In Bhagavad Gita Chapter 14, the most important information about production of all living beings including Brahma, Vishnu and Shiv from Brahm (Kaal) and Durga has been given. Further in Chapter 14 of Bhagavad Gita it has been explained what one achieves by worshipping Rajogun, Satgun and Tamgun.
Param’, bhooyH, prvakshyami, gyananam’, gyanm’, uttamm’,
Yat’, gyaatva, munayH, sarve, paraam’, siddhim’, itH, gataaH ||1||
Translation: (Gyananam’) even among all knowledge (uttamm’ tat’) that best (param’) supreme (gyanm’) knowledge (bhooyH) again (prvakshyami) I shall state (yat’) which (gyaatva) knowing (sarve) all (munayH) sages (itH) by being liberated from this world (paraam’) supreme (siddhim’) achievement / salvation / spiritual success (gataaH) have attained. (1)
Translation: I shall again state that supreme knowledge, the best among all knowledge, knowing which all the sages by being liberated from this world have attained the supreme achievement / salvation / spiritual success (siddhi).
Idam’, gyaanm’, upaashritya, mm, saadharmyam’, aagataaH,
Sarge, api, na, upjaayante, prlaye, na, vyathanti, ch ||2||
Translation: (Idam’) this (gyaanm’) knowledge (upaashritya) by taking refuge of i.e. following (mm) my (saadharmyam’) similar qualities (aagataaH) devotees who have acquired (sarge) in the beginning of creation (na upjaayante) are not born (ch) and (prlaye) at the time of destruction (api) also (na vyathanti) are not disturbed. (2)
Translation: By taking refuge of i.e. following this knowledge, the devotees who have acquired qualities like mine are not born in the beginning of creation and are also not disturbed at the time of destruction.
Mm, yoniH, mahat’, Brahm, tasmin’, garbham’, dadhaami, aham’,
SambhavH, sarvbhootaanaam’, tatH, bhavti, bharat ||3||
Translation: (Bharat) Oh Arjun! (mm) my (mahat’) Primeval Prakriti i.e. Durga, of all the living beings (yoniH) is the womb, and (aham’ Brahm) I, Brahm-Kaal (tasmin’) in that womb (garbham’) seed (dadhaami) place/impregnate (tatH) by that union (sarvbhootaanaam’) all the living beings (sambhavH) birth (bhavti) takes place. (3)
Translation: Oh Arjun! My Primeval Prakriti i.e. Durga is the womb of all the living beings and I, Brahm-Kaal, place the seed in that womb. By that union all the living beings are born.
Sarvyonishu, kauntey, moortayH, sambhavanti, yaaH,
Taasaam’, Brahm, mahat’, yoniH, aham’, beejprdH, pita ||4||
Translation: (Kauntey) Oh Arjun! (sarvyonishu) in all the wombs (yaaH) whatever (moortayH) embodied beings (sambhavanti) are born (mahat’) the Primeval Prakriti (taasaam’) of all those (yoniH) is the mother who conceives them and (aham’ Brahm’) I, Brahm-Kaal (beejprdH) the seed-giving (pita) am father. (4)
Translation: Oh Arjun! Whatever embodied beings are born in all the wombs, the Primeval Prakriti is their mother who conceives them and I, Brahm-Kaal, am the seed-giving father.
Satvam’, rajH, tamH, iti, gunaH, prkritisambhvaaH,
Nibadhanti, mahabaho, dehe, dehinm’, avyyam’ ||5||
Translation: (Mahabaho) Oh Arjun! (satvam’) Satvagun (rajH) Rajogun (tamH) Tamogun (iti) these (prkritisambhvaaH) born of Prakriti (gunaH) three gunas (avyyam’) eternal (dehinm’) soul (dehe) to body (nibadhanti) bind. (5)
Translation: Oh Arjun! Satvagun, Rajogun and Tamogun, these three gunas born of Prakriti bind the eternal soul to body.
Tatr, satvam’, nirmaltvaat’, prkaashkam’, anaamyam’,
Sukhsangen, badhnaati, gyaansangen, ch, anagh ||6||
Translation: (Anagh) Oh sinless one! (tatr) of those three gunas (satvam’) Satvgun (nirmaltvaat’) because of being pure (prkaashkam’) is illuminating and (anaamyam’) fake Anami (sukhsangen) to attachment with happiness (ch) and (gyaansangen) to attachment with knowledge i.e. to its pride (badhnaati) binds. (6)
Translation: Oh sinless one! Of those three gunas, Satvgun because of being pure is illuminating and fake Anami. It binds to attachment with happiness and to attachment with knowledge i.e. to its pride.
