'	dissolved
तमसि	tamasi	तमस् (n.) loc.sg. (locative singular), 'in tamas'	in tamas
मूढ-योनिषु	mūḍha-yoniṣu	मूढ (adj.) + योनि (f.) loc.pl. (locative plural), karmadhāraya cpd. (compound), 'in deluded wombs'	in deluded wombs

Purport

Some people have the impression that when the soul reaches the platform of human life it never goes down again. This is incorrect. According to this verse, if one develops the mode of ignorance, after his death he is degraded to an animal form of life. From there one has to again elevate himself, by an evolutionary process, to come again to the human form of life. Therefore, those who are actually serious about human life should take to the mode of goodness and in good association transcend the modes and become situated in Kṛṣṇa consciousness. This is the aim of human life. Otherwise, there is no guarantee that the human being will again attain to the human status.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

15. He who dies in the mode of rajas attains a position among persons attached to work. He who dies in the mode of tamas is born in the wombs of the foolish.

Commentary

Those who die in the mode of rajas are born among men attached to work (karma-saṅgiṣu).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

15. He who dies in the mode of rajas attains a position among persons attached to work. He who dies in the mode of tamas is born in the wombs of the lower species.

Commentary

Dying with a predominance of rajas, a person is born among men attached to kāmya karmas [Note: Kāmya karmas are scripturally ordained acts which are optional, performed for fulfilling personal desires ,such as begetting children or gaining wealth.] (karma saṅgiṣu). Dying with a predominance of tamas, a person is born among animal species or something similar.

Bhūrijana Dāsa Gauḍīya

Commentary

Next will be the result of actions in the modes. It is quite a thorough description of how the modes of material nature control those in the material world and they push them, their destinations are going to be...

[8. Actions in goodness result in piety, seeing things as they are, and life on heavenly planets; actions in passion result in misery, greed and life on earthly planets; and actions in ignorance result in foolishness, madness, illusion, and life in hell. (16‑18) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Death in different modes

Texts 14.16* – 14.18*

COMMON THEME: Results of actions in different modes (Covered in Summarized Theme 14A above)

Focus of Learning

(a) Mode of passion results in misery

e.g. Building a skyscraper requires so much toil and misery for little happiness

One may experience so-called mental happiness e.g. I have this house or money

(b) Mode of Ignorance

Ignorance leads to misery – Examples:

Performer is without knowledge and therefore all activities lead to misery and next life is animal life

Animal life is always miserable but under illusion one does not understand this

Grossest type of ignorance – Slaughtering poor animals for the taste of tongue - especially cow killing is most vicious

Ref. Rg Veda – Killing cow after taking its milk is the grossest ignorance

(c) WARNING! Human society is advancing in the wrong direction

Ref. Vishnu Purana – “Namo brahmanya”

Brahmanas are the symbol of spiritual education

Cows are the symbol of most valuable food. They are very dear to Krishna

“Real advancement of civilization” implies that Brahamans and cows must be given all protection

Modern human society – spiritual knowledge is neglected, cow killing is encouraged

(d) Suggested solution: All nations should take care to provide the easiest process, Krishna

consciousness, to save humanity from the greatest danger

(a) Death in mode of goodness (14.14)

“Amalan” – indicates free from mode of passion and ignorance

Mode of goodness – Purest form of existence in material world

(b) Death in mode of passion and ignorance (14.15)

Establishes that after human life that soul can also go down to lower existence

This refutes that one can never go down from human life

Aim of human life

Take to mode of goodness

Take to good association

Gradually transcend all the three modes and situate yourself in Krishna consciousness

(a) According to the degree of goodness one can go to different upper planetary systems

(b) Passion is usually mixed, between goodness and ignorance

Even if pure passion, one remains on earth as a king or a rich man

Otherwise may go down

May go mad in the next life

One cannot forcibly go to higher planets

(c) Mode of Ignorance

Lowest Quality

Result is very risky

According to the degree one comes to any of the 8 million species

“Tamasah” – Those who continue to stay in ignorance without rising to the higher modes have a very dark future

(d) Krishna consciousness is the “System and opportunity to elevate to higher mode of goodness”

(a) How does Krishna consciousness help

One will develop the mode of goodness in this society

People will see things as they are

(b) Mode of ignorance – One does not see things as they are because ‘no education’ makes one

irresponsible e.g. one does not see the equal and opposite reactions of animal killing

(c) How to stop irresponsible activities and benefit the current civilization

Educate to stop irresponsible behavior

Education makes them sober and one knows things as they are

Then one becomes happy and prosperous

(d) What if all do not take to this education

Even if a certain percentage develops Krishna consciousness and become situated in the mode of goodness, then there is peace and prosperity all over

Otherwise under passion there will be no peace and prosperity

Makes one greedy and unlimited hankering for sense enjoyment

Even if one has money, he will neither be happy nor have peace of mind because under the mode of passion his profession and occupation are very troublesome

Devise so many plans and schemes to acquire money to maintain his status quo.

And ignorance makes one mad, distressed by various circumstances one takes shelter of intoxications and sinks further down – future is very dark

(e) Happiness is only possible in the mode of goodness by practicing Krishna consciousness; not just

by earning money

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.15 Pralayam gatva, when one does; rajasi, while the ality of rajas predominates; jayate, he is born; karma-sangisu, among people attached to activity, among human beings having attachment to work. Tatha, similarly, in that very way; pralinah, when one dies; tamasi, while tamas predominates; jayate, he takes birth; mudha-yonisu, among the stupid species, such as animals etc. A summary of the idea of the preceding (three) verses is being stated:

Śrī Rāmānujācārya Classical

Translation

14.15 (a) Meeting with death when Rajas is preponderant, one is rorn in the families of those who act for the sake of fruits for themselves. Being rorn in such families, he becomes alified to perform auspicious acts which constitute the way for attaining heaven and the like. (b) Similarly, one who dies when Tamas is preponderant is born in the wombs of beings lacking in intelligence, namely, in the wombs of dogs, pigs etc. The meaning is that he is rorn as one incapable of realising any human end.

Śrī Abhinavagupta Classical

Translation

14.14-15 Yada etc. Rajasi etc. When the Sattva is predominantly on the increase on account of increase on account on account of incessantly practising actions of the Sattva throughout the entire life-at that [time] having met dissolution [of body], one attains the auspicious worlds. Likewise whosoever has practised throughout his life the activities of the Rajas, he, by his [last] journey attains manhood for mixed enjoyment. Likewise : i.e. in the same order, if one practises action of the Tamas alone by one's entire life, then [on his death] he is rorn in the bodies of the hell, of the animals, of the trees and so on. Those, who explain [the passage under study to the effect] : 'These results [are for him in whom] the Sattva etc., have predominantly increased only at the time of death' - these commentators have not correctly entered into (grasped) the behaviour of the embodied. For, nothing but delusion arises, by all means at the last moment, without exception in the case of one and all. However, with regard to our explanation [given above] these passages and other verses (Ch. VIII, 5ff) speak in one voice.

Swami Sivananda Classical

Translation

14.15 Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the senseless.

Commentary

14.15 रजसि in Rajas? प्रलयम् death? गत्वा meeting? कर्मसङ्गिषु among those attached to action? जायते (he) is born? तथा so? प्रलीनः dying? तमसि in inertia? मूढयोनिषु in the wombs of the senseless? जायते (he) is born.Commentary Meeting with death in Rajas If he dies when Rajas is predominant in him? he is born among men who are attached to action. If he dies when Tamas is fully predominant in him? he takes birth in ignorant species such as cattle? birds? beasts or insects.He may take his birth amongst the dull and the stupid or the lowest grades of human beings. He need not take the body of an animal. This is the view of some persons.

Swami Gambhīrānanda Classical

Translation

14.15 When one dies while rajas predominates, he is born among people attached to activity. Similarly, when one dies while tamas predominates, he takes birth among the stupid species.

Shri Purohit Swami Classical

Translation

14.15 When Passion prevails, the soul is reborn among those who love activity; when Ignorance rules, it enters the wombs of the ignorant.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 9.21 BG 8.6 BG 15.8 SB 11.25.22 SB 3.32.3 SB 5.26.13 CC Madhya 19.138 CC Madhya 20.118 CC Madhya 22.26 Kaṭha Upaniṣad 1.2.6Chāndogya Upaniṣad 5.10.7

Study Q&A referencing this verse

Sciences essays referencing this verse

6. The Science of Material Life

Related lectures

BG 14 14-15 - Vraja Chandra Prabhu - ISKCON Chowpatty 2009-12-20
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His Grace Balaram Shakti Prabhu· English
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His Grace Rasika Govinda Prabhu· 2018-02-18· Tamil
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His Grace Ravindra Svarupa Prabhu· 2004-03-14· English
Bhakti Vikas Sw BG 14-15-18 - Beware you may not become an Animal - 2008 Gujarat
His Holiness Bhakti Vikas Swami· English
VedavyasaPSW BG 14-15-19 - Sunday Feast Lecture - 2016-07-31 Vancouver
His Holiness Vedavyasa Priya Swami· 2016-07-31· English

Personal Guidance

If one dies in rajas, he is born among those engaged in fruitive activity; in tamas, he takes birth in the animal kingdom.

Practical Applications

Take seriously the consequences of dominant mode at death.
Use this verse for daily mode-vigilance.
Cultivate sattva or transcendence.

Reflection Questions

Which mode would dominate if I died today?
What does that ask of me?

Analogy

Water seeks its own level. Whatever the mode at death is, the next birth seeks that level — rajas finds its way to a rajasic household, tamas finds its way to a tamasic womb. Gravity is precise.

Stories

Bharata Mahārāja and the deer

The great Bharata, having renounced empire for tapas, allowed his mind in his last hours to settle on the orphaned deer he had been raising. At death the mind was caught on the deer — not in tamas exactly, but in attached rajas-tinged saṅga. The next birth was as a deer.

The Bhāgavatam preserves the episode as the canonical commentary on this verse. Even a great sage paid the consequence of mode-at-death. The same principle is impartial.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.16

↗

कर्मण: सुकृतस्याहु: सात्त्विकं निर्मलं फलम् । रजसस्तु फलं दु:खमज्ञानं तमस: फलम् ॥ १६ ॥

karmaṇaḥ sukṛtasyāhuḥ

[karmanah sukritasyaahuh]

sāttvikaṁ nirmalaṁ phalam

[saattvikam nirmalam phalam]

rajasas tu phalaṁ duḥkham

[rajasas tu phalam duhkham]

ajñānaṁ tamasaḥ phalam

[ajnaanam tamasah phalam]

Word-for-word

karmaṇaḥ — of work su - kṛtasya — pious āhuḥ — is said sāttvikam — in the mode of goodness nirmalam — purified phalam — the result rajasaḥ — of the mode of passion tu — but phalam — the result duḥkham — misery ajñānam — nonsense tamasaḥ — of the mode of ignorance phalam — the result .

Blended reading (Sanskrit + English inline)

karmaṇaḥ sukṛtasyāhuḥ

karmaṇaḥ

of work

su - kṛtasya

pious

āhuḥ

is said

sāttvikaṁ nirmalaṁ phalam

sāttvikam

in the mode of goodness

nirmalam

purified

phalam

the result

rajasas tu phalaṁ duḥkham

rajasaḥ

of the mode of passion

tu

but

phalam

the result

duḥkham

misery

ajñānaṁ tamasaḥ phalam

ajñānam

nonsense

tamasaḥ

of the mode of ignorance

phalam

the result .

Important Words

su-kṛtasya — well-done, pious
Sukṛta — literally 'well-made'. Used in the Vedas for action that is right both technically (procedure followed) and morally (intent clean). Such karma produces sattvic fruit. The verse is precise: only sukṛta karma yields nirmala phala. Mere busyness does not.
nirmalam phalam — purified result
Nir-mala — stainless. The fruit of sattvic action carries no after-pollution; one is not contaminated by enjoying it. Compare with the rajasic fruit, duḥkham — built into the result is the misery.
duḥkham — misery
The rajasic actor expects pleasure as the fruit; the verse cuts that promise. The actual fruit, the chapter testifies, is duḥkha. Even when the rajasic project succeeds, the success-tasted is misery-shaped. Built into the fruit is the after-taste.
ajñānam tamasaḥ phalam — the result of tamas is nonsense
A-jñāna — not-knowing. The fruit of tamasic action is more tamas: deeper confusion, less light. A self-reinforcing loop. The verse names tamas's most cruel feature — its product feeds its cause.

The result of pious action is pure and is said to be in the mode of goodness. But action done in the mode of passion results in misery, and action performed in the mode of ignorance results in foolishness.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Action is not karmically neutral — it inherits the texture of the guṇa under which it is done. Sattvic deeds yield clean satisfaction; rajasic deeds, however successful, leave a residue of pain; tamasic deeds deepen the very darkness that produced them.

Further notes (विवरण · Vivaraṇa)

Shifts from rebirth-destination (14.14–15) to immediate karmic harvest. The triad sukhaṁ/duḥkhaṁ/ajñānam tracks the felt fruits of action. Note that 'rajasaḥ phalaṁ duḥkham' subverts worldly intuition: rajas promises pleasure but delivers misery, because tṛṣṇā is never quenched. Cross-ref BG 5.22 ('saṁsparśajā ye bhogāḥ … duḥkha-yonayaḥ') and 18.7–9 (sāttvic/rājasa/tāmasa tyāga).

Prose order (अन्वय · Anvaya)

सुकृतस्य कर्मणः फलं सात्त्विकं निर्मलम् आहुः; रजसः तु फलं दुःखम्, तमसः फलम् अज्ञानम् ।

sukṛtasya karmaṇaḥ phalaṃ sāttvikaṃ nirmalam āhuḥ; rajasaḥ tu phalaṃ duḥkham, tamasaḥ phalam ajñānam |

(The wise) call the fruit of well-done action sāttvic and stainless; but the fruit of rajas is suffering, and the fruit of tamas is ignorance.

Word split (पदच्छेद · Padaccheda)

कर्मणः सुकृतस्य आहुः सात्त्विकं निर्मलं फलम् । रजसः तु फलं दुःखम् अज्ञानं तमसः फलम् ॥

karmaṇaḥ sukṛtasya āhuḥ sāttvikaṃ nirmalaṃ phalam | rajasaḥ tu phalaṃ duḥkham ajñānaṃ tamasaḥ phalam ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
कर्मणः	karmaṇaḥ	कर्मन् (n.) gen.sg. (genitive singular), 'of action'	of action
सुकृतस्य	sukṛtasya	सुकृत (adj., p.p.p. (past passive participle) of √कृ with सु-) gen.sg. (genitive singular)n., 'well-done'	well-done
आहुः	āhuḥ	√अह्/ब्रू perf. (perfect) 3pl.par. (parasmaipada / active voice), 'they say, declare'	they call
सात्त्विकम्	sāttvikam	सात्त्विक (adj.) acc.sg. (accusative singular)n., 'pertaining to sattva'	sāttvic
निर्मलम्	nirmalam	निर्मल (adj.) acc.sg. (accusative singular)n., bahuvrīhi 'stainless'	stainless
फलम्	phalam	फल (n.) acc.sg. (accusative singular), 'fruit'	fruit
रजसः	rajasaḥ	रजस् (n.) gen.sg. (genitive singular), 'of rajas'	of rajas
तु	tu	ind. (indeclinable), 'but'	but
दुःखम्	duḥkham	दुःख (n.) nom.sg. (nominative singular), 'suffering'	suffering
अज्ञानम्	ajñānam	अज्ञान (n.) nom.sg. (nominative singular), 'ignorance'	ignorance
तमसः	tamasaḥ	तमस् (n.) gen.sg. (genitive singular), 'of tamas'	of tamas

Purport

The result of pious activities in the mode of goodness is pure. Therefore the sages, who are free from all illusion, are situated in happiness. But activities in the mode of passion are simply miserable. Any activity for material happiness is bound to be defeated. If, for example, one wants to have a skyscraper, so much human misery has to be undergone before a big skyscraper can be built. The financier has to take much trouble to earn a mass of wealth, and those who are slaving to construct the building have to render physical toil. The miseries are there. Thus Bhagavad-gītā says that in any activity performed under the spell of the mode of passion, there is definitely great misery. There may be a little so-called mental happiness – “I have this house or this money” – but this is not actual happiness. As far as the mode of ignorance is concerned, the performer is without knowledge, and therefore all his activities result in present misery, and afterwards he will go on toward animal life. Animal life is always miserable, although, under the spell of the illusory energy, māyā, the animals do not understand this. Slaughtering poor animals is also due to the mode of ignorance. The animal killers do not know that in the future the animal will have a body suitable to kill them. That is the law of nature. In human society, if one kills a man he has to be hanged. That is the law of the state. Because of ignorance, people do not perceive that there is a complete state controlled by the Supreme Lord. Every living creature is a son of the Supreme Lord, and He does not tolerate even an ant’s being killed. One has to pay for it. So indulgence in animal killing for the taste of the tongue is the grossest kind of ignorance. A human being has no need to kill animals, because God has supplied so many nice things. If one indulges in meat-eating anyway, it is to be understood that he is acting in ignorance and is making his future very dark. Of all kinds of animal killing, the killing of cows is most vicious because the cow gives us all kinds of pleasure by supplying milk. Cow slaughter is an act of the grossest type of ignorance. In the Vedic literature ( Ṛg Veda 9.46.4) the words gobhiḥ prīṇita-matsaram indicate that one who, being fully satisfied by milk, is desirous of killing the cow is in the grossest ignorance. There is also a prayer in the Vedic literature that states: namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca jagad-dhitāya kṛṣṇāya govindāya namo namaḥ “My Lord, You are the well-wisher of the cows and the brāhmaṇas, and You are the well-wisher of the entire human society and world.” ( Viṣṇu Purāṇa 1.19.65) The purport is that special mention is given in that prayer for the protection of the cows and the brāhmaṇas. Brāhmaṇas are the symbol of spiritual education, and cows are the symbol of the most valuable food; these two living creatures, the brāhmaṇas and the cows, must be given all protection – that is real advancement of civilization. In modern human society, spiritual knowledge is neglected, and cow killing is encouraged. It is to be understood, then, that human society is advancing in the wrong direction and is clearing the path to its own condemnation. A civilization which guides the citizens to become animals in their next lives is certainly not a human civilization. The present human civilization is, of course, grossly misled by the modes of passion and ignorance. It is a very dangerous age, and all nations should take care to provide the easiest process, Kṛṣṇa consciousness, to save humanity from the greatest danger.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

16. The result of sattvic work is purity and absence of distress. The result of rajas is sorrow. The result of tamas is ignorance.

Commentary

The result of sattvic (sukrtṛsya) work is purity without distress (nirmalam). The result of rajas work is sorrow. The result of tamasic work is senselessness or unconsciousness (ajñānam).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

16. The result of sattvika work is pure happiness without distress. The result of rajas is sorrow. The result of tamas is ignorance.

Commentary

The Lord then describes the various results by actions according to the various guṇas. The sages knowledgeable of the nature of the guṇas say that the result of work in sattva (sukṛtasya) is pure happiness (sāttvikam nirmalam). That means happiness devoid of the results of tajas and tamas, devoid of sorrow, illusion and impurity. Sāttvikam means the bliss arising from sattva guṇa. The result of actions in rajas is a little happiness with abundance of grief. This is according to the cause, which produces the effect. [Note: There is a mixture of puṇya and papa in raja guṇa, and thus the result is mixed happiness and distress. The amount of distress will depend on the amount of sin.] The result of actions in tamas, such as violent actions, is grief alone in which there is almost totally ignorant consciousness. By the words rajas and tamas in the verse, the activities in rajas and tamas are meant, as in the example gobhiḥ prīṇita-matsaram, which, though literally meaning “pleased with the cows.” (Ṛg Veda 9.4.64), actually means “pleased with the cow milk.” The characteristics of work in the three modes will be described in the eighteenth chapter, starting with the words niyataṁ saṅga-rahitam. (BG 18.23)

Bhūrijana Dāsa Gauḍīya

Commentary

Sometimes we crank ourselves up into the mode of passion, to do our service, and we get it done, but after a while we get some reaction because we did it in passion and there is some miserable reaction because we didn't do it perfectly. Also when we do some service but in ignorance then we suffer the results. But if we do it in goodness the result is knowledge for ourselves and for others.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

While developing our Kṛṣṇa consciousness, we must attempt to perform our services in at least the

mode of goodness. Service tinged by passion and ignorance adversely affects our consciousness.

How can we aspiring devotees become purified enough to serve in goodness?

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.16 Ahuh, they, the wise persons, say; that phalam, the result; sukrtasya, of good; karmanah, work, i.e. acts having the sattva ality; is verily nirmalam, pure; and is sattvikam, born of sattva. Tu, but; phalam, the result; rajasah, of rajas, i.e. of acts that have the alitty of rajas-for the topic relates to actions; is duhkham, sorrow. In accordance with its cause, the result too is indeed sorrow, a product of rajas. So also ajnanam, ignorance; is, as before, (the result) tamasah, of tamas, of unrighteous acts that have the ality of tamas. What else results from the alities?

Śrī Rāmānujācārya Classical

Translation

14.16 Thus, the 'fruit of a good deed,' namely, disinterested work in the form of My worship, performed by one who dies when Sattva prevails - is birth in the family of those who know the self. There he acires more Sattva than before and the self becomes more pure, namely, devoid of the slightest vestige of suffering. So say those who know about the development of Sattva. But the 'fruit of Rajas,' dominating at the time of death, is 'suffering in Samsara.' In consists in successive births in families attached to actions for the sake of fruits. Rirth of this type increases Rajas further, resulting in actions for gaining their fruits. So say those who know about the developments of this Guna. 'Ignorance' is the result of Tamas. The fruit of Tamas dominating at the time of death, is successive conditions of ignorance. What are the results derived from Sattva etc.? To this, He answers:

Śrī Abhinavagupta Classical

Translation

14.16 See Comment under 14.20

Swami Sivananda Classical

Translation

14.16 The fruit of good action, they say, is Sattvic and pure, verily the fruit of Rajas is pain, and ignorance is the fruit of Tamas.

