श्रीभगवानुवाच ।
गुणानामसमिश्राणां पुमान् येन यथा भवेत् ।
तन्मे पुरुषवर्येदमुपधारय शंसतः ॥ १॥
शमो दमस्तितिक्षेक्षा तपः सत्यं दया स्मृतिः ।
तुष्टिस्त्यागोऽस्पृहा श्रद्धा ह्रीर्दयादिः स्वनिर्वृतिः ॥ २॥
काम ईहा मदस्तृष्णा स्तम्भ आशीर्भिदा सुखम् ।
मदोत्साहो यशः प्रीतिर्हास्यं वीर्यं बलोद्यमः ॥ ३॥
क्रोधो लोभोऽनृतं हिंसा याच्ञा दम्भः क्लमः कलिः ।
शोकमोहौ विषादार्ती निद्राऽऽशा भीरनुद्यमः ॥ ४॥
सत्त्वस्य रजसश्चैतास्तमसश्चानुपूर्वशः ।
वृत्तयो वर्णितप्रायाः सन्निपातमथो शृणु ॥ ५॥
सन्निपातस्त्वहमिति ममेत्युद्धव या मतिः ।
व्यवहारः सन्निपातो मनो मात्रेन्द्रियासुभिः ॥ ६॥
धर्मे चार्थे च कामे च यदासौ परिनिष्ठितः ।
गुणानां सन्निकर्षोऽयं श्रद्धारतिधनावहः ॥ ७॥
प्रवृत्तिलक्षणे निष्ठा पुमान् यर्हि गृहाश्रमे ।
स्वधर्मे चानुतिष्ठेत गुणानां समितिर्हि सा ॥ ८॥
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The glorious Lord began again: (Now) learn from Me, O jewel among men, as I tell you, how and by which of the (three) Guṇas (modes of Prakṛti), working independently of one another, is man affected (1)
Control of the mind and the senses, forbearance, sound judgment, askesis (in the form of strict adherence to one's prescribed course of conduct), truthfulness, compassion, retentive power, contentment, self-abnegation, absence of thirst for the pleasures of sense, belief in God, life after death and so on, modesty and shrinking from unrighteous acts, liberality etc., and remaining delighted in the self (forming the first group); hankering after the pleasures of sense, (self-centred) activity, arrogance, insatiability, inflexibility, seeking after blessings (from gods etc.), differentiation (between one's own self and others), self-gratification, bellicosity through arrogance, love of praise, jocularity, display of valour and exertion through might (forming the second group); and intolerance, stinginess, mendacity, malevolence, mendicancy, hypocrisy, languor, discord, grief and delusion, gloom and wretchedness, drowsiness, expectation, fear and indolence (forming the third group);— these are severally the effects of Sattva, Rajas and Tamas, enumerated (by Me) almost exhaustively, Now hear (from Me) the combined effect (of the three Guṇas). (2—5)
The notion which is expressed in the words "I am (tranquil, passionate or angry)" and "These (traits such as tranquillity, lust and anger) belong to me" is as a matter of fact a combined effect (of the three Guṇas); and whatever is done with the mind, the objects of the senses (viz., sound, touch, sight, taste and smell), the senses (themselves) and the vital airs (conjointly) is also a combined effect of the three Guṇas (since all these instruments are themselves a product of the three Guṇas and all action is preceded by the feeling of I-ness and my-ness). (6)
When a man is keenly devoted to religious merit, material possessions and sense-gratification, this (keen devotion of his also) is a combined effect of the three Guṇas (inasmuch as Dharma etc., are themselves a product of the three Guṇas) and conduce to reverence, wealth and sense-gratification respectively. (7)
When a man is devoted to holy rites performed with interested motives and when he sticks to the life of a householder and later on adheres to his (obligatory and occasional) duty, such devotion etc., (as well) on his part is indeed a combined effect of the three Guṇas (inasmuch as devotion to holy rites performed with interested motives, attachment to the household and devotion to one's allotted duty are products of Rajas, Tamas and Sattva respectively). (8) (1-8)
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पुरुषं सत्त्वसंयुक्तमनुमीयाच्छमादिभिः ।
कामादिभी रजोयुक्तं क्रोधाद्यैस्तमसा युतम् ॥ ९॥
यदा भजति मां भक्त्या निरपेक्षः स्वकर्मभिः ।
तं सत्त्वप्रकृतिं विद्यात्पुरुषं स्त्रियमेव वा ॥ १०॥
यदा आशिष आशास्य मां भजेत स्वकर्मभिः ।
तं रजःप्रकृतिं विद्याद्धिंसामाशास्य तामसम् ॥ ११॥
सत्त्वं रजस्तम इति गुणा जीवस्य नैव मे ।
चित्तजा यैस्तु भूतानां सज्जमानो निबध्यते ॥ १२॥
यदेतरौ जयेत्सत्त्वं भास्वरं विशदं शिवम् ।
तदा सुखेन युज्येत धर्मज्ञानादिभिः पुमान् ॥ १३॥
यदा जयेत्तमः सत्त्वं रजः सङ्गं भिदा चलम् ।