RajH, raagaatmakam’, aviddhi, trishnasangsamud’bhavam’,
Tat’, nibadhnaati, kauntey, karmsangen, dehinm’ ||7||
Translation: (Kauntey) Oh Arjun! (raagaatmakam’) passion-like (rajH) Rajogun (trishnasangsamud’bhavam’) born of desire and attachment (viddhi) know (tat’) it (dehinm’) this soul (karmsangen) to attachment with actions and their fruits (nibadhnaati) binds. (7)
Translation: Oh Arjun! Know the passion-like Rajogun to be born of desire and attachment. It binds this soul to attachment with actions and their fruits.
TamH, tu, agyaanjam’, viddhi, mohnm’, sarvdehinaam’,
PrmaadaalasyanidraabhiH, tat’, nibadhnaati, bharat ||8||
Translation: (Bharat) Oh Arjun! (sarvdehinaam’) all the embodied beings (mohnam’) which deludes (tamH) the Tamogun (tu) in fact (agyaanjam’) born of ignorance (viddhi) know (tat’) it/ he ; this soul (prmaadaalasyanidraabhiH) wrongdoing, laziness and sleep (nibadhnaati) binds. (8)
Translation: Oh Arjun! Know the Tamogun which deludes all the embodied beings to be born of ignorance. It binds this soul to wrongdoing, laziness and sleep.
Satvam’, sukhe, sanjayti, rajH, karmani, bharat,
Gyaanm’, aavrtya, tu, tamH, prmaade, sanjayati ut ||9||
Translation: (Bharat) Oh Arjun! (Satvam’) Satvgun (sukhe) in happiness (sanjayti) engages (rajH) Rajogun (karmani) in actions and (tamH) Tamogun (tu) in fact (gyaanm’) knowledge (aavrtya) covering (prmaade) in wrongdoing / futile efforts (ut) also (sanjayati) engages. (9)
Translation: Oh Arjun! Satvgun engages in happiness and Rajogun in action and Tamogun by covering knowledge also engages in wrong doing.
RajH, tamH, ch, abhibhooyH, satvam’, bhavti, bharat,
RajH, satvam, tamH, ch, ev, tamH, satvam’, rajH, tatha ||10||
Translation: (Bharat) Oh Arjun! (rajH) Rajogun (ch) and (tamH) Tamogun (abhibhooy) suppressing (satvam’) Satvgun, (satvam’) Satvgun (ch) and (tamH) suppressing Tamogun (rajH) Rajogun (tatha ev) likewise (satvam’) Satvgun and (rajH) subduing Rajogun (TamH) Tamogun (bhavti) prevails i.e. rises. (10)
Translation: Oh Arjun! Satvgun prevails i.e. rises suppressing Rajogun and Tamogun, Rajogun prevails suppressing Satvgun and Tamogun, likewise, Tamogun prevails i.e. rises subduing Satvgun and Rajgun.
Sarvdwaareshu, dehe, asmin’, prkaashH, upjaayte,
Gyaanm’, yadaa, tadaa, vidhyaat’, vivriddhm’, satvam’, iti, ut ||11||
Translation: (Yadaa) when (asmin’) this (dehe) in body and (sarvdwaareshu) in the inner-self and in the senses (prkaashH) conciousness and (gyaanm’) discernment (upjaayte) arise (tadaa) at that time (iti) this (vidhyaat’) should be known (ut) that (satvam’) Satvgun (vivriddhm’) is predominating. (11)
Translation: When in this body and in the inner-self and in the senses, consciousness and discernment arise, at that time this should be known that Satvgun is predominating.
LobhH, prvrittiH, aarambhH, karmnaam’, ashamH, spriha,
Rajsi, etaani, jaayante, vivriddhe, bharatrshbh ||12||
Translation: (Bharatrshbh) Oh Arjun! (rajsi) Rajogun (vivriddhe) when is predominating (lobhH) greed (prvrittiH) nature; with selfish mind (karmnaam’) actions with desire of fruits (aarambhH) commencement (ashamH) restlessness and (spriha) craving for worldly pleasures (etaani) all these (jaayante) arise. (12)
Translation: Oh Arjun! When Rajogun becomes predominant, all these arise – greedy nature with selfish mind, commencement of actions with desire of fruits, restlessness and craving for worldly pleasures.
AprkaashH, aprvrittiH, ch, prmaadH, mohH, ev, ch,
Tamsi, etaani, jaayante, vivriddhe, kurunandan ||13||
Translation: (Kurunandan) Oh Arjun! (tamsi) Tamogun (vivriddhe) is in predominance, in the inner-self and senses (aprkaashH) darkness / lack of discrimination (aprvrittiH) lack of inclination towards performance of duties (ch) and (prmaadH) futile efforts (ch) and (mohH) sleep etc deluding instincts of inner-self (etaani) all these (ev) only (jaayante) arise. (13)
Translation: Oh Arjun! When Tamogun predominates, all of these only arise – darkness/lack of discrimination in the inner-self and senses, lack of inclination towards performance of duties, and futile efforts and sleep etc deluding instincts of inner-self.
Yadaa, satve, prvriddhe, tu, prlaym’, Yaati, dehbhrit,
Tadaa, uttamvidaam’, lokaan’, amlaan’.prtipadhyate ||14||
Translation: (Yadaa) when (dehbhrit) this individual (satve) Satvgun (prvriddhe) in predominance (prlaym’) death (yaati) attains (tadaa) then (tu) indeed (uttamvidaam’) of those who perform good deeds (amlaan’) pure and divine heaven-like (lokaan’) loks/worlds (prtipadhyate) attains. (14)
Translation: When one meets death while Satvgun is predominant, then he attains the pure and divine heaven-like loks/worlds of those who perform good deeds.
Rajsi, prlaym’, gatva, karmsangishu, jaayate,
Tatha, prleenH, tamsi, moodyonishu, jaayate ||15||
Translation: (Rajsi) on predominance of Rajogun (prlaym’) death (gatva) attaining (karmsangishu) among those who have attachment to actions (jaayate) is born (tatha) and (tamsi) on predominance of Tamogun (prleenH) who dies, insect, animal etc (moodyonishu) foolish/ignorant wombs/births. (15)
Translation: When an individual dies with the predominance of Rajogun, he is born among those who are attached to actions, and an individual who dies with the predominance of Tamogun is born in the ignorant yonis (wombs/births) of insect, animals etc.
KarmanH, sukritasya, aahuH, saatvikam’, nirmalam’, falam’,
RajasH, tu, falam’, duHkham’, agyaanm’, tamasH, falam’ ||16||
Translation: (Sukritasya) superior (karmanH) of actions (saatvikam’) Satvik i.e. happiness, knowledge and detachment etc (nirmalam’) pure (falam’) fruit (aahuH) is said to be (tu) but (rajasH) of Rajas action (falam’) fruit (duHkham’) misery and (tamasH) of Tamas action (falam’) fruit (agyaanm’) is said to be ignorance. (16)
Translation: The fruit of superior action is said to be pure, Satvik i.e. happiness, knowledge and detachment etc, but the fruit of Rajas action is said to be misery, and the fruit of Tamas action is said to be ignorance.
Satvaat’, sanjaayte, gyaanm’, rajasH, lobhH, ev, ch,
Prmaadmohau, tamasH, bhavatH, agyaanm’, ev, ch ||17||
Translation: (Satvaat’) from Satvgun (gyaanm’) knowledge (sanjaayte) arises (ch) and (rajasH) from Rajogun (ev) undoubtedly (lobhH) greed (ch) and (tamasH) from Tamogun (prmaadmohau) wrongdoing and delusion (bhavatH) arise and (agyaanm’) ignorance (ev) also. (17)
Translation: From Satvgun, arises knowledge and from Rajogun undoubtedly greed and from Tamogun arise wrongdoing and delusion and also ignorance.
Oordhvam’, gachchhanti, satvasthaH, madhye, tishthanti, rajsaH,
JaghanyagunvrittisthaH, adhH, gachchhanti, taamsaH ||18||
Translation: (SatvasthaH) the men situated in Satvgun i.e. worshippers of Vishnu (oordhvam’) Heaven-like higher loks (gachchhanti) go to; situated in Rajogun (RajsaH) the Rajas men i.e. the worshippers of Brahma (madhye) in the middle i.e. the world of men (tishthanti) remain and (JaghanyagunvrittisthaH) situated in sleep, wrongdoing and laziness implemented by Tamogun (taamsaH) the Tamas men i.e. worshippers of Shiv (adhH) decline i.e. the lower births of insects, animals etc and hell (gachchhanti) go to. (18)
Translation: The men situated in Satvgun i.e. the worshippers of Vishnu go to Heaven-like higher loks. The Rajas men situated in Rajogun i.e. the worshippers of Brahma remain in the middle i.e. in the world of men, and the Tamas men i.e. the worshippers of Shiv situated in sleep, wrongdoing and laziness etc implemented by Tamogun, descend to lower births of insects, animals etc and go to hell. Example – Ravan, Bhasmasur etc.
Na, anyam’, gunebhyaH, kartaarm’, yadaa, drshta, anupashyati,
GunebhyaH, ch, param’, vetti, mad’bhaavam’, saH, adhigachchhati ||19||
Translation: (Yadaa) when (drshta) a discerning devotee (gunebhyaH) other than the three gunas – Brahma, Vishnu and Shiv (anyam’) anyone else (kartaarm’) God (na) not (anupashyati) sees (saH) he (ch) and (gunebhyaH) the three gunas i.e. Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv ji (param’) the Purna Parmatma other than (vetti) knows in essence (mad’bhaavam’) viewpoints, in accordance with my opinion (adhigachchhati) attains. (19)
Translation: When a discerning devotee does not see anyone else as the God other than the three gunas – Brahma, Vishnu and Shiv, and knows the Supreme God other than the three gunas – Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv ji in essence, he acquires the viewpoints that are in accordance with my opinion (mat’).
Meaning: The meaning of Verse 19 is that a devotee who does bhakti of the three Gods, does not believe in anyone else, and also realizes this that in reality one should only do bhakti of the Supreme God, he sooner or later accepts the true bhakti.
Gunaan’, etaan’, ateetya, treen’, dehi, dehsamud’bhvaan’,
JanmmrityujaraaduHkhae, vimuktH, amritm’, ashnute ||20||
Translation: That (dehi) embodied soul (dehsamud’bhvaan’) cause of production of the body (etaan’) these (treen’) three (gunaan’) gunas i.e. the three, Rajgun-Brahma Ji, Satgun-Vishnu Ji and Tamgun-Shiv Ji (ateetya) transcending and by doing scripture-based worship of the Supreme God (Janmmrityujaraa duHkhae) from birth, death, old age and all forms of miseries (vimuktH) becoming free from (amritm’) the Supreme happiness i.e. eternity on becoming completely liberated (ashnute) attains. (20)
Translation: That soul transcending these three gunas i.e. the three, Rajogun- Brahma Ji, Satgun-Vishnu Ji, and Tamgun-Shiv Ji, that are the causes of the production of body, and by doing scripture-based worship of the Supreme God, becoming free from birth, death, old age and all forms of miseries, attains the supreme happiness i.e. eternity on becoming completely liberated.
KaeH, lingaeH, treen’, gunaan’, etaan’, ateetH, bhavti, prabho,
KimaachaarH, katham’, ch, etaan’, treen’, gunaan’, ativartte ||21||
Translation: (Etaan’) these (treen’) three (gunaan’) gunas (ateetH) devotee who transcends (kaeH) what (lingaeH) characteristics (ch) and (kimaachaarH) what conduct (bhavti) is and (prabho) Oh Lord! (katham’) how (etaan’) these (treen’) three (gunaan’) gunas (ativartte) transcends i.e. rises above (21)
Translation: What are the characteristics of a devotee who transcends these three gunas? And what is his conduct? And oh Lord! How does he transcend i.e. rises above these three gunas?
Prkaasham’, ch, prvrittim’, ch, moham’, ev, ch, pandav,
Na, dweshti, samprvrittaani, na, nivrttaani, kaankshati ||22||
Translation: (Pandav) Oh Arjun! A devotee who (prkaasham’) illumination, the real form/effect of Satvgun (ch) and (prvrittim’) disposition, the real form of Rajogun (ch) and (moham’) delusion, the real form of Tamogun (ev) only (na) not (samprvrittaani) when occur (dweshti) hates (ch) and (na) neither (nivrttaani) on ceasing, their (kaankshati) longs for. (22)
Translation: Oh Arjun! A devotee who does not hate illumination – the real form of Satvgun, and disposition – the real form of Rajogun, and delusion – the real form of Tamogun, when they occur, neither longs for them when they cease.
Udaaseenvat’, aaseenH, gunaeH, yaH, na, vichaalyate,
GunaH, vartante, iti, ev, yaH, avtishthati, na, ingte ||23||
Translation: (YaH) who (udaaseenvat’) one who is withdrawn from the enjoyment of all substances i.e. like a witness (aaseenH) situated (gunaeH) by the gunas (na, vichaalyate) can not be disturbed (gunaH, ev) gunas only in gunas (vartante) operate (iti) understanding this (yaH) who exclusively in the Sachchidanandghan Parmatma (avtishthati) situated in (na, ingte) is never wavered from that state. (23)
Translation: One, who is withdrawn from the enjoyment of all substances i.e. is situated like a witness, can not be disturbed by the gunas, and understanding that the gunas (Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv) only operate in the gunas (Rajgun, Satgun and Tamgun), who remains exclusively situated in the Sachchidanandghan Parmatma and is never wavered from that state.
