Bhagavad Gita - Chapter 14 - Shloka (Verse) 10

व्याख्या--'रजस्तमश्चाभिभूय सत्त्वं भवति भारत'--रजोगुणकी और तमोगुणकी वृत्तियोंको दबाकर सत्त्वगुण बढ़ता है अर्थात् रजोगुणकी लोभ, प्रवृत्ति, नये-नये कर्मोंका आरम्भ, अशान्ति, स्पृहा, सांसारिक भोग और संग्रहमें प्रियता आदि वृत्तियाँ और तमोगुणकी प्रमाद, आलस्य, अनावश्यक निद्रा, मूढ़ता आदि वृत्तियाँ -- इन सबको 'सत्त्वगुण' दबा देता है और अन्तःकरणमें स्वच्छता, निर्मलता, वैराग्य, निःस्पृहता, उदारता, निवृत्ति आदि वृत्तियोंको उत्पन्न कर देता है।
'रजः सत्त्वं तमश्चैव'--सत्त्वगुणकी और तमोगुणकी वृत्तियोंको दबाकर रजोगुण बढ़ता है अर्थात् सत्त्वगुणकी ज्ञान, प्रकाश, वैराग्य, उदारता आदि वृत्तियाँ और तमोगुणकी प्रमाद, आलस्य, अनावश्यक, निद्रा, मूढ़ता आदि वृत्तियाँ -- इन सबको रजोगुण दबा देता है और अन्तःकरणमें लोभ, प्रवृत्ति, आरम्भ, अशान्ति, स्पृहा आदि वृत्तियोंको उत्पन्न कर देता है।
'तमः सत्त्वं रजस्तथा'--वैसे ही सत्त्वगुण और रजोगुणको दबाकर तमोगुण बढ़ता है अर्थात् सत्त्वगुणकी स्वच्छता, निर्मलता, प्रकाश, उदारता आदि वृत्तियाँ और रजोगुणकी चञ्चलता, अशान्ति, लोभ आदि वृत्तियाँ -- इन सबको तमोगुण दबा देता है और अन्तःकरणमें प्रमाद, आलस्य, अतिनिद्रा, मूढ़ता आदि वृत्तियोंको उत्पन्न कर देता है।
दो गुणोंको दबाकर एक गुण बढ़ता है, बढ़ा हुआ गुण मनुष्यपर विजय करता है और विजय करके मनुष्यको बाँध देता है। परन्तु भगवान्ने यहाँ (छठेसे दसवें श्लोकतक) उलटा क्रम दिया है अर्थात् पहले बाँधनेकी बात कही, फिर विजय करना कहा और फिर दो गुणोंको दबाकर एकका बढ़ना कहा। ऐसे क्रम देनेका तात्पर्य है -- पहले भगवान्ने दूसरे श्लोकमें बताया कि जिन महापुरुषोंका प्रकृतिसे सम्बन्ध-विच्छेद हो चुका है, वे महासर्गमें भी उत्पन्न नहीं होते और महाप्रलयमें भी व्यथित नहीं होते। कारण कि महासर्ग और महाप्रलय दोनों प्रकृतिके सम्बन्धसे ही होते हैं। परन्तु जो मनुष्य प्रकृतिके साथ सम्बन्ध जो़ड़ लेते हैं, उनको प्रकृतिजन्य गुण बाँध देते हैं (14। 5)। इसपर स्वाभाविक ही यह प्रश्न होता है कि उन गुणोंका स्वरूप क्या है और वे मनुष्यको किस प्रकार बाँध देते हैं? इसके उत्तरमें भगवान्ने छठेसे आठवें श्लोकतक क्रमशः सत्त्व, रज और तम--तीनों गुणोंका स्वरूप और उनके द्वारा जीवको बाँधे जानेका प्रकार बताया। इसपर प्रश्न होता है कि बाँधनेसे पहले तीनों गुण क्या करते हैं इसके उत्तरमें भगवान्ने बताया कि बाँधनेसे पहले बढ़ा हुआ गुण मनुष्यपर विजय करता है, तब उसको बाँधता है (14। 9)। अब प्रश्न होता है कि गुण मनुष्यपर विजय कैसे करता है? इसके उत्तरमें भगवान्ने कहा कि दो गुणोंको दबाकर एक गुण मनुष्यपर विजय करता है (14। 10)। इस प्रकार विचार करनेसे मालूम होता है कि भगवान्ने छठेसे दसवें श्लोकतक जो क्रम रखा है, वह ठीक ही है।
सम्बन्ध--जब दोगुणोंको दबाकर एक गुण बढ़ता है, तब उस बढ़े हुए गुणके क्या लक्षण होते हैं-- इसको बतानेके लिये पहले बढ़े हुए सत्त्वगुणके लक्षणोंका वर्णन करते हैं।

