Bhagavad Gita Chapter 14 Verse 22 भगवद् गीता अध्याय 14 श्लोक 22 श्री भगवानुवाच प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव। न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति।।14.22।। English Translation - Swami Gambirananda 14.22 The Blessed Lord said O son of Pandu, he neither dislikes illumination (knowledge), activity and delusion when they appear, nor does he long for them when they disappear. English Translation - Swami Sivananda 14.22 The Blessed Lord said When light, activity and delusion are present, he hates them not, nor does he long for them when they are absent. English Translation - Dr. S. Sankaranarayan 14.22. The Bhagavat said O son of Pandu ! He does niether abhor nor crave for illumination, and exertion, and delusion too, as and when they arise or cease to be. English Commentary - Swami Sivananda 14.22 प्रकाशम् light? च and? प्रवृत्तिम् activity? च and? मोहम् delusion? एव even? च and? पाण्डव O Arjuna? न not? द्वेष्टि hates? सम्प्रवृत्तानि (when) gone forth? न not? निवृत्तानि when absent? काङ्क्षति longs.Commentary This is the answer to Arjunas first estion. Light is the effect of Sattva? activity of Rajas and delusion of Tamas. The liberated sage does not hate them when they are present. When Sattva shines he is not carried away by pride. He does not think? I am a vey learned man. When the impulse for action is awakened in the body or when there is a divine call for him to do work for the solidarity of the world (Lokasangraha) he does not hate any action and he does not regret it after the action is accomplished. He feels no remorse while performing actions. The work is like the play of a child. While inertia increases in him? he is not deluded by infatuation.Only an ignorant man thinks Tamas has entered into me. I am deluded. I am under the influence of heedlessness? torpor? sloth? laziness and indolence. Now I am under the influence of Rajas. I am forced to do activities. This is painful. I have fallen from my true nature. This gives me a lot of pain. Now Sattva predominates in me. I am attached to happiness and knowledge. I am proud of my learning and better status.The liberated sage who has transcended the Gunas does not thus hate them when they are present.A man of Sattva or Rajas or Tamas longs for light? action or inertia which first manifested themselves and disappeared. But a liberated sage or one who has gone beyond the three alities does not at all long for these states which have vanished. This mark or characteristic is an internal mental state. It cannot be perceived or detected by others. It can be felt by ones own self alone. If one is endowed with clairvoyant vision or the inner eye of intuition? he can directly behold the longins that arise in the mind of another man.In the following three verses the Lord gives His answer to Arjunas second estion What is the conduct of the sage who has crossed over the Gunas English Translation of Sanskrit Commentary By Sri Shankaracharya's 14.22 Na dvesti, he neither dislikes these; prakasam, illumination (knowledge), an effect of sattva; pravrttim, activity, an effect of rajas; and moham, delusion, an effect of tamas; sampravrttani, when they appear, when they fully emerge in the form of objects (of experience)-. In me has arisen a perception which is a result of tamas; thery I have become deluded; so also, In me has risen (the inclination to) action which is painful and is born of rajas. By that rajas I have been actuated, carried away from my own nature. This is a matter of sorrow to me that there has been a deviation from my own nature; similarly, The ality of sattva, in the form of illumination that is knowledge, binds me by attributing discrimination to me and making me attached to happiness-(by thinking) in these ways one dislikes them because of his being not fully enlightened. The person who has transcended the alities does not dislike them in this manner. Unlike a person having sattva etc., who longs for the effects of sattva etc. which withdraw themselves after becoming manifest to him, the person who has gone beyond the alities na kanksati, does not long for them in that way; nivrttani, when they disappear. This is the idea. This is not an indication that can be perceived by others. What then? Since this characteristic is perceivable to oneself, it is merely subjective. For dislike or longing, which is a subjective experience of a person, is not seen by another. Now, then, the Lord gives the reply to the estion, What is the behaviour of one who has gone beyond the alities?: English Translation of Commentary - Dr. S. Sankaranarayan 14.22 Prakasam etc. Of course the illumination etc., do exist in all as their respective attributive marks. Yet, the men of Yoga do not rejoices in these illumination etc. Nor do they have any hatred [for them]. On the other hand, contemplating These exist as attributes merely of the body; and they are not capable of disturbing me., these persons transcend the Strands. Hence [the Bhagavat] says - English Translation of Ramanuja's Sanskrit Commentary 14.22 The Lord said He does not hate the effects of Sattva, Rajas and Tamas known as illumination, activity and delusion respectively, when they are prevailing in regard to undesired things other than the self; nor longs for them when they cease, i.e., when desired things other than the self become unavailable. Hating things not conducive to the realisations of the self and longing for things conducive thereof, do not come under this law stated in the Verse. Commentary - Chakravarthi Ji Rudra Vaishnava Sampradaya - Commentary Although the questions put forth in verse 21 were asked previously in chapter two verse 54 and answered from that point of view. Now Lord Krishna describes the characteristics in detail from another angle of vision until the end of the chapter. In verse 22 He describes the primary quality of each of the three gunas or modes of material nature that indicates the position were one is situated. One who neither hates nor rejoices by being exposed to unpleasant or pleasant situations due to illumination within is a result of sattva guna the mode of goodness and from all the sense openings of the physical body this light of consciousness radiates. Similarly when these same sense openings express themselves with activity it is a result of raja guna the mode of passion and when they are steeped in nescience they are in tama guna the mode of ignorance. When the attributes and qualities of the three gunas manifest themselves within the consciousness as the case may be; one who is not repulsed by them because they are painful nor is attracted to them because they are pleasurable is known to have transcended the three gunas. Thus Lord Krishna having described the characteristics that can be known only by Him regarding such a person, He now describes the conduct that can be known by anyone in verses 23, 24, and 25. One who is indifferent in every situation like a winess to an event and who is equipoised and undisturbed by any interaction with the three gunas that might present itself such as happiness or misery, realises that the gunas themselves are empowering the effects. Such a jiva or embodied being understands by discriminative reflection that the atma or immortal soul has no connection whatsoever with the gunas or their effects. Such a jiva is avatisthati or firmly situated and nengate or unwavering. The use of the suffix ti instead of te in the verb is poetic license in tribute to the sages and seers. To whom pleasure and pain are non-different to the jiva who is thus situated abiding in the atma in ones eternal nature. To such a jiva aclod of earth, a precious stone and a nugget of gold are all simply manifestations of prakriti or the material substratum pervading physical existence and are all of equal worth. Also to whom agreeable and disagreeable things which are the causes of pleasure and pain are seen as the same by one of calm and steady intellect who is also indifferent to the bestowal of both praise and ridicule. Equiposed in honor or dishonor, equal towards friend or foe alike. Who is habituated to renouncing the rewards of all actions producing visible or invisible results to bhakti or exclusive loving devotional service to the Supreme Lord Krishna or any of His authorised avataras or incarnations as verified in Vedic scriptures. Such a jiva is known to have transcended the three gunas. Brahma Vaishnava Sampradaya - Commentary The primary chracteristics is an enlightened being is equipoise in all situations. Such a one has no desires so nothing can disturb them. If adversity comes one is not alarmed and if prosperity comes one is not elated. One remains balanced in all situations. In the Ballaveya section of the Sama Veda it is stated:One who transcends the three gunas or modes of material nature is neither attracted, attached , repulsed or antagonised. If some subtle qualities of sattva guna or the mode of goodness were to enter the consciousness in connection with the Supreme Lord Krishna then they would be accepted. But if subtle qualities of raja guna or the mode of passion and tama guna or the mode of ignorance were to appear they would be rejected immeadiately. The Moksa Dharma known as the Mahabharata confirms that neither the demigods nor the enlightened ones being established in sattva guna can ever be without the subtle attributes of sattva thus they are firm in their convictions. One who is not steadfast in their convictions can never achieve moksa or liberation from material existence and attain the Supreme Lord. The person who is fixed within in sattva guna soon becomes perfected and is assured all success. Now begins the summation. The illumination that may be established in others is neither desired or detested by one who has transcended the influence of the three gunas. But sometimes it has been seen that illumined beings seem to again succumb to subtle desires by the subtle influence of raja guna and tama guna. This can be perceived by anger or bewilderment; but as they are always in communion with the Supreme Lord within their hearts even if they appear deluded they will still always seek the association of the Supreme Lord Krishna alone. Even in the absence of happiness or the darkest adversity the devotees of the Ssupreme Lord remain balanced and are ever equipoised. They are never disturbed because of lack of wealth, the death of dear ones, harrassment by those who are inimical, bewilderment or fright. In all situations there is never any decrease in their devotion if anything here is an increase in devotion because the devotee is humbly reflecting how the Supreme Lord is only allowing the minimum reaction to past reactions. The word nengate means unwavering. The word udasinavat means indifferent to the inflences of three gunas bothe subtle and gross. Those who completely relinquish all activities opposed to dharma or eternal righteousness which are not pleasing to the Supreme Lord and His devotees will undoubtedly attain Him. The words sarvarambha means abandonment of all endeavors unrelated to the Supreme Lord Krishna. Being impassive does not mean being unconcerned or uncommitted it means being only dedicated to the essential principles of bhakti or exclusive loving devotion to the Supreme Lord Krishna. Shri Vaishnava Sampradaya - Commentary The word prakasa means illumination, lucidity, the brightness of disposition and are the effects of sattva guna or the mode of goodness. The word pravritti means enthusiastic effort or the disposition to endeavour actively and are the effects of raja guna the mode of passion. The word moha means delusion, bewilderment or having a distorted perception. All things external to the atma or immortal soul are of two categories. One is what causes attraction and the second is what causes aversion. The fundamental symptom of discerning who is beyond the three gunas or modes of material nature is that such a being neither desire to accept anything nor does such a one desire to reject anything. Whatever the Supreme Lord Krishna designates to come, such a one remains equipoise in all situations. Such a one is udasinavat or unconcerned with external circumstances because of being enraptured within by atma tattva or realisation of the immortal soul. Therefore one is naturally indifferent to anything external. One who is never agitated by attraction and aversion which arise from the three gunas and who lucid and tranquil reflects within that it is natural for the impulses of the three gunas to occasionally parade themselves in ones consciousness, is never deluded by them into being impelled to act as the qualities might provoke one to respond. The word sama means equanimity or keeping oneself equipoise in both joy and distress. The word svasthah means solidly situated, established firmly within on the immortal atma, filled with raptureand bliss by its communion. Such a one is never even distracted by external things let alone influenced by them. Even when exposed to great events of joy or catastrophic events of grief such a one is undisturbes and does not succumb to delusion or illlusion. To such a one a clod of earth or , a precious jewel or a nugget of gold all are looked upon alike as merely modifications of prakriti. So there is nothing in material existence which such a one has any special attraction or aversion towards. The word means dhirah means sober and denotes the wisdom of one who is knowledgeable of the distinction between prakriti or the material substratum pervading physical existence and the eternal atma or immortal soul. Hence such a one remains equaniminous in both praise and censure. It is the deisre for praise and adulation that shows the consequence of egotism which abides in the mind and is erroneously mistaken for the atma and deludes one into thinking that it is a great honor to be praised. Similarly aversion to being ridiculed and censured is also the consequence of same egotism which makes one think it is ignoble and shameful to receive such infamy. But both conceptions are the results of delusion and one who is established in atma tattva or realisation of the immortal soul is never implicated in illusion as such a being is unlimited in consciousness knowing that all material designations are all transcended by communion with the atma. In the same way that egotism is alienated from the atma what pertains to egotism