श्रीमद्भागवत महापुराणम् एकादश: स्कन्ध: पञ्चविंश: अध्याय: श्री भगवान्-उवाच - The Lord said - गुणानामसमिश्राणां पुमान् येन यथा भवेत् ।
तन्मे पुरुषवर्येदमुपधारय शंसत: ॥१॥
गुणानाम्-असमिश्राणाम् of the Gunas, unmixed,
पुमान् येन यथा भवेत् a person, by which and how is (effected) तत्-मे पुरुषवर्य-इदम्- that by Me O of men The Best! This उपधारय शंसत: learn, taught O! of men The Best! Now, learn from Me, as taught by Me, how and by which unmixed Gunas a person is effected.


शमो दमस्तितिक्षेक्षा तप: सत्यं दया स्मृति: ।
तुष्टिस्त्यागोऽस्पृहा श्रद्धा ह्रीर्दयादि: स्वनिर्वृति: ॥२॥
शम: दम:-तितिक्षा-ईक्षा control of mind and senses, forbearance, watchful
तप: सत्यम् दया स्मृति: austerities, truthfulness, compassion, memory तुष्टि:-त्याग:-अस्पृहा श्रद्धा contentment, self-denial, dispassion, faith, ह्री:-दया-आदि: स्व-निर्वृति: modesty, sympathy etc., in self satisfied Control of mind and senses, forbearance, watchfulness, austerities, truthfulness, compassion, memory, contentment, self-denial, dispassion, faith in God, modesty, sympathy etc., self satisfaction, are Saatvic,…..


काम ईहा मदस्तृष्णा स्तम्भ आशीर्भिदा सुखम् ।
मदोत्साहो यश:प्रीतिर्हास्यं वीर्यं बलोद्यम: ॥३॥
काम: ईहा मद:-तृष्णा desire, activity, arrogance, thirst
स्तम्भ: आशीर्भिदा सुखम् inflexibility, differentiation, gratification मद-उत्साह: यश:प्रीति:- intoxication, in praise love, हास्यम् वीर्यम् बल-उद्यम: jocularity, display of valour, might, exertion Desire, activity, arrogance, thirst for sensuous pleasures, inflexibility, differentiation as in me and the other, self gratification, intoxication caused by arrogance, love of praise, jocularity, display of valour, exerting of might, are Raajasic,….


क्रोधो लोभोऽनृतं हिंसा याच्ञा दम्भ: क्लम: कलि: ।
शोकमोहौ विषादार्ती निद्राऽऽशा भीरनुद्यम: ॥४॥
क्रोध: लोभ:-अनृतम् हिंसा anger, greed, mendacity, violence,
याच्ञा दम्भ: क्लम: कलि: mendicancy, hypocrisy, languor, discord, शोक-मोहौ विषाद-आर्ती grief, delusion, gloom, wretchedness, निद्रा-आशा भी:-अनुद्यम: drowsiness, expectation, fear, indolence, Anger, greed, mendacity, violence, mendicancy, hypocrisy, languor, discord, grief, delusion, gloom, wretchedness, drowsiness, expectation, fear, indolence, make the Taamasic group,…..


सत्त्वस्य रजसश्चैतास्तमसश्चानुपूर्वश: ।
वृत्तयो वर्णितप्राया: सन्निपातमथो शृणु ॥५॥
सत्त्वस्य रजस:-च-एता:- of Sattva, Rajas, and these
तमस:-च-अनुपूर्वश: of Tamas and one after the other, वृत्तय: वर्णित-प्राया: the tendencies explained almost, सन्निपातम्-अथ: शृणु the combined, now hear These are the tendencies of Sattva, Rajas, and Tamas, one after the other, are explained, almost fully, now hear of the combined tendencies and their effects on human beings.


सन्निपातस्त्वहमिति ममेत्युद्धव या मति: ।
व्यवहार: सन्निपातो मनोमात्रेन्द्रियासुभि: ॥६॥
सन्निपात:-तु-अहम्-इति the combination indeed is 'I' this,
मम-इति-उद्धव या मति: 'Mine' this , O Uddhava, such notion व्यवहार: सन्निपात: activities, by the combination, मन:-मात्र-इन्द्रिय-असुभि: of mind, of objects of senses, senses, vital airs O Uddhava! The combination of the three Gunas, gives rise to the notion of 'I-ness' and 'Mine-ness'. The activities of the mind, the objects of the senses, the senses and of the vital airs also take place by the combination of the three Gunas, as they are preceded by the notion of 'I-ness'.