तदा दुःखेन युज्येत कर्मणा यशसा श्रिया ॥ १४॥
यदा जयेद्रजः सत्त्वं तमो मूढं लयं जडम् ।
युज्येत शोकमोहाभ्यां निद्रया हिंसयाऽऽशया ॥ १५॥
यदा चित्तं प्रसीदेत इन्द्रियाणां च निर्वृतिः ।
देहेऽभयं मनोऽसङ्गं तत्सत्त्वं विद्धि मत्पदम् ॥ १६॥
विकुर्वन् क्रियया चाधीरनिवृत्तिश्च चेतसाम् ।
गात्रास्वास्थ्यं मनोभ्रान्तं रज एतैर्निशामय ॥ १७॥
सीदच्चित्तं विलीयेत चेतसो ग्रहणेऽक्षमम् ।
मनो नष्टं तमो ग्लानिस्तमस्तदुपधारय ॥ १८॥
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From virtues like self-control one should conclude a man to be endowed (predominantly) with Sattva; from passion etc., one should know him to be (principally) full of Rajas and from anger and other characteristics he should infer him to be full of Tamas. (9)
When a person worships Me disinterestedly with devotion through (the performance of) his duties one should know that man or woman too to be endowed with a Sattvika disposition. (10)
When a man seeking the pleasures of sense worships Me through his actions, one should know him to be of Rājasika disposition; and when he does so expecting injury to others (his adversaries etc.), one should know him to be Tāmasika (by nature). (11)
The Guṇas (modes of Prakrti), viz., Sattva, Rajas and Tamas, affect the Jiva (embodied soul) alone and not Me, inasmuch as they appear (only) in the mind of the former and because it is the Jiva alone that is bound (to this mundane existence) through them, getting attached to the elements (in the form of the body, senses, mind and the objects of the senses). (12)
When Sattva, which is illuminating, transparent and tranquil, prevails over the other two Gunas (viz., Rajas and Tamas), a man is characterized by wisdom, piety and happiness etc., respectively. (13)
When (on the other hand) Rajas—which gives rise to attachment and the notion of diversity and spurs one to activity—gets the better of Tamas and Sattva, then one is sized with a craving for glory and fortune and is characterized by unhappiness and activity. (14)
When (however) Tamas—which perverts one's judgment, clouds one's vision and induces dullness—dominates Rajas and Sattva, a man is characterized by grief, infatuation and violence (as a result of perverted judgment), (excessive) sleep (through obscurity of the mind) and by expectation of help from others (through indolence caused by dullness). (15)
When the mind is lucid and the senses recoil from their objects, (nay,) when there is fearlessness in relation to the body and the mind is free from (all) attachment, know that Sattva, which is conducive to My realization, is predominant at that time. (16)
When, getting agitated through activity a man finds his intellect distracted on all sides, (nay,) his senses know no rest, the organs of action are not quite at ease and the mind is confused, conclude from these symptoms that Rajas holds sway. (17)
When, getting obscured and (therefore) in capable of being moulded into the spiritual substance, the faculty of reason ceases to function and the mind (too) has its activity suspended, and when ignorance and gloom prevail, know that Tamas is in the ascendant. (18) (9-18)
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एधमाने गुणे सत्त्वे देवानां बलमेधते ।
असुराणां च रजसि तमस्युद्धव रक्षसाम् ॥ १९॥
सत्त्वाज्जागरणं विद्याद्रजसा स्वप्नमादिशेत् ।
प्रस्वापं तमसा जन्तोस्तुरीयं त्रिषु सन्ततम् ॥ २०॥
उपर्युपरि गच्छन्ति सत्त्वेन ब्राह्मणा जनाः ।
तमसाधोऽध आमुख्याद्रजसान्तरचारिणः ॥ २१॥
सत्त्वे प्रलीनाः स्वर्यान्ति नरलोकं रजोलयाः ।
तमोलयास्तु निरयं यान्ति मामेव निर्गुणाः ॥ २२॥
मदर्पणं निष्फलं वा सात्त्विकं निजकर्म तत् ।
राजसं फलसङ्कल्पं हिंसाप्रायादि तामसम् ॥ २३॥
कैवल्यं सात्त्विकं ज्ञानं रजो वैकल्पिकं च यत् ।
प्राकृतं तामसं ज्ञानं मन्निष्ठं निर्गुणं स्मृतम् ॥ २४॥
वनं तु सात्त्विको वासो ग्रामो राजस उच्यते ।
तामसं द्यूतसदनं मन्निकेतं तु निर्गुणम् ॥ २५॥
सात्त्विकः कारकोऽसङ्गी रागान्धो राजसः स्मृतः ।
तामसः स्मृतिविभ्रष्टो निर्गुणो मदपाश्रयः ॥ २६॥
सात्त्विक्याध्यात्मिकी श्रद्धा कर्मश्रद्धा तु राजसी ।
तामस्यधर्मे या श्रद्धा मत्सेवायां तु निर्गुणा ॥ २७॥
पथ्यं पूतमनायस्तमाहार्यं सात्त्विकं स्मृतम् ।
राजसं चेन्द्रियप्रेष्ठं तामसं चार्तिदा शुचि ॥ २८॥
सात्त्विकं सुखमात्मोत्थं विषयोत्थं तु राजसम् ।
तामसं मोहदैन्योत्थं निर्गुणं मदपाश्रयम् ॥ २९॥
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When Sattvaguna is on the increase, the strength of the gods increases; that of the Asuras, when Rajas is in the ascendant; and that of the Rāksasas, when Tamas is predominant, O Uddhava! (19)
One should trace the waking state of a man from Sattva, attribute his dream state to Rajas and deep slumber to Tamas and declare the fourth (transcendent) state (which is no other than the Self) as (uniformly) running through (all) the three (aforementioned) states (of consciousness). (20)
Men following the courses of conduct prescribed in the Vedas go higher and (still) higher through Sattva by recourse to Tamas they descend lower and (still) lower, embracing even inanimate life; while by recourse to Rajas they (continue to) move in the intermediate state (as human beings). (21)
Those who died when Sattva was in the ascendant ascend to heaven; those whose death occurred at a time when Rajas was predominant return to the human world; those whose death took place at a time when Tamas was in the ascendant go down to hell; while they who have transcended the three Guṇas attain to Me alone (even when they are still alive). (22)
One's own (allotted) duty (whether of an obligatory or occasional type) performed with the intention of propitiating Me or without seeking any reward, is of a Sāttvika character (has the element of Sattva predominating in it). That which is performed with the expectation of a reward is Rājasika (in character); while that which is performed with intent to harm others and is full of violence etc., is Tāmasika (in character). (23)
Knowledge concerning the absolute Self (without reference to the body etc.) is of a Sāttvika type; while that which relates to the Self not unconnected with the body etc., has (the element of) Rajas prevailing in it. The knowledge possessed by the uncultured (e.g., children or the deaf and dumb) or that relating to natural acts such as eating and drinking is Tāmasika (in character); while that relating to Me (the Supreme Divinity) is beyond (the realm of) the (three) Guṇas (modes of Prakṛti). (24)
The forest, as a matter of fact, is a Sāttvika place of abode (inasmuch as it is solitary and undefiled); while the countryside is spoken of as Rājasika. The gambling house is a Tāmasika dwelling, while My temple (which is hallowed by My constant presence in the form of an image) is beyond the (three) Guṇas. (25)
An unattached doer is Sāttvika; he who is blinded with passion (i.e., keenly intent on its fruit has been declared to be a Rājasika agent. He who has lost his judgment (the notion of right and wrong) is a Tāmasika agent; while a doer who (solely) depends on Me is unaffected by the (three) Guṇas. (26)
Faith in things spiritual is Sāttvika, while that in ritual acts and other (worldly) duties is Rājasika. Faith in unrighteousness (as though it were righteousness, is Tāmasika) while that in My worship is beyond the realm of the (three) Guṇas. (27)
Food which is wholesome, pure and obtained without taking pains (for it) has been declared to be Sāttvika; that which is most agreeable to the palate is Rājasika; while that which is unwholesome (conducive to suffering in the form of a malady) and impure (that which corrupts the mind) is Tāmasika. Again, that which has been offered to Me is beyond the three Guṇas. (28)
The joy springing from (the realization of) the Self is Sāttvika; while that which proceeds from the objects of sense is Rājasika. (Again,) that which proceeds from infatuation (caused by intoxicating drugs and drinks) and cajolery (practised towards one's own wife and children) is Tāmasika; while that arising from thought etc., of Me is beyond the sphere of the (three) Guṇas. (29)
- It is the indriyas given over to other-worldliness, worldly activity and infatuation respectively that are referred to here by the appellation of gods, Asuras (demons) and Rāksasas (ogres).