ये तीनों गुण उपर्युक्त कार्य कब करते हैं सो कहते हैं --, हे भारत रजोगुण और तमोगुण -- इन दोनोंको दबाकर जब सत्त्वगुण उन्नत होता है -- बढ़ता है? तब वह अपने स्वरूपको प्राप्त हुआ सत्त्वगुण अपने कार्यज्ञान और सुखादिका आरम्भ किया करता है। तथा सत्त्वगुण और तमोगुण -- इन दोनोंको ही दबाकर जब रजोगुण बढ़ता है तब वह कर्मोंमें तृष्णा आदि अपने कार्यका आरम्भ किया करता है। वैसे ही सत्त्वगुण और रजोगुण इन दोनोंको दबाकर जब तम नामक गुण बढ़ता है तब वह ज्ञानको आच्छादित करना आदि अपना कार्य आरम्भ किया करता है।,

Because of the doubt whether Sattva and the other qualities become excellent simultaneously, without mutual conflict, or sequentially due to conflict, he asks -- uktamiti (said).

For those desiring the excellence of Sattva, for the suppression of the others, taking recourse to the sequential view, he gives the answer -- ucyata iti (is said).

He elaborates on the growth of Sattva itself -- tada iti (then). In the state of suppression of Rajas and Tamas, this is the purport.

He states the manner of the growth of Rajas and its effect -- tathā iti (similarly).

He also indicates the growth of Tamas and its effect -- tama iti (Tamas).

Regarding the expectation whether Sattva etc. excel simultaneously without mutual opposition, or with opposition, or in sequence, resorting to the view of sequence for the sake of overpowering the others for those desiring the excellence of Sattva, He says -- "Rajah" etc. Overpowering, suppressing both "Rajah" (Rajas) and "Tamah" (Tamas), Sattva "Bhavati" (becomes), arises, increases; when (this happens), then in the state of disappearance of Rajas and Tamas, Sattva, having gained its nature, begins its effect like knowledge, happiness etc.; this is the completion. Addressing as "Bharata", He indicates that by one delighting (rata) in 'Bha', i.e., Brahma-knowledge, the increase of Sattva which suppresses Rajas and Tamas should be accomplished.

"Tatha" (Similarly), when the quality of Rajas increases overpowering both Sattva and Tamas, then it begins its own effect like action, thirst etc.

"Evam" (Thus), when the quality called Tamas also increases overpowering both Sattva and Rajas, then it begins its own effect like covering of knowledge, negligence etc.; this is the meaning.

Doubting when Sattva etc. prevail in their respective effects, He says it is when there is mutual overpowering -- "Rajah" etc.

Overpowering Rajas and Tamas, Sattva "Bhavati" (becomes), increases. Similarly Rajas also "Bhavati" (becomes) overpowering Sattva and Tamas. And Tamas also "Bhavati" (becomes) overpowering Sattva and Rajas; this is the meaning.

Although the three, Sattva etc., are inherent in the nature of the Self conjoined with Prakriti? Still, due to ancient Karma and due to the disparity of food which nourishes the body, Sattva etc. exist in the form of mutual arising and overpowering.