धर्मे चार्थे च कामे च यदासौ परिनिष्ठित: ।
गुणानां सन्निकर्षोऽयं श्रद्धारतिधनावह: ॥७॥
धर्मे च-अर्थे च कामे च in religious pursuits, material and sensuous
यदा-असौ परिनिष्ठित: when he is engaged गुणानाम् सन्निकर्ष:-अयम् of the Gunas combination this श्रद्धा-रति-धन-आवह: with faith, sense gratification, wealth, conducive When a person is engaged in religious pursuits, material pursuits, and sensuous pursuits, they are the combination of the Gunas, which are conducive to reverence, sense gratification and wealth.


प्रवृत्तिलक्षणे निष्ठा पुमान् यर्हि गृहाश्रमे ।
स्वधर्मे चानुतिष्ठेत गुणानां समितिर्हि सा ॥८॥
प्रवृत्ति-लक्षणे निष्ठा in the combination tendencies, devotion
पुमान् यर्हि गृह-आश्रमे of a person, when in house holding, स्व-धर्मे च-अनुतिष्ठेत in own duties and adheres to गुणानाम् समिति:-हि सा of the Gunas combination indeed is that When in the tendencies of the combination, devotion to religious rites, house holding and own duties adheres to, it is due to the combination of the three Gunas indeed.


पुरुषं सत्त्वसंयुक्तमनुमीयाच्छमादिभि: ।
कामादिभि: रजोयुक्तं क्रोधाद्यैस्तमसा युतम् ॥९॥
पुरुषम् सत्त्व-संयुक्तम्- a person with Sattva endowed
अनुमीयात्-क्षमा-आदिभि: should be inferred by forgiveness, etc., कामादिभि: रज:-युक्तम् by passion, with Rajas endowed, क्रोध-आद्यै:-तमसा युतम् anger and such with Tamas endowed A person is inferred to be endowed by Sattva Guna, if he has the virtues like that of forgiveness etc., and from passion he should be known to be endowed with Rajas, and with anger and the like, he is known to be full of Tamas.


यदा भजति मां भक्त्या निरपेक्ष: स्वकर्मभि: ।
तं सत्त्वप्रकृतिं विद्यात् पुरुषं स्त्रियमेव वा ॥१०॥
यदा भजति माम् भक्त्या when worships Me with devotion,
निरपेक्ष: स्व-कर्मभि: without desires, with own duties, तम् सत्त्व-प्रकृतिम् विद्यात् him of Saatvic nature know to be पुरुषम् स्त्रियम्-एव वा man woman even or When a man or even a woman worships Me with devotion, without desires, and by performing their own duties, know that person to be of a Saatvic nature.


यदा आशिष आशास्य मां भजेत स्वकर्मभि: ।
तं रज:प्रकृतिं विद्याद्-हिंसामाशास्य तामसम् ॥११॥
यदा आशिष: आशास्य when, pleasures seeking
माम् भजेत स्व-कर्मभि: Me worships by own actions, तम् रज:प्रकृतिम् विद्यादत्- him of Rajas nature know हिंसाम्-आशास्य तामसम् by violence seeking, Taamasic When a person worships Me seeking pleasures, know him to be Raajasika, and if he desires to harm someone, he is of Taamasic nature.


सत्त्वं रजस्तम इति गुणा जीवस्य नैव मे ।
चित्तजा यैस्तु भूतानां सञ्जमानो निबध्यते ॥१२॥
सत्त्व रज:-तम: इति गुणा: Sattva, Rajas, Tamas, these Gunas
जीवस्य न-एव मे are of Jiva not even of Me चित्तजा यै:-तु भूतानाम् in the mind appear, by which of the beings सञ्जमान: निबध्यते becoming attached is bound These Gunas, Sattva, Rajas, and Tamas affect the Jivas, alone, and not Me, as they appear in the minds of the beings and the beings get attached to them and bound by them.