such as honor and disgrace, friends and enemies, praise and censue does not affect the atma. One who is illuminated by atma tattva is unconcerned and indifferent to worldly matters. Similarly since such a one comprehends that all efforts of activity are the cause and perpetuation of physical embodiment such a one abandons all efforts not related to the atma. Such a person is known to be a conqueror of the theree gunas. Next the primary means to overcome them will be given. Kumara Vaishnava Sampradaya - Commentary The word prakasa means illumination, lucidity, the brightness of disposition and are the effects of sattva guna or the mode of goodness. The word pravritti means enthusiastic effort or the disposition to endeavour actively and are the effects of raja guna the mode of passion. The word moha means delusion, bewilderment or having a distorted perception. All things external to the atma or immortal soul are of two categories. One is what causes attraction and the second is what causes aversion. The fundamental symptom of discerning who is beyond the three gunas or modes of material nature is that such a being neither desire to accept anything nor does such a one desire to reject anything. Whatever the Supreme Lord Krishna designates to come, such a one remains equipoise in all situations. Such a one is udasinavat or unconcerned with external circumstances because of being enraptured within by atma tattva or realisation of the immortal soul. Therefore one is naturally indifferent to anything external. One who is never agitated by attraction and aversion which arise from the three gunas and who lucid and tranquil reflects within that it is natural for the impulses of the three gunas to occasionally parade themselves in ones consciousness, is never deluded by them into being impelled to act as the qualities might provoke one to respond. The word sama means equanimity or keeping oneself equipoise in both joy and distress. The word svasthah means solidly situated, established firmly within on the immortal atma, filled with raptureand bliss by its communion. Such a one is never even distracted by external things let alone influenced by them. Even when exposed to great events of joy or catastrophic events of grief such a one is undisturbes and does not succumb to delusion or illlusion. To such a one a clod of earth or , a precious jewel or a nugget of gold all are looked upon alike as merely modifications of prakriti. So there is nothing in material existence which such a one has any special attraction or aversion towards. The word means dhirah means sober and denotes the wisdom of one who is knowledgeable of the distinction between prakriti or the material substratum pervading physical existence and the eternal atma or immortal soul. Hence such a one remains equaniminous in both praise and censure. It is the deisre for praise and adulation that shows the consequence of egotism which abides in the mind and is erroneously mistaken for the atma and deludes one into thinking that it is a great honor to be praised. Similarly aversion to being ridiculed and censured is also the consequence of same egotism which makes one think it is ignoble and shameful to receive such infamy. But both conceptions are the results of delusion and one who is established in atma tattva or realisation of the immortal soul is never implicated in illusion as such a being is unlimited in consciousness knowing that all material designations are all transcended by communion with the atma. In the same way that egotism is alienated from the atma what pertains to egotism such as honor and disgrace, friends and enemies, praise and censue does not affect the atma. One who is illuminated by atma tattva is unconcerned and indifferent to worldly matters. Similarly since such a one comprehends that all efforts of activity are the cause and perpetuation of physical embodiment such a one abandons all efforts not related to the atma. Such a person is known to be a conqueror of the theree gunas. Next the primary means to overcome them will be given. Transliteration Bhagavad Gita 14.22Prakaasham cha pravrittim cha mohameva cha paandava; Na dweshti sampravrittaani na nivrittaani kaangkshati. Word Meanings Bhagavad Gita 14.22śhrī-bhagavān uvācha—the Supreme Divine Personality said; prakāśham—illumination; cha—and; pravṛittim—activity; cha—and; moham—delusion; eva—even; cha—and; pāṇḍava—Arjun, the son of Pandu; na dveṣhṭi—do not hate; sampravṛittāni—when present; na—nor; nivṛittāni—when absent; kāṅkṣhati—longs; udāsīna-vat—neutral; āsīnaḥ—situated; guṇaiḥ—to the modes of material nature; yaḥ—who; na—not; vichālyate—are disturbed; guṇāḥ—modes of material nature; vartante—act; iti-evam—knowing it in this way; yaḥ—who; avatiṣhṭhati—established in the self; na—not; iṅgate—wavering