Commentary

14.16 कर्मणः of action? सुकृतस्य (of) good? आहुः (they) say? सात्त्विकम् Sattvic? निर्मलम् pure? फलम् the fruit? रजसः of Rajas? तु verily? फलम् the fruit? दुःखम् pain? अज्ञानम् ignorance? तमसः of inertia? फलम् the fruit.Commentary Good action Sattvic action. The fruit of good action is both happiness and,knowledge.They The wise.Rajas means Rajasic action as this verse deals with action. The fruit of Rajasic action is bitter. Rajasic action brings pain? disappointment and dissatisfaction. Rajasic activity leads to greed. When the Rajasic man tries to gratify his original desires? new desires crop up. This opens the door to greed.Tamas Tamasic action? unrighteous deeds or sin (Adharma). There is no knowledge within and no foresight.

Swami Gambhīrānanda Classical

Translation

14.16 They say that the result of good work is pure and is born of sattva. But the result of rajas is sorrow; the result of tamas is ignorance.

Shri Purohit Swami Classical

Translation

14.16 They say the fruit of a meritorious action is spotless and full of purity; the outcome of Passion is misery, and of Ignorance darkness.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Concepts

Maya

Study Q&A referencing this verse

Q71. What is karma?

Related lectures

BG 14 16 - Bhakti Bhusana Swami - Uruguay Montevideo 1998-10-19
Bhakti Bhusana Swami· 1998-10-19· 21.2 MB· English
BG 14 16 - Bhakti Charu Swami - Zurich 1992-05-18
Bhakti Charu Swami· 1992-05-18· 28.7 MB· English
BG 14 16 - Bhakti Vikas Swami - Baroda 2007-09-10 Hindi
Bhakti Vikas Swami· 2007-09-10· 9.3 MB· Hindi
BG 14 16 - Dravida Prabhu - Chicago - 2011-12-21
Dravida Prabhu· 2011-12-21· 21.9 MB· English
BG 14 16 - Dravida Prabhu Chicago - 2011-12-21
Dravida Prabhu Chicago· 2011-12-21· 15.3 MB· English
BG 14 16 - Jitamrita Prabhu - Hindi
Jitamrita Prabhu· 8.0 MB· Hindi
BG 14 16 - Karuna Sindhu Prabhu - ISKCON Chowpatty 2009-12-21
Karuna Sindhu Prabhu· 2009-12-21· 9.8 MB· English
BG 14 16 - Romapada Swami - Hyderabad 2013-11-02
Romapada Swami· 2013-11-02· 12.9 MB· English
Priya Valabha Mataji BG 14-16 Hindi
Her Grace Priya Valabha Mataji· Hindi
Chaitanya Charan Pr BG 14-16 - Goodness detoxifies our Consciousness - 2015-07
His Grace Chaitanya Charan Prabhu· English
Dravida Pr BG 14-16 - 2011-12-21 Chicago
His Grace Dravida Prabhu· 2011-12-21· English
Hari Lila Pr BG 14-16 Tamil
His Grace Hari Lila Prabhu· Tamil
Jitamitra Pr Hindi Comments - BG 14-16 - 2015-09-09 EOK
His Grace Jitamitra Prabhu· 2015-09-09· English
Jitamitra Pr Hindi BG 14-16
His Grace Jitamitra Prabhu· English
Prabha Vishnu Pr BG 14-16 - 1994-07-01 Moscow
His Grace Pariksit Prabhu· 1994-07-01· English
Rasika Govinda Pr BG 14-16 Tamil - 2018-02-19
His Grace Rasika Govinda Prabhu· 2018-02-19· Tamil
VRP BG 14-16-27 Hindi - 2018-01-11 Ahmedabad
His Grace Vishvarup Prabhu· 2018-01-11· Hindi
BBS BG 14-16 - The Divine and the Demonic nature - 1998-10-19 Uruguay Montevideo
His Holiness Bhakti Bhusana Swami· 1998-10-19· English
BCS BG 14-16 - 1992-05-18 Zurich
His Holiness Bhakti Charu Swami· 1992-05-18· English
BhaktiGN Sw BG 14-16 - 2017-07-30 ISKCON Vrindavan
His Holiness Bhakti Gaurava Narayana Swami· 2017-07-30· English
Bhakti Vikas Sw Hindi BG 14-16 - Jivan Ka Uddeshya Nishcit Karo - 2007-09-10 Baroda
His Holiness Bhakti Vikas Swami· 2007-09-10· Hindi
PrahladAnS BG 14-16 - Results in different modes of material nature - 2022-12-06 ISKCON Slovenia
His Holiness Prahladananada Swami· 2022-12-06· English
PrahladAnS BG 14-16 Slovenian Translation - Rezultati v razli%C4%8Dnih gunah - 2022-12-06 ISKCON Slovenia
His Holiness Prahladananada Swami· 2022-12-06· Slovenian
Romapada Sw BG 14-16 - 2013-11-02 Hyderabad
His Holiness Romapada Swami· 2013-11-02· English
Sukadeva Sw BG 14-16
His Holiness Sukadeva Swami· English
2017-07-30 BG 14-16 - Bhakti Gaurav Narayana Sw ISKCON Vrindavan
ISKCON Vrindavan· 2017-07-30· English

Personal Guidance

The result of pious action is pure, in the mode of goodness; rajas yields misery; tamas yields foolishness.

Practical Applications

Trace recent results back to which mode produced them.
Recognize that not all results are equal — they reflect their origin.
Choose mode of action by anticipating its result.

Reflection Questions

What recent result was rajas-born or tamas-born?
What practice would shift the mode?

Analogy

Three different seeds planted in three different fields. The fruit on the branch tells you which seed was sown and in which soil. Look at your recent results — the mode that produced them is signing its name on each one.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.17

↗

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

sattvāt sañjāyate jñānaṁ

[sattvaat sanjaayate jnaanam]

rajaso lobha eva ca

[rajaso lobha eva cha]

pramāda-mohau tamaso

[pramaada-mohau tamaso]

bhavato ’jñānam eva ca

[bhavato ’jnaanam eva cha]

Word-for-word

sattvāt — from the mode of goodness sañjāyate — develops jñānam — knowledge rajasaḥ — from the mode of passion lobhaḥ — greed eva — certainly ca — also pramāda — madness mohau — and illusion tamasaḥ — from the mode of ignorance bhavataḥ — develop ajñānam — nonsense eva — certainly ca — also .

Blended reading (Sanskrit + English inline)

sattvāt sañjāyate jñānaṁ

sattvāt

from the mode of goodness

sañjāyate

develops

jñānam

knowledge

rajaso lobha eva ca

rajasaḥ

from the mode of passion

lobhaḥ

greed

eva

certainly

ca

also

pramāda-mohau tamaso

pramāda

madness

mohau

and illusion

tamasaḥ

from the mode of ignorance

bhavato ’jñānam eva ca

bhavataḥ

develop

ajñānam

nonsense

eva

certainly

ca

also .

Important Words

sattvāt sañjāyate jñānam — from sattva, knowledge is born
Ablative — sattva is the source, not merely the companion. The Gītā keeps this causal direction firmly: cultivate sattva and jñāna arrives. The reverse path (acquire jñāna and you'll be sattvic) is not how it works.
lobhaḥ — greed
Same word as verse 12, now revisited as a product. Verse 12 said: rajas grown produces lobha. Verse 17 says: from rajas, lobha. The teaching repeats deliberately. Greed is the diagnostic sign of rajas in fruit form.
pramāda mohau — madness and illusion
A dvandva — a pair. Tamas produces these two together. Pramāda (the missed) and moha (the mis-seen) feed each other: if one mis-sees, one will miss; if one keeps missing, one will mis-see. The two-headed fruit of the tamasic tree.
ajñānam — nonsense, ignorance
And the fully ripe fruit: ajñāna itself. Tamas grown does not merely yield foolish acts; it yields a-jñāna as such — a positive state of not-knowing that resists correction. Hence the chapter's urgency.

From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness and illusion.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

A psychological yield-table per guṇa: sattva births clear understanding, rajas births grasping, tamas births a triad of carelessness, confusion, and benighted un-knowing. Each mood plants a recognizable crop in the mind.

Further notes (विवरण · Vivaraṇa)

Companion to 14.16: 14.16 listed the fruits of action; 14.17 lists the fruits in cognition itself. Together they say guṇas determine both what you do and what you understand. The ablatives (sattvāt, rajasaḥ, tamasaḥ) frame each guṇa as the etiological source. Cross-ref BG 14.6–8 for the binding mechanism; 18.20–22 for threefold jñāna; 18.30–32 for threefold buddhi.

Prose order (अन्वय · Anvaya)

सत्त्वात् ज्ञानं सञ्जायते, रजसः लोभः एव च (सञ्जायते), तमसः प्रमाद-मोहौ अज्ञानम् एव च भवतः ।

sattvāt jñānaṃ sañjāyate, rajasaḥ lobhaḥ eva ca (sañjāyate), tamasaḥ pramāda-mohau ajñānam eva ca bhavataḥ |

From sattva knowledge is born, and from rajas greed; from tamas arise heedlessness, delusion, and ignorance.

Word split (पदच्छेद · Padaccheda)

सत्त्वात् सञ्जायते ज्ञानं रजसः लोभः एव च । प्रमाद-मोहौ तमसः भवतः अज्ञानम् एव च ॥

sattvāt sañjāyate jñānaṃ rajasaḥ lobhaḥ eva ca | pramāda-mohau tamasaḥ bhavataḥ ajñānam eva ca ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
सत्त्वात्	sattvāt	सत्त्व (n.) abl.sg. (ablative singular), 'from sattva'	from sattva
सञ्जायते	sañjāyate	सम्+√जन् pres. (present) 3sg.ātm. (ātmanepada / middle voice), 'arises, is produced'	is born
ज्ञानम्	jñānam	ज्ञान (n.) nom.sg. (nominative singular), 'knowledge'	knowledge
रजसः	rajasaḥ	रजस् (n.) abl.sg. (ablative singular), 'from rajas'	from rajas
लोभः	lobhaḥ	लोभ (m.) nom.sg. (nominative singular), 'greed'	greed
एव	eva	ind. (indeclinable), emphatic	indeed
च	ca	ind. (indeclinable), 'and'	and
प्रमाद-मोहौ	pramāda-mohau	प्रमाद (m.) + मोह (m.) nom.du. (nominative dual), dvandva cpd. (compound), 'heedlessness and delusion'	heedlessness and delusion
तमसः	tamasaḥ	तमस् (n.) abl.sg. (ablative singular), 'from tamas'	from tamas
भवतः	bhavataḥ	√भू pres. (present) 3du.par. (parasmaipada / active voice), 'the two arise'	arise
अज्ञानम्	ajñānam	अज्ञान (n.) nom.sg. (nominative singular), 'ignorance'	ignorance

Purport

Since the present civilization is not very congenial to the living entities, Kṛṣṇa consciousness is recommended. Through Kṛṣṇa consciousness, society will develop the mode of goodness. When the mode of goodness is developed, people will see things as they are. In the mode of ignorance, people are just like animals and cannot see things clearly. In the mode of ignorance, for example, they do not see that by killing one animal they are taking the chance of being killed by the same animal in the next life. Because people have no education in actual knowledge, they become irresponsible. To stop this irresponsibility, education for developing the mode of goodness of the people in general must be there. When they are actually educated in the mode of goodness, they will become sober, in full knowledge of things as they are. Then people will be happy and prosperous. Even if the majority of the people aren’t happy and prosperous, if a certain percentage of the population develops Kṛṣṇa consciousness and becomes situated in the mode of goodness, then there is the possibility for peace and prosperity all over the world. Otherwise, if the world is devoted to the modes of passion and ignorance, there can be no peace or prosperity. In the mode of passion, people become greedy, and their hankering for sense enjoyment has no limit. One can see that even if one has enough money and adequate arrangements for sense gratification, there is neither happiness nor peace of mind. That is not possible, because one is situated in the mode of passion. If one wants happiness at all, his money will not help him; he has to elevate himself to the mode of goodness by practicing Kṛṣṇa consciousness. When one is engaged in the mode of passion, not only is he mentally unhappy, but his profession and occupation are also very troublesome. He has to devise so many plans and schemes to acquire enough money to maintain his status quo. This is all miserable. In the mode of ignorance, people become mad. Being distressed by their circumstances, they take shelter of intoxication, and thus they sink further into ignorance. Their future in life is very dark.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

17. Knowledge arises from sattva. Greed arises from rajas. Inattention, confusion and ignorance arise from tamas.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

17. Knowledge arises from sattva. Greed arises from rajas. Inattention, confusion and ignorance arise from tamas.

Commentary

Having described the various results of the guṇas, the guṇas are described as causes. From sattva is born knowledge characterized by revelation or knowledge. Thus, happiness [Note: The previous verse mentioned that sattva resulted in pure happiness. The present verse says sattva results in knowledge. There is no contradiction, since both are the results of sattva. One will include the other.] with an abundance of knowledge is the result of activities in sattva. From rajas comes greed, a particular thirst, which cannot be satisfied by indulgence in millions of sense objects. Because that is a cause of sorrow, the result is a little happiness with plenty of grief from doing those activities. From tamas arise inattention, illusion and ignorance. The result of doing such activities is sorrow with almost total unconsciousness. [Note: The results of rajas and tamas are correlated with the statements of the previous verse.]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

While text 16 describes the results of action in each of the three modes of nature, this text explains

the intermediate causes of those results. Action in goodness results in knowledge, which brings

about proper action resulting in purity. Action in passion produces misery because it is caused by

unlimited desires and insatiable greed. Action in ignorance brings about madness and illusion, which

cause one to act foolishly.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.17 Sattvat, from sattva, when it predominates; sanjayate, is born; jnanam, knowledge; and rajasah, from rajas; is verily born lobhah, avarice. Tamasah, from tamas; bhavatah, are born; both pramada-mohau, in-advertence and delusion; as also ajnanam, ignorance [Absence of discrimination.]; eva ca, to be sure. Further,

Śrī Rāmānujācārya Classical

Translation

14.17 From the increase of Sattva, knowledge i.e., 'true and direct knowledge' of the self arises. From Rajas develops likewise 'intense desire' for heaven etc. From Tamas similarly develops 'negligence' leading to evil deeds; and from this, delusion, i.e., erroneous knowledge; and from that still more Tamas; and thence ignorance, namely absence of knowledge.

Śrī Abhinavagupta Classical

Translation

14.17 See Comment under 14.20

Swami Sivananda Classical

Translation

14.17 From Sattva arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and also ignorance.

Commentary

14.17 सत्त्वात् from purity? सञ्जायते arises? ज्ञानम् knowledge? रजसः from activity? लोभः greed? एव even? च and? प्रमादमोहौ heedlessness and delusion? तमसः from inertia? अज्ञानम् ignorance? एव even? च and.Commentary From Sattva When Sattva becomes predominant. Sattva awakesn knowledge just as the sun causes daylight. Sattva enlightens the intellect.Greed is insatiable like fire. Greed brings misery and pain. Greed is born of Rajas. Rajas creates insatiable desire. Rajas makes one blind to the interests and the feelings of others. A Rajasic man treats others as tools to be utilised for his own selfadvancement or selfaggrandisement.Tamas produces shortsightedness? torpor and ignorance. A Tamasic man does not think a bit of the future conseences. He completely identifies himself with the body and begins to fight with people if they injure his body or speak ill of him. He is ready to do any sinful act in retaliation. He has no sense of proportion and no sense of balance or poise.

Swami Gambhīrānanda Classical

Translation

14.17 From sattva is born knowledge [Knowledge acired through the sense-organs.], and from rajas, verily, avarice. From tamas are born inadvertence and delusion as also ignorance, to be sure.

Shri Purohit Swami Classical

Translation

14.17 Purity engenders Wisdom, Passion avarice, and Ignorance folly, infatuation and darkness.

Related values & verses

Related values

Ahimsa (Non-violence / Compassion)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 4.38 BG 16.21 BG 18.20 SB 11.25.13 SB 3.26.21 SB 1.2.24 CC Madhya 22.101 CC Madhya 24.32 CC Madhya 19.152 Muṇḍaka Upaniṣad 3.1.8Kaṭha Upaniṣad 1.2.23

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Personal Guidance

From sattva, knowledge develops; from rajas, greed; from tamas, illusion, madness, ignorance.

Practical Applications

Recognize knowledge, greed, illusion as products of specific modes.
Track which is most active in you.
Cultivate the mode that produces the desired fruit.

Reflection Questions

Which fruit (knowledge / greed / illusion) is most active in me?
What mode-shift would change it?

Analogy

Three orchards: from one tree, fruits of knowledge; from another, fruits of greed; from a third, fruits of confusion. The orchard's mode determines the species of every fruit hanging from its branches.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.18

↗

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसा: । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसा: ॥ १८ ॥

ūrdhvaṁ gacchanti sattva-sthā

[oordhvam gachchanti sattva-sthaa]

madhye tiṣṭhanti rājasāḥ

[madhye tishthanti raajasaah]

jaghanya-guṇa-vṛtti-sthā

[jaghanya-guna-vritti-sthaa]

adho gacchanti tāmasāḥ

[adho gachchanti taamasaah]

Word-for-word

ūrdhvam — upwards gacchanti — go sattva - sthāḥ — those situated in the mode of goodness madhye — in the middle tiṣṭhanti — dwell rājasāḥ — those situated in the mode of passion jaghanya — of abominable guṇa — quality vṛtti - sthāḥ — whose occupation adhaḥ — down gacchanti — go tāmasāḥ — persons in the mode of ignorance .

Blended reading (Sanskrit + English inline)

ūrdhvaṁ gacchanti sattva-sthā

ūrdhvam

upwards

gacchanti

go

sattva - sthāḥ

those situated in the mode of goodness

madhye tiṣṭhanti rājasāḥ

madhye

in the middle

tiṣṭhanti

dwell

rājasāḥ

those situated in the mode of passion

jaghanya-guṇa-vṛtti-sthā

jaghanya

of abominable

guṇa

quality

vṛtti - sthāḥ

whose occupation

adho gacchanti tāmasāḥ

adhaḥ

down

gacchanti

go

tāmasāḥ

persons in the mode of ignorance .

Important Words

ūrdhvam gacchanti — go upwards
Ūrdhva — up. The sattvic trajectory has direction. The verse is not vague about it. Each life either climbs, stays, or falls — and the mode of life is the slope.
madhye tiṣṭhanti — dwell in the middle
Tiṣṭhanti — they stand still. Rajasic souls do not climb; they pace at the human level. The reward for endless fruitive action is endless re-entry at the same level. The Gītā's bleakest joke.
jaghanya-guṇa-vṛtti-sthāḥ — situated in the occupation of the most abominable mode
A long compound. Jaghanya: most despicable. Guṇa: mode. Vṛtti: occupation, lifestyle. Sthā: situated. The verse does not merely say 'people in tamas' — it says people whose very vṛtti, daily occupation, is jaghanya. Lifestyle is destiny.
adhaḥ gacchanti — go downward
Adhaḥ — down. The exact inverse of ūrdhvam. The verse is structurally symmetric: up, middle, down. Memorize the trio. It maps the cosmic stakes of the modes more compactly than any other verse in the Gītā.

Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the abominable mode of ignorance go down to the hellish worlds.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

A summary cosmography of the three modes: sattvic souls rise to higher worlds, rajasic souls revolve at the human middle, tamasic souls sink toward sub-human darkness. The guṇas are literal vectors as well as moods.

Further notes (विवरण · Vivaraṇa)

Capstone of the destination motif (14.14–15, 18). The three directions (ūrdhva / madhye / adhaḥ) align with the three loka-strata of traditional cosmology — svarga / bhū / pātāla. Yet none of these is mokṣa: even ūrdhva-loka is finite (BG 9.21: kṣīṇe puṇye martya-lokaṁ viśanti). This sets up 14.19–20 where Kṛṣṇa pivots from heaven-talk to liberation-talk. Cross-ref BG 6.45 (gradual ascent) and 16.19 (downward fall).

Prose order (अन्वय · Anvaya)

सत्त्व-स्थाः ऊर्ध्वं गच्छन्ति; राजसाः मध्ये तिष्ठन्ति; जघन्य-गुण-वृत्ति-स्थाः तामसाः अधः गच्छन्ति ।

sattva-sthāḥ ūrdhvaṃ gacchanti; rājasāḥ madhye tiṣṭhanti; jaghanya-guṇa-vṛtti-sthāḥ tāmasāḥ adhaḥ gacchanti |

Those situated in sattva go upward; the rājasas stay in the middle; the tāmasas, settled in the function of the lowest guṇa, go downward.

Word split (पदच्छेद · Padaccheda)

ऊर्ध्वं गच्छन्ति सत्त्व-स्थाः मध्ये तिष्ठन्ति राजसाः । जघन्य-गुण-वृत्ति-स्थाः अधः गच्छन्ति तामसाः ॥

ūrdhvaṃ gacchanti sattva-sthāḥ madhye tiṣṭhanti rājasāḥ | jaghanya-guṇa-vṛtti-sthāḥ adhaḥ gacchanti tāmasāḥ ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
ऊर्ध्वम्	ūrdhvam	ind. (acc. of direction), 'upward'	upward
गच्छन्ति	gacchanti	√गम् pres. (present) 3pl.par. (parasmaipada / active voice), 'they go'	they go
सत्त्व-स्थाः	sattva-sthāḥ	सत्त्व (n.) + स्थ (adj. from √स्था) nom.pl. (nominative plural)m., upapada cpd. (compound), 'situated in sattva'	those in sattva
मध्ये	madhye	ind. (loc.), 'in the middle'	in the middle
तिष्ठन्ति	tiṣṭhanti	√स्था pres. (present) 3pl.par. (parasmaipada / active voice), 'they remain'	they remain
राजसाः	rājasāḥ	राजस (adj.) nom.pl. (nominative plural)m., 'rajasic people'	the rajasic
जघन्य-गुण-वृत्ति-स्थाः	jaghanya-guṇa-vṛtti-sthāḥ	जघन्य (adj.) + गुण (m.) + वृत्ति (f.) + स्थ (adj.) nom.pl. (nominative plural)m., tatpuruṣa cpd. (compound), 'fixed in the function of the lowest guṇa'	fixed in the lowest mode's function
अधः	adhaḥ	ind. (indeclinable), 'downward'	downward
तामसाः	tāmasāḥ	तामस (adj.) nom.pl. (nominative plural)m., 'tamasic people'	the tamasic

Purport

In this verse the results of actions in the three modes of nature are more explicitly set forth. There is an upper planetary system, consisting of the heavenly planets, where everyone is highly elevated. According to the degree of development of the mode of goodness, the living entity can be transferred to various planets in this system. The highest planet is Satyaloka, or Brahmaloka, where the prime person of this universe, Lord Brahmā, resides. We have seen already that we can hardly calculate the wondrous condition of life in Brahmaloka, but the highest condition of life, the mode of goodness, can bring us to this. The mode of passion is mixed. It is in the middle, between the modes of goodness and ignorance. A person is not always pure, but even if he should be purely in the mode of passion, he will simply remain on this earth as a king or a rich man. But because there are mixtures, one can also go down. People on this earth, in the mode of passion or ignorance, cannot forcibly approach the higher planets by machine. In the mode of passion, there is also the chance of becoming mad in the next life. The lowest quality, the mode of ignorance, is described here as abominable. The result of developing ignorance is very, very risky. It is the lowest quality in material nature. Beneath the human level there are eight million species of life – birds, beasts, reptiles, trees, etc. – and according to the development of the mode of ignorance, people are brought down to these abominable conditions. The word tāmasāḥ is very significant here. Tāmasāḥ indicates those who stay continuously in the mode of ignorance without rising to a higher mode. Their future is very dark. There is an opportunity for men in the modes of ignorance and passion to be elevated to the mode of goodness, and that system is called Kṛṣṇa consciousness. But one who does not take advantage of this opportunity will certainly continue in the lower modes.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

18. Those situated in sattva go to higher planets. Those in rajas remain in the world of humans. Those of the lowest guṇa, tamas, go downwards to hell.

Commentary

According to the amount of sattva one can go upwards to Brahmaloka. Those in rajo guṇa dwell on the human plane (madhye). Those of the lowest (jaghanya) guṇa, with tamasic behavior like inattention and laziness, go to hell (adhaḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

18. Those situated in sattva go to higher planets. Those in rajas remain in the world of humans. Those of the lowest guṇa, continually situated in ignorance, go downwards to lower species.

Commentary

Now the results for those fixed in the various modes in terms of higher, middle and lower destinations are described. The word vṛtti (conduct) should be understood in connection with mentioned of the other two modes. Those fixed with conduct in sattva (sattva(vṛtti) sthā) go as far as Satya-loka, according to the amount of sattva. Those fixed in conduct of rajas (rājasāḥ) stay in the middle of the universe, in the human world, with a mixture of sin and piety. They take on human forms according to the amount of rajas. Those situated in conduct of tamas, inferior to the other two modes (jaghanya), continually fixed in conduct of inattention and other such qualities, attain birth as animals, birds and non-moving entities according to the amount of tamas. The word tamasā indicates that they are situated constantly in tama guṇa. (People situated in the higher guṇas may sometimes show tama guṇa, but do not attain birth as animals because the tama is not constant.)

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Two verbs are used in this verse to tell of the destinations of those who act in the modes of nature.

Gacchanti, “go,” is used twice to describe the destinations of those in goodness and those in igno-

rance. Tiṣṭhanti, “stay,” indicates that those in passion stay on earth in their next life.

Varieties of activity and other factors, as Kṛṣṇa explains to Uddhava in the Eleventh Canto, affect

how we are influenced by the modes of nature: āgama, which śāstras we hear; āpaù, the water we

drink and the types of food we eat; prajā, our association; deśa, where we live; kāla, the time of

the day; karma, our activities; janma, our conditioning from birth; dhyāna, our thoughts; mantras,

what we chant; and saāskāras, the varṇāśrama ceremonies we undergo, which begin with impreg-

nation and end with burial.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.18 Sattvasthah, people who conform to sattva, to the actions of sattva ality; gacchanti, go, are born; undhavam, higher up, in the worlds of gods and others. Rajasah, those who conform to rajas; [Those who are endowed with sense-knowledge and actions conseent on the preponderance of rajas.] tisthanti, stay, are born; madhye, in the middle, among human beings. Tamasah, those who conform to tamas, jaghanya-gunavrttasthah [A variant reading is vrttisthah.-Tr.], who conform to actions of the lowest ality of tamas, those who are attached to its actions-sleep, laziness, etc.-, the foolish; gacchanti, go; adhah, down, (i.e.) they are born among cattle etc. The association, owing to the false ignorance in the form of 'being seated in Nature', that an individual soul has with the gunas-in the form of happiness, sorrow and delusion, and which are matters of experience in such ways as, 'I am happy,' 'I am sorrowful,' 'I am ignorant,'-that (association) is the cause of the individual soul's mundane existence characterized by coming to have births in good and bad species. This was stated briefly in the earlier chapter. Elaborating that here in the text beginning with, 'the alities, viz sattva, rajas and tamas, born of Nature' (5), the Lord has said that the nature of the alities, the conduct conforming to the alities, and the power to bind that the alities have through actions conforming to them, and also the course of a person under the bondage, of behaviour conforming to the alities,-all this is false knowledge; it has ignorance as its root and is the cause of bondage. Now, it is necessary to state that Liberation follows from right knowledge. Hence the Lord says:

Śrī Rāmānujācārya Classical

Translation

14.18 Thus, in the manner explained, those who 'rest in Sattva rise upwards,' namely, they attain liberation from the bonds of Samsara gradually. Those who, 'abiding in Rajas' which produces greed for heaven etc., engage themselves in actions which constitute the means for obtaining such results. Experiencing those results, they are born again and engage in, and perform, the very same acts. So they remain in the 'middle'. This is mostly suffering, as it is characterised by rirths. Those of Tamasic nature 'stoop down' into lower levels, as Tamas grows ever worse in them. They go 'downwards' i.e., to the lowest state among human beings, then to the condition of animals; then to that of worms; insects etc., then of immovable things, and even to the condition of shrubs and creepers, and ultimately to the condition of stones, wood, clod of earth, straw etc. Sri Krsna now teaches about the manner of those in whom the Sattva has gradually increased by adopting special holy food and performance of special disinterested deeds, and who thus rise upward by transcending the Gunas.

Śrī Abhinavagupta Classical

Translation

14.18 See Comment under 14.20

Swami Sivananda Classical

Translation

14.18 Those who are seated in Sattva go upwards; the Rajasic dwell in the middle; and the Tamasic, abiding in the function of the lowest Guna, go downwards.

Commentary

14.18 ऊर्ध्वम् upwards? गच्छन्ति go? सत्त्वस्थाः in Sattva seated? मध्ये in the middle? तिष्ठन्ति dwell? राजसाः the Rajasic? जघन्यगुणवृत्तिस्थाः abiding in the function of the lowest Guna? अधः downwards? गच्छन्ति go? तामसाः the Tamasic.Commentary Those who abide in Sattva become the lords of heaven after giving up the physical body. The Rajasic are rorn on this earth as human beings. The Tamasic go downwards? i.e.? they will be born in the wormbs of cattle and beasts. They may take their birth amongst the lowest grades of human beings. The lowest grades of human beings are only brutes though they have assumed human form. Their actions are brutal. Therefore it is not necessary for them to enter into animal incarnation.Man identifies himself with Nature on account of the force of ignorance or illusory knowledge and gets attached to the alities of Nature. This is the cause of his birth in the wombs of high or low creatures. He feels? I am happy? miserable or deluded? on account of the attachment to the Gunas.The nature of the Gunas? their functions? how they bind a man to the Samsara? the effects of each Guna when it is predominant? and the plane reached by the man when he is under the influence of a particular Guna are described in the previous verses. Now the Lord describes in the following verse that liberation comes when one knows Him Who is above the three Gunas.

Swami Gambhīrānanda Classical

Translation

14.18 People who conform to sattva go higher up; those who conform to rajas stay in the middle; those who conform to tamas, who conform to the actions of the lowest ality, go down.

Shri Purohit Swami Classical

Translation

14.18 When Purity is in the ascendant, the man evolves; when Passion, he neither evolves nor degenerates; when Ignorance, he is lost.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Abhaya (Fearlessness)Vairagya (Detachment / Dispassion)Prema (Divine Love)Asteya (Non-stealing / Honesty)

Related verses

BG 9.25 BG 16.19 BG 18.71 SB 11.25.22 SB 3.30.30 SB 5.26.7 CC Madhya 19.138 CC Madhya 22.26 CC Madhya 20.118 Chāndogya Upaniṣad 5.10.7Kaṭha Upaniṣad 1.2.6

Concepts

SatyaRajas

Study Q&A referencing this verse

Q100. How do we move up or down in Life? Adult
Q195. Should? Adult

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Personal Guidance

Those in sattva go upward; those in rajas remain at human levels; those in tamas descend to lower forms.

Practical Applications

Hold the trajectory implication of each mode.
Don't be casual about mode of life.
Cultivate the upward trajectory deliberately.

Reflection Questions

What is my current trajectory?
What course-correction is being asked?

Analogy

Three rivers from one mountain: one flows to the heavens, one stays in the valley, one runs into the underworld. The mode is the slope. Once water enters a slope, the destination is no longer optional.

Stories

Trijaṭā and the demonesses of Laṅkā

In the aśoka grove of Laṅkā, the demonesses guarding Sītā were almost uniformly tamasic — cruel, gluttonous, slow-witted, set on a downward trajectory. Among them sat Trijaṭā, in sattva: she dreamt the true outcome, restrained the others' cruelty, took Sītā's side.

When Laṅkā fell, the same situation produced different destinations. The tamasic demonesses perished with the city. Trijaṭā is recorded as saved. One slope; three rivers; the verse spelled out in a grove.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.19

↗

नान्यं गुणेभ्य: कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भ‍ावं सोऽधिगच्छति ॥ १९ ॥

nānyaṁ guṇebhyaḥ kartāraṁ

[naanyam gunebhyah kartaaram]

yadā draṣṭānupaśyati

[yadaa drashtaanupashyati]

guṇebhyaś ca paraṁ vetti

[gunebhyash cha param vetti]

mad-bhāvaṁ so ’dhigacchati

[mad-bhaavam so ’dhigachchati]

Word-for-word

na — no anyam — other guṇebhyaḥ — than the qualities kartāram — performer yadā — when draṣṭā — a seer anupaśyati — sees properly guṇebhyaḥ — to the modes of nature ca — and param — transcendental vetti — knows mat - bhāvam — to My spiritual nature saḥ — he adhigacchati — is promoted .

Blended reading (Sanskrit + English inline)

nānyaṁ guṇebhyaḥ kartāraṁ

na

no

anyam

other

guṇebhyaḥ

than the qualities

kartāram

performer

yadā draṣṭānupaśyati

yadā

when

draṣṭā

a seer

anupaśyati

sees properly

guṇebhyaś ca paraṁ vetti

guṇebhyaḥ

to the modes of nature

ca

and

param

transcendental

vetti

knows

mad-bhāvaṁ so ’dhigacchati

mat - bhāvam

to My spiritual nature

saḥ

he

adhigacchati

is promoted .

Important Words

anyam guṇebhyaḥ kartāram — any performer other than the modes
The denial is the heart of the verse. There is no kartṛ (doer) other than the modes — at the level of material action. The soul, mis-identifying with the modes, says 'I did' falsely. Remove the mis-identification and the false I-did dissolves.
draṣṭā anupaśyati — the seer sees rightly
Anu-paś — to see in the wake of, to see correctly. The draṣṭā is the soul as witness. The verb's prefix matters: this is not autonomous seeing but seeing-in-the-line-of-truth. Receive the seeing from the teaching, then verify it.
guṇebhyaḥ ca param — and the One beyond the modes
Param — the transcendent. The full seeing requires the third term. Without Kṛṣṇa, the seer could collapse into mere Sāṅkhya: modes act, soul witnesses, full stop. The Gītā insists on the third layer: the One above and behind the witnessing.
mat-bhāvam — My nature, My state
Mat-bhāva — Kṛṣṇa's own bhāva. Not impersonal merging but qualitative entry into His mode of being. The same sādharmya promised in verse 2 is here named as the fruit of triple-seeing. The chapter's beginning meets the chapter's middle.

When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Two-stroke discrimination unlocks the gate: (1) no agent other than the guṇas is at work in any deed; (2) the Lord stands transcendent to all guṇas. Holding both views together, the witness slides into Kṛṣṇa's own mode of being.

Further notes (विवरण · Vivaraṇa)

The chapter's epistemological pivot. To 'see no doer apart from the guṇas' (cf. 3.27) dissolves the ahaṅkāra-as-agent; to know Kṛṣṇa as 'guṇebhyaḥ paraṁ' restores the proper object of devotion. Without the second move, the first risks dry impersonalism. 'Mad-bhāvam adhigacchati' anticipates 14.26 (brahma-bhūyāya kalpate) — qualitative kinship achieved through right seeing. Cross-ref BG 3.27, 5.8–9, and 13.29.

Prose order (अन्वय · Anvaya)

यदा द्रष्टा गुणेभ्यः अन्यं कर्तारं न अनुपश्यति, गुणेभ्यः च परं वेत्ति, सः मद्-भावम् अधिगच्छति ।

yadā draṣṭā guṇebhyaḥ anyaṃ kartāraṃ na anupaśyati, guṇebhyaḥ ca paraṃ vetti, saḥ mad-bhāvam adhigacchati |

When the seer beholds no other doer apart from the guṇas, and knows (Me) as beyond the guṇas, he attains My being.

Word split (पदच्छेद · Padaccheda)

न अन्यं गुणेभ्यः कर्तारं यदा द्रष्टा अनुपश्यति । गुणेभ्यः च परं वेत्ति मद्-भावं सः अधिगच्छति ॥

na anyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭā anupaśyati | guṇebhyaḥ ca paraṃ vetti mad-bhāvaṃ saḥ adhigacchati ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
न	na	ind. (indeclinable), negation	not
अन्यम्	anyam	अन्य (adj.) acc.sg. (accusative singular)m., 'other'	other
गुणेभ्यः	guṇebhyaḥ	गुण (m.) abl.pl. (ablative plural), 'apart from / beyond the guṇas'	beyond the guṇas
कर्तारम्	kartāram	कर्तृ (m.) acc.sg. (accusative singular), 'doer, agent'	doer
यदा	yadā	ind. (indeclinable), 'when'	when
द्रष्टा	draṣṭā	द्रष्टृ (m.) nom.sg. (nominative singular), 'the seer'	the seer
अनुपश्यति	anupaśyati	अनु+√दृश् pres. (present) 3sg.par. (parasmaipada / active voice), 'sees (steadily), beholds'	beholds
च	ca	ind. (indeclinable), 'and'	and
परम्	param	पर (adj.) acc.sg. (accusative singular)m., 'higher, beyond'	beyond
वेत्ति	vetti	√विद् pres. (present) 3sg.par. (parasmaipada / active voice), 'knows'	knows
मद्-भावम्	mad-bhāvam	अस्मद् + भाव (m.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound), 'My state/being'	My being
सः	saḥ	dem. (demonstrative) pron. (pronoun) nom.sg. (nominative singular)m., 'he'	he
अधिगच्छति	adhigacchati	अधि+√गम् pres. (present) 3sg.par. (parasmaipada / active voice), 'attains, reaches'	attains

Purport

One can transcend all the activities of the modes of material nature simply by understanding them properly by learning from the proper souls. The real spiritual master is Kṛṣṇa, and He is imparting this spiritual knowledge to Arjuna. Similarly, it is from those who are fully in Kṛṣṇa consciousness that one has to learn this science of activities in terms of the modes of nature. Otherwise, one’s life will be misdirected. By the instruction of a bona fide spiritual master, a living entity can know of his spiritual position, his material body, his senses, how he is entrapped, and how he is under the spell of the material modes of nature. He is helpless, being in the grip of these modes, but when he can see his real position, then he can attain to the transcendental platform, having the scope for spiritual life. Actually, the living entity is not the performer of different activities. He is forced to act because he is situated in a particular type of body, conducted by some particular mode of material nature. Unless one has the help of spiritual authority, he cannot understand in what position he is actually situated. With the association of a bona fide spiritual master, he can see his real position, and by such an understanding he can become fixed in full Kṛṣṇa consciousness. A man in Kṛṣṇa consciousness is not controlled by the spell of the material modes of nature. It has already been stated in the Seventh Chapter that one who has surrendered to Kṛṣṇa is relieved from the activities of material nature. For one who is able to see things as they are, the influence of material nature gradually ceases.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

19. When the jīva sees that action is being performed by the guṇas, in the form of the doer, the action and the objects of the actions, and understands that the soul is separate from this, he attains a state of merging with Me.

Commentary

Having shown the repeated births caused by association with the guṇas, the Lord now shows liberation, which is beyond the guṇas, in two verses. When the jīva (draṣṭā) does not observe any other doer than the guṇas, which change into the form of agent, the action and the object—when he realizes that only the guṇas are always the doers, and knows the soul is separate from the guṇas—the jīva attains (adhigacchati) merging with Me (mad-bhāvam). It should be understood from the second to last verse in this chapter that one must still perform bhakti even after practicing such jñāna, in order to get this result.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

19. When the jīva sees that action is being performed only by the guṇas, and understands that the soul is separate from this, he attains freedom from saṁsāra.

Commentary

Having spoken of birth in the material realm from classification of the guṇas, the Lord now speaks of liberation by distinguishing the real self from the guṇas, in two verses. When the jīva, the seer of things as they are (draṣṭā), does not see any doer other than the guṇas, which transform into the body and senses, when he sees only the guṇas as the agents of action, and knows the ātmā is a non-doer superior to the guṇas, he attains My state. The intended meaning is this. The pure jīva filled with knowledge and bliss is not the agent of actions filled with sorrow, such as fighting and sacrifice. When he sees that he is endowed with body and senses made of the guṇas and thus understands that the doership of those actions is fixed in the guṇas, not in the pure ātmā, because the motive for action is in the guṇas, he attains freedom from saṁsāra or he attains My supreme bhakti (mad bhāvam). I have said this before. Agency caused by the guṇas is forbidden for the pure soul. But agency fixed in pure actions applies to the soul, and thus the verse says the ātmā is the seer (draṣṭā), which makes him an agent.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study Key verse

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Platform of real knowledge

Three modes perform all material activities

Supreme Lord controls all these modes



Focus of Learning

(a) One can transcend by understanding this science properly by learning from proper souls

(b) Real spiritual master is Krishna (Giving knowledge to Arjuna)

Therefore learn this science from one fully in Krishna consciousness

Otherwise one’s life will be misdirected

Know your real position and how you are entrapped in the modes and become fixed in Krishna consciousness, by the help of spiritual masters instructions

Ref. Bg. 7.14 – Surrender in Krishna consciousness helps to overcome modes

PRACTICAL APPLICATION OF TEXT 14.19

One can understand reality only from proper authorities

Sri Krishna is the ultimate authority because He is unaffected by the limitations and illusions of material nature

One who has taken shelter of Sri Krishna is also free from the influence of the modes and can therefore also impart knowledge which brings liberation from the modes

PRACTICAL APPLICATION OF SECTION V

Jnana stresses discrimination. Discrimination ultimately leads one to

appreciate that he is not the body, that Krishna is Supreme, and that he should

take shelter of Krishna to become free. Thus jnana is a path that culminates in Bhakti

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.19 Yada, when; drasta, the witness, after becoming illumined; anupasyati, sees; na anyam, none other; gunhyah, than the alities that have transformed into the shape of body, orgnas and objects; kartaram,as the agent-(i.e.) he sees thus that the alities themselves, in all their modes, are the agents of all activities; ca, and; vetti, knows; that which, standing as the witness of the activities of the alities, is param, superior; gunhyah, to the alities; sah, he, the witness; adhigacchati, attains; madbhavam, My nature. How does he attain? That is being stated:

Śrī Rāmānujācārya Classical

Translation

14.19 The seer has in the first place to totally subdue his Rajas and Tamas and stay in pure Sattva. This is accomplished through nourishment by Sattvika food and the performance of disinterested actions for the propitiation of the Lord. He then perceives 'no agent of action other than the Gunas' i.e., sees that the Gunas are themselves the agents according to their nature. Further he perceives what is 'other than the Gunas,' i.e., perceives the Gunas which are agents and the self who is not an agent of action. Such a seer attains to 'My state,' i.e., gains likeness with Me in transcending the three Gunas etc. The purport is this: The self, pure in nature by Itself, gains agency through varius actions by contact with the Gunas springing from past Karmas. When one perceives the self in this way, namely, that the self by Itself is no agent of actions and is of the nature of infinite knowledge, then It attains to My likeness. It is stated that one attains to the likeness of the Lord after perceiving the self as a non-agent and as other than the Gunas. What is meant by the state of likeness to the Lord? Sri Krsna now describes it:

Śrī Abhinavagupta Classical

Translation

14.19 See Comment under 14.20

Swami Sivananda Classical

Translation

14.19 When the seer beholds no agent other than the Gunas and knows That which is higher than they, he attains to My Being.

Commentary

14.19 न not? अन्यम् other? गुणेभ्यः than the Gunas? कर्तारम् agent? यदा when? द्रष्टा the seer? अनुपश्यति beholds? गुणेभ्यः than the alities? च and? परम् higher? वेत्ति knows? मद्भावम् My Being? सः he? अधिगच्छति,attains to.Commentary The Supreme Self is in no way contaminated by the alities. The liberated sage exclaims I am the witness of the alities. I am neither the enjoyer nor the doer. The alities form the motive power of all actions. I am beyond the Gunas. The Gunas alone are responsible for all actions. I am entirely distinct from the alities. I am pure consciousness. I cannot be touched by the alities. I am like the ether.When a man gets illumination or attains knowledge of the Self? when he realises that there is no agent except the Gunas which are themselves modified as the bodies? the senses and their objects? when he knows that it is the Gunas only that become the agent in all transformations? in all states and in all actions? and when he realises the Supreme Self Who is distinct from the Gunas? Who is the silent witness of the Gunas and their functions? he attains to My state (liberation)? i.e.? becomes identical with Me. He becomes a Gunatita? i.e.? one who has transcended the three Gunas.

Swami Gambhīrānanda Classical

Translation

14.19 When the witness sees none other than the alities as the agent, and knows that which is superior [i.e. different from.] to the alities, he attains My nature.

Shri Purohit Swami Classical

Translation

14.19 As soon as man understands that it is only the Qualities which act and nothing else, and perceives That which is beyond, he attains My divine nature.

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Personal Guidance

When one sees that all activities are performed by the modes alone, and knows the Supreme above the modes — he attains My nature.

Practical Applications

Cultivate the seeing: modes act, soul witnesses, Supreme presides.
Use this triple awareness in ordinary action.
Don't reduce to a single layer.

Reflection Questions

Which layer (modes / soul / Supreme) is missing in my usual perception?
What restores all three?

Analogy

A puppeteer watching a hand watching a puppet. Three layers: the modes (the strings), the soul (the hand), the Supreme (the puppeteer). Seeing all three at once is the seeing the verse asks for; collapsing them is bondage.

Stories

Maitreya teaching Vidura

When Vidura returned from his pilgrimage and met the sage Maitreya, the teaching he received (preserved in Bhāgavatam canto 3) was precisely this seeing: that the activities one sees around oneself are conducted by the guṇas, that the soul is a witness, and that the Supreme presides transcendental to both.

Maitreya did not give Vidura a single new fact. He gave him a viewing-angle. From that conversation onward Vidura saw his own former service in Dhṛtarāṣṭra's court with the triple awareness the verse names. He attained Kṛṣṇa's nature without leaving his ordinary roles.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.20

↗

गुणानेतानतीत्य त्रीन्देही देहसमुद्भ‍वान् । जन्ममृत्युजरादु:खैर्विमुक्तोऽमृतमश्न‍ुते ॥ २० ॥

guṇān etān atītya trīn

[gunaan etaan ateetya treen]

dehī deha-samudbhavān

[dehee deha-samudbhavaan]

janma-mṛtyu-jarā-duḥkhair

[janma-mrityu-jaraa-duhkhair]

vimukto ’mṛtam aśnute

[vimukto ’mritam ashnute]

Word-for-word

guṇān — qualities etān — all these atītya — transcending trīn — three dehī — the embodied deha — the body samudbhavān — produced of janma — of birth mṛtyu — death jarā — and old age duḥkhaiḥ — the distresses vimuktaḥ — being freed from amṛtam — nectar aśnute — he enjoys .

Blended reading (Sanskrit + English inline)

guṇān etān atītya trīn

guṇān

qualities

etān

all these

atītya

transcending

trīn

three

dehī deha-samudbhavān

dehī

the embodied

deha

the body

samudbhavān

produced of

janma-mṛtyu-jarā-duḥkhair

janma

of birth

mṛtyu

death

jarā

and old age

duḥkhaiḥ

the distresses

vimukto ’mṛtam aśnute

vimuktaḥ

being freed from

amṛtam

nectar

aśnute

he enjoys .

Important Words

guṇān etān atītya — transcending these qualities
Ati-i — to go across, to step beyond. The chapter's central verb. Not to manage the modes, not to perfect one of them, but to ati-i — to cross over. Note the plural: all three, not one or two.
deha-samudbhavān — produced of the body
Sam-ud-bhava — emerging from. The verse insists the modes arise from embodiment, not from the soul. Once that origin is grasped, transcending them stops feeling like betraying oneself. They were never one's own.
vimuktaḥ — fully freed
Vi-muc — to release thoroughly. The vi- prefix gives the verb its completeness: not freed from one thing but from the four named (birth, death, old age, distress). Released across the board.
amṛtam aśnute — he enjoys nectar
Amṛta — non-death, immortal nectar. Aśnute — he eats, he tastes. Note the present tense: even in this life. The verse promises tasting amṛta now, not only post-mortem. The chapter's mode-vigilance has a positive payoff and the payoff is immediate.

When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Crossing beyond all three modes — yes, even sattva — the embodied jīva slips out from under birth, death, and aging, and tastes amṛta here itself. Liberation is not posthumous policy; it is a present, edible nectar for the guṇātīta.

Further notes (विवरण · Vivaraṇa)

Climaxes the diagnostic arc and triggers Arjuna's question in 14.21. 'Atītya' (having transcended) underscores that all three guṇas must be left behind, including sattva — a key advaita-bhakti convergence point. 'Amṛtam aśnute' (present tense) emphasizes jīvanmukti, freedom while embodied. Cross-ref BG 2.15 ('amṛtatvāya kalpate'), 5.21 ('akṣayaṁ sukham aśnute'), and Kaṭha 1.3.15.

Prose order (अन्वय · Anvaya)

देही एतान् त्रीन् देह-समुद्भवान् गुणान् अतीत्य जन्म-मृत्यु-जरा-दुःखैः विमुक्तः अमृतम् अश्नुते ।

dehī etān trīn deha-samudbhavān guṇān atītya janma-mṛtyu-jarā-duḥkhaiḥ vimuktaḥ amṛtam aśnute |

Having transcended these three guṇas which arise with the body, the embodied one, freed from the sorrows of birth, death and old age, enjoys nectar (immortality).

Word split (पदच्छेद · Padaccheda)

गुणान् एतान् अतीत्य त्रीन् देही देह-समुद्भवान् । जन्म-मृत्यु-जरा-दुःखैः विमुक्तः अमृतम् अश्नुते ॥

guṇān etān atītya trīn dehī deha-samudbhavān | janma-mṛtyu-jarā-duḥkhaiḥ vimuktaḥ amṛtam aśnute ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
गुणान्	guṇān	गुण (m.) acc.pl. (accusative plural), 'the guṇas'	the guṇas
एतान्	etān	dem. (demonstrative) pron. (pronoun) acc.pl. (accusative plural)m., 'these'	these
अतीत्य	atītya	अति+√इ abs. (absolutive), 'having crossed beyond'	having transcended
त्रीन्	trīn	त्रि (num.) acc.pl. (accusative plural)m., 'three'	three
देही	dehī	देहिन् (m.) nom.sg. (nominative singular), 'the embodied one'	the embodied one
देह-समुद्भवान्	deha-samudbhavān	देह (m./n.) + समुद्भव (adj.) acc.pl. (accusative plural)m., upapada cpd. (compound), 'arisen with the body'	body-born
जन्म-मृत्यु-जरा-दुःखैः	janma-mṛtyu-jarā-duḥkhaiḥ	जन्मन् (n.) + मृत्यु (m.) + जरा (f.) + दुःख (n.) ins.pl. (instrumental plural), dvandva + tatpuruṣa cpd. (compound), 'by the sorrows of birth, death, old age'	by birth, death, old-age sorrows
विमुक्तः	vimuktaḥ	वि+√मुच् p.p.p. (past passive participle) nom.sg. (nominative singular)m., 'fully released'	freed
अमृतम्	amṛtam	अमृत (n.) acc.sg. (accusative singular), 'nectar, immortality'	immortality
अश्नुते	aśnute	√अश् pres. (present) 3sg.ātm. (ātmanepada / middle voice), 'enjoys, attains'	enjoys

Purport

How one can stay in the transcendental position, even in this body, in full Kṛṣṇa consciousness, is explained in this verse. The Sanskrit word dehī means “embodied.” Although one is within this material body, by his advancement in spiritual knowledge he can be free from the influence of the modes of nature. He can enjoy the happiness of spiritual life even in this body because, after leaving this body, he is certainly going to the spiritual sky. But even in this body he can enjoy spiritual happiness. In other words, devotional service in Kṛṣṇa consciousness is the sign of liberation from material entanglement, and this will be explained in the Eighteenth Chapter. When one is freed from the influence of the modes of material nature, he enters into devotional service.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

20. Surpassing the three guṇas which give rise to the body, free from the suffering of birth, death and old age, one attains eternal life.

Commentary

That person is beyond the guṇas. That is explained in this verse.

arjuna uvaca

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

20. Surpassing the three guṇas which give rise to the body, free from the suffering of birth, death and old age, one attains eternal life.

Commentary

The Lord clarifies the meaning of His previous statement about attaining mad bhāvam. Though the ātmā is situated in the body, by the power of distinguishing jīva from the guṇas, he overcomes the three guṇas which give rise to the body (deha samudbhavān) and, freed from birth, death, old age and suffering, experiences the ātmā (amṛtam). Thus mad bhāvam of the previous verse can mean “beyond saṁsāra” in the sense of being deathless (amṛtam), or “becoming qualified for My pure bhakti.” The verse brahma-bhūtaḥ prasannātmā explains this: having attained the state of brahman, being a pure soul, he does not lament in loss of what he has or desire for he does not have, and looks upon all beings as equal; he then attains prema bhakti. (BG 18.54)

a

Bhūrijana Dāsa Gauḍīya

Commentary

Then Arjuna inquires,

[2. Arjuna inquires about the symptoms of one who has transcend the modes and the means that one can transcend. Krsna answers that one who has transcended sees the modes working and remains unwaveringly fixed in the self despite the presence of attachment, illusion, illumination, happiness, distress, praise, infamy, friends, or enemies. (21‑25) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Result of realizing this knowledge i.e. the result of transcending the modes

One becomes liberated (freedom from distress)

Devotional service in Krishna consciousness is a sign of liberation from material entanglement (Ref BG Chapter 18)

One can relish nectar even in this life (Enjoys life on spiritual platform)

Text 14.20 explains how to relish transcendental position even in this body

“Dehi” – Indicates that even within the material body, by advancement in spiritual knowledge, one can be free from the modes of material nature

One can enjoy happiness of spiritual life even in this body

Till one goes to spiritual sky, where there is full happiness available

PLEASE NOTE:

Points of Purport 14.20 have already been included in the subpoints under the Theme above, therefore there is no

Focus of learning section for this verse

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.20 Atitya, having transcended, having gone beyond-even while living; etan, these; trin, three; gunan, alities as have been described, which constitute the limiting adjunct Maya; and dehasamudbhavan, which are the origin of the body, which are the seed of the birth of the body; dehi, the embodied one, the enlightened one; vimuktah, becoming free-even in this life; janma-mrtyu-jara-duhkhaih, from birth death, old age and sorrow; asnute, experiences; [Some translate this as 'attains'.-Tr.] amrtam, Immortality. In this way he attains My nature. This is the idea. Getting a clue to a estion from the statement that one experiences Immortality, even in this life, by going beyond the alities-

Śrī Rāmānujācārya Classical

Translation

14.20 The embodied self - 'crossing beyond these three Gunas,' the Sattva and the rest, which 'arise in the body,' i.e., spring from Prakrti transformed into the form of the body - perceives the self as different from the Gunas and as of the form of knowledge only. Released thus from birth, death, old age and sorrow, It experiences the immortal self. This is what is meant by My likeness. Arjuna now wants to know about the characteristics of one who has transcended the Gunas and the means of such transcendence:

Śrī Abhinavagupta Classical

Translation

14.16-20 Karmanah etc. upto asnute. Here, there are certain unconnected verses that have been concocted. They are of the nature of repetition, and hence they have to be necessarily rejected. A mode of life transcending these Strands turn to be nothing but emancipation.

Swami Sivananda Classical

Translation

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

Commentary

14.20 गुणान् Gunas? एतान् these? अतीत्य having crossed? त्रीन् three? देही the embodied? देहसमुद्भवान् out of which the body is evolved? जन्ममृत्युजरादुःखैः from birth? death? decay and pain? विमुक्तः freed? अमृतम् immortality? अश्नुते attains to.Commentary Just as a river is absorbed in the ocean? so also he who has? while still alive? gone beyond the alities which form the seed from which all bodies have sprung and of which they are composed? is absorbed in Me. He ever enjoys the bliss of the Eternal. He attains release or Moksha. He attains to My Being.When the Lord said that the wise man crosses beyond the three alities and attains immortality? Arjuna became inspired with the desire of learning more about it. Just as he has asked a estion about the sage of steady wisdom in chapter II? verse 54? he now asks Lord Krishna about the characteristics of a sage who has crossed over the three alities. How does he act What is his conduct or behaviour How has he gone beyond the alities

Swami Gambhīrānanda Classical

Translation

14.20 Having transcended these three alities which are the origin of the body, the embodied one, becoming free from birth, death, old age and sorrows, experiences Immortality.

Shri Purohit Swami Classical

Translation

14.20 When the soul transcends the Qualities, which are the real cause of physical existence, then, freed from birth and death, from old age and misery, he quaffs the nectar of immortality.

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His Grace Revati Raman Prabhu· 2012-06-24· Telugu
Revati Raman Pr BG 14-20 - 2012-04-29 ISKCON Tirupati
His Grace Revati Raman Prabhu· 2012-04-29· Telugu
BVVNarsimhaS BG 14-20
His Holiness Bhakti Vigna Vinasa Narasimha Swami· English
PrahladAnS BG 14-20 - The soul just wants and watches - 2022-12-29 ISKCON Slovenia
His Holiness Prahladananada Swami· 2022-12-29· English
PrahladAnS BG 14-20 Slovenian Translation - Du%C5%A1a samo %C5%BEeli in opazuje - 2022-12-29 ISKCON Slovenia
His Holiness Prahladananada Swami· 2022-12-29· Slovenian
Sukadeva Sw BG 14-20
His Holiness Sukadeva Swami· English
2017-08-03 BG 14-20 - Nirmala Krishna Pr ISKCON Vrindavan
ISKCON Vrindavan· 2017-08-03· English

Personal Guidance

Transcending the three modes which bind the body, the soul, free from birth, death, old age, and misery — attains the Supreme.

Practical Applications

Aim for transcendence, not just balance among the modes.
Cultivate the path that leads beyond.
Treat full liberation as the actual goal.

Reflection Questions

Have I been satisfied with mode-balance instead of transcendence?
What does full transcendence call for?

Analogy

A bird that has lived in three nested cages all its life — sattvic, rajasic, tamasic — and one day finds the doors of all three open at once. To step out of all three is transcendence. Stepping merely from the tamasic cage into the sattvic one is not.

Stories

Śukadeva from birth

Born already realized, Śukadeva walked out of his father Vyāsa's hermitage as a naked sixteen-year-old, undisturbed by hunger, weather, mockery, or honor. He had not transcended one mode by means of another; he had stepped out of the modes altogether at the start.

When he arrived at King Parīkṣit's gathering on the Ganges, the assembly rose because the body in front of them was no longer a body in the ordinary sense — it was guṇa-atīta, the verse made flesh. The amṛta the verse promises was the only thing he ate.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.21

↗

अर्जुन उवाच कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचार: कथं चैतांस्त्रीन्गुणानतिवर्तते ॥ २१ ॥

arjuna uvāca

[arjuna uvaacha]

kair liṅgais trīn guṇān etān

[kair lingais treen gunaan etaan]

atīto bhavati prabho

[ateeto bhavati prabho]

kim-ācāraḥ kathaṁ caitāṁs

[kim-aachaarah katham chaitaams]

trīn guṇān ativartate

[treen gunaan ativartate]

Word-for-word

arjunaḥ uvāca — Arjuna said kaiḥ — by which liṅgaiḥ — symptoms trīn — three guṇān — qualities etān — all these atītaḥ — having transcended bhavati — is prabho — O my Lord kim — what ācāraḥ — behavior katham — how ca — also etān — these trīn — three guṇān — qualities ativartate — transcends .

Blended reading (Sanskrit + English inline)

arjuna uvāca

arjunaḥ uvāca

Arjuna said

kair liṅgais trīn guṇān etān

kaiḥ

by which

liṅgaiḥ

symptoms

trīn

three

guṇān

qualities

etān

all these

atīto bhavati prabho

atītaḥ

having transcended

bhavati

is

prabho

O my Lord

kim-ācāraḥ kathaṁ caitāṁs

kim

what

ācāraḥ

behavior

katham

how

ca

also

etān

these

trīn guṇān ativartate

trīn

three

guṇān

qualities

ativartate

transcends .

Important Words

kaiḥ liṅgaiḥ — by which symptoms
Liṅga — sign, distinguishing mark. Arjuna is not asking for a definition but for diagnostic signs. The verse models the right kind of question: how is this state recognized in another person? The Gītā answers with the eight-verse description starting at 22.
atītaḥ — having transcended
Past participle of ati-i (cf. v. 20). Arjuna picks up the same verb Kṛṣṇa just used. Good listening: the disciple's question uses the master's word, ensuring no slippage of subject.
ācāraḥ — behavior, conduct
Ā-car — to move around, to conduct. Ācāra is lived behavior, not internal state. Arjuna wants behavioral signs, not psychological self-reports. A practical question — and Kṛṣṇa will answer behaviorally.
ativartate — he transcends
Present tense — how does one cross over? Arjuna's third question moves from recognition (1st) and behavior (2nd) to method (3rd). The structure of the question forces Kṛṣṇa to give signs, behavior, and method — and the rest of the chapter does exactly that.

Arjuna inquired: O my dear Lord, by which symptoms is one known who is transcendental to these three modes? What is his behavior? And how does he transcend the modes of nature?

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Arjuna asks a triple question that any disciple would ask: How can I recognize a guṇātīta? How does he behave day to day? And — most practically — how does one become one? The lakṣaṇa, ācāra, and sādhana of the transcendent are all on the table.

Further notes (विवरण · Vivaraṇa)

Direct parallel to Arjuna's question at 2.54 about the sthita-prajña — same triple structure (signs / conduct / method). Kṛṣṇa's answer in 14.22–25 mirrors the 2.55–72 answer in spirit but with the guṇa lens. The vocative 'prabho' marks Arjuna's recognition that the questioner now needs the Master's voice rather than the friend's. Sets up the four-verse portrait that follows.

Prose order (अन्वय · Anvaya)

हे प्रभो! कैः लिङ्गैः (युक्तः जनः) एतान् त्रीन् गुणान् अतीतः भवति? किम्-आचारः च कथं एतान् त्रीन् गुणान् अतिवर्तते?

he prabho! kaiḥ liṅgaiḥ (yuktaḥ janaḥ) etān trīn guṇān atītaḥ bhavati? kim-ācāraḥ ca kathaṃ etān trīn guṇān ativartate?

O Lord, by what marks is one known to have transcended these three guṇas? What is his conduct, and how does he pass beyond these three guṇas?

Word split (पदच्छेद · Padaccheda)

अर्जुनः उवाच

arjunaḥ uvāca

कैः लिङ्गैः त्रीन् गुणान् एतान् अतीतः भवति प्रभो । किम्-आचारः कथं च एतान् त्रीन् गुणान् अतिवर्तते ॥

kaiḥ liṅgaiḥ trīn guṇān etān atītaḥ bhavati prabho | kim-ācāraḥ kathaṃ ca etān trīn guṇān ativartate ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
कैः	kaiḥ	interr. (interrogative) pron. (pronoun) ins.pl. (instrumental plural)n., 'by what'	by what
लिङ्गैः	liṅgaiḥ	लिङ्ग (n.) ins.pl. (instrumental plural), 'marks, signs'	marks
त्रीन्	trīn	त्रि (num.) acc.pl. (accusative plural)m., 'three'	three
गुणान्	guṇān	गुण (m.) acc.pl. (accusative plural), 'guṇas'	guṇas
एतान्	etān	dem. (demonstrative) pron. (pronoun) acc.pl. (accusative plural)m., 'these'	these
अतीतः	atītaḥ	अति+√इ p.p.p. (past passive participle) nom.sg. (nominative singular)m., 'gone beyond'	transcended
भवति	bhavati	√भू pres. (present) 3sg.par. (parasmaipada / active voice), 'becomes, is'	is
प्रभो	prabho	प्रभु (m.) voc.sg. (vocative singular), 'O Lord'	O Lord
किम्-आचारः	kim-ācāraḥ	interr. (interrogative) pron. (pronoun) + आचार (m.) nom.sg. (nominative singular)m., bahuvrīhi 'of what conduct'	of what conduct
कथम्	katham	ind. (indeclinable), 'how'	how
च	ca	ind. (indeclinable), 'and'	and
अतिवर्तते	ativartate	अति+√वृत् pres. (present) 3sg.ātm. (ātmanepada / middle voice), 'goes beyond, transcends'	transcends

Purport

In this verse, Arjuna’s questions are very appropriate. He wants to know the symptoms of a person who has already transcended the material modes. He first inquires of the symptoms of such a transcendental person. How can one understand that he has already transcended the influence of the modes of material nature? The second question asks how he lives and what his activities are. Are they regulated or nonregulated? Then Arjuna inquires of the means by which he can attain the transcendental nature. That is very important. Unless one knows the direct means by which one can be situated always transcendentally, there is no possibility of showing the symptoms. So all these questions put by Arjuna are very important, and the Lord answers them.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

21. O Lord, by what symptoms is a person known to be beyond the guṇas. What is his conduct? How does he surpass the guṇas? 22. One who is beyond the guṇas does not lament at the appearance of illumination, activity or confusion, nor rejoice at their disappearance. 23. One who remains unmoved by the guṇas, who is situated indifferently, who remains without action, understanding that only the guṇas are acting, is said to have surpassed the guṇas. 24-25. He who is firmly situated, who is equal in sorrow and joy, who sees a lump of earth, a stone and gold as the same, who regards dear and not dear as the same, who regards criticism and praise as the same, who remains equal in respect or disrespect, who is equal to friend and foe, who has given up all undertakings, is said to be beyond the guṇas.

Commentary

This is the same question asked in chapter two: sthita-prajñasya kā bhāsā (please describe the sthita-prajña). However, out of extreme desire to know, Arjuna asks again. One question is “By what symptoms should one understand a person is beyond the guṇas?” (kair liṅgaiḥ) The second question is “What is his behavior?” (kim ācāraḥ) The third question is “What is the means of attaining transcendence of the guṇas?” (katham ca etān) When Arjuna asked his question in chapter two, he did not ask how a person could transcend the guṇas. But now he asks this question also. That is the difference.