यदेतरौ जयेत् सत्त्वं भास्वरं विशदं शिवम् ।
तदा सुखेन युज्येत धर्मज्ञानादिभि: पुमान् ॥१३॥
यदा-इतरौ जयेत् सत्त्वम् when these overcome Sattva,
भास्वरम् विशदम् शिवम् illuminator, pure, tranquil, तदा सुखेन युज्येत then, with happiness is connected धर्म-ज्ञान-आदिभि: पुमान् piety wisdom and others a person When the illuminating pure and tranquil Sattva overshadows the two, then a person is characterized by happiness, piety and wisdom.


यदा जयेत्तम: सत्त्वं रज: सङ्गं भिदा चलम् ।
तदा दु:खेन युज्येत कर्मणा यशसा श्रिया ॥१४॥
यदा जयेत्-तम: सत्त्वम् when wins over Tamas and Sattva,
रज: सङ्गम् भिदा चलम् Rajas generating attachment, diversity, activity, तदा दु:खेन युज्येत then with unhappiness is tied कर्मणा यशसा श्रिया with activity, glory and fortune When Tamas and Sattva are overshadowed by Rajas, which generates attachment activity and diversity, then one is taken over by a craving for activity, glory and fortune resulting in unhappiness.


यदा जयेद् रज: सत्त्वं तमो मूढं लयं जडम् ।
युज्येत शोकमोहाभ्यां निद्रया हिंसयाऽऽशया ॥१५॥
यदा जयेत् रज: सत्त्वम् when wins over Rajas and Sattva
तम: मूढम् लयम् जडम् Tamas, having dumbness, lethargy, indolence युज्येत शोक-मोहाभ्याम् is connected with grief, infatuation निद्रया हिंसया-आशया resulting in sleep, violence and hope When Tamas characterized by dumbness, lethargy, and indolence, wins over Rajas and Sattva, a person is connected with grief and infatuation, resulting in sleep, violence and hoping for others' help.


यदा चित्तं प्रसीदेत इन्द्रियाणां च निर्वृति: ।
देहेऽभयं मनोऽसङ्गं तत् सत्त्वं विद्धि मत्पदम् ॥१६॥
यदा चित्तम् प्रसीदेत when the mind is happy
इन्द्रियाणाम् च निर्वृति: from the senses is recoiled, देहे-अभयम् मन:-असङ्गम् in the body is fearless-ness, mind is detached तत् सत्त्वम् विद्धि मत्-पदम् that Sattva understand, My state When a person's mind is peaceful, is recoiled from the senses, the body is fearless, and the mind is detached, that, understand to be Sattva, My state.


विकुर्वन् क्रियया चाधीरनिवृतिश्च चेतसाम् ।
गात्रास्वास्थ्यं मनो भ्रान्तं रज एतैर्निशामय ॥१७॥
विकुर्वन् क्रियया च-अधीर agitated by activity and impatient
निवृति:-च चेतसाम् restless-ness of senses, गात्रा-अस्वास्थ्यम् मन: by the body uneasy, mind भ्रान्तम् रज: एतै:-निशामय dismayed, Rajas by these understand When a person is agitated and impatient by activity, is restless of senses, is uneasy in the body and is dismayed in the mind, then, by these signs it should be understood him to be overcome by Rajas.


सीदच्चित्तं विलीयेत चेतसो ग्रहणेऽक्षमम् ।
मनो नष्टं तमो ग्लानिस्तमस्तदुपधारय ॥१८॥
सीदत्-चित्तम् विलीयेत benumbed mind sinks
चेतस: ग्रहणे-अक्षमम् the senses to catch incapable, मन: नष्टम् तम: ग्लानि:- mind lost, ignorance, gloom pervade, तम:-तत्-उपधारय Tamas that know to be When the benumbed mind sinks, the senses are incoherent, mind is lost, ignorance and gloom pervade, that state know to be of Tamas.


एधमाने गुणे सत्त्वे देवानां बलमेधते ।
असुराणां च रजसि तमस्युद्धव रक्षसाम् ॥१९॥
एधमाने गुणे सत्त्वे on the increasing of the Guna Sattva
देवानाम् बलम्-एधते of the gods strength increases असुराणाम् च रजसि of the Asuras, by the Rajas, तमस्य-उद्धव रक्षसाम् of Tamas, O Uddhava, of the Raakshasha's O Uddhava! By the increasing of the Sattva Guna the strength of the gods increases, by Rajas, of the Asuras, and by Tamas of the Raakshasha's.


सत्त्वाज्जागरणं विद्याद् रजसा स्वप्नमादिशेत् ।
प्रस्वापं तमसा जन्तोस्तुरीयं त्रिषु सन्ततम् ॥२०॥
सत्त्वात्-जागरणम् विद्यात् from Sattva waking infer,
रजसा स्वप्नम्-आदिशेत् From Rajas dreaming is indicated, प्रस्वापम् तमसा जन्तो:- deep sleep from Tamas of a being तुरीयम् त्रिषु सन्ततम् the transcendent in the three running through From the waking state Sattva predominance is inferred, from the dreaming Rajas is indicated, from a being's deep sleep Tamas is pointed out and the transcendent state runs through all the three states.


उपर्युपरि गच्छन्ति सत्त्वेन ब्राह्मणा जना: ।
तमसाधोऽध आमुख्याद् रजसान्तरचारिण: ॥२१॥
उपरि-उपरि गच्छन्ति higher and higher go
सत्त्वेन ब्राह्मणा: जना: by Sattva the Braahmana people, तमसा-अध:-अध: आमुख्यात् by Tamas, lower and lower, facing downward रजसा-अन्तर-चारिण: by Rajas in the middle move The Braahmanas by the effect of Sattva move higher and higher, by the following of Tamas state, men face downwards and go to lower and lower states, and by the recourse of Rajas, they move in the intermediate state.


सत्त्वे प्रलीना: स्वर्यान्ति नरलोकं रजोलया: ।
तमोलयास्तु निरयं यान्ति मामेव निर्गुणा: ॥२२॥
सत्त्वे प्रलीना: स्व:-यान्ति in Satva's dominance, heaven ascend
नर-लोकम् रज:-लया: to mortal sphere, in Rajas is predominant तम:-लया:-तु निरयम् यान्ति Tamas predominant indeed to hell go माम्-एव निर्गुणा: to Me alone without Gunas When a person dies when Sattva is predominant, he ascends to heaven, when he dies in the predominance of Rajas, he returns to the human world, when it is Tamas predominating, he goes to hell, and those who have transcended the Gunas come to Me.


मदर्पणं निष्फलं वा सात्त्विकं निजकर्म तत् ।
राजसं फलसङ्कल्पं हिंसाप्रायादि तामसम् ॥२३॥
मत्-अर्पणम् निष्फलम् वा to Me dedicated, fruitless or,
सात्त्विकम् निज-कर्म तत् Saatvic own duty that राजसम् फल-सङ्कल्पम् Raajasic is with reward seeking हिंसा-प्राय-आदि तामसम् with violence etc., intended is Taamasic Performing ones own duties, dedicated to Me, and without seeking rewards, such actions are Saatvic, actions performed with results oriented are Raajasika, and actions intended with harming others and violence involving are Taamasic.


कैवल्यं सात्त्विकं ज्ञानं रजो वैकल्पिकं च यत् ।
प्राकृतं तामसं ज्ञानं मन्निष्ठं निर्गुणं स्मृतम् ॥२४॥
कैवल्यम् सात्त्विकम् ज्ञानम् (pertaining) to Self, is Saatvic knowledge,
रज: वैकल्पिकम् च यत् Raajasic is the opposite, and which is प्राकृतम् तामसम् ज्ञानम् pertaining to body is Taamasic knowledge, मत्-निष्ठम् निर्गुणम् स्मृतम् to Me devoted, beyond the Gunas is said to be The knowledge pertaining to The Self is Saatvic, that which is the opposite, related to the doer and enjoyer, is Raajasic, and the knowledge pertaining to the body and its up-keep is Taamasic. Whereas the knowledge involved in devotion to Me is beyond the three Gunas.


वनं तु सात्त्विको वासो ग्रामो राजस उच्यते ।
तामसं द्यूतसदनं मन्निकेतं तु निर्गुणं ॥२५॥
वनम् तु सात्त्विक: वास: forest indeed is a Saatvic place to live,
ग्राम: राजस: उच्यते village Raajasika is called, तामसम् द्यूत-सदनम् Taamasic is gambling house, मत्-निकेतम् तु निर्गुणम् My temple indeed is without Gunas To live in the forest is Saatvic, in the village is called Raajasic, and to live in a gamble house is indeed Taamasic, whereas having abode in My temple is considered to be without the three Gunas.


