2/XIV. “Those who, by practising this wisdom, have entered into My Being are not born again at the cosmic dawn nor feel disturbed even during the cosmic night.”
3/XIV. “My primordial nature, known as the great Brahma, is the womb of all creatures; in that womb I place the seed of all life. The creation of all beings follows from that union of matter and Spirit , O Arjuna.”
4/XIV. “Of all embodied beings that appear in all the species of various kinds Arjuna, Prakrti, or Nature is the conceiving Mother, while I am the seed-giving Father.”
5/XIV. “Sattva, Rajas and Tamas – these three qualities born of Nature tie down the imperishable soul to the body, Arjuna.”
6/XIV. “Of these Sattva, being immaculate, is illuminating and flawless, Arjuna; it binds through identification with joy and wisdom.”
7/XIV. “Arjuna, know the quality of Rajas, which is of the nature of passion, as born of cupidity and attachment. It binds the soul through attachment, to actions and their fruit.”
8/XIV. “And know, Tamas, the deluder of all those who look upon the body as their own self, as born of ignorance. It binds the soul through error, sloth and sleep, Arjuna!”
9/XIV. “Sattva drives one to joy, and Rajas to action; while Tamas, clouding wisdom, incites one to errer as well as sleep and sloth.”
10/XIV. “Overpowering Rajas And Tamas, Sattva prevails; overpowering Sattva and Tamas, Rajas prevails even so, overpowering Sattva and Rajas, Tamas, Rajas prevails even so, overpowering Sattva and Rajas, Tamas.”
11/XIV. “When light and discernment dawn in this body, as well as in the mind and senses, then one should know that Sattva is predominant.”
12/XIV. “With the preponderance of Rajas, Arjuna, greed, activity, undertaking of actions with an interested motive, restlessness and a thirst for enjoyment make their appearance.”
13/XIV. “With the growth of Tamas, Arjuna, obtuseness of the mind and senses, disinclination to perform one’s obligatory duties, frivolity and stupor all these appear.”
14/XIV. “When a man dies during the preponderance of Sattva, he obtains the stainless ethereal world (heaven etc.,) attained by men of noble deeds.”
15/XIV. “Dying when Rajas predominates, he is born among those attached to action; even so the man who has expired during the preponderance of Tamas is reborn in the species of stupid creatures, such as insects, and beasts etc.,”
16/XIV. “The reward of a righteous act, they say, is Sattvika and faultless (in the shape of joy, wisdom and dispassion etc.,); sorrow is declared to be the fruit of a Rajasika act and ignorance, the fruit of a Tamasika act.”
17/XIV. “Wisdom follows from Sattva, and greed, undoubtedly, from Rajas, likewise obstinate error, stupor and also ignorance follow from Tamas.”
18/XIV. “Those who abide in the quality of Sattva wend their way upwards; while those of a Rajasika disposition stay in the middle. And those of Tamasika temperament, enveloped as they are in the effects of Tamoguna sink down.”
19/XIV. “When the seer perceives no agent other than the three Gunas; and realise Me, the supreme Spirit standing entirely beyond these Gunas, he enters into My Being.”
20/XIV. “Having transcended the aforesaid three Gunas, which have caused the body, and freed from birth, death, old age and all kinds of sorrow, this soul attains supreme bliss.”
21/XIV. Arjuna said, “What are the marks of him who has risen above the three Gunas, and what is his conduct? And how, Lord, does he rise above the three Gunas?”
22/XIV. Sri Bhagavan said, “Arjuna, he who hates not light (which is born of Sattva) and activity (which is born of Rajas) and even stupor (which is born of Tamas), when prevalent, nor longs for them when they have ceased.”
23/XIV. “He who, sitting like a witness is not disturbed by the Gunas and who knowing that the Gunas alone move among the Gunas, remains established in identity with God, and never falls off from that state.”
24/XIV. “He who is ever established in the Self, takes woe and joy alike, regards a clod of earth, a stone and a piece of gold as equal in value, is possessed of wisdom, perceives the pleasant as well as the unpleasant in the same spirit, and views censure and praise alike.”
25/XIV. “He who is indifferent to honour and ignominy; is alike to the cause of a friend as well as to that of an enemy, and has renounced the senses of doership in all undertakings, is said to have risen above the three Gunas.”
26/XIV. “He too who constantly worships Me through the Yoga of exclusive devotion, - transcending these three Gunas, becomes eligible for attaining Brahma.”
27/XIV. “For, I am the ground of the imperishable Brahma, of immortality, of the eternal virtue and of unending immutable bliss.”
--- END OF CHAPTER - XIV ---
-- OM THATH SATH --