Kṛṣṇa answers the question “What are the symptoms of one who is beyond the guṇas?” Illumination (prakāśaḥ) is the effect of sattva guṇa, as mentioned previously in the verse sarva dvāreṣu dehe’ smin prakāśa upajayate. Absorption in various projects (pravṛtti) is the effect of rajo guṇa. Absorption in the false (moha) is the effect of tamo guṇa. These three words are representative of all the other qualities (mentioned previously) of the respective guṇas. He who does not lament when all these effects of the guṇas, illumination, absorption in activities and absorption in falsity appears suddenly, nor rejoice when the effects of the guṇas disappear, is said to beyond the guṇas. The last phrase of verse 25, sa guṇātīta ucyate is understood to apply to all the verses preceding. Using the neuter gender in the word sampravṛttāni is poetic license.

Kṛṣṇa answers the second question, about the conduct of the person beyond the guṇas, in verses 23-25. He who is not disturbed by the effects of the guṇas (guṇaiḥ), in the form of happiness and distress, who does not move from his svarūpa as ātmā (guṇaiḥ na vicālyate), who remains silent (avatiṣṭhati), knowing “The guṇas alone are giving these effects; I have no relationship with this happiness and distress,” (guṇa vartante iti evam), who does not strive for bodily needs (na iṅgate), is said to be beyond the guṇas. Avatiṣṭhati is used for avatiṣṭhate as poetic license.

On seeing such symptoms and conduct of the person beyond the guṇas, one should describe that person as being beyond the guṇas. One who merely talks about the possibility of being beyond the guṇas is not said to be beyond the guṇas.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

21. O Lord, by what symptoms is a person known to be beyond the guṇas? What is his conduct? How does he surpass the guṇas? 22. The Lord said: One who is beyond the guṇas does not lament the appearance of illumination, activity or confusion, nor rejoice at their disappearance. 23. One who remains situated neutrally, who remains undisturbed, understanding that only the guṇas are acting, and does not act according to the effects of the guṇas, is said to have surpassed the guṇas. 24. He who is fixed in his svarūpa, is equal in sorrow and joy, who sees a lump of earth, a stone and gold as the same, who regards causes of happiness and distress as the same, who sees the difference between ātmā and prakṛti, who regards criticism and praise of himself as the same, is said to be beyond the guṇas. 25. One who remains equal in respect or disrespect, who is equal to friend and foe, who has given up all extraneous undertakings, is said to be beyond the guṇas.

Commentary

Arjuna asks about the characteristics and conduct of one who is beyond the guṇas and the practice to reach that stage. The first question is “By what symptoms can I know I am beyond the guṇas?” The second question is “What is his conduct? Does he do actions by free will or according to regulation?” The third question is “By which practice will a person surpass the guṇas?” Bg 14.22, Bg 14.23, Bg 14.24, Bg 14.25, Bg 14.22-25 ī[q>aGavaNauvac ) Pa[k-aXa& c Pa[v*ita& c MaaehMaev c Paa<@v ) Na Ūeií SaMPa[v*taaiNa Na iNav*taaiNa k-ax(+aiTa )) 22 )) odaSaqNavdaSaqNaae Gau<aEYaaeR Na ivcaLYaTae ) Gau<aa vTaRNTa wTYaev& Yaae_viTaṣiTa Nae(r)Tae )) 23 )) SaMadu"%Sau%" SvSQa" SaMal/aeíaXMak-aĀNa" ) TauLYaiPa[YaaiPa[Yaae DaqrSTauLYaiNaNdaTMaSa&STauiTa" )) 24 )) MaaNaaPaMaaNaYaaeSTauLYaSTauLYaae iMa}aairPa+aYaae" ) SavaRrM>aPairTYaaGaq Gau<aaTaqTa" Sa oCYaTae )) 25 )) śrī-bhagavān uvāca prakāśaṁ ca pravṛttiṁ ca moham eva ca pāṇḍava na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati udāsīna-vad āsīno guṇair yo na vicālyate guṇā vartanta ity evaṁ yo 'vatiṣṭhati neṅgate sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣṭāśma-kāñcanaḥ tulya-priyāpriyo dhīras tulya-nindātma-saṁstutiḥ mānāpamānayos tulyas tulyo mitrāri-pakṣayoḥ sarvārambha-parityāgī guṇātītaḥ sa ucyate śrī-bhagavān uvāca—the Supreme Personality of Godhead said; prakāśam—illumination; ca—and; pravṛttim—attachment; ca—and; moham—illusion; eva ca—also; pāṇḍava—O son of Pāṇḍu; na dveṣṭi—does not hate; sampravṛttāni—although developed; na nivṛttāni—nor stopping development; kāṅkṣati—desires; udāsīna-vat—as if neutral; āsīnaḥ—situated; guṇaiḥ—by the qualities; yaḥ—one who; na—never; vicālyate—is agitated; guṇāḥ—the qualities; vartante—are acting; iti evam—knowing thus; yaḥ—one who; avatiṣṭhati—remains; na—never; iṅgate—flickers; sama—equal; duḥkha—in distress; sukhaḥ—and happiness; sva-sthaḥ—being situated in himself; sama—equally; loṣṭa—a lump of earth; aśma—stone; kāñcanaḥ—gold; tulya—equally disposed; priya—to the dear; apriyaḥ—and the undesirable; dhīraḥ—steady; tulya—equal; nindā—in defamation; ātma-saṁstutiḥ—and praise of himself; māna—in honor; apamānayoḥ—and dishonor; tulyaḥ—equal; tulyaḥ—equal; mitra—of friends; ari—and enemies; pakṣayoḥ—to the parties; sarva—of all; ārambha—endeavors; parityāgī—renouncer; guṇa-atītaḥ—transcendental to the material modes of nature; saḥ—he; ucyate—is said to be.

Even though when Arjuna asked about the symptoms of the sthita prajña, the Lord answered (starting with BG 2.54), because Arjuna asks about this in a particular way again, Kṛṣṇa describes the characteristics in a different way. The questions are answered in five verses. The characteristics to be recognized within onself are mentioned in the first verse. He who does not hate the appearance of knowledge (the effect of sattva), action (the effect of rajas) or illusion (the effect of tamas), thinking that they will cause suffering by transforming into their respective effects, and who does not desire their disappearance along with their products, thinking that will cause happiness, such a person beyond hatred and attachment is called a person beyond the guṇas. The conclusion of the sentence comes in verse25: guṇātītaḥ sa ucyate. The presence or absence of hatred or attachment cannot be known to others, but to oneself. This is the internal quality of the person beyond the modes.

The second question “What is his conduct?” is answered by describing the external characteristics recognized by others, in three verses. He is neutral. Just as a neutral person does not move from his middle position when two parties are quarrelling, he is not moved by the guṇas transformed with states of happiness and suffering situated in the mind. The guṇas are acting (vartante) in producing their effects such as revelation of sattva guṇa. He remains silent, convinced that he has no relation with the guṇas. He does not act according to the effects of the guṇas (na iṅgate). Such a person is beyond the guṇas.

(Two verses continue to describe the external conduct.) Because he is fixed in his svarūpa (sva sthaḥ), he is equal in happiness and distress, since he knows that those are not part of the ātmā. Because of recognizing them as inferior things, he considers earth, stone and gold the same. He considers objects which yield happiness and distress (priyāpriye) as equal to a lump of earth. He is expert at seeing the difference between jīva and prakṛti (dhiraḥ). He is equal in criticism or praise of himself, because those faults or good qualities which are causes of criticism or praise are not constitutional to the ātmā. Such a person is beyond the guṇas 25. This verse clarifies the previous verse. Criticism and praise are accomplished by words, whereas respect and disrespect (māna apamāna) are accomplished by someone else’s body or mind. He gives up all undertakings (sarvārambha parityāgī), other than those essential for supporting the material body. A person with the conduct mentioned from verse 23 to 25 can be understood by others to be beyond the guṇas. He should be understood to be actually beyond the guṇas, rather than one who talks a lot about conclusions (but does not act.)

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Śrīla Baladeva Vidyābhūṣaṇa expands and rephrases the meanings of Arjuna’s questions. Arjuna first

asks what symptoms of transcendence will manifest in a person no longer affected by the modes.

The question rephrased is, “How do we understand that someone has already transcended?” The

second question—“What is his behavior?”—means, “Is his behavior regulated or enacted according

to his own desire?” The third question asks: “By what practices does he achieve transcendence?”

Bhagavad Gita Notes

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.21 Prabho, O Lord; kaih, by what; lingaih, signs; bhavati, is one (known); atitah, who has gone beyond; etan, these; trin, three; gunan, alities that have been explained? Kim, what; is his acarah, behaviour; ca, and; katham, how, in what way; ativartate, does he transcend; [Ast. adds here, 'atitya vartate, (in what way) does he exist after transcending (the three alities)?'-Tr.] etan, these; trin, three; gunan, alities? In this verse the signs of one who has gone beyond the alities, and the means of transcending them have been asked by Arjuna. By way of replying to the two estions, the Lord said: 'As for the estion, 'With what sings does one who has gone beyond the alities become endowed with?", listen to them:'

Śrī Rāmānujācārya Classical

Translation

14.21 Arjuna said By what signs, namely, distinguishing features, is a man who has crossed beyond these three Gunas, Sattva and the rest, characterised? What is his behaviour? With what kind of behaviour is he associated and how does it serve as a sign for knowing his state? Such is the meaning. How does he, i.e., by what means does he cross beyond the three Gunas, the Sattva and the rest?

Śrī Abhinavagupta Classical

Translation

14.21 Kaih etc. But, if he has a body then how could he have transcended the Strands ? He lives certainly in one way or other with some mental modification, which is necessarily one a among the three Strands, With this intention Arjuna raises the estion. Now [by way of giving] answer -

Swami Sivananda Classical

Translation

14.21 Arjuna said What are the marks of him who has transcended the three alities, O Lord? What is his conduct and how does he go beyond these three alities?

Commentary

14.21 कैः by what? लिंगैः by marks? त्रीन् three? गुणान् Gunas? एतान् these? अतीतः crossed? भवति becomes? प्रभो O Lord? किमाचारः what (is his) conduct? कथम् how? च and? एतान् these? त्रीन् three? गुणान् Gunas? अतिवर्तते goes beyond.Commentary Arjuna said O Lord? by what characteristics may a man be recognised as having gone beyond the three alities What is the behaviour of that Trigunatita sage (one who has gone beyond the three alities) and how does he go beyond the world and is above the Gunas Tell me that.These are the characteristics of the sage who has gone beyond the Gunas others should cultivate them.Just as a king is able to remove the grievances and sorrows of his servants? so also the Lord is able to remove the sorrows of His devotees. That is the reason why Arjuna addresses Sri Krishna as Lord and uses the term Prabhu. By using this word? Arjuna hinted to the Lord that He alone was capable of relieving his sorrows and pains. (Cf.II.54)

Swami Gambhīrānanda Classical

Translation

14.21 Arjuna said O Lord, by what signs is one (known) who has gone beyond these three alities? What is his behaviour, and how does he transcend these three alities?

Shri Purohit Swami Classical

Translation

14.21 Arjuna asked: My Lord! By what signs can he who has transcended the Qualities be recognized? How does he act? How does he live beyond them?

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 2.54 BG 12.13 BG 13.8 SB 11.25.32 SB 3.25.26 SB 11.2.45 CC Madhya 22.71 CC Madhya 23.106 CC Madhya 8.274 Kaṭha Upaniṣad 1.2.14Muṇḍaka Upaniṣad 3.1.4

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Personal Guidance

Arjuna asks: by what symptoms is the soul transcendental to the modes known? How does he behave? How does he transcend?

Practical Applications

Welcome the practical question: how to recognize the goal-state.
Don't just collect descriptions; ask for symptoms and behavior.
Bring this question to your guide.

Reflection Questions

What symptoms of transcendence have I noticed in seasoned devotees?
What symptoms in myself, even fleetingly?

Analogy

A traveler who has been told a city exists asks for three things: how to recognize a citizen, how a citizen behaves, and which road actually goes there. Arjuna is asking the right three questions about the city of transcendence.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.22-25

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श्रीभगवानुवाच प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्‍क्षति ॥ २२ ॥ उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥ २३ ॥ समदु:खसुख: स्वस्थ: समलोष्टाश्मकाञ्चन: । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुति: ॥ २४ ॥ मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयो: । सर्वारम्भपरित्यागी गुणातीत: स उच्यते ॥ २५ ॥

śrī-bhagavān uvāca

[shree-bhagavaan uvaacha]

prakāśaṁ ca pravṛttiṁ ca

[prakaasham cha pravrittim cha]

moham eva ca pāṇḍava

[moham eva cha paandava]

na dveṣṭi sampravṛttāni

[na dveshti sampravrittaani]

na nivṛttāni kāṅkṣati

[na nivrittaani kaankshati]

udāsīna-vad āsīno

[udaaseena-vad aaseeno]

guṇair yo na vicālyate

[gunair yo na vichaalyate]

guṇā vartanta ity evaṁ

[gunaa vartanta ity evam]

yo ’vatiṣṭhati neṅgate

[yo ’vatishthati nengate]

sama-duḥkha-sukhaḥ sva-sthaḥ

[sama-duhkha-sukhah sva-sthah]

sama-loṣṭāśma-kāñcanaḥ

[sama-loshtaashma-kaanchanah]

tulya-priyāpriyo dhīras

[tulya-priyaapriyo dheeras]

tulya-nindātma-saṁstutiḥ

[tulya-nindaatma-samstutih]

mānāpamānayos tulyas

[maanaapamaanayos tulyas]

tulyo mitrāri-pakṣayoḥ

[tulyo mitraari-pakshayoh]

sarvārambha-parityāgī

[sarvaarambha-parityaagee]

guṇātītaḥ sa ucyate

[gunaateetah sa uchyate]

Word-for-word

śrī - bhagavān uvāca — the Supreme Personality of Godhead said prakāśam — illumination ca — and pravṛttim — attachment ca — and moham — illusion eva ca — also pāṇḍava — O son of Pāṇḍu na dveṣṭi — does not hate sampravṛttāni — although developed na nivṛttāni — nor stopping development kāṅkṣati — desires udāsīna - vat — as if neutral āsīnaḥ — situated guṇaiḥ — by the qualities yaḥ — one who na — never vicālyate — is agitated guṇāḥ — the qualities vartante — are acting iti evam — knowing thus yaḥ — one who avatiṣṭhati — remains na — never iṅgate — flickers sama — equal duḥkha — in distress sukhaḥ — and happiness sva - sthaḥ — being situated in himself sama — equally loṣṭa — a lump of earth aśma — stone kāñcanaḥ — gold tulya — equally disposed priya — to the dear apriyaḥ — and the undesirable dhīraḥ — steady tulya — equal nindā — in defamation ātma - saṁstutiḥ — and praise of himself māna — in honor apamānayoḥ — and dishonor tulyaḥ — equal tulyaḥ — equal mitra — of friends ari — and enemies pakṣayoḥ — to the parties sarva — of all ārambha — endeavors parityāgī — renouncer guṇa - atītaḥ — transcendental to the material modes of nature saḥ — he ucyate — is said to be .

Blended reading (Sanskrit + English inline)

śrī-bhagavān uvāca

śrī - bhagavān uvāca

the Supreme Personality of Godhead said

prakāśaṁ ca pravṛttiṁ ca

prakāśam

illumination

ca

and

pravṛttim

attachment

ca

and

moham eva ca pāṇḍava

moham

illusion

eva ca

also

pāṇḍava

O son of Pāṇḍu

na dveṣṭi sampravṛttāni

na dveṣṭi

does not hate

sampravṛttāni

although developed

na nivṛttāni kāṅkṣati

na nivṛttāni

nor stopping development

kāṅkṣati

desires

udāsīna-vad āsīno

udāsīna - vat

as if neutral

āsīnaḥ

situated

guṇair yo na vicālyate

guṇaiḥ

by the qualities

yaḥ

one who

guṇā vartanta ity evaṁ

na

never

vicālyate

is agitated

yo ’vatiṣṭhati neṅgate

sama-duḥkha-sukhaḥ sva-sthaḥ

sama-loṣṭāśma-kāñcanaḥ

tulya-priyāpriyo dhīras

tulya-nindātma-saṁstutiḥ

mānāpamānayos tulyas

tulyo mitrāri-pakṣayoḥ

sarvārambha-parityāgī

guṇātītaḥ sa ucyate

guṇāḥ

the qualities

vartante

are acting

iti evam

knowing thus

yaḥ

one who

avatiṣṭhati

remains

na

never

iṅgate

flickers

sama

equal

duḥkha

in distress

sukhaḥ

and happiness

sva - sthaḥ

being situated in himself

sama

equally

loṣṭa

a lump of earth

aśma

stone

kāñcanaḥ

gold

tulya

equally disposed

priya

to the dear

apriyaḥ

and the undesirable

dhīraḥ

steady

tulya

equal

nindā

in defamation

ātma - saṁstutiḥ

and praise of himself

māna

in honor

apamānayoḥ

and dishonor

tulyaḥ

equal

tulyaḥ

equal

mitra

of friends

ari

and enemies

pakṣayoḥ

to the parties

sarva

of all

ārambha

endeavors

parityāgī

renouncer

guṇa - atītaḥ

transcendental to the material modes of nature

saḥ

he

ucyate

is said to be .

Important Words

na dveṣṭi — does not hate
Dviṣ — to hate, to be hostile. The negation is the verse's hinge: the transcendentalist's first sign is not exalted feeling but the absence of dveṣa toward the modes as they manifest. Hate is the soul's first false claim — 'these things should not be present in me'.
kāṅkṣati — desires, longs
Kāṅkṣ — to long for. Paired by the verse with na (na nivṛttāni kāṅkṣati): does not long when they have ceased. The second false claim — 'these things should be present in me' — is removed too. Both directions of the wanting axis collapse.
udāsīna-vat — as if neutral
Udāsīna — sitting apart, neutral. The -vat suffix is crucial: 'like' a neutral one, not actually disengaged. The transcendentalist is not cold or absent; he holds the posture of neutrality while remaining present. A specific meditative stance, not a personality.
vartante — are acting
Vṛt — to turn, to operate. The verse's three-word recognition — guṇāḥ vartante — is the cognitive foundation of the whole posture. The modes are doing their own turning; I am not the modes. The cognitive shift precedes the behavioral one. Read every action through this sentence.
sva-sthaḥ — situated in himself
Sva-stha — standing in one's own. The Sanskrit word for 'well' (as in 'are you well?') is literally sva-stha. Health, in the deepest sense, is self-situation. The transcendentalist is well because he is in his own.
loṣṭa-aśma-kāñcanaḥ — earth-clod, stone, and gold
Three escalating items inside one compound: a clod of dirt, a stone, a piece of gold. The verse picks them deliberately — most people are sama (equal) between the first two and unequal at the third. The compound tests where one's equality actually breaks.
tulya-nindā-ātma-saṁstutiḥ — equal in defamation and self-praise
Note: not 'praise from others' but ātma-saṁstuti — praise of oneself. The harder test. The transcendentalist is unmoved both when others slander him and when others (or he himself) praise him. Both directions on the same axis.
sarva-ārambha-parityāgī — renouncer of all undertakings
Ārambha (cf. v. 12) — the launch, the project-initiation. Parityāgī — full renouncer. The transcendentalist does not initiate fresh fruitive projects; what comes to him is performed without proprietorship. The same teaching as BG 2.47, here named as a symptom of having arrived.
guṇa-atītaḥ — transcendental to the modes
Guṇa-atīta — across the modes. The chapter's keyword, delivered as the final descriptor of the eight-verse portrait. Ucyate (he is said to be) gives it the weight of a formal title: a person exhibiting these signs can rightly be called guṇa-atīta. The label Arjuna asked about in v. 21 is conferred here.

The Supreme Personality of Godhead said: O son of Pāṇḍu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities – such a person is said to have transcended the modes of nature.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Kṛṣṇa paints the guṇātīta in four verses of negation and equalizing. He neither resents the guṇa-products when they arrive nor pines for them when they go; he sits witness-like; pain and pleasure, clod and gold, honor and scorn, friend and foe pass before him as equal weather. He stops launching projects from ego — the mark of crossing the modes.

Further notes (विवरण · Vivaraṇa)

Four-verse cluster paralleling the sthita-prajña of 2.55–72 and the bhakta of 12.13–20, but framed through the guṇa-lens. Structural rhythm: 14.22 — non-reactive to guṇa-flux; 14.23 — witness-stance ('guṇā vartante'); 14.24 — sama-darśana toward physical and social opposites; 14.25 — culminating definition 'guṇātītaḥ sa ucyate.' 'Sarvārambha-parityāgī' is not inaction (cf. 3.5, 18.48) but renunciation of ego-initiated projects — the lakṣaṇas Arjuna asked for in 14.21.

Prose order (अन्वय · Anvaya)

हे पाण्डव! यः सम्प्रवृत्तानि प्रकाशं प्रवृत्तिं मोहं च न द्वेष्टि, निवृत्तानि च न काङ्क्षति, उदासीन-वत् आसीनः गुणैः न विचाल्यते, 'गुणाः वर्तन्ते' इति एवं यः अवतिष्ठति न इङ्गते, सम-दुःख-सुखः स्व-स्थः सम-लोष्ट-अश्म-काञ्चनः, तुल्य-प्रिय-अप्रियः धीरः तुल्य-निन्दा-आत्म-संस्तुतिः, मान-अपमानयोः तुल्यः, मित्र-अरि-पक्षयोः तुल्यः, सर्व-आरम्भ-परित्यागी, सः गुण-अतीतः उच्यते ।

he pāṇḍava! yaḥ sampravṛttāni prakāśaṃ pravṛttiṃ mohaṃ ca na dveṣṭi, nivṛttāni ca na kāṅkṣati, udāsīna-vat āsīnaḥ guṇaiḥ na vicālyate, 'guṇāḥ vartante' iti evaṃ yaḥ avatiṣṭhati na iṅgate, sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣṭa-aśma-kāñcanaḥ, tulya-priya-apriyaḥ dhīraḥ tulya-nindā-ātma-saṃstutiḥ, māna-apamānayoḥ tulyaḥ, mitra-ari-pakṣayoḥ tulyaḥ, sarva-ārambha-parityāgī, saḥ guṇa-atītaḥ ucyate |

O son of Pāṇḍu, he who does not hate illumination, activity, or delusion when they arise, nor longs for them when they cease; who, seated as if neutral, is not disturbed by the guṇas, knowing 'the guṇas are at work,' remains steady and does not waver; for whom pain and pleasure are alike, who is self-poised, regarding lump of clay, stone and gold alike; alike toward the pleasing and unpleasing, steadfast, equal in blame and praise of self, equal in honor and dishonor, equal toward the parties of friend and foe, who has renounced all undertakings — he is called the one who has gone beyond the guṇas.

Word split (पदच्छेद · Padaccheda)

श्रीभगवान् उवाच

śrībhagavān uvāca

प्रकाशं च प्रवृत्तिं च मोहम् एव च पाण्डव । न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥

prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava | na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ||

उदासीन-वत् आसीनः गुणैः यः न विचाल्यते । गुणाः वर्तन्ते इति एवं यः अवतिष्ठति न इङ्गते ॥

udāsīna-vat āsīnaḥ guṇaiḥ yaḥ na vicālyate | guṇāḥ vartante iti evaṃ yaḥ avatiṣṭhati na iṅgate ||

सम-दुःख-सुखः स्व-स्थः सम-लोष्ट-अश्म-काञ्चनः । तुल्य-प्रिय-अप्रियः धीरः तुल्य-निन्दा-आत्म-संस्तुतिः ॥

sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣṭa-aśma-kāñcanaḥ | tulya-priya-apriyaḥ dhīraḥ tulya-nindā-ātma-saṃstutiḥ ||

मान-अपमानयोः तुल्यः तुल्यः मित्र-अरि-पक्षयोः । सर्व-आरम्भ-परित्यागी गुण-अतीतः सः उच्यते ॥

māna-apamānayoḥ tulyaḥ tulyaḥ mitra-ari-pakṣayoḥ | sarva-ārambha-parityāgī guṇa-atītaḥ saḥ ucyate ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
प्रकाशम्	prakāśam	प्रकाश (m.) acc.sg. (accusative singular), 'illumination (sattva)'	illumination
प्रवृत्तिम्	pravṛttim	प्रवृत्ति (f.) acc.sg. (accusative singular), 'activity (rajas)'	activity
मोहम्	moham	मोह (m.) acc.sg. (accusative singular), 'delusion (tamas)'	delusion
पाण्डव	pāṇḍava	पाण्डव (m.) voc.sg. (vocative singular), 'O son of Pāṇḍu'	O Pāṇḍava
न द्वेष्टि	na dveṣṭi	negation + √द्विष् pres. (present) 3sg.par. (parasmaipada / active voice), 'he does not hate'	does not hate
सम्प्रवृत्तानि	sampravṛttāni	सम्+प्र+√वृत् p.p.p. (past passive participle) acc.pl. (accusative plural)n., 'when arisen'	when present
निवृत्तानि	nivṛttāni	नि+√वृत् p.p.p. (past passive participle) acc.pl. (accusative plural)n., 'when ceased'	when departed
काङ्क्षति	kāṅkṣati	√काङ्क्ष् pres. (present) 3sg.par. (parasmaipada / active voice), 'longs for'	longs for
उदासीन-वत्	udāsīna-vat	उदासीन (adj.) + वत् (taddhita suffix), 'as if indifferent'	as if neutral
आसीनः	āsīnaḥ	√आस् pres. (present) mid. pcpl. nom.sg. (nominative singular)m., 'seated'	seated
गुणैः	guṇaiḥ	गुण (m.) ins.pl. (instrumental plural), 'by the guṇas'	by the guṇas
विचाल्यते	vicālyate	वि+√चल् caus. (causative) pass. (passive) pres. (present) 3sg., 'is disturbed'	is disturbed
वर्तन्ते	vartante	√वृत् pres. (present) 3pl.ātm. (ātmanepada / middle voice), 'they operate, are at work'	are at work
अवतिष्ठति	avatiṣṭhati	अव+√स्था pres. (present) 3sg.par. (parasmaipada / active voice), 'remains steady'	remains steady
न इङ्गते	na iṅgate	negation + √इङ्ग् pres. (present) 3sg.ātm. (ātmanepada / middle voice), 'he does not stir'	does not waver
सम-दुःख-सुखः	sama-duḥkha-sukhaḥ	सम (adj.) + दुःख (n.) + सुख (n.) nom.sg. (nominative singular)m., bahuvrīhi 'for whom pain and pleasure are alike'	alike in pain and pleasure
स्व-स्थः	sva-sthaḥ	स्व (pron. (pronoun)) + स्थ (adj.) nom.sg. (nominative singular)m., upapada cpd. (compound), 'standing in the Self'	self-poised
सम-लोष्ट-अश्म-काञ्चनः	sama-loṣṭa-aśma-kāñcanaḥ	सम (adj.) + लोष्ट (m.) + अश्मन् (m.) + काञ्चन (n.) nom.sg. (nominative singular)m., bahuvrīhi 'for whom clod, stone and gold are alike'	regards clod, stone, gold alike
तुल्य-प्रिय-अप्रियः	tulya-priya-apriyaḥ	तुल्य (adj.) + प्रिय (adj.) + अप्रिय (adj.) nom.sg. (nominative singular)m., bahuvrīhi 'for whom dear and undear are equal'	equal toward dear and undear
धीरः	dhīraḥ	धीर (adj.) nom.sg. (nominative singular)m., 'steadfast, wise'	steadfast
तुल्य-निन्दा-आत्म-संस्तुतिः	tulya-nindā-ātma-saṃstutiḥ	तुल्य (adj.) + निन्दा (f.) + आत्मन् (m.) + संस्तुति (f.) nom.sg. (nominative singular)m., bahuvrīhi 'for whom blame and self-praise are equal'	equal in blame and self-praise
मान-अपमानयोः	māna-apamānayoḥ	मान (m.) + अपमान (m.) loc.du. (locative dual), dvandva cpd. (compound), 'in honor and dishonor'	in honor and dishonor
तुल्यः	tulyaḥ	तुल्य (adj.) nom.sg. (nominative singular)m., 'equal'	equal
मित्र-अरि-पक्षयोः	mitra-ari-pakṣayoḥ	मित्र (n.) + अरि (m.) + पक्ष (m.) loc.du. (locative dual), dvandva-tatpuruṣa cpd. (compound), 'in the parties of friend and foe'	in friend and foe parties
सर्व-आरम्भ-परित्यागी	sarva-ārambha-parityāgī	सर्व (adj.) + आरम्भ (m.) + परित्यागिन् (adj. from परि+√त्यज्) nom.sg. (nominative singular)m., upapada cpd. (compound), 'one who has renounced all undertakings'	renouncer of all undertakings
गुण-अतीतः	guṇa-atītaḥ	गुण (m.) + अतीत (adj., p.p.p. (past passive participle)) nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound), 'gone beyond the guṇas'	transcendent of guṇas
उच्यते	ucyate	√वच् pass. (passive) pres. (present) 3sg., 'is called'	is called

Purport

Arjuna submitted three different questions, and the Lord answers them one after another. In these verses, Kṛṣṇa first indicates that a person transcendentally situated has no envy and does not hanker for anything. When a living entity stays in this material world embodied by the material body, it is to be understood that he is under the control of one of the three modes of material nature. When he is actually out of the body, then he is out of the clutches of the material modes of nature. But as long as he is not out of the material body, he should be neutral. He should engage himself in the devotional service of the Lord so that his identity with the material body will automatically be forgotten. When one is conscious of the material body, he acts only for sense gratification, but when one transfers the consciousness to Kṛṣṇa, sense gratification automatically stops. One does not need this material body, and he does not need to accept the dictations of the material body. The qualities of the material modes in the body will act, but as spirit soul the self is aloof from such activities. How does he become aloof? He does not desire to enjoy the body, nor does he desire to get out of it. Thus transcendentally situated, the devotee becomes automatically free. He need not try to become free from the influence of the modes of material nature. The next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honor and dishonor offered to the body, but the transcendentally situated person is not affected by such false honor and dishonor. He performs his duty in Kṛṣṇa consciousness and does not mind whether a man honors or dishonors him. He accepts things that are favorable for his duty in Kṛṣṇa consciousness, otherwise he has no necessity of anything material, either a stone or gold. He takes everyone as his dear friend who helps him in his execution of Kṛṣṇa consciousness, and he does not hate his so-called enemy. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. Social and political issues do not affect him, because he knows the situation of temporary upheavals and disturbances. He does not attempt anything for his own sake. He can attempt anything for Kṛṣṇa, but for his personal self he does not attempt anything. By such behavior one becomes actually transcendentally situated.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Bhūrijana Dāsa Gauḍīya

Commentary

These are the symptoms of someone who has transcended. Can we imagine transcend these things if one is not in the mode of goodness? Is it possible for a person who has uncontrollable desires, to transcend these things? Would be possible to be equally situated when confronted with the desirable and undesirable? Praise and blame? It would be impossible. Wh speak of someone who is in the mode of ignorance. In order to transcend one has to be at least in the mode of goodness. The mode of goodness is not the end in itself, but one cannot transcend from the other modes. The symptoms described in this verse can be summarized in two words: equanimity or detachment. These qualities of transcendence are also very similar to those described in Chapter Thirteen (8‑12), and in Chapter Five. And also it sums up in Chapter Eighteen. Because the basic point about liberation and freedom from the modes of material nature and knowledge, is to be detached from the pushings and entanglements of these three modes of material nature. And in order to do that one has to give up his enjoyement spirit. The enjoying mood is that which attaches us to the modes of material nature. Therefore we have to become the servant and thus accep lotus feet of a bona fide spiritual master as our shelter. We have to serve a spiritual master. If we don't serve we will think ourselves as the masters. And when we think we are the masters, immediatly the modes cover us, there will be no hope to transcend. But if we serve the spiritual master then, even if the modes are pushing us to satisfy our material desires, we will say 'no!, I am the servant of my spiritual master'. The second part of this Section C where the symptoms and the third part is more about how to transcend.

[3. One who unfailingly engages in full devotional service transcends the modes and comes to the Brahman platform, the constitutional position of happiness. Krsna is the source of that Brahman. (26‑27) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Answers to the first 2 questions – “Symptoms” and “Behavior”



PRACTICAL APPLICATION OF TEXTS 14.22 – 14.25

When one desires neither attainment of pleasure, nor escape from pain, he has transcended the modes of nature

The embodied soul will always undergo dualities of loss and gain, but the liberated soul can remain unaffected by these things due to focusing his identity within

Focus of Learning

(a) Symptoms of transcendence – Krishna first indicates that such a person is free from envy and

hankering

No desire for or repulsion from manifestations of the modes – Illumination, attachment, delusion – This statement implies that:

As long as one is in the body one has to act neutrally

Engage in devotional service so that identification with the body will be forgotten

One does not need this body nor need to accept the dictations of the body

Equiposed, transcendental and detached, knowing that the modes alone are active

How does the soul become aloof – He neither desires to enjoy the body, nor desires to go out of the body

(b) Behavior/Dealings of one transcendental to the modes

Steady in all circumstances

Praise and blame

Honor and dishonor

Happiness or distress

Desirable or undesirable

Deals equally with everyone and everything

Earth , Stone, Gold (Accepts whatever is favourable for his duty in Krishna consciousness)

Friend or enemy (Takes anyone who helps him in Krishna consciousness as dear friend and not hates so-called enemies)

Equally disposed and sees everything on an equal level / Social and politicial issues do not affect him

Knows that he has nothing to do with material existence

Knows the situation of temporary upheavals and disturbances

Does not attempt anything for his own sake but can attempt anything for Krishna

(c) The basic point in terms of symptoms and behavior is the same: A soul who has become liberated

by cultivating knowledge of the modes of nature is detached from matter and the pushing of the

modes

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.22 Na dvesti, he neither dislikes these; prakasam, illumination (knowledge), an effect of sattva; pravrttim, activity, an effect of rajas; and moham, delusion, an effect of tamas; sampravrttani, when they appear, when they fully emerge in the form of objects (of experience)-. 'In me has arisen a perception which is a result of tamas; thery I have become deluded'; so also, 'In me has risen (the inclination to) action which is painful and is born of rajas. By that rajas I have been actuated, carried away from my own nature. This is a matter of sorrow to me that there has been a deviation from my own nature'; similarly, 'The ality of sattva, in the form of illumination that is knowledge, binds me by attributing discrimination to me and making me attached to happiness'-(by thinking) in these ways one dislikes them because of his being not fully enlightened. The person who has transcended the alities does not dislike them in this manner. Unlike a person having sattva etc., who longs for the effects of sattva etc. which withdraw themselves after becoming manifest to him, the person who has gone beyond the alities na kanksati, does not long for them in that way; nivrttani, when they disappear. This is the idea. This is not an indication that can be perceived by others. What then? Since this characteristic is perceivable to oneself, it is merely subjective. For dislike or longing, which is a subjective experience of a person, is not seen by another. Now, then, the Lord gives the reply to the estion, 'What is the behaviour of one who has gone beyond the alities?':

Śrī Rāmānujācārya Classical

Translation

14.22 The Lord said He does not hate the effects of Sattva, Rajas and Tamas known as illumination, activity and delusion respectively, when they are prevailing in regard to undesired things other than the self; nor longs for them when they cease, i.e., when desired things other than the self become unavailable. Hating things not conducive to the realisations of the self and longing for things conducive thereof, do not come under this law stated in the Verse.

Śrī Abhinavagupta Classical

Translation

14.22 Prakasam etc. Of course the illumination etc., do exist in all as their respective attributive marks. Yet, the men of Yoga do not rejoices in these illumination etc. Nor do they have any hatred [for them]. On the other hand, contemplating 'These exist as attributes merely of the body; and they are not capable of disturbing me.', these persons transcend the Strands. Hence [the Bhagavat] says -

Swami Sivananda Classical

Translation

14.22 The Blessed Lord said When light, activity and delusion are present, he hates them not, nor does he long for them when they are absent.

Commentary

14.22 प्रकाशम् light? च and? प्रवृत्तिम् activity? च and? मोहम् delusion? एव even? च and? पाण्डव O Arjuna? न not? द्वेष्टि hates? सम्प्रवृत्तानि (when) gone forth? न not? निवृत्तानि when absent? काङ्क्षति longs.Commentary This is the answer to Arjunas first estion. Light is the effect of Sattva? activity of Rajas and delusion of Tamas. The liberated sage does not hate them when they are present. When Sattva shines he is not carried away by pride. He does not think? I am a vey learned man. When the impulse for action is awakened in the body or when there is a divine call for him to do work for the solidarity of the world (Lokasangraha) he does not hate any action and he does not regret it after the action is accomplished. He feels no remorse while performing actions. The work is like the play of a child. While inertia increases in him? he is not deluded by infatuation.Only an ignorant man thinks Tamas has entered into me. I am deluded. I am under the influence of heedlessness? torpor? sloth? laziness and indolence. Now I am under the influence of Rajas. I am forced to do activities. This is painful. I have fallen from my true nature. This gives me a lot of pain. Now Sattva predominates in me. I am attached to happiness and knowledge. I am proud of my learning and better status.The liberated sage who has transcended the Gunas does not thus hate them when they are present.A man of Sattva or Rajas or Tamas longs for light? action or inertia which first manifested themselves and disappeared. But a liberated sage or one who has gone beyond the three alities does not at all long for these states which have vanished. This mark or characteristic is an internal mental state. It cannot be perceived or detected by others. It can be felt by ones own self alone. If one is endowed with clairvoyant vision or the inner eye of intuition? he can directly behold the longins that arise in the mind of another man.In the following three verses the Lord gives His answer to Arjunas second estion What is the conduct of the sage who has crossed over the Gunas

Swami Gambhīrānanda Classical

Translation

14.22 The Blessed Lord said O son of Pandu, he neither dislikes illumination (knowledge), activity and delusion when they appear, nor does he long for them when they disappear.

Shri Purohit Swami Classical

Translation

14.22 Lord Shri Krishna replied: O Prince! He who shuns not the Quality which is present, and longs not for that which is absent;

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)

Related verses

BG 2.55 BG 12.13 BG 6.9 SB 11.25.32 SB 3.25.21 SB 11.2.46 CC Madhya 23.106 CC Madhya 22.78 CC Antya 4.176 Īśa Upaniṣad 6 Bṛhadāraṇyaka Upaniṣad 4.4.22

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Personal Guidance

Analogy

A man sitting on a hilltop watching weather move across the plain — clouds gather, rain falls, sun returns, mist lifts. He neither hates the rain nor longs for the sun. He notices that weather is happening and that he is not the weather. That hilltop posture is the eight-verse description compressed.

Stories

Jaḍa Bharata as the palanquin-bearer

After his deer-birth, Bharata took human form again as Jaḍa Bharata. He behaved as a dull-witted man on purpose, suffering insults and beatings without protest, eating whatever was given, refusing nothing, demanding nothing.

When King Rahūgaṇa conscripted him into carrying a palanquin and then rebuked him for poor service, Jaḍa Bharata answered with a discourse that revealed him as a fully realized guṇa-atīta. Equal in praise and abuse, equal in honor and dishonor, free from undertaking — the verses 22-25 are his portrait in advance.

Haridāsa Ṭhākura under punishment

Beaten in twenty-two marketplaces on the order of the Muslim Kazi, Haridāsa Ṭhākura did not stop chanting and held no resentment toward the men striking him. When the Kazi later begged forgiveness, Haridāsa offered it as easily as he had received the blows.

Māna and apamāna, mitra and ari — the verse's categories — had collapsed for him long before that beating. He sat in his own self (sva-stha), undisturbed by the weather. The Caitanya-caritāmṛta preserves the episode precisely for this teaching.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.26

↗

मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥ २६ ॥

māṁ ca yo ’vyabhicāreṇa

[maam cha yo ’vyabhichaarena]

bhakti-yogena sevate

[bhakti-yogena sevate]

sa guṇān samatītyaitān

[sa gunaan samateetyaitaan]

brahma-bhūyāya kalpate

[brahma-bhooyaaya kalpate]

Word-for-word

mām — unto Me ca — also yaḥ — a person who avyabhicāreṇa — without fail bhakti - yogena — by devotional service sevate — renders service saḥ — he guṇān — the modes of material nature samatītya — transcending etān — all these brahma - bhūyāya — elevated to the Brahman platform kalpate — becomes .

Blended reading (Sanskrit + English inline)

māṁ ca yo ’vyabhicāreṇa

mām

unto Me

ca

also

yaḥ

a person who

avyabhicāreṇa

without fail

bhakti - yogena

by devotional service

bhakti-yogena sevate

sevate

renders service

sa guṇān samatītyaitān

saḥ

he

guṇān

the modes of material nature

samatītya

transcending

etān

all these

brahma-bhūyāya kalpate

brahma - bhūyāya

elevated to the Brahman platform

kalpate

becomes .

Important Words

avyabhicāreṇa — without deviation
A-vy-abhi-cāra — not-going-aside. The Sanskrit is intensely negated: no deviation, no straying, no parallel allegiance. Bhakti-yoga transcends the modes only when it is exclusive. The leaks are what keep the modes in play.
bhakti-yogena sevate — renders service by devotional yoga
Sevate — he serves. The verb is the heart: not 'meditates upon', not 'studies', but serves. Bhakti is action-shaped. The yoga is in the doing. The chapter's transcendence-route is therefore not contemplative withdrawal but loving labor.
samatītya — fully transcending
Sam-ati-i — to thoroughly cross over. The same verb as guṇa-atīta in verses 20–25, now with the sam- prefix: completely. The verse promises not partial but complete transcendence. And the route is bhakti, not jñāna alone.
brahma-bhūyāya kalpate — qualifies for becoming Brahman
Brahma-bhūya — becoming Brahman, the Brahman platform. Kalpate — becomes fit, qualifies. Note the structure: bhakti qualifies one for Brahman, not the reverse. The chapter is overturning the standard impersonalist sequence.

One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

After all the analysis, Kṛṣṇa drops the master-key in a single verse: unswerving bhakti-yoga directed at Him itself accomplishes the guṇa-crossing and qualifies the soul for brahma-bhāva. Where Sāṅkhya labors at vivekā, bhakti carries the soul across in one wholehearted relational move.

Further notes (विवरण · Vivaraṇa)

The chapter's answer to 'how does one transcend?' (14.21). 'Avyabhicāreṇa bhakti-yogena' carries two qualifiers: avyabhicāra (no rival object) and yoga (disciplined union). Service to the personal Lord, not impersonal meditation, is the sole means; 'samatītya' (perfective absolutive) signals guṇa-transcendence as bhakti's by-product, not its prior condition. 'Brahma-bhūyāya kalpate' echoes 'mama sādharmyam āgatāḥ' of 14.2 — the chapter frames as a ring. Cross-ref BG 7.14, 18.54–55.

Prose order (अन्वय · Anvaya)

यः च माम् अव्यभिचारेण भक्ति-योगेन सेवते, सः एतान् गुणान् समतीत्य ब्रह्म-भूयाय कल्पते ।

yaḥ ca mām avyabhicāreṇa bhakti-yogena sevate, saḥ etān guṇān samatītya brahma-bhūyāya kalpate |

And one who serves Me with unswerving bhakti-yoga, having fully transcended these guṇas, becomes fit for the state of Brahman.