सात्त्विक: कारकोऽसङ्गी रागान्धो राजस: स्मृत: ।
तामस: स्मृतिविभ्रष्टो निर्गुणो मदपाश्रय: ॥२६॥
सात्त्विक: कारक:-असङ्गी Saatvic doer is unattached,
राग-अन्ध: राजस: स्मृत: with attachment blinded Raajasic is called, तामस: स्मृति-विभ्रष्ट: Taamasic is, of judgement lost निर्गुण: मत्-अपाश्रय: without the Gunas is on Me dependent The doer who is unattached to the results of the action is Saatvic, the one who is blinded by attachment is Raajasic, and the one who has lost his judgement is Taamasic, whereas, the one who is solely dependent on Me is without the three Gunas.


सात्त्विक्याध्यात्मिकी श्रद्धा कर्मश्रद्धा तु राजसी ।
तामस्यधर्मे या श्रद्धा मत्सेवायां तु निर्गुणा ॥२७॥
सात्त्विकी-आध्यात्मिकी श्रद्धा Saatvic is in spirituality the faith
कर्म-श्रद्धा तु राजसी in activity the faith indeed is Raajasic तामसी-अधर्मे या श्रद्धा Taamasic is in unrighteousness the faith, मत्-सेवायाम् तु निर्गुणा in My service indeed is without Gunas The faith which is in spirituality is Saatvic, faith in activity is indeed Raajasic, and the faith in unrighteousness is Taamasic, and the faith in the service to Me is without Gunas.


पथ्यं पूतमनायस्तमाहार्यं सात्त्विकं स्मृतम् ।
राजसं चेन्द्रियप्रेष्ठं तामसं चार्तिदाशुचि ॥२८॥
पथ्यम् पूतम्-अनायस्तम्- wholesome, pure, easily obtained,
आहार्यम् सात्त्विकम् स्मृतम् food Saatvic is declared राजसम् च-इन्द्रिय-प्रेष्ठम् Raajasic and to the senses pleasing, तामसम् च-आर्तिद-अशुचि Taamasika and suffering giving, impure Food which is wholesome, pure and easily obtained, is declared to be Saatvic. The food is pleasing to the senses is Raajasic, and that which gives suffering, and is impure, is Taamasic.


सात्त्विकं सुखमात्मोत्थं विषयोत्थं तु राजसम् ।
तामसं मोहदैन्योत्थं निर्गुणं मदपाश्रयम् ॥२९॥
सात्त्विकम् सुखम्-आत्म-उत्थम् Saatvic joy from Self arises,
विषय-उत्थम् तु राजसम् from objects of senses arising is indeed Raajasic तामसम् मोह-दैन्य-उत्थम् Taamasika by infatuation helplessness arising निर्गुणम् मत्-अपाश्रयम् without Gunas from Me proceeding Saatvic joy arises from Self Realization, indeed, Raajasika joy arises from sense objects, Taamasic joy comes from infatuation and helplessness, and without the Gunas is that joy which proceeds from Me.


द्रव्यं देश: फलं कालो ज्ञानं कर्म च कारक: ।
श्रद्धावस्थाऽऽकृतिर्निष्ठा त्रैगुण्य: सर्व एव हि ॥३०॥
द्रव्यम् देश: फलम् काल: substance, place, fruit, time,
ज्ञानम् कर्म च कारक: knowledge, action, and the agent, श्रद्धा-अवस्था-आकृति:-निष्ठा faith, state, form, destiny, त्रैगुण्य: सर्व एव हि of the three Gunas all even are indeed Substance, place, fruit, time, knowledge, action, and the agent, faith, state, form, destiny, all of them are made of the three Gunas.


सर्वे गुणमया भावा: पुरुषाव्यक्ताधिष्ठिता: ।
दृष्टं श्रुतमनुध्यातं बुद्ध्या वा पुरुषर्षभ ॥३१॥
सर्वे गुणमया भावा: all are of Gunas constituted the entities
पुरुष-अव्यक्त-अधिष्ठिता: by Spirit and Matter pervaded, दृष्टम् श्रुतम्-अनुध्यातम् the seen, heard, observed बुद्ध्या वा पुरुष-ऋषभ by intellect, or, O of men the foremost! O! Foremost of men! In fact all the entities, that are pervaded by the Spirit and Matter, are constituted of the Gunas, which are seen, heard of, or even observed by the intellect.


एता: संसृतया पुंसो गुणकर्मनिबन्धना: ।
येनेमे निर्जिता सौम्य गुणा जीवेन चित्तजा: ।
भक्तियोगेन मन्निष्ठो मद्भावाय प्रपद्यते ॥३२॥
एता: संसृतया: पुंस: these reincarnations of people
गुण-कर्म-निबन्धना: by Gunas and actions ascertained, येन-इमे निर्जिता: सौम्य by whom these are overcome, O Gentle One! गुणा: जीवेन चित्त-जा: Gunas by Jiva, by mind generated भक्ति-योगेन मत्-निष्ठ: with Devotion applied, in Me established, मत्-भावाय प्रपद्यते to My state attains O Gentle One! These reincarnations of the people are ascertained by the Gunas and actions of the Jiva. Which ever Jiva has overcome the Gunas, generated by the mind, and who is established in Me through devotion, attains My state.


तस्माद् देहमिमं लब्ध्वा ज्ञानविज्ञानसम्भवम् ।
गुणसङ्गं विनिर्धूय मां भजन्तु विचक्षणा: ॥३३॥
तस्मात् देहम्-इमम् लब्ध्वा therefore, body this having got,
ज्ञान-विज्ञान-सम्भवम् knowledge and Realization conducive to गुण-सङ्गम् विनिर्धूय Gunas' association shaking off माम् भजन्तु विचक्षणा: Me should worship the wise Therefore, the wise, having got this human body, which is conducive for attaining Knowledge and Truth Realization, should worship Me, and shake of all association with the Gunas.


नि:सङ्गो मां भजेद् विद्वानप्रमत्तो जितेन्द्रिय: ।
रजस्तमश्चाभिजयेत् सत्त्वसंसेवया मुनि: ॥३४॥
नि:सङ्ग: माम् भजेत् unattached, Me should worship
विद्वान्-अप्रमत्त: जित-इन्द्रिय: the wise, unfalteringly, with controlled senses, रज:-तम:-च-अभिजयेत् Rajas and Tamas must win over सत्त्व-संसेवया मुनि: by Sattva carefully nurturing, a sage An unattached wise sage, with controlled senses, should unfalteringly worship Me, and must win over Rajas and Tamas by carefully nurturing Sattva.


सत्त्वं चाभिजयेद् युक्तो नैरपेक्ष्येण शान्तधी: ।
सम्पद्यते गुणैर्मुक्तो जीवो जीवं विहाय माम् ॥३५॥
सत्त्वम् च-अभिजयेत् युक्त: Sattva and should subdue coupled with
नैरपेक्ष्येण शान्त-धी: balanced peaceful mind सम्पद्यते गुणै:-मुक्त: having established, from Gunas freed जीव: जीवम् विहाय माम् Jiva, the subtle body abandoning, Me (attains) Sattva also then should be subdued with a balanced and peaceful mind. Being free of the Gunas, the Jiva then abandons the subtle body and is established in Me.


जीवो जीवविनिर्मुक्तो गुणैश्चाशयसम्भवै: ।
मयैव ब्रह्मणा पूर्णो न बहिर्नान्तरश्चरेत् ॥३६॥
जीव: जीव-विनिर्मुक्त: Jiva, of the subtle body disunited,
गुणै:-च-आशय-सम्भवै: by the Gunas and in mind appearing मया-एव ब्रह्मणा पूर्ण: by Me alone, The Brahman fulfilled, न बहि:-न-अन्तर:-चरेत् not outside, not inwards and wanders The Jiva, completely disunited with the subtle body and the Gunas, which appear in the mind, is full of Me the bliss of Brahman, and does not seek to wander in the outside world or inwards.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायाम् एकादशस्कन्धे पञ्चविंशोऽध्याय: ॥२५॥
Thus ends the twenty-fifth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.