Sometimes overpowering Rajas and Tamas, Sattva exists as dominant. Similarly, sometimes Rajas (exists dominant) overpowering Tamas and Sattva; and sometimes Tamas (exists dominant) overpowering Rajas and Sattva.

And one should understand that solely by perceiving the effects, He says --

He states the cause there -- "Rajah" etc. Overpowering, disregarding the two qualities "Rajah" and "Tamah", Sattva "Bhavati", arises due to Adrishta (unseen potency). "Tatah" (Then), it unites with its effects like happiness, knowledge etc., this is the meaning.

Similarly Rajas also arises overpowering the two qualities Sattva and Tamas. "Tatah" (Then) it unites with its effects like thirst, action etc.

Thus Tamas also arises overpowering Sattva and Rajas. And "Tatah" (then) it unites with its effects like negligence, laziness etc.; this is the meaning.

He removes the doubt of inconsistency of the subsequent text -- "In the form of body" etc. Mutually contradictory, meaning in the form of true and untrue knowledge, attachment to happiness and pain etc.

To avoid the contingency of irregularity in arising and overpowering, since actions which are causes of the Lord's grace and punishment have different times of fruition, a flow of arising and overpowering corresponding to that is justified, he says -- "Due to ancient Karma".

Just as experts in Ayurveda say "Of Vata, Pitta, and Kapha, accumulation and increase is by substances abundant in those respective qualities; by similar ones for all; the opposite by opposites" [Ashtangahridaya Sutrasthana 1.15]? So here too, due to the difference in food like Sattvika etc. to be described later, he says -- "And due to the disparity of food which nourishes the body".

Just as in (Shruti) texts like "Then the gods became (bhavati/prevailed), the Asuras were defeated", the verb 'bhavati' here refers to arising, he says -- "Exists dominant". This teaching of arising and overpowering is to avoid Rajas and Tamas when they are arisen.

पूर्वोक्त विवेचन के सन्दर्भ में एक बुद्धिमान् साधक की यह जिज्ञासा होगी कि क्या ये तीन गुण अपना कार्य भिन्नभिन्न समय पर किसी क्रम विशेष में अथवा एक ही समय में सब कार्य करते हैं। यदि एक ही साथ तीनों कार्य करते हैं? तो क्या इनमें सामंजस्य होता है या विरोध इस प्रकार के प्रश्न का पूर्वानुमान करके भगवान् श्रीकृष्ण अपने दिव्यगान के इस श्लोक में इसका उत्तर देते हैं। वे वर्णन करते हैं कि किस प्रकार ये गुण भिन्नभिन्न समय पर कार्य करते हैं। प्रत्येक गुण उस क्षणविशेष तक प्रमुख और शक्तिशाली बन जाता है।विचारपूर्वक अध्ययन करने पर ज्ञात होगा कि समयसमय पर किसी एक गुण की अधिकता से प्रभावित होकर मनुष्य कार्य कर रहा होता है। उस दशा में अन्य दो गुणों का सर्वथा अभाव नहीं होता? किन्तु उनका महत्व गौण हो जाता है। जब हम कहते हैं कि कोई पुरुष सत्त्वगुण के प्रभाव में है? तब उसका अर्थ यह होता है कि उस समय उसमें रजोगुण और तमोगुण इतने अधिक प्रबल नहीं होते कि वे अपने प्रभाव को व्यक्त कर सकें। यही बात अन्य गुणों के विषय में भी समझनी चाहिये।वर्धमान गुण के लक्षण को हम किस प्रकार पहचान सकते हैं भगवान् बताते हैं

"Sattvam" etc. "Rajah" etc. "Sanjayati" means unites.

Overpowering Rajas and Tamas, Sattva increases; Rajas (overpowers) Sattva and Tamas? Tamas (overpowers) Sattva and Rajas.

For it is said -- "Increase of Gunas is by mutual overpowering."

When do the Gunas perform the stated effect? It is said -- Rajas and Tamas, simultaneously overpowering both qualities, Sattva "Bhavati", arises, increases; when (this happens), then it performs its own effect mentioned before exclusively; this is the completion.