Word split (पदच्छेद · Padaccheda)

मां च यः अव्यभिचारेण भक्ति-योगेन सेवते । सः गुणान् समतीत्य एतान् ब्रह्म-भूयाय कल्पते ॥

māṃ ca yaḥ avyabhicāreṇa bhakti-yogena sevate | saḥ guṇān samatītya etān brahma-bhūyāya kalpate ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
माम्	mām	अस्मद् acc.sg. (accusative singular), 'Me'	Me
च	ca	ind. (indeclinable), 'and'	and
यः	yaḥ	rel. pron. (pronoun) nom.sg. (nominative singular)m., 'who'	who
अव्यभिचारेण	avyabhicāreṇa	अव्यभिचार (m.) ins.sg. (instrumental singular), 'with unswerving, undeviating'	with unswerving
भक्ति-योगेन	bhakti-yogena	भक्ति (f.) + योग (m.) ins.sg. (instrumental singular), tatpuruṣa cpd. (compound), 'with the yoga of devotion'	with bhakti-yoga
सेवते	sevate	√सेव् pres. (present) 3sg.ātm. (ātmanepada / middle voice), 'he serves, worships'	serves
सः	saḥ	dem. (demonstrative) pron. (pronoun) nom.sg. (nominative singular)m., 'he'	he
गुणान्	guṇān	गुण (m.) acc.pl. (accusative plural), 'guṇas'	guṇas
समतीत्य	samatītya	सम्+अति+√इ abs. (absolutive), 'having completely transcended'	having fully transcended
एतान्	etān	dem. (demonstrative) pron. (pronoun) acc.pl. (accusative plural)m., 'these'	these
ब्रह्म-भूयाय	brahma-bhūyāya	ब्रह्मन् (n.) + भूय (n., dat. of state) dat.sg. (dative singular), 'for the state of becoming Brahman'	for the Brahman-state
कल्पते	kalpate	√कॢप् pres. (present) 3sg.ātm. (ātmanepada / middle voice), 'is fit, becomes qualified'	becomes fit

Purport

This verse is a reply to Arjuna’s third question: What is the means of attaining to the transcendental position? As explained before, the material world is acting under the spell of the modes of material nature. One should not be disturbed by the activities of the modes of nature; instead of putting his consciousness into such activities, he may transfer his consciousness to Kṛṣṇa activities. Kṛṣṇa activities are known as bhakti-yoga – always acting for Kṛṣṇa. This includes not only Kṛṣṇa, but His different plenary expansions such as Rāma and Nārāyaṇa. He has innumerable expansions. One who is engaged in the service of any of the forms of Kṛṣṇa, or of His plenary expansions, is considered to be transcendentally situated. One should also note that all the forms of Kṛṣṇa are fully transcendental, blissful, full of knowledge and eternal. Such personalities of Godhead are omnipotent and omniscient, and they possess all transcendental qualities. So if one engages himself in the service of Kṛṣṇa or His plenary expansions with unfailing determination, although these modes of material nature are very difficult to overcome, one can overcome them easily. This has already been explained in the Seventh Chapter. One who surrenders unto Kṛṣṇa at once surmounts the influence of the modes of material nature. To be in Kṛṣṇa consciousness or in devotional service means to acquire equality with Kṛṣṇa. The Lord says that His nature is eternal, blissful and full of knowledge, and the living entities are part and parcel of the Supreme, as gold particles are part of a gold mine. Thus the living entity, in his spiritual position, is as good as gold, as good as Kṛṣṇa in quality. The difference of individuality continues, otherwise there would be no question of bhakti-yoga. Bhakti-yoga means that the Lord is there, the devotee is there, and the activity of exchange of love between the Lord and the devotee is there. Therefore the individuality of two persons is present in the Supreme Personality of Godhead and the individual person, otherwise there would be no meaning to bhakti-yoga . If one is not situated in the same transcendental position with the Lord, one cannot serve the Supreme Lord. To be a personal assistant to a king, one must acquire the qualifications. Thus the qualification is to become Brahman, or freed from all material contamination. It is said in the Vedic literature, brahmaiva san brahmāpy eti . One can attain the Supreme Brahman by becoming Brahman. This means that one must qualitatively become one with Brahman. By attainment of Brahman, one does not lose his eternal Brahman identity as an individual soul.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

26. He who serves Me in pure devotional service surpasses the guṇas, and is qualified for Brahman.

Commentary

In this verse, the Lord answers the third question about the method of surpassing the guṇas. Ca in this verse means eva: “only”. He who serves only Me (mama ca)—in My form as Śyāmasundara, the Supreme Lord—by bhakti-yoga, he alone is qualified for becoming Brahman, or realizing Brahman (brahma-bhūyāya kalpate). This statement is supported by the use of the adjective ekayā in the statement bhaktyāham ekayā grahyaḥ: I can be attained by bhakti alone. And in the statement mām eva ye prapadyante māyām etām taranti te: those who surrender to Me surpass the material world, from use of the word eva (only), it is confirmed that without bhakti (to the Lord only), realization of Brahman cannot be attained. It cannot be attained by any other method. What type of bhakti-yoga is this? It should be without deviation (avyabhicāreṇa). That means it is without mixture of karma, jñāna or other elements, because there are statements rejecting niṣkāma-karma, and statements rejecting even jñāna by the jñānī in his final stage. jñānaṁ ca mayi sannyaset: One should surrender that jñāna to Me. (SB 11.19.1) But there are no statements about the rejection of bhakti-yoga anywhere. Thus, by bhakti-yoga, after giving up even jñāna-yoga, just as he has previously given up karma-yoga, the jñānī surpasses the guṇas. There is no other means. However, the ananyā bhakta is already beyond the guṇas, as understood from the statement in the Eleventh Canto nirguṇo mad apāśrayaḥ: one who surrenders to Me is beyond the guṇas. (SB 11.25.26) Here is the principle. sattvicḥ kārako ’saṅgī rāgāndho rājasaḥ smṛtaḥ tāmasaḥ smṛti-vibhraṣṭo nirguṇo mad-apāśrayaḥ A worker free of attachment is in the mode of goodness; a worker blinded by personal desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has taken shelter of Me is understood to be transcendental to the modes of nature. SB 11.25.26 It is understood that those who are free from attachment are practicing either karma-yoga or jñāna-yoga on the level of sattva. And the person who is beyond the guṇas, having taken shelter of the Lord, is practicing sādhana-bhakti. The jñānī, having reached the perfection of jñāna, becomes transcendental to the guṇas by then giving up the level of sattva. But the devotee, even at the beginning stage as a sādhaka, is beyond the guṇas. This is the meaning of the Bhāgavatam verse. Śrīdhara Svāmī also says that ca gives the meaning of limitation, “only”. Madhusūdana Sarasvatī says the meaning is “He who serves only Me, the Lord, Nārāyaṇa, by undeviating bhakti-yoga as described in the twelfth chapter, qualifies for liberation.”

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

26. He who serves Me alone in pure devotional service surpasses the guṇas, and becomes endowed with his spiritual nature. .

Commentary

This verse answers the third question “How can one surpass the guṇas?” The word ca indicates exclusiveness. He who has attained knowledge of the difference of the jīva from the guṇas as described in verse 19 does not attain perfection of freedom from the guṇas by that alone. Having attained that nature, He who takes shelter (sevate) of Me, Kṛṣṇa alone, who am not touched by the guṇas of māyā, who am the controller of māyā, who appear in many forms such as Nārāyaṇa, who am composed of pure knowledge and bliss, who am the abode of precious qualities such as omniscience—he who takes shelter of Me alone by performing the process of bhakti yoga—that person surpasses the guṇas which are hard to surpass, and becomes suitable for, in other words attains (kalpate) his own inherent nature (brahma bhuyāya), the eight qualities of ātmā (no sin, no death, no old age, no hunger, no thirst, no lamentation, all desires are fulfilled, fully satisfied). It was shown previously that the word brahma can mean the jīva. Accordingly, by the topmost process of bhakti, which inherently distinguishes jīva from God, the jīva realizes his svarūpa. By bhakti one does not attain a disappearance of the svarūpa of the jīva through merging with brahman. Previously the Lord said that one attains similarity with the Lord (sa mad-bhāvaṁ yāti, BG 8.5 and mama sādharmyam āgatāḥ BG 14.2). Saying brahma bhūyāya, the Lord simply explains the previous statements. By the statements such as verse 2 of this chapter (idaṁ jñānam upāśritya), even in the state of liberation the jīva remains separate.

In such śrutis as nirañjanaḥ paramaṁ sāmyam upaiti: being free of contamination, he attains similarity with the supreme (Muṇḍaka Upaniṣad 3.1.3), there would seem to be oneness with the Lord indicated. However by examination, one must still conclude difference of the jīva from the supreme Brahman because of other śrutis showing inherent difference between jīva and the supreme Brahman in qualities such as smallness and greatness, which are eternal. Therefore the phrase brahma bhūta means that the jīva attains the state of manifesting the eight qualities and still remains distinct from the Lord. The statement brahmaiva san brahmāpyeti (Being Brahman, he attains Brahman) (Bṛhad Āraṇyaka Upaniṣad 4.4.6.) does not mean that he becomes the Lord. It must only mean that he becomes similar to the Lord and thus attains the Lord. The Viśva Prakāśa says that eva can mean resemblance (similarity) as well as exclusiveness (alone). Amara Kośa also says that vayā, yathā, tathā, eva, evam and sāmye (likeness) are equivalents. Thus brahma eva san brahma api eti means “he, becoming like the Lord with eight qualities, attains the Lord.” If this meaning were not taken the rest of the sentence would not make sense. There would be no meaning to “He, being brahman, then attains brahman.” [Note: How can he attain something if he already is that something?]

Bhūrijana Dāsa Gauḍīya

Commentary

There are different processes. There is the process of knowledge which brings us gradually to this platform of equanimity. But one who engages in full devotional service without falling down, 'bhakti yogena sevate', immediatly, automatically, he transcends, because he is serving Krsna he is not serving the modes. This is the direct process. "And he thus comes to the level of Brahman". Immediatly he comes to this level of Brahman where the modes of material nature are not pushing him anymore. He is on the spiritual platform which the real platform where devotional service takes place from. And Krsna says in the last verse:

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study Key verse

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Method of transcending

THEME: Answers to the third question – By pure devotional service one can transcend and achieve Brahman

liberation

LINK BETWEEN TEXTS 14.26 & 14.27: One may ask after reading 14.26 why one in full devotional service

will attain Brahman. After all, his desire is not Brahman realization but Krishna’s service. Krishna

therefore expands His answer for clarification and ends the chapter by describing His own relationship to

Brahman. He thus again stresses bhakti.



Focus of Learning

(a) Suggested solution for transcending the modes – Transfer your consciousness to Krishna activities

called “Bhakti-yoga” and not disturb your consciousness by activities of the three modes

(b) Transfer to any form – This includes not only Krishna, but all His plenary expansions. Service to any

of these forms is transcendental

(c) All the forms are equipotent – All the forms of Krishna are omnipotent, omniscient,

transcendental and sac-cid-ananda

(d) Power of service – Service with unfailing determination to any form helps to overcome the modes

(Ref. Bg. 7.14)

(e) Qualification to serve – To be in Krishna consciousness implies acquiring qualitative equality with

Krishna (sac-cid-ananda)

Analogy: Gold mine and a particle of gold

Analogy: To be a personal assistant to the king one must acquire the qualifications

Qualification to serve Krishna is “to become Brahman”

To become Brahman implies to be freed from material contamination

Ref. Vedic literature – One can attain the Supreme Brahman by becoming Brahman, but not losing eternal individual identity

(f) Individuality in service is an eternal fact – Bhakti-yoga means individuality is maintained eternally

– Bhakti-yoga means:

3 things – The lord, the devotee, The process of bhakti (All 3 must be there)

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.26 And he-be he a monk or a man of action (rites and duties)-, yah, who; sevate, serves; mam, Me, God, Narayana residing in the hearts of all beings; avyabhicarena, through the unswerving-that which never wavers-; bhakti-yogena, Yoga of Devotion-devotion [Bhakti (devotion), supreme Love, through which one becomes united (with God) is yoga.] itself being the Yoga-; sah, he; samatitya, having transcended; etan, these; gunan, alities as described; kalpate, alifies, i.e. becomes fit; brahma-bhuyaya,-bhuyah is the same as bhavanam-, for becoming Brahman, for Liberation. How this is so is being stated:

Śrī Rāmānujācārya Classical

Translation

14.26 The state of transcendence of Gunas is not attained merely by reflecting on the difference between the Prakrti and the self as declared in the text such as, 'When the seer beholds no agent of action other than the Gunas, then he transcends the Gunas, for it is liable then to be sublated by contrary subtle impressions (Vasanas) which have continued from beginningless time. He who, with unswerving Bhakti Yoga, namely, one-pointed Bhakti Yoga, serves Me of true-resolve, supremely compassionate and the ocean of parental affection for supplicants - such a man crosses over the Gunas of Sattva etc., which are otherwise invincible. He becomes worthy for brahmabhuya, the state of brahman i.e., he becomes alified for the state of brahman. The meaning is that he attains the self as It really is, immortal and immutable.

Śrī Abhinavagupta Classical

Translation

14.26 Mam ca etc. By this [verse the Lord] teaches the basic means. Here the word ca has been used in the sense of affirmation in exclusion of all other things. [So the meaning is] : 'He, who serves Me exclusively'. Hence, craving for fruits etc. [of action], whosoever takes hold of that fruit as his principal aim, but Me (the Supreme) as a subsidiary one-he is excluded by this interpretation. Because the devotion of this person is not unfailing. For, he has consideration for fruit [alone]. On the other hand, he who does not entertain any desire for any fruit; who, even when estioned [by somody as] 'Why do you under-take this desagreeable (foolish) act ?' would give reply by silence alone, shedding tears that roll on his both the eyes wide open, and having shake in body and bodily hair thrilled-[all] due to his internal organ, agitated on account of being struck by the incessant devotion towards the Bhagavat-it should be born in mind that this person alone, not anybody else, in purified by the unfailing devotion which is (nothing but) the foremost Energy (Grace) of the Bhagavat, the Supreme Lord.

Swami Sivananda Classical

Translation

14.26 And he who serves Me with unswerving devotion, he, crossing beyond the alities, is fit for becoming Brahman.

Commentary

14.26 माम् Me? च and? यः who? अव्यभिचारेण unswerving? भक्तियोगेन with devotion? सेवते serves? सः he? गुणान् Gunas? समतीत्य crossing beyond? एतान् these? ब्रह्मभूयाय for becoming Brahman? कल्पते is fit.Commentary A Sannyasi or even a Karma Yogi who serves Him (the Isvara? Narayana Who abides in the hearts of all beings) with unswerving devotion? is endowed with the knowledge of the Self. He then goes beyond the three alities and becomes fit to become Brahman? for attaining liberation or release from birth and death.He attains to the knowledge of the Self through the grace and mercy of the Lord. To these everharmonious devotees worshipping Me in love? I give the Yoga of discrimination by which they come unto Me. Out of pure compassion for them? dwelling within their Self? I destroy the ignorancorn darkness by the shining lamp of wisdom. (Chapter X. 10 and 11)Avyabhicharini Bhakti The devotee constantly meditates on the Lord. He has exclusive devotion to the Lord alone. He has no other thought save that of his Lord. His mind is filled with the thoughts of the Lord. His thoughts flow towards the Lord like the continuous flow of oil from one vessel to another. There is Sajatiya Vritti Pravaha? i.e.? unbroken flow of the one thought of God. There is total abandonment of thoughts of sensual objects. Constant thinking of God is the sure means for crossing beyond the three alities of Nature.

Swami Gambhīrānanda Classical

Translation

14.26 And he who serves Me through the unswerving Yoga of Devotion, he, having gone beyond these alities, alifies for becoming Brahman.

Shri Purohit Swami Classical

Translation

14.26 And he who serves Me and only Me, with unfaltering devotion, shall overcome the Qualities, and become One with the Eternal.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)

Concepts

Maya

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Personal Guidance

He who serves Me with unalloyed devotion at all times — transcends the modes and qualifies for becoming Brahman.

Practical Applications

Trust that bhakti itself transcends the modes.
Don't think you must master the modes before bhakti.
Cultivate unalloyed devotion as the most direct path.

Reflection Questions

Have I been waiting for purity before devotion?
What does direct devotion-as-purifier offer?

Analogy

A boat that lifts above the river entirely instead of trying to navigate every current. Bhakti is that lift. It does not master the three currents of the modes; it rises clear of them. The boat's only requirement: avyabhicāra, no leak in the bottom.

Stories

Mīrā's unalloyed devotion

Mīrābāī, princess and later renunciant, served Kṛṣṇa with avyabhicārī bhakti — without deviation, through every test her in-laws engineered: the poisoned drink, the cobra in the basket, the bed of nails. None of the tests touched her, because nothing in her devotion was diluted by other allegiances.

She was not a master of the modes. She transcended them by route of pure bhakti, exactly as the verse promises. Her songs preserve the same teaching: serve Him unbroken, and brahma-bhūyāya kalpate — qualification for the Brahman platform — comes as the natural fruit.

Prahlāda in the furnace

Five years old, thrown from cliffs, fed poison, set afire, trampled by elephants — Prahlāda met every test with the same unbroken remembrance of Nārāyaṇa. The modes did not subside around him; the world remained tamasic to its core. He simply did not register them as personally his.

Bhakti-yoga, sevate, avyabhicāreṇa — the verse's three terms describe Prahlāda's posture exactly. The transcendence came along with the devotion, not after it.

📝 My note

Source: vedabase.io

Bhagavad-gītā 14.27

↗

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

brahmaṇo hi pratiṣṭhāham

[brahmano hi pratishthaaham]

amṛtasyāvyayasya ca

[amritasyaavyayasya cha]

śāśvatasya ca dharmasya

[shaashvatasya cha dharmasya]

sukhasyaikāntikasya ca

[sukhasyaikaantikasya cha]

Word-for-word

brahmaṇaḥ — of the impersonal brahma-jyotir hi — certainly pratiṣṭhā — the rest aham — I am amṛtasya — of the immortal avyayasya — of the imperishable ca — also śāśvatasya — of the eternal ca — and dharmasya — of the constitutional position sukhasya — of happiness aikāntikasya — ultimate ca — also .

Blended reading (Sanskrit + English inline)

brahmaṇo hi pratiṣṭhāham

brahmaṇaḥ

of the impersonal brahma-jyotir

hi

certainly

pratiṣṭhā

the rest

aham

I am

amṛtasyāvyayasya ca

amṛtasya

of the immortal

avyayasya

of the imperishable

ca

also

śāśvatasya ca dharmasya

śāśvatasya

of the eternal

ca

and

dharmasya

of the constitutional position

sukhasyaikāntikasya ca

sukhasya

of happiness

aikāntikasya

ultimate

ca

also .

Important Words

brahmaṇaḥ — of Brahman
Genitive. The impersonal brahma-jyoti — the goal of the jñāna-mārga — is here grammatically subordinated. Of Brahman, what? The next word will answer: of Brahman, the pratiṣṭhā. The genitive itself does theological work.
pratiṣṭhā — the basis, the foundation
The chapter's culminating word. Pratiṣṭhā — foundation, support, that-on-which-something-stands. The impersonal Brahman, which appears to many as the final attainment, has a basis. Kṛṣṇa, in the very next pāda, names Himself as that basis. Personalism reclaims jñāna's apex.
amṛtasya avyayasya — of the immortal, of the imperishable
Two genitives in series. Kṛṣṇa is the basis of immortality itself and of imperishability itself. Not 'an example of these qualities' — the basis of them. The qualities derive from Him, not He from the qualities.
dharmasya — of religion, of constitutional position
Qualified in the verse by śāśvatasya — eternal. Śāśvata-dharma is sanātana-dharma's twin term: the eternal occupation of the soul. Kṛṣṇa is its pratiṣṭhā too — not merely its teacher but its foundation. The dharma stands on Him.
sukhasya aikāntikasya — of ultimate happiness
Aikāntika — absolute, unmixed, one-pointed. The kind of sukha that admits no sorrow into itself. The verse names Kṛṣṇa as its pratiṣṭhā: the unconditional happiness the chapter has been hinting at since verse 2's sādharmya has its basis here, in Him.

And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

The chapter's final word reframes the destination. The very Brahman, the eternal dharma, and unalloyed happiness — all three — rest on Kṛṣṇa as their pratiṣṭhā. So bhakti to Him is not a route to something else; it is the route to all of them, because He is the root.

Further notes (विवरण · Vivaraṇa)

Closes Chapter 14 by ontologically grounding Brahman in Kṛṣṇa Himself — a verse central to Vaiṣṇava theology (esp. Gauḍīya). Three predicates of Brahman are listed: amṛta-avyaya (beyond death and decay), śāśvata-dharma (eternal law), aikāntika-sukha (unconditional bliss); Kṛṣṇa is their common pratiṣṭhā (locus). This subordinates impersonal Brahman-realization (14.26) to bhagavat-realization. Cross-ref BG 10.42, Vedānta-sūtra 3.3.11.

Prose order (अन्वय · Anvaya)

अहं हि अमृतस्य अव्ययस्य ब्रह्मणः, शाश्वतस्य धर्मस्य च, ऐकान्तिकस्य सुखस्य च प्रतिष्ठा (अस्मि) ।

ahaṃ hi amṛtasya avyayasya brahmaṇaḥ, śāśvatasya dharmasya ca, aikāntikasya sukhasya ca pratiṣṭhā (asmi) |

For I am the foundation of the immortal and imperishable Brahman, of the eternal dharma, and of absolute happiness.

