Gunatraya-Vibhaga Yoga

Śloka 14.1

Sanskrit
श्रीभगवानुवाच |
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् |
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः || १ ||

Transliteration
śrī-bhagavān uvāca |
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānam uttamam |
yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ ||

English Translation
The Blessed Lord said: I shall again declare the supreme knowledge among all knowledges, knowing which all the sages have attained supreme perfection from here.

Explanation
Krishna ("śrī-bhagavān") begins Chapter 14: "param bhūyaḥ pravakṣyāmi" (I shall again declare), "jñānānām jñānam uttamam" (supreme knowledge among knowledges), "yat jñātvā" (knowing which), "munayaḥ sarve" (all sages), "parām siddhim itaḥ gatāḥ" (attained supreme perfection from here). He introduces a profound teaching on the guṇas, promising liberation as its fruit.

Key Concepts
Krishna offers ultimate wisdom.
Sages reached perfection through it.

Śloka 14.2

Sanskrit
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः |
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च || २ ||

Transliteration
idaṁ jñānam upāśritya mama sādharmyam āgatāḥ |
sarge’pi nopajāyante pralaye na vyathanti ca ||

English Translation
By taking refuge in this knowledge, they attain a nature like Mine; they are not born even at creation, nor distressed at dissolution.

Explanation
Krishna says: "idam jñānam upāśritya" (taking refuge in this knowledge), "mama sādharmyam āgatāḥ" (attain a nature like Mine), "sarge api na upajāyante" (not born even at creation), "pralaye na vyathanti ca" (nor distressed at dissolution). This wisdom frees one from the cycle of birth and cosmic upheaval, aligning them with Krishna’s divine state.

Key Concepts
Knowledge mirrors Krishna’s nature.
It ends birth and distress.

Śloka 14.3

Sanskrit
मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् |
सम्भवः सर्वभूतानां ततो भवति भारत || ३ ||

Transliteration
mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham |
sambhavaḥ sarva-bhūtānāṁ tato bhavati bhārata ||

English Translation
My womb is the great Brahman; in it I place the seed; from that, O Bharata, comes the birth of all beings.

Explanation
Krishna, addressing "bhārata," explains: "mama yoniḥ mahat brahma" (My womb is the great Brahman—prakṛti), "tasmin garbham dadhāmi aham" (in it I place the seed), "tataḥ sambhavaḥ sarva-bhūtānām bhavati" (from that comes birth of all beings). He initiates creation by impregnating nature with consciousness, producing all life.

Key Concepts
Prakṛti is Krishna’s womb.
He seeds all existence.

Śloka 14.4

Sanskrit
सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः |
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता || ४ ||

Transliteration
sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ |
tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā ||

English Translation
In all wombs, O son of Kunti, whatever forms come into being, the great Brahman is their womb, and I am the seed-giving father.

Explanation
Krishna, addressing "kaunteya," elaborates: "sarva-yoniṣu" (in all wombs), "yāḥ mūrtayaḥ sambhavanti" (whatever forms come into being), "tāsām mahat brahma yoniḥ" (great Brahman—prakṛti—is their womb), "aham bīja-pradaḥ pitā" (I am seed-giving father). All forms arise from nature, fertilized by Krishna’s consciousness.

Key Concepts
All forms stem from prakṛti.
Krishna fathers creation.

Śloka 14.5

Sanskrit
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः |
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् || ५ ||

Transliteration
sattvaṁ rajas tama iti guṇāḥ prakṛti-sambhavāḥ |
nibadhnanti mahā-bāho dehe dehinam avyayam ||

English Translation
Sattva, rajas, and tamas—these qualities born of nature, O mighty-armed one, bind the imperishable soul in the body.

Explanation
Krishna, addressing "mahā-bāho," says: "sattvam rajaḥ tamaḥ iti guṇāḥ" (sattva, rajas, tamas—these qualities), "prakṛti-sambhavāḥ" (born of nature), "nibadhnanti" (bind), "dehe dehinam avyayam" (imperishable soul in body). The three guṇas—goodness, passion, ignorance—tie the eternal soul to the material body.

Key Concepts
Guṇas bind soul to body.
Nature’s qualities ensnare.

Śloka 14.6

Sanskrit
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् |
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ || ६ ||

Transliteration
tatra sattvaṁ nirmalatvāt prakāśakam anāmayam |
sukha-saṅgena badhnāti jñāna-saṅgena cānagha ||

English Translation
Of these, sattva, due to its purity, is illuminating and free from affliction; it binds, O sinless one, through attachment to happiness and knowledge.

Explanation
Krishna, addressing "anagha" (sinless one), describes: "tatra sattvam" (of these, sattva), "nirmalatvāt" (due to purity), "prakāśakam anāmayam" (illuminating, free from affliction), "badhnāti" (binds), "sukha-saṅgena" (through attