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Guna Traya Vibhaga Yoga (गुणत्रयविभागयोगः) (view source)

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→‎अध्यायसारः ॥ Summary of the Fourteenth Chapter: Adding content with reference - to be edited
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== अध्यायसारः ॥ Summary of the Fourteenth Chapter ==
 
== अध्यायसारः ॥ Summary of the Fourteenth Chapter ==
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In this Chapter, Sri Krishna reveals that the three qualities Sattva, Rajas and Tamas constitute the Cosmic Nature. And this Cosmic Nature is the primary source where entire creation and all things in it originate. The Supreme Being brings about creation through the help of His Prakrti (Nature) endowed with these threefold qualities. Hence, all things created are subject to the influence and irresistible power of the trigunas. Therefore, the individual atma is also bound to the body by these three qualities present in Cosmic Nature.  
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In this Chapter, Sri Krishna reveals that the three qualities Sattva, Rajas and Tamas constitute the Cosmic Nature. And this Cosmic Nature is the primary source where entire creation and all things in it originate. The Supreme Being brings about creation through the help of Prakrti (Nature) endowed with these threefold qualities. Hence, all things created are subject to the influence and irresistible power of the trigunas. Therefore, the individual atma is also bound to the body by these three qualities present in Cosmic Nature.  
    
Explaining the trigunas it is said, Sattva is the highest of the three qualities and is pure. It brings about happiness, wisdom and also illumination. The second quality of Rajas gives rise to passion manifested by intense attachment and greed. Therefore, it causes sorrow and suffering. However the third one termed as Tamas, is the least admissible in adhyatmik journey as it arises due to ignorance and results in darkness, lethargy and delusion.
 
Explaining the trigunas it is said, Sattva is the highest of the three qualities and is pure. It brings about happiness, wisdom and also illumination. The second quality of Rajas gives rise to passion manifested by intense attachment and greed. Therefore, it causes sorrow and suffering. However the third one termed as Tamas, is the least admissible in adhyatmik journey as it arises due to ignorance and results in darkness, lethargy and delusion.
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[[Category:Prasthana Trayi]]
 
[[Category:Prasthana Trayi]]
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== Verses ==
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== ज्ञानस्वरूपम् ॥ Nature of Knowledge<ref name=":1">A.C.Bhaktivedanta Swami Prabhupada (1998), [https://ebooks.iskcondesiretree.com/pdf/00_-_Srila_Prabhupada/Bhagavad_Gita/Bhagavad_Gita_As_It_Is.pdf Bhagavad Gita As It Is], USA: The Bhaktivedanta Book Trust International.</ref> ==
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ॐ श्रीपरमात्मने नमः '''अथ चतुर्दशोऽध्यायः'''
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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.
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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.
    
'''श्रीभगवानुवाच'''
 
'''श्रीभगवानुवाच'''
    
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥१४- १॥
 
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥१४- १॥
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Bhagavan said, I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.
    
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥१४- २॥
 
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥१४- २॥
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By becoming fixed in this knowldge, 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.
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== सृष्टिः ॥ Creation<ref name=":1" /> ==
 
मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् । संभवः सर्वभूतानां ततो भवति भारत ॥१४- ३॥
 
मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् । संभवः सर्वभूतानां ततो भवति भारत ॥१४- ३॥
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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.
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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. This total material substance, the mahat-tattva, is described as Brahman in the Vedic literature.
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तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायाते ॥ १.१.९ ॥<ref>[https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Mundakopanishad]</ref>
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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.
    
सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥१४- ४॥
 
सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥१४- ४॥
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It should be understood that all species of life are made possible by birth in this material nature and that I am the seed-giving father.
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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.
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== त्रिगुणाः ॥ Trigunas<ref name=":1" /> ==
 
सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥१४- ५॥
 
सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥१४- ५॥
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Material nature consists of three modes - goodness, passion and ignorance. When the eternal living entity comes in contact with nature, he becomes conditioned by these modes.
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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.
    
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥१४- ६॥
 
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥१४- ६॥
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Sattva (14.6) is believed to be the pure quality of a mind which brings happiness, knowledge and wisdom in an individual.
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Sattva (14.6) is believed to be the pure quality of a mind which brings happiness, knowledge and wisdom in an individual. ([https://dharmawiki.org/index.php/Trigunas_(%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BF%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%BE%E0%A4%83)#.E0.A4.AE.E0.A4.A8.E0.A5.8B.E0.A4.A6.E0.A5.8B.E0.A4.B7.E0.A4.BE.E0.A4.83_.E0.A4.B0.E0.A4.9C.E0.A4.83_.E0.A4.A4.E0.A4.AE.E0.A4.83_.E0.A4.9A_.E0.A5.A5_Rajas_and_Tamas_as_doshas Trigunas article])
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Amongst these, sattva guṇa, the mode of goodness, being of pure quality, is illuminating and full of well-being. It binds the soul by creating attachment for a sense of happiness and knowledge. (Sattva)
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Amongst these, sattva guṇa, the mode of goodness, being of pure quality, is illuminating and full of well-being. It binds the soul by creating attachment for a sense of happiness and knowledge. ([https://dharmawiki.org/index.php/Sattva_(%E0%A4%B8%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%AE%E0%A5%8D)#.E0.A4.AD.E0.A4.97.E0.A4.B5.E0.A4.A6.E0.A5.8D.E0.A4.97.E0.A5.80.E0.A4.A4.E0.A4.BE.E0.A4.B5.E0.A4.B0.E0.A5.8D.E0.A4.A3.E0.A4.BF.E0.A4.A4.E0.A4.83_.E0.A4.B8.E0.A4.A4.E0.A5.8D.E0.A4.B5.E0.A4.97.E0.A5.81.E0.A4.A3.E0.A4.83.E0.A5.A5_Sattva_according_to_Bhagvad_gita Sattva article])
    
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥१४- ७॥
 
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥१४- ७॥
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