Word split (पदच्छेद · Padaccheda)

ब्रह्मणः हि प्रतिष्ठा अहम् अमृतस्य अव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्य ऐकान्तिकस्य च ॥

brahmaṇaḥ hi pratiṣṭhā aham amṛtasya avyayasya ca | śāśvatasya ca dharmasya sukhasya aikāntikasya ca ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
ब्रह्मणः	brahmaṇaḥ	ब्रह्मन् (n.) gen.sg. (genitive singular), 'of Brahman'	of Brahman
हि	hi	ind. (indeclinable), 'for, indeed'	for
प्रतिष्ठा	pratiṣṭhā	प्रतिष्ठा (f.) nom.sg. (nominative singular), 'foundation, basis'	foundation
अहम्	aham	अस्मद् nom.sg. (nominative singular), 'I'	I
अमृतस्य	amṛtasya	अमृत (adj.) gen.sg. (genitive singular)n., 'of the immortal'	of the immortal
अव्ययस्य	avyayasya	अव्यय (adj.) gen.sg. (genitive singular)n., 'of the imperishable'	of the imperishable
च	ca	ind. (indeclinable), 'and'	and
शाश्वतस्य	śāśvatasya	शाश्वत (adj.) gen.sg. (genitive singular)m., 'eternal'	eternal
धर्मस्य	dharmasya	धर्म (m.) gen.sg. (genitive singular), 'of dharma'	of dharma
सुखस्य	sukhasya	सुख (n.) gen.sg. (genitive singular), 'of happiness'	of happiness
ऐकान्तिकस्य	aikāntikasya	ऐकान्तिक (adj.) gen.sg. (genitive singular)n., 'absolute, unconditional'	absolute

Purport

The constitution of Brahman is immortality, imperishability, eternity and happiness. Brahman is the beginning of transcendental realization. Paramātmā, the Supersoul, is the middle, the second stage in transcendental realization, and the Supreme Personality of Godhead is the ultimate realization of the Absolute Truth. Therefore, both Paramātmā and the impersonal Brahman are within the Supreme Person. It is explained in the Seventh Chapter that material nature is the manifestation of the inferior energy of the Supreme Lord. The Lord impregnates the inferior, material nature with fragments of the superior nature, and that is the spiritual touch in the material nature. When a living entity conditioned by this material nature begins the cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme. This attainment of the Brahman conception of life is the first stage in self-realization. At this stage the Brahman-realized person is transcendental to the material position, but he is not actually perfect in Brahman realization. If he wants, he can continue to stay in the Brahman position and then gradually rise up to Paramātmā realization and then to the realization of the Supreme Personality of Godhead. There are many examples of this in Vedic literature. The four Kumāras were situated first in the impersonal Brahman conception of truth, but then they gradually rose to the platform of devotional service. One who cannot elevate himself beyond the impersonal conception of Brahman runs the risk of falling down. In Śrīmad-Bhāgavatam it is stated that although a person may rise to the stage of impersonal Brahman, without going further, with no information of the Supreme Person, his intelligence is not perfectly clear. Therefore, in spite of being raised to the Brahman platform, there is the chance of falling down if one is not engaged in the devotional service of the Lord. In the Vedic language it is also said, raso vai saḥ, rasaṁ hy evāyaṁ labdhvānandī bhavati: “When one understands the Personality of Godhead, the reservoir of pleasure, Kṛṣṇa, he actually becomes transcendentally blissful.” ( Taittirīya Upaniṣad 2.7.1) The Supreme Lord is full in six opulences, and when a devotee approaches Him there is an exchange of these six opulences. The servant of the king enjoys on an almost equal level with the king. And so eternal happiness, imperishable happiness, and eternal life accompany devotional service. Therefore, realization of Brahman, or eternity, or imperishability, is included in devotional service. This is already possessed by a person who is engaged in devotional service. The living entity, although Brahman by nature, has the desire to lord it over the material world, and due to this he falls down. In his constitutional position, a living entity is above the three modes of material nature, but association with material nature entangles him in the different modes of material nature – goodness, passion and ignorance. Due to the association of these three modes, his desire to dominate the material world is there. By engagement in devotional service in full Kṛṣṇa consciousness, he is immediately situated in the transcendental position, and his unlawful desire to control material nature is removed. Therefore the process of devotional service, beginning with hearing, chanting, remembering – the prescribed nine methods for realizing devotional service – should be practiced in the association of devotees. Gradually, by such association, by the influence of the spiritual master, one’s material desire to dominate is removed, and one becomes firmly situated in the Lord’s transcendental loving service. This method is prescribed from the twenty-second to the last verse of this chapter. Devotional service to the Lord is very simple: one should always engage in the service of the Lord, should eat the remnants of foodstuffs offered to the Deity, smell the flowers offered to the lotus feet of the Lord, see the places where the Lord had His transcendental pastimes, read of the different activities of the Lord, His reciprocation of love with His devotees, chant always the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and observe the fasting days commemorating the appearances and disappearances of the Lord and His devotees. By following such a process one becomes completely detached from all material activities. One who can thus situate himself in the brahma-jyotir or the different varieties of the Brahman conception is equal to the Supreme Personality of Godhead in quality. Thus end the Bhaktivedanta Purports to the Fourteenth Chapter of the Śrīmad Bhagavad-gītā in the matter of the Three Modes of Material Nature.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

27. I am the basis of impersonal Brahman, the basis of indestructible liberation, the basis of the eternal method bhakti and the basis of the bliss of the unalloyed devotee.

Commentary

“But why would Your devotees attain the impersonal Brahman, which happens only for those who realize oneness with God?” “That is because I am also the basis of that famous Brahman, since I am the supreme basis of everything. The meaning of pratiṣṭha is shelter, that upon which something is standing firmly, as this also is the meaning used everywhere in the śrutis , such as in the description of the annamaya-puruṣa in the Taittirīya Upaniṣad. And I am the basis or shelter of nectar (amṛtasya).” “Does this mean the nectar of Svarga?” “No, it is indestructible (avyayasya): therefore amṛta means liberation. I am the basis of liberation. Also I am the basis of the eternal method (śāśvatasya dharmasya), which is eternally present, both in the stage of sādhana and perfection, the supreme method called bhakti. And also I am the basis of happiness—of prema (sukhasya) in relation to the ekāntika devotee (aikantikasya), who is qualified to receive it. And because everything is dependent on Me, he who worships Me with a desire to be one with God merges into the Brahman and attains the status of Brahman.” Śrīdhara Svāmī gives the following meaning of the verse: “I am the basis of Brahman” means “I am the condensed Brahman,” just as the sun globe is condensed light. Just as the sun, though being the form of light, is also acts as the basis of light, so I, Kṛṣṇa, am the form of Brahman, but I am also the basis of Brahman. In this regard, Viṣṇu Purāṇa 6.7.76 provides the authority: subhāśrayaḥ sa cittasya sarvagasya tathātmanaḥ. This statement is explained by Śrīdhara Svāmī. “He is the shelter (āśrayaḥ), or the pratiṣṭha, of the supreme Brahman (sarvagasya ātmanaḥ). Thus it is stated by the Lord: I am the shelter of Brahman (brahmaṇo hi pratiṣṭhāham).” Also in the Viṣṇu Dharmottara, concerning the subject of Naraka Dvādaśī, it is said: prakṛtau puruṣe caiva brahmaṇyāpi ca sa prabhuḥ yathaika eva puruṣo vāsudevo vyavasthitaḥ The Lord, one person, Vāsudeva is situated in prakṛti, the jīva and the Brahman. In relation to māsarkṣa worship it is also said: yathācyutas tvam parataḥ parasmāt sa brahmabhūtāt parataḥ parātmā Just as Acyuta, Paramātmā is superior to all others, he is superior to Brahman. Viṣṇu Dharma 26.13 The Lord speaks to Arjuna in relation to bringing back the children of the brāhmaṇa in Hari Vaṁśa, Viṣṇu Parvā 114: tat param paramam brahma sarvam vibhajate jagat mamaiva tad ghanam tejo jnātum arhasi bhārata That supreme Brahman illuminates the whole universe. You should know that the condensed light belongs to Me. Brahma Saṁhitā says: yasya prabhā prabhavato jagad-aṇḍa-koṭi- koṭīṣv aśeṣa-vasudhādi-vibhūti-bhinnam tad brahma niṣkalam anantam aśeṣa-bhūtaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi I serve the Supreme Personality of Godhead Govinda, the primeval Lord, whose transcendental bodily effulgence, known as the brahmajyoti, which is unlimited, unfathomed and all-pervasive, is the cause of the creation of unlimited numbers of planets, etc., with varieties of climates and specific conditions of life. Brahma Saṁhitā 5.40 In the Eighth Canto, the Lord says: madīyaṁ mahimānaṁc ca para-brahmeti śabditam vetsyasy anugṛhītaṁ me sampraśnair vivṛtaṁ hṛdi You will be thoroughly advised and favored by Me, and because of your inquiries, everything about My glories, which are known as param brahma, will be manifest within your heart. Thus you will know everything about Me. SB 8.24.38 Madhusūdana Sarasvatī explains as follows: “But Your devotee should attain You. How is he qualified merely for the state of Brahman (brahma-bhūyāya kalpate), when You are different from Brahman? This verse answers that. I alone am the end, the conclusion or paryāptiḥ of Brahman.” According to the Amara Kośa, the word paryāptiḥ means complete fullness. With the following verse Madhusūdana Sarasvatī offers his praise to Kṛṣṇa: parākṛta-mano-dvandvaṁ paraṁ brahma narākṛti saundarya-sāra-sarvasvaṁ vande nandātmajaṁ mahaḥ I offer my respects to the son of Nanda, joy personified, the very essence of all beauty in human form, the supreme Brahman, devoid of dualities of the mind. This chapter explains the misfortune in being bound by the guṇas and the satisfaction in being free of the guṇas, which is produced by bhakti alone. Thus end the commentaries on the fourteenth chapter of the Gītā for the pleasure of the devotees’ minds, by the mercy of the ācāryas.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

27. I am the shelter of the jīva who has attained his svarūpa, which is beyond death and possesses unchanging devotion to Me. I am the shelter of eternal, wonderful qualities, and extraordinary rasa for the unalloyed devotee.

Commentary

“Having realized the distinction of jīva, having attained transcendence of the guṇas by exclusive bhakti to You, having attained his svarūpa, and having become liberated, how should a person designated as Brahman remain situated?” The word hi indicates certainty. For the jīva who is brahman (brahmanaḥ), who has manifested the eight qualities of brahman by destroying the previous coverings of the guṇas, who has conquered death (amṛtasya), who is unchangeable by being fixed in his svarūpa (avyayasya)—unchanging also in the state of liberation, and also unchanging in his great affection for Me—for that person, I alone—the form of bliss and knowledge, full of good qualities, beyond criticism, the best friend, the lord of all—I alone am the shelter (pratiṣṭhā). Pratiṣṭhā means “that in which something remains or resides—the ultimate shelter.” I am the supreme shelter, the most affectionate to all. Thus this person remains situated experiencing Me, endowed with the qualities mentioned above, by supreme bhakti: he is at no time separated from Me. na ca punar āvartate: he does not again take birth. (Chāndogya 8.15.1) The smṛtis say yad gatvā na nivartante: having gone there he does not return (BG 15.6); muktānāṁ paramā gatiḥ: He is the supreme shelter for those who are liberated (Mahābhārata 13. 171.49). “Why should the liberated person then take shelter of You? For it says in the śrutis that liberation is the final result.” There are excellent results from that surrender. I alone am the shelter (pratiṣṭhā) of the six eternal auspicious qualities called ṣad aiśvarya (dharmasya). I alone am the shelter of My extraordinary (ekāntikasya) rasa or delight (sukhasya) arising from variegated pastimes. He takes complete shelter of Me alone for experiencing My intensely blissful form, its splendors (vibhūti) and My pastimes. The śruti says: raso vai saḥ, rasaṁ hy evāyaṁ labdhvānandī bhavati The Lord is rasa. Attaining Him, the embodiment of rasa, one becomes blissful. Taittirīya Upaniṣad 2.7.1 One remains in saṁsāra by combination with the guṇas. One becomes liberated by surpassing the guṇas. This is attained only by devotion to the Lord. This is the knowledge from chapter fourteen. Chapter 15

Bhūrijana Dāsa Gauḍīya

Commentary

Brahman is the basic transcendental platform on which pure devotional service takes place. We should note also that 13:13 which says: "I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world." This is the platform that all that knowledge, the vision of one who has applied the process of knowledge and sees the Supersoul, this is the platform on which all spiritual realization takes place. Srila Prabhupada says in his Purport: "In his constitutional position, a living entity is above the three modes of material nature, but association with material nature entangles him in the different modes of material nature‑‑goodness, passion and ignorance. Due to the association of these three modes desire to dominate the material world is there. By engagement in devotional service in full Krsna consciousness, he is immediately situated in the transcendental position, and his unlawful desire to control material nature is removed. Ther the process of devotional service, beginning with hea chanting, remembering‑‑the prescribed nine methods for realizing devotional service‑‑should be practiced in the association of devotees. Gradually, by such association, by the influence of the spiritual master, one's material desire to dominate is removed, and one becomes firmly situated in the Lord's transcendental loving service. This method is prescribed from the twenty‑second to the last verse of this chapter. Devotional service to the Lord is very simple: one should always engage in the service of the Lord, should eat the remnants of foodstuffs offered to the Deity, smell the flowers offered to the lotus feet of the Lord, see the places where the Lord had His transcendental pastimes, read of the different activities of the Lord, His reciprocation of love with His devotees, chant always the transcendental vibration Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, and observe the fasting days commemorating the appearances and disappearances of the Lord and His devotees. By following such a process one becomes completely detached from all material activities. One who can thus situate himself in the brahma‑jyoti or the different varieties of the Brahman conception is equal to the Supreme Personality of Godhead in quality." Pure devotional service takes place in this Brahman platform. This means the spiritual platform beyond the control of the three modes of material nature.

THUS ENDS THE STUDY OF CHAPTER FOURTEEN.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study Key verse

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Lord says: “And I am the basis of impersonal Brahman”

END OF CHAPTER 14 

Focus of Learning

(a) Characteristics of brahman

Immortal, Imperishable, Eternal and Constitutional position of ultimate happiness

(b) Brahman is the first stage of realizing the Absolute Truth. Both Brahman and Paramatma are

within the realization of the Supreme Person. Different stages are as follows –

Living entity gets conditioned – Lord impregnates the spiritual living entity into the material nature (Bg. 7.4 – 7.5)

How living entity elevates – When a living entity thus conditioned begins cultivating spiritual knowledge, he gradually rises up to the Brahman conception of Supreme

Brahman conception as transcendental – At this stage he is transcendental to the material position

Perfect realization – Brahman realisation is not perfect in realisation of Absolute Truth – One may stay at this position or gradually elevate to the Supreme Bhagavan realisiation e.g. Four Kumaras

(c) Must elevate or fall down – If one does not elevate beyond impersonal conception of Brahman –

“There is a risk of falldown”

Because the intelligence is not perfectly cleared

(d) Devotional service is the safest position – It includes all the characteristics of Brahman realization

Ref. Taittiriya Upanisad mentions Supreme Personality of Godhead is the reservoir of all pleasure

And when one understands this he actually becomes transcendentally blissful

Supreme Personality of Godhead is full of six opulences, when a devotee approaches the Lord there is exchange of six opulences

Analogy: Servant of King enjoys equal opulence at the level of the King

Thus realisation of Brahman like eternity, imperishability and ultimate happiness are included in devotional service

(e) Summary of Chapter 14

Living entity, although Brahman in nature, has the desire to lord it over material nature

Desire to enjoy makes him fall down

Association with modes makes him desire to dominate the material world in different bodies.

How devotional service helps

Krishna consciousness immediately puts one in transcendental position

His unlawful desire to control material nature is removed

Practicing nine processes of devotional service in the association of devotees and under the influence of the spiritual master, removes one’s material desire to dominate and one becomes firmly fixed in devotional service

One thus situated in Brahman conception becomes equal in quality to the Supreme Personality of Godhead

Bhagavad Gita Notes

CHAPTER 14 Appendix

Selected Texts extracted from “Surrender unto Me”

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

14.27 Hi, for; aham, I, the inmost Self; am the pratistha brahmanah, Abode-that in which something abides is pratistha-of Brahman which is the supreme Self. Of Brahman of what kind? Amrtasya, of that which is indestructible; avyayasya, of that which is immutable; and sasvatasya, of that which is eternal; dharmasya, of that which is the Dharma, realizable through the Yoga of Jnana which is called dharma (virtue); and aikantikasya sukhasya, of that which is the absolute, unfailing Bliss by nature. Since the inmost Self is the abode of the supreme Self-which by nature is immortal etc.-, therefore, through perfect Knowledge it (the former) is realized with certainty to be the supreme Self. This has been stated in, 'he alifies for becoming Brahman'. The purport is this: Indeed, that power of God through which Brahman sets out, comes forth, for the purpose of favouring the devotees, etc., that power which is Brahman Itself, am I. For, a power and the possesser of that power are non-different. Or, brahman means the conditioned Brahman, since It (too,) is referred to by that word. 'Of that Brahman, I Myself, the unconditioned Brahman-and none else-am the Abode.' (The abode of Brahman) of what alities? Of that which is immortal; of that which has the ality of deathlessness; of that which is immutable; so also, of that which is the eternal; which is the dharma having the characteristics of steadfastness in Knowledge; of that which is the absolute, unestionably certain Bliss born of that (steadfastness);-'I am the Abode' is understood.

Śrī Rāmānujācārya Classical

Translation

14.27 The term 'hi' (for) denotes cause. I, who am to be served by unswerving Bhakti Yoga, am 'the ground of the individual self, immortal and immutable, and also of eternal Dharma,' namely, surpassing eternal prosperity and also perfect felicity, i.e., of the felicity attained by the Jnanin stated in texts such as 'Realising that Vasudeva is all' (7.19). I, being of such nature, devotion to Me helps the Jiva to transcend the Gunas. Although the expression 'eternal Dharma' is indicative of the conduct to be observed, in the given context, it means the goal to be attained; for, what follows and what precedes it, denote the goal and not conduct. The purport is this: It has been stated that seeking refuge with the Lord is the only means for transcending the Gunas and the attainment of self-realisation, prosperity and the Supreme Being in the earlier text beginning with, 'For this divine Maya of Mine consisting of the three Gunas is hard to break through, except for those who take refuge in Me alone ৷৷.' (7.14). Thus, seeking surrender to the Lord with one-pointed mind is the only means for transcending the Gunas and for the attainment of the state of brahman through that. [Here Prapatti, surrender to the Lord, is mentioned as a limb of unswerving Bhakti Yoga according to some interpreters. This is however a disputable point, as some maintain that Prapatti is in itself an independent path].

Śrī Abhinavagupta Classical

Translation

14.27 Brahmanah etc. It is 'I' who is the support of the Brhaman. [For], one becomes the [very] Brahman, if 'I' is served [by him]. Otherwise if the Brahman is contemplated on - because Its nature is like that of the insentient (i.e., simply a being)-then it leads him (the seeker) to an emancipation which would simply be undistinguished from the deep sleep stage.

Swami Sivananda Classical

Translation

14.27 For I am the abode of Brahman, the immortal and the immutable, of everlasting Dharma and of absolute bliss.

Commentary

14.27 ब्रह्मणः of Brahman? हि indeed? प्रतिष्ठा the abode? अहम् I? अमृतस्य the immortal? अव्ययस्य the immutable? च and? शाश्वतस्य everlasting? च and? धर्मस्य of Dharma? सुखस्य of bliss? एकान्तिकस्य absolute? च and.Commentary The Self Which is immortal and immutable? Which is attainable by the eternal Dharma or the knowledge of the Self? Which is unending bliss? abides in Me? the Supreme Being.,I? the innermost Self? am the abode of the Supreme Self. The aspirant beholds? with the eye of intuition? that the innermost Self is the very Supreme Self? through Selfrealisation.The Lord bestows grace and mercy on His devotees through His Sakti? energy or power? or Maya. Sakti and the Lord are one. Just as heat is inseparable from fire? so also Maya or Sakti is inseparable from the Lord. Sakti cannot be distinct from the Lord in Whom She inheres.There is another interpretation. By Brahman here is meant the Brahman with attributes or alities? the conditioned Brahman. I? the Absolute Brahman? transcending the attributes or alities? the unconditioned Absolute? am the abode of the Saguna (conditioned) Brahman Who is immortal and imperishable. I am also the abode of the eternal Dharma of Jnananishtha (establishment in the highest wisdom) and the abode of the unending bliss born of that unswerving devotion.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the fourteenth discourse entitledThe Yoga of the Division of the Three Gunas.,

Swami Gambhīrānanda Classical

Translation

14.27 For I am the Abode of Brahman-the indestructible and immutable, the eternal, the Dharma and absolute Bliss.

Shri Purohit Swami Classical

Translation

14.27 For I am the Home of the Spirit, the continual Source of immortality, of eternal Righteousness and of infinite Joy."

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)

Related verses

BG 7.7 BG 10.12 BG 13.13 SB 1.2.11 SB 10.14.22 SB 11.3.36 CC Ādi 2.5 CC Ādi 7.142 CC Madhya 6.147 Muṇḍaka Upaniṣad 2.2.10Īśa Upaniṣad 16

Concepts

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Personal Guidance

I am the basis of impersonal Brahman, of immortality, of eternal religion, of unending happiness — I am the support of all.

Practical Applications

Recognize Kṛṣṇa as the basis even of Brahman.
Don't reduce Him to one stop on the cosmic ladder.
Approach Him as the support of all that you cherish.

Reflection Questions

Where do I subordinate Kṛṣṇa to a more abstract goal?
What restores His foundational status?

Analogy

The throne behind the radiance, the foundation beneath the temple, the lampstand under the flame. The brahma-jyoti shines because Kṛṣṇa stands behind it. Remove the lampstand and there is no flame; remove Kṛṣṇa and there is no Brahman.

Stories

The Four Kumāras seeing Vaikuṇṭha

Long established as impersonalist jñānīs — Brahman-realized from the start — the four Kumāras came to Vaikuṇṭha and beheld Nārāyaṇa. The Bhāgavatam records the moment as a conversion in slow motion: their accomplished Brahman-realization did not vanish, but they recognized that the impersonal radiance they had so long inhabited was emanating from this Person.

The verse made experiential. Brahmaṇaḥ pratiṣṭhā ahaṁ — I am the basis of Brahman. They had reached the radiance; now they bowed to its source.

📝 My note

Source: vedabase.io

14 · The Three Modes of Material Nature