In this chapter, discussion in centred around three modes of nature viz, satva, raja and tamo modes-their origin, farm, behavior and power. How they interact with the soul and bind it to the body, and how once beyond these modes, perfection is attained. Therefore, the chapter is called "The yoga of Differentiation of the three modes".

Shri bhagavan uvacha


1. parambhuyah pravakshyami
   gyananam gyanamuttamam
   yat gyatva munayah sarve
   param siddhimiti gatah
   
   

   ÞeerYeieJeevegJee®e
   Hejb Yet³e: ÒeJe#³eeefce %eeveeveeb %eevecegÊececed~
   ³eped%eelJee cegve³e: meJex Hejeb efmeef×efcelees ielee:

   The blessed Lord said, I shall reiterate the supreme wisdom among all wisdom by knowing which sages have been able to reach perfection.
   
   
2. idam gyanam upashritya
   mam sadharmyam agatah
   sarge api na upajayante
   pralaye na vyathanti cha
   
   

   Fob %eevecegHeeefÞel³e cece meeOec³e&ceeielee:~
   meiexçefHe veesHepee³evles Òeue³es ve J³eLeefvle ®e~2~

   By relying upon this wisdom and having attained to my form, they are neither born at the time of creation, nor are they distressed at the time of dissolution.
   
   
3. mama yoni mahat brahman
   tasmin gurbham dadhami aham
   sambhavah sarvabhutanam tatah
   bhavati bharata
   
   

   cece ³eesefvece&nodye´ïe leefmcevieYe¥ oOeec³enced~
   mecYeJe: meJe&Yetleeveeb lelees YeJeefle Yeejle~3~

   The great brahma is my womb, I cast the seed of creation of all beings and they are born of it O, Bharata (Arjuna).
   
   
4. sarvayonishu kaunteya
   murtayah sambhavanti yah
   tasam brahman mahat yonih
   aham beejapradah pitah
   
   

   meJe&³eesefve<eg keÀewvles³e cetle&³e: mecYeJeefvle ³ee:~
   leemeeb ye´ïe cenÐeesefvejnb yeerpeÒeo: efHelee~4~

   All the forms (bodies) produced in all the wombs, O Son of Kunti (Arjuna), great brahma (prakriti) is their mother and I am the father (Purusha) who casts the seed.
   
   
5. satvam rajah tamah iti
   gunah prakritisambhavah
   nibandhanti mahabaho
   dehe dehinam avyayam
   
   

   meÊJeb jpemlece Fefle iegCee: Òeke=ÀeflemecYeJevee:~
   efveyeOveefvle ceneyeenes osns osefnveceJ³e³eced~5~

   The three modes (gunas) purity (suttva) passion (rajas) and inertia (dullness) born of nature (prakriti) bind into the body, O Arjuna, the imperishable dweller in the body.
   
   
6. tatra satvam nirmalvat
   prakashkam anamayam
   sukhasangena badhanati
   gyansangena cha anagh
   
   

   le$e meÊJeb efvece&uelJeelÒekeÀeMekeÀceveece³eced~
   megKeme²sve yeOveeefle %eeveme²sve ®eeveIe~6~

   Of these qualities, satlva, that is purity, causes, illuminationa and purity. It binds, O Arjuna by attachments to happiness and to knowledge.
   
   
7. rajah nagatmakam viddhih
   trishna sangasamudbhavam
   tat nibandhati kaunteya
   karmasanseva dehinam
   
   

   jpees jeieelcekebÀ efJeef× le=<Ceeme²mecegÓJeced~
   leefVeyeOveeefle keÀewvles³e keÀce&me²sve osefnveced~7~

   Rajas (passion) you should know, is of the quality of attraction resulting from desire and attachment. It binds quickly, O Son of Kunti (Arjuna), the soul by attachment to action.
   
   
8. tamah tu agyanajam
   viddhi mohanam sarvadehinam
   pramadalsya nidrabhih tata
   nibandhati bharata
   
   

   lecemlJe%eevepeb efJeef× ceesnveb meJe&osefnveeced~
   Òeceeoeuem³eeefveêeefYemleefVeyeOveeefle Yeejle~8~

   But inertia (tamas) you should know, is resulted from ignorance and bequiles all embodied beings. O Bharata (Arjuna), it birds by engendering the qualities of negligence, laziness and sleep.
   
   
9. sattvam sukhe sanjayati
   rajah karmani bharata
   gyanam avritya tu tamah
   pramade sanjayati ut
   
   

   meÊJeb megKes me¡e³eefle jpe: keÀce&efCe Yeejle~
   %eeveceeJe=l³e leg lece: Òeceeos me¡e³egl³egle~9~

   Purity attaches one to happiness, passion is caused of action, O Arjuna, but inertia by covering wisdom attaches to negligence.
   
   
10. rajah tamah cha abhibhuya
    satvam bhavati bharata
    rajah satvam tamah cha eva
    
    

    jpemlece½eeefYeYet³e meÊJeb YeJeefle Yeejle~
    jpe: meÊJeb lece½ewJe lece: meÊJeb jpemleLee~10~

    Purity prevails, overcoming passion andinertia, O Arjuna. Passion prevails subdueing purity and inertia and thus inertia prevails overpowing purity and passion.
    
    
11. saruadvaveshu dehe asmin
    prakashah upjayate
    gyanam yada tada vidyat
    vivridham satnam iti ut
    
    

    meJe&Üejs<eg osnsçeqmcevÒekeÀeMe GHepee³eles~
    %eeveb ³eoe leoe efJeÐeeefÜJe=×b meÊJeefcel³egle~11~

    When the light of knowledge spreads through all the gates of the body, then it is known that the purity has increased.
    
    
12. lobhah pravitrih arambhah
    karmanam ashavnah spriha
    rajasi etani jayante
    virridhe bharatavshabhah
    
    

    ueesYe: ÒeJe=efÊejejcYe: keÀce&CeeceMece: mHe=ne~
    jpem³esleeefve pee³evles efJeJe=×s Yejle<e&Ye~12~

    Avarice activity, initiative restlessness and desires – result from the increase and desires – result it from the increase in the rajas qualities, O Best among the bharatas (Arjuna).
    
    
13. aprakashah apravitih cha
    pramadah mohah eva cha
    tamasi etami jayante
    vivridhe kurunandan
    
    

    DeÒekeÀeMeesçÒeJe=efÊe½e Òeceeoes ceesn SJe ®e~
    lecem³esleeefve pee³evles efJeJe=×s kegÀ©vevove~13~

    Darkness, slothfulness, negligence and delusion – these are caused by the increase of inertia or indolence inducing tama – O Joy of kurvs (Arjuna).
    
    
14. yata satve pravridhe tu
    prakyam yati dehbhrit
    tada uttamvidam lokan
    amalan pratipadhyate
    
    

    ³eoe meÊJes ÒeJe=×s leg Òeue³eb ³eeefle osnYe=led~
    leoesÊeceefJeoeb ueeskeÀeveceueevÒeefleHeÐeles~14~

    When the self is dissolved, when the goodness become predominant then it reaches to the world of purity of those who have known the highest (Brahmalok).
    
    
15. rajasi pralayam gatva
    karmasangishu jayate
    tatha pralinah tamasi
    mudhayonishu jayate
    
    

    jpeefme Òeue³eb ielJee keÀce&meef²<eg pee³eles~
    leLee Òeueervemleceefme cet{³eesefve<eg pee³eles~15~

    When passion becomes predominant at the time of dissolution (of the world) it is born in the world of those attached to activities and if it is dissolved when dullness or inertia is overpowering quality, it is born into the womb of the ignorant.
    
    
16. karmanah sukritasya ahuh
    satvika nirmalam phalam
    rajasah tu phelam duhkham
    agyanam tamasah phalam
    
    

    keÀce&Ce: megke=Àlem³eeng: meeefÊJekebÀ efvece&ueb HeÀueced~
    jpememleg HeÀueb og:Kece%eeveb leceme: HeÀueced~16~

    The results of the good action is said to be of the quality of goodness and purity, while the passion causes pain and ignorance is the fruit of inertia.
    
    
17. satvat sanjayate gyanam
    rajasah lobhah eva cha
    pramadmoha tamasah bhavatah
    agyanam eva cha
    
    

    meÊJeelme¡ee³eles %eeveb jpemees ueesYe SJe ®e~
    Öeceeoceesnew lecemees YeJeleesç%eevecesJe ®e~17~

    Knowledge is resulted from purity, passion gives rise to avarice, ignorance and delusion are caused by inertia as also erroneous action.
    
    
18. urdham gachhanti satvasthah
    madhye tisthanti rajasah
    jaghanya gunavritisthah
    adhah gachhanti tamasah
    
    

    TOJe¥ ie®íefvle meÊJemLee ceO³es efleÿefvle jepemee:~
    peIev³eiegCeJe=efÊemLee DeOees ie®íefvle leecemee:~18~

    Who are set in goodness rise upwards the passionate remain in the middle regions the inert involved in.
    
    
19. na anyamgunebhyah kartaram
    yada dristva anupashyati
    gunebhyah cha parava vetti
    madbhavan sah adhigachhati
    
    

    veev³eb iegCesY³e: keÀlee&jb ³eoe êäevegHeM³eefle~
    iegCesY³e½e Hejb JesefÊe ceÓeJeb meesçefOeie®íefle~19~

    When the sage perceived factor other than modes, and also knows what is beyond the modes (gunatit) he attains to my form.
    