Similarly Rajas also, overpowering the two qualities Sattva and Tamas, arises; when (this happens), then it performs its own effect mentioned before.

Similarly, just like that, Tamas also, overpowering both qualities Sattva and Rajas, arises; when (this happens), then it performs its own effect mentioned before; this is the meaning.

Objection: When they (happiness, pain etc.) are means to unseen results, how do they perform their own effects, causing modification otherwise? Doubting this, to make known that such capability has been given to them by Me, He restates it as an established fact -- "Rajah tamah" etc.

Overpowering, disregarding the two qualities "Rajah and Tamah" which are of the nature of pain and ignorance, Sattva "Bhavati" (becomes/prevails); this is the meaning. By the address "Bharata", it is indicated: "Just as by My will you win by defeating all, so is this."

Similarly Rajas also "Bhavati" by overpowering the two qualities Sattva and Tamas. By the word "Eva", even though the deluding capability of Tamas is greater, its agency in that way is suggested.

Similarly Tamas "Bhavati" by overpowering Sattva and Rajas; this is the meaning.

Overpowering both Rajas and Tamas, Sattva "Bhavati", arises, increases; when? Then, having gained its nature, Sattva begins its own effect, knowledge, happiness etc., O Bharata.

"Tatha" (Similarly), when the quality of Rajas increases overpowering both Sattva and Tamas? Then it begins its own effect, action, thirst etc.

When the quality called "Tamah" increases in the same way overpowering both Sattva and Rajas? Then it begins its own effect, covering of knowledge etc.

When which quality becomes manifest? Then what is its sign? It is said --

"Rajah tamashcha" (Rajah and Tamas). Overpowering the two qualities, Sattva "Bhavati" (arises) due to Adrishta (destiny).

Similarly the other(s) also.

रजः Rajas? तमः inertia? च and? अभिभूय having overpowered? सत्त्वम् Sattva? भवति arises? भारत O Arjuna? रजः Rajas? सत्त्वम् Sattva? तमः inertia? च and? एव even? तमः inertia? सत्त्वम् purity? रजः active force? तथा also.Commentary Just as winter has its sway when summer and autumn have gone? just as sleep has its sway when a man is neither dreaming nor waking? so also Sattva has its sway when Rajas and Tamas are suppressed and makes people say that they are happy. The Sadhana for increasing Sattva is given in the 17th and 18th chapters.Each ality acts in its own turn at different times. All the three alities cannot operate at one and the same time. When one ality asserts itself or prdominates by overpowering or suppressing the other two? it produces its own effect. Sattva produces knowledge and happiness Rajas action Tamas veiling of knowledge? inertia? error? indolence? sloth and sleep. When Sattva is in the ascendant in a man? he is endowed with discrimination. Sublime thoughts roll in his mind. He has pure understanding. His mind turns away from sensual pleasures and moves inward towards the Self.What is the characteristic mark by which you can know that a particular ality is predominant or is in the ascendant The answer is given in the following three verses.

O scion of the Bharata dynasty, sattva bhavati, increases, comes into being; abhibhuya, by subduing both rajas and tamas. When sattva increases, then, coming to its own, it produces its own effects-knowledge, happiness, etc. Similarly, when the ality of rajas increases by overpowering both sattva and tamas, then it produces its own effects-activity and hankering. When the ality called tamas increases by similarly dominating over sattva and rajas, it then produces its own effects-obscuring of knowledge, etc.
When any ality preponderates, then what is its indication? This is being answered:

Even though all the three Gunas of Sattva etc., are associated with the nature of the self conjoined with Prakrti in the form of body, yet owing to the dominance of previous Karmas and the differences in the food nourishing the body, Sattva etc., preponderate or are subdued by turn. Sometimes Sattva preponderates prevailing over Rajas and Tamas; sometimes Rajas preponderates prevailing over Tamas and Sattva, and sometimes Tamas preponderates prevailing over Rajas and Sattva.
He teaches that this changing preponderance of the Gunas can be inferred from the knowledge of the effects produced by them.