"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."

"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."

"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)"

"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."

"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)"

"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."

"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."

"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. "

"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."

"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."

"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."

"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."

"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."

"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."

"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."

"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."

"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."

"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."

"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."

"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"

"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)"

"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"

"14.23 उदासीनवत् like one unconcerned? आसीनः seated? गुणैः by the Gunas? यः who? न not? विचाल्यते is moved? गुणाः the Gunas? वर्तन्ते operate? इति thus? एव even? यः who? अवतिष्ठति is selfcentred? न not? इङ्गते moves.Commentary He is seated as a neutral (one who inclines to neither party). He is free from likes and dislikes. He is entirely unconcerned whether the alities with their effects and the body come or go. He is like the spectator at a football or a cricket match or a drama. Just as the sky remains unconcerned when the wind blows? so also he remains ite unconcerned when the alities operate.He does not swerve from the path of Selfrealisation. He treads the path firmly. He thinks and feels The alities are modified into the body? senses and senseobjects. They act and react upon one another? remains unshaken by them. He abides in his own Self and stands firm like the mountain Meru. (Cf.III.28V.8to11)"

"14.24 समदुःखसुखः alike in pleasure and pain? स्वस्थः standing in his own Self? समलोष्टाश्मकाञ्चनः regarding a clod of earth? a stone and gold alike? तुल्यप्रियाप्रियः the same to the dear and the undear? धीरः firm? तुल्यनिन्दात्मसंस्तुतिः the same in censure and praise. Commentary Night and day have no meaning to a post fixed in the ground. Even so pleasure and pain have no meaning to a sage who dwells in his own Self. He is above the pairs of opposites. In his eyes cowdung or gold? a jewel or a stone? are of eal value. He is free from the idea of,giving and taking. His mind is not perturbed by anything pleasant or unpleasant. He is the same towards agreeable and disagreeable things. Praise and censure cannot affect him. He stands adamant. He abides in his own essential state as ExistenceKnowledgeBliss Absolute. He is ever calm and serene. (Cf.V.18)"

"14.25 मानापमानयोः in honour and dishonour? तुल्यः the same? तुल्यः the same? मित्रारिपक्षयोः to friend and foe? सर्वारम्भपरित्यागी abandoning all undertakings? गुणातीतः crossed the Gunas? सः he? उच्यते is said.Commentary He keeps a balanced mind in honour and dishonour. He is the same to friend and foe. He is not affected by the dual throng. He has risen above the Gunas. He rests in his own essential nature as ExistenceKnowledgeBliss Absolute. He abids in his own Self. He is a Gunatita (one who has transcended the alities of Nature) who is not affected by the play of the alities. He keeps an even outlook amidst changes. He maintains a clam eilibrium.He abandons all actions that can bring visible or invisible fruits or results but he does actions that are necessary for the bare maintenance of his body. The alities described in verses 23? 24 and 25? such as indifference? etc.? are the means for attaining liberation. They represent the ideal that you should have before you. The aspirant should cultivate them. But one attains knowledge of the Self when he abides in his own true nature. These attributes form part and parcel of his nature and serve as marks to indicate that he has crossed beyond the three alities.The Lord gives in the following verse the answer to the third estion of Arjuna How does one go beyond the three alities"

"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."

"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.,"