Bhagavad Gita - Chapter 14 - Shloka (Verse) 9

व्याख्या--'सत्त्वं सुखे सञ्जयति'--सत्त्वगुण साधकको सुखमें लगाकर अपनी विजय करता है, साधकको अपने वशमें करता है। तात्पर्य है कि जब सात्त्विक सुख आता है, तब साधककी उस सुखमें आसक्ति हो जाती है। सुखमें आसक्ति होनेसे वह सुख साधकको बाँध देता है अर्थात् उसके साधनको आगे नहीं बढ़ने देता, जिससे साधक सत्त्वगुणसे ऊँचा नहीं उठ सकता, गुणातीत नहीं हो सकता।यद्यपि भगवान्ने पहले छठे श्लोकमें सत्त्वगुणके द्वारा सुख और ज्ञानके सङ्गसे बाँधनेकी बात बतायी है, तथापि यहाँ सत्त्वगुणकी विजय केवल सुखमें ही बतायी है, ज्ञानमें नहीं। इसका तात्पर्य यह है कि वास्तवमें साधक सुखकी आसक्तिसे ही बँधता है। ज्ञान होनेपर साधकमें एक अभिमान आ जाता है कि 'मैं कितना जानकार हूँ !'इस अभिमानमें भी एक सुख मिलता है, जिससे साधक बँध जाता है। इसलिये यहाँ सत्त्वगुणकी केवल सुखमें ही विजय बतायी है।
'रजः कर्मणि भारत'--रजोगुण मनुष्यको कर्ममें लगाकर अपनी विजय करता है। तात्पर्य है कि मनुष्यको क्रिया करना अच्छा लगता है, प्रिय लगता है। जैसे छोटा बालक पड़े-पड़े हाथ-पैर हिलाता है तो उसको अच्छा लगता है और उसका हाथ-पैर हिलाना बंद कर दिया जाय तो वह रोने लगता है। ऐसे ही मनुष्य कोई क्रिया करता है तो उसको अच्छा लगता है और उसकी उस क्रियाको बीचमें कोई छुड़ा दे तो उसको बुरा लगता है। यही क्रियाके प्रति आसक्ति है, प्रियता है, जिससे रजोगुण मनुष्यपर विजय करता है।
'कर्मोंके फलमें तेरा अधिकार नहीं है' (गीता 2। 47) आदि वचनोंसे फलमें आसक्ति न रखनेकी तरफ तो साधकका खयाल जाता है, पर कर्मोंमें आसक्ति न रखनेकी तरफ साधकका खयाल नहीं जाता। वह 'तेरा कर्म करनेमें ही अधिकार है; कर्म न करनेमें तेरी आसक्ति न हो' (गीता 2। 47), जो योगारूढ़ होना चाहता है, उसके लिये निष्कामभावसे कर्म करना कारण है (गीता 6। 3) आदि वचनोंसे यही समझ लेता है कि कर्म तो करने ही चाहिये। अतः वह कर्म करता है, तो कर्मोंको करतेकरते उसकी उन कर्मोंमें आसक्ति, प्रियता हो जाती है, उनका आग्रह हो जाता है। इसकी तरफ खयाल करानेके लिये, सजग करानेके लिये भगवान् यहाँ कहते हैं कि रजोगुण कर्ममें लगाकर विजय करता है अर्थात् कर्मोंमें आसक्ति पैदा करके बाँध देता है। अतः साधककी कर्तव्यकर्म करनेमें तत्परता तो होनी चाहिये, पर कर्मोंमें आसक्ति, प्रियता, आग्रह कभी नहीं होना चाहिये -- 'न कर्मस्वनुषज्जते' (गीता 6। 4)।
'ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत'-- जब तमोगुण आता है, तब वह सत्-असत्, कर्तव्य-अकर्तव्य, हित-अहितके ज्ञान-(विवेक-) को ढक देता है, आच्छादित कर देता है अर्थात् उस ज्ञानको जाग्रत् नहीं होने देता। ज्ञानको ढककर वह मनुष्यको प्रमादमें लगा देता है अर्थात् कर्तव्य-कर्मोंको करने नहीं देता और न,करनेयोग्य कर्मोंमें लगा देता है। यही उसका विजयी होना है।
सत्त्वगुणसे ज्ञान (विवेक) और प्रकाश (स्वच्छता) -- ये दो वृत्तियाँ पैदा होती हैं। तमोगुण इन दोनों ही वृत्तियोंका विरोधी है, इसलिये वह ज्ञान-(विवेक-) को ढककर मनुष्यको प्रमादमें लगाता है और प्रकाश-(इन्द्रियों और अन्तःकरणकी निर्मलता-) को ढककर मनुष्यको आलस्य एवं निद्रामें लगाता है, जिससे ज्ञानकी बातें कहने-सुनने, पढ़नेपर भी समझमें नहीं आतीं।
सम्बन्ध--एक-एक गुण मनुष्यपर कैसे विजय करता है--इसको आगेके श्लोकमें बताते हैं।

फिर भी उन गुणोंका व्यापार संक्षेपसे बतलाया जाता है --, हे भारत सत्त्वगुण सुखमें नियुक्त करता है और रजोगुण कर्मोंमें नियुक्त किया करता है तथा तमोगुण? सत्त्वगुणसे उत्पन्न हुए विवेकज्ञानको? अपने आवरणात्मक स्वभावसे आच्छादित करके फिर प्रमादमें नियुक्त किया करता है। प्राप्त कर्तव्यको न करनेका नाम प्रमाद है।

Regarding which quality has prominence in which action among those mentioned, he says -- punariti (again).

Sattva becomes excellent in the object which is attainable as happiness, he says -- sattvamiti (Sattva).

He states the meaning of the word sañjayati (binds) -- saṁśleṣayatīti (causes conjunction).

Rajas becomes excellent in the object which is attainable as action, he says -- raja iti (Rajas).

He shows the predominance of Tamas in pramāda (carelessness) -- jñānamiti (knowledge).

Again, the function (operation) of the qualities is stated briefly -- sattvamiti (Sattva). Sattva binds in happiness, causes conjunction. Sañjayati (binds) is understood (follows) for Rajas in action.

O Bharata, by indicating that it is very surprising that you, though born in the lineage of Bharata, who was attached to action due to the quality of Rajas, are not attached to your own action, he says -- he bhārateti (O Bharata).

Tamas, however, by its nature as covering, obscuring knowledge, the discrimination caused by Sattva, binds in pramāda (carelessness), in the non-performance of duty that ought to be done. By the word api (also) and the mentioned word, ālasya (laziness) etc. are understood. Ignorance, even of what is known, is pramāda -- this is not explained by the Ācārya with the intention of its inclusion in 'obscuring knowledge (it binds)'.

And thus, the meaning is that there is an excess of Sattva in what is attainable as happiness, of Rajas in what is attainable as action, and of Tamas in pramāda etc.

Sattvamiti (Sattva).

Excellent Sattva, suppressing the cause of sorrow, binds in happiness, meaning it generates conjunction.

Similarly in the subsequent (verses) also.

Obscuring jñāna (knowledge), which is light, (it binds) in pramāda (carelessness), in the non-performance of what must be done.

Sattva is principal in attachment to happiness; Rajas is principal in attachment to action; Tamas, however, obscuring the true knowledge of reality, being the cause of contrary knowledge, is principal in attachment to activity contrary to duty.

Sattva and the other qualities are inherent in the nature of prakṛti (material nature) that has evolved into the form of the body.

And since they are always present, following the nature (of prakṛti), how do they produce mutually conflicting effects? On this, he says --

Thus he states the great capacity of Sattva and the others in performing their respective effects -- sattvamiti (Sattva). Sattva binds in happiness, causes conjunction. Even when there is a cause for sorrow, grief, etc., it makes the embodied being inclined only towards happiness, this is the meaning.

Similarly, even when there is a cause for happiness, etc., Rajas binds only in action.

Tamas, however, even if it arises from the company of good people, obscuring, covering knowledge, binds in pramāda (carelessness), engages (one) in disregard of the meaning instructed by great persons.

Uta api (and also) means it engages (one) in laziness, etc.

He removes the redundancy of the verse 'Sattva in happiness' by dividing the meaning -- (the excess) of Sattva and the others.

The import of 'Sattva is principal in attachment to happiness' is that attachment to knowledge is also for the sake of happiness. The import of 'Rajas is principal in attachment to action' is that attachment, craving, etc., also rest only in action.

If there is a complete covering of knowledge, the state called pramāda would not exist, because of the form of deep sleep (suṣupti) etc.; on this, he says -- vastuyāthātmyajñānam āvṛtyeti (by obscuring the true knowledge of reality).

प्रस्तुत श्लोक पूर्व के तीन श्लोकों का सारांश है। गीता गुरु शिष्य संवाद के रूप में होने से जगद्गुरु भगवान् श्रीकृष्ण सामान्य बुद्धि के अपने शिष्य अर्जुन के कल्याण के इच्छुक होने के कारण विवेचित विषय का ही संक्षेप में निर्दश करते हैं? जिन्हें पहले हम विस्तारपूर्वक देख चुके हैं।ये गुण उपर्युक्त कार्य कब करते हैं इस पर कहते हैं

Sattvamiti (Sattva). Raja iti (Rajas). Sañjayati means yojayati (connects).

Sattva increases by overpowering Rajas and Tamas; Rajas, however, (overpowers) Sattva and Tamas; Tamas (overpowers) Sattva and Rajas.

Indeed, it has been said -- The increase of the qualities is through mutual overpowering.

Sattvamiti (Sattva).

Regarding which quality has an excess in which action among those mentioned, he says -- Excellent Sattva binds in happiness, suppressing the cause of sorrow, it causes conjunction in happiness. 'All embodied beings' is understood.

Similarly, excellent Rajas, suppressing the cause of happiness, in action; 'binds' is understood.

Tamas, however, even the knowledge which is the effect of Sattva and arises by the power of pramāda (carelessness), obscuring and covering it, binds in pramāda, in the ignorance even of that which ought to be known. Uta api (and also) means it binds in the non-performance of duty that ought to be performed, in laziness, and in Tamasic sleep, this is the meaning.

Having thus stated the nature of Sattva and the others, he states their excess in performing their respective effects -- sattvamiti (Sattva). The quality of Sattva binds in happiness, which is of the nature of knowledge of God, connects (to it). Likewise, Rajas connects in the aforementioned action. And Tamas, obscuring the knowledge that arises from association with the Lord etc. by sleep, laziness, etc., connects in pramāda (carelessness), in inattention.

Or, when happiness is produced, Sattva binds, remains in its highest excellence; similarly Rajas in action; Tamas in pramāda.

The import here is -- The three qualities are produced by the Lord only for the sake of this diversity; the Lord is pleased by seeing the work done by them, and by that alone their excellence is established.

Sattva binds in happiness, causes conjunction; Rajas in action, O Bharata, sañjayati (binds) is understood (follows).

Obscuring, covering knowledge, which is discrimination caused by Sattva, Tamas, however, by its nature as covering, binds in pramāda (carelessness). And pramāda is the non-performance of duty that ought to be performed.

When do the qualities perform the said function, this is stated --

He states the nature of Sattva and the others -- sattvamiti (Sattva). Having the nature of generating happiness, etc., this is the meaning.

Similarly, the other (qualities) should also be known. He states the reason for that -- jñānamiti (knowledge).

सत्त्वम् purity? सुखे to happiness? सञ्जयति attaches? रजः active force? कर्मणि to action? भारत O Bharata? ज्ञानम् knowledge? आवृत्य shrouding? तु verily? तमः inertia? प्रमादे to heedlessness? सञ्जयति attaches? उत but.Commentary Just as a dark cloud enshrouds the sun? so also Tamas envelops knowledge or the light of the Self. Tamas creates an attachment for heedlessness? that is? ignorance or forgetfulness of duty or the nonperformance of necessary (obligatory) duties.

O scion of the Bharata dynasty, sattva, sanjayati, attaches one; sukhe, to happiness; rajas (-attaches is understood-) karmani, to action; tu, while; tamas, avrtya, covering up, veiling; jnanam, knowledge, the discrimination produced by sattva; sanjayati, leads pramade, to inadvertence; uta, also. Pramada means non-performance of a duty on hand.
When do the alities produce the effects stated above? That is being answered:

Sattva mainly attaches one to pleasure. Rajas mainly attaches one to actions. But Tamas, veiling knowledge of true things and being the cause of false knowledge, mainly attaches one to actions which are contrary to those which ought to be done.
The Sattva and other alities evolve from the nature of Prakrti, developed into the form of the body. Owing to this fact that they have evolved out of the nature of Prakrti, they always co-exist in bodies at all time. How, then, can they cause effects which are mutually contrary? He replies: