Bhagvad Gita - Chapter: 14 Guna Traya Vibhaga Yogah

मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् |
सम्भव: सर्वभूतानां ततो भवति भारत ||3||

My womb is the great Brahman; in that I place the seed; thence arises, O Bharata, the birth of all beings.

Mahad Brahma: The great cosmic womb.
Garbha: Seed or potential for creation.
Sambhava: Manifestation or birth.

Krishna illustrates his role as the seed-giver and the origin of all beings. This metaphor of the cosmic womb reinforces the interconnectedness of all life forms and highlights the inseparability of the divine from creation itself.

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सर्वयोनिषु कौन्तेय मूर्तय: सम्भवन्ति या: |
तासां ब्रह्म महद्योनिरहं बीजप्रद: पिता ||4||

O son of Kunti, of all forms that are born in all wombs, the great Brahman is the womb and I am the seed-giving father.

Yonih: The source or womb of creation.
Bija: Seed or the cause.
Kaunteya: Son of Kunti, referring to Arjuna.

By identifying himself as the father and the great Brahman as the womb, Krishna conveys the universal truth that all forms, irrespective of their diversity, arise from the same divine source. This underscores the unity underlying apparent multiplicity.

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सत्त्वं रजस्तम इति गुणा: प्रकृतिसम्भवा: |
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ||5||

Sattva, rajas, and tamas—these qualities born of Nature bind down the imperishable dweller in the body.

Sattva: Quality of purity and harmony.
Rajas: Quality of activity and passion.
Tamas: Quality of darkness and inertia.

Krishna introduces the three gunas—sattva, rajas, and tamas—explaining their role in binding the soul. This prepares Arjuna to understand the dynamics of human behavior and the qualities that influence one’s spiritual evolution.

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तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् |
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ||6||

Of these, sattva, being stainless and luminous, binds one through attachment to happiness and attachment to knowledge.

Nirmalatva: Purity or cleanliness.
Prakashaka: Illuminating or enlightening.
Sangena: Attachment or connection.

Sattva is revealed as the quality of purity and illumination, promoting happiness and knowledge. Krishna points out its subtle binding nature, as even attachment to joy and intellect can prevent liberation if not transcended.

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Guna Traya Vibhaga Yogah - Rajas, know it to be of the nature of passion, arising from thirst and attachment; it binds fast, O son of Kunti, by attachment to action.

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् |
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ||7||

Rajas, know it to be of the nature of passion, arising from thirst and attachment; it binds fast, O son of Kunti, by attachment to action.

Ragatmakam: Of the nature of passion.
Trishna: Thirst or desire.
Karma: Action or deeds.

Rajas, marked by passion and action, ties individuals to ceaseless activity driven by desire. Krishna explains how it generates restlessness and attachment, making it a crucial aspect to manage for spiritual growth.

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तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् |
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ||8||

Tamas, born of ignorance, deludes all embodied beings; it binds through heedlessness, indolence, and sleep.

Ajnana: Ignorance or lack of knowledge.
Pramada: Carelessness or negligence.
Nidra: Sleep or slumber.

Tamas, born of ignorance, is portrayed as a force of inertia that clouds judgment. Krishna warns that heedlessness and confusion caused by tamas hinder progress, contrasting sharply with the clarity offered by sattva.

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सत्त्वं सुखे सञ्जयति रज: कर्मणि भारत |
ज्ञानमावृत्य तु तम: प्रमादे सञ्जयत्युत ||9||

Sattva binds one to happiness, rajas to action, and tamas, covering knowledge, binds one to carelessness.

Sukha: Happiness or pleasure.
Sanjayati: Leads to or causes.
Pramade: Into negligence or heedlessness.

Krishna highlights how the gunas influence tendencies—sattva inclines toward happiness, rajas toward action, and tamas toward negligence. This progression reveals the inherent struggles of human nature and their effects on spiritual pursuits.

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