(19-29)
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द्रव्यं देशः फलं कालो ज्ञानं कर्म च कारकः ।
श्रद्धावस्थाकृतिर्निष्ठा त्रैगुण्यः सर्व एव हि ॥ ३०॥
सर्वे गुणमया भावाः पुरुषाव्यक्तधिष्ठिताः ।
दृष्टं श्रुतमनुध्यातं बुद्ध्या वा पुरुषर्षभ ॥ ३१॥
एताः संसृतयः पुंसो गुणकर्मनिबन्धनाः ।
येनेमे निर्जिताः सौम्य गुणा जीवेन चित्तजाः ।
भक्तियोगेन मन्निष्ठो मद्भावाय प्रपद्यते ॥ ३२॥
तस्माद्देहमिमं लब्ध्वा ज्ञानविज्ञानसम्भवम् ।
गुणसङ्गं विनिर्धूय मां भजन्तु विचक्षणाः ॥ ३३॥
निःसङ्गो मां भजेद्विद्वानप्रमत्तो जितेन्द्रियः ।
रजस्तमश्चाभिजयेत्सत्त्वसंसेवया मुनिः ॥ ३४॥
सत्त्वं चाभिजयेद्युक्तो नैरपेक्ष्येण शान्तधीः ।
सम्पद्यते गुणैर्मुक्तो जीवो जीवं विहाय माम् ॥ ३५॥
जीवो जीवविनिर्मुक्तो गुणैश्चाशयसम्भवैः ।
मयैव ब्रह्मणा पूर्णो न बहिर्नान्तरश्चरेत् ॥ ३६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे पञ्चविंशोऽध्यायः ॥ २५॥
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(In this way) substance (food as classified in verse 28 above), place of abode (as mentioned in verse 25), fruit (in the shape of joy referred to in verse 29), time (as indicated in verses 13 to 16), knowledge (referred to in verse 24), action (classified in verse 23), the agent (as mentioned in verse 26), faith (referred to in verse 27), state of consciousness (as told in verse 20), form (state of existence as classified in verse 21) and final destiny (as referred to in verse 22)—everything is as a matter of fact constituted of the three Guṇas alone. (30)
(In fact) all entities pervaded by the Spirit and Matter—whatever is seen, heard of or pondered by the intellect—are constituted of the three Guṇas, O jewel among men! (31)
(All) these states of existence of the embodied soul are brought about by the three Guṇas (holding sway over it) and the actions performed by it. That embodied soul (however) by which these Guṇas (modes of Prakṛti) appearing in the mind have been thoroughly brought under control, O gentle one, and which stands firmly established in Me by treading the path of Devotion gets qualified for becoming one with Me. (32)
Therefore, having obtained this (human) body, in which (alone) Knowledge and Realization (of Truth) can be had, and completely shaking off (all) attachment to the (three) Guṇas, let the wise worship (take refuge in) Me. (33)
Free from attachment (to the pleasures of sense) and with his senses brought under control a wise man should carefully worship Me and, given over to contemplation, should get the better of Rajas and Tamas by duly cultivating Sattva. (34)
And, possessed of a tranquil mind and united with Me (through contemplation), he should thoroughly subdue Sattva (too) by means of Sattva (itself in the shape of desirelessness). Rid (in this way) of the (three) Guṇas, the embodied soul disowns the subtle body (constituting its Jivahood) and attains to (becomes one with) Me. (35)
Completely disunited from its Jivahood (in the shape of the subtle body) as well as from the (three) Guṇas appearing in the mind, and full of Me (consisting of perfect bliss) the Jiva neither goes out (to enjoy the external objects) nor turns inward (to enjoy them mentally). (In other words, he gets liberated during his very lifetime.) (36)
Thus ends the twenty-fifth discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā. (30-36)
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