    
20. gunam etam atitya trini
    dehi dehsamudhavana
    gunvna mrityajara duhkhaih
    vinuktah amritam ashnute
    
    

    iegCeevesleeveleerl³e $eervosner osnmecegÓJeeve~
    pevcece=l³egpejeog:KewefJe&cegkeÌleesçce=leceÞegles~20~

    When the self roars above these three qualities arising from the body, it goes beyond birth, death, decay and pain and reaches the state of permanent blissfulness when there is no birth or death.
    
    Arjuna uvacha
    
    
21. kaih lingaih trina gunana
    etan atitah bhavati prabho
    kimachavah katham cha etan
    trini gunan ativartate
    
    

    Depeg&ve GJee®e
    kewÀefue&²wm$eerviegCeevesleeveleerlees YeJeefle ÒeYees~
    efkeÀcee®eej: keÀLeb ®ewleebm$eerviegCeeveefleJele&les~21~

    Arjuna said, O Lord by, whan sign can one be known who has gone beyond the three qualities (gunas)? How does he live? How does he manage to reach beyond the modes?
    
    Shri bhagavan uvacha
    
    
22. prakasham cha pravritim cha
    mohameva cha pandava
    na dvesti sam pravittani ha
    nivritani kanchhati
    
    

    ÞeerYeieJeevegJee®e
    ÒekeÀeMeb ®e ÒeJele=eEÊe ®e ceesncesJe ®e HeeC[Je~
    ve Üsefä mecÒeJe=Êeeefve ve efveJe=Êeeefve keÀe*d#eefle~22~

    The blessed Lord said, O Arjuna, he does not abhor illumination, activity and delusion when they spring, nor crave for them when they cease to exist.
    
    
23. udasinvat asinah gunaih
    yah na vichalyate
    gunah vartante eti eva yah
    avatisthati na ingate
    
    

    GoemeerveJeoemeervees iegCew³eex ve efJe®eeu³eles~
    iegCee Jele&vle Fl³esJe ³eesçJeefleÿefle ves²les~23~

    He, who sitting unconcernedly, without being disturbed by the modes or qualities (gunas), who stands aloof, without faltering, knowing that it is the modes that act and react.
    
    
24. samadukhsukhah swasthah
    samaloshtashanakanchanah
    tulyapriyapriyah dhirah
    tulyaninda tma sanstutih
    
    

    meceog:KemegKe: mJemLe: meceueesäeMcekeÀeáeve:~
    legu³eefÒe³eeefÒe³ees Oeerjmlegu³eefvevoelcemebmlegefle~24~

    he who treats pleasure and pain similarily, who is established in one self, who regards a dod, a stone and piece of gold as of equal value, whose mind is even amidst things pleasant or impleasant, firm of mind.
    
    
25. manapamanyoh tulyah
    tulyah mitraripapakshayoh
    sarvarambha parityasi
    gunatitah sah uchyate
    
    

    ceeveeHeceeve³eesmlegu³emlegu³ees efce$eeefjHe#e³ees:~
    meJee&jcYeHeefjl³eeieer iegCeeleerle: me G®³eles~25~

    he who regards honour and dishonour as the same and is same to friends and foes who shuns all initiative to action is said to have risen beyond the modes or gunas of nature.
    
    
26. mam cha yat avyabhichavena
    bhaktiyogena sevate
    sah gunan samatitya etan
    brahma bhuyay kalpate
    
    

    ceeb ®e ³eesçJ³eefYe®eejsCe YeeqkeÌle³eesiesve mesJeles~
    me iegCeevmeceleerl³ewleevye´ïeYet³ee keÀuHeles~26~

    He who is devoted to me, steadily and serves me with love, transcends these three qalities and, he too is fit to reach Brahman.
    
    
27. brahmanah hi pratistha aham
    amritasya avyayasya cha
    shashvatasya cha dharmasya
    sukhasyai kantikasya cha
    
    

    ye´ïeCees efn Òeefleÿencece=lem³eeJ³e³em³e ®e~
    Meeéelem³e ®e Oece&m³e megKem³ewkeÀeefvlekeÀm³e ®e~27~

    Because Iam the dwelling place of Brahman, the Immortal, the Imperishable of everlasting law and of eternal bliss.
    
    

    ß lelmeefoefle ÞeerceÓieJeodieerleemetHeefve<elmeg ye´ïeefJeÐee³eeb ³eesie Meem$es Þeerke=À<Ceepeg&ve mebJeeos efJeéeªHe oMe&veve³eesiees veece ®elegoMeesçO³ee³e:~14~