Meaning: The meaning of Verse 23 is that a devotee who becomes fully acquainted with the Tatvgyan of the Purna Parmatma is then not influenced by the transitory happiness obtained form the three gunas i.e. the three Gods Shri Brahma Ji, Shri Vishnu Ji and Shri Shiv Ji. He becomes familiar with their position and power. Like, in Bhagavad Gita Chapter 2 Verse 46, it is evident that just like the faith left in a small reservoir of water on obtaining a large reservoir i.e. a lake which is brimming with water (one does not dislike the small reservoir but after becoming familiar with its capacity, one develops full faith in the large reservoir of water), after obtaining the knowledge of the Purna Brahm one does not hate other gods but automatically develops full faith in that Purna Parmatma.
SamduHkhsukhH, swasthH, samloshtaashmkaanchanH,
TulyapriyaapriyaH, dheerH, tulyanindaatmsanstutiH ||24||
Translation: (SwasthH) Based on one’s Tatvgyan (samduHkhsukhH) who considers joy and sorrow as same (samloshtaashmkaanchanH) who looks equally upon mud, stone and gold (dheerH) a Tatvgyani i.e. knowledgeable person (TulyapriyaapriyaH) who considers pleasant and unpleasant to be the same and (tulyanindaatm sanstutiH) who remains balanced in his criticism and praise. (24)
Translation: Based on one’s Tatvgyan, who considers joy and sorrow as same, who looks equally upon mud, stone and gold, a Tatvgyani i.e. knowledgeable person who considers pleasant and unpleasant to be same and remains balanced in his criticism and praise.
MaanaapmaanyoH, tulyaH, tulyaH, mitraaripakshyoH,
Sarvaarambhparityaagi, gunaateetH, saH, uchyate ||25||
Translation: (MaanaapmaanyoH) who in honour and dishonour (tulyaH) is balanced (mitraaripakshauH) also towards a friend and a foe (tulyaH) same and (sarvaarambhparityaagi) who renounces all endeavours to benefit someone out of love and cause damage to someone out of hatred (saH) that devotee (gunaateetH) beyond the gunas i.e. [is not affected by the invisible power of the three gods (Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv ji)] (uchyate) is said to be. (25)
Translation: He who is balanced in honour and dishonour, is equal to a friend and a foe, and who renounces all endeavours to benefit someone out of love and cause damage to someone out of hatred, that devotee is said to have transcended the gunas i.e. he is not affected by the invisible power of the three gods (Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv ji).
Mam’, ch, yaH, avyabhichaaren, bhaktiyogen, sevte,
SaH, gunaan’, samteetya, etaan’, brahmbhooyaay, kalpate ||26||
Translation: (Ch) and (yaH) a devotee who (avyabhichaaren) unadulterous (bhaktiyogen) through bhaktiyog (mam’) me, constantly (sevte) worships (saH) he too (etaan’) these (gunaan’) three gunas (samteetya) transcending (brahmbhooyaay) for attaining the Sachchidanandghan Brahm (kalpate) becomes worthy. (26)
Translation: And a devotee who constantly worships me through unadulterous bhakti yog, he too transcending these three gunas becomes worthy of attaining the Sachchidanandghan Brahm i.e. only desires for that one Purna Parmatma.
Meaning: – The meaning of Bhagavad Gita Chapter 14 Verse 26 is that if a worshipper of mine i.e. worshipper of Brahm simultaneously also worships Shri Brahma ji (Rajgun), Shri Vishnu ji (Satgun) and Shri Shiv ji (Tamgun), then on becoming familiar with the Tatvgyan for attaining the Supreme God, he transcends the three gods (gunas) for the attainment of the Supreme God i.e. immediately withdrawing his faith from them, engages in true worship, unadulterous devotion i.e. by having full faith in one Supreme God only becomes worthy of attaining Him. He does jaap of the mantra Om-Tat’-Sat’ mentioned in Bhagavad Gita Chapter 17 Verse 23.
BrhmnH, hi, prtishtha, aham’, amritasya, avyyasya, ch,
Shaashvatasya, ch, dharmasya, sukhasya, ekaantikasya, ch ||27||
Translation: (Hi) because that (avyyasya) immotal (brhmnH) of Supreme God (ch) and (amritasya) of nectar (ch) and (shaashvatasya) eternal (dharmasya) worship (ch) and (ekaantikasya) uniformly constant /absolute (sukhasya) bliss (prtishtha) stage i.e. introduction (aham’) I am i.e. that God is also attained through me. (27)
Translation: Because I am the (first) stage i.e. introduction of that immortal Supreme God, and of the nectar, and of the eternal worship and of the absolute bliss i.e. that God is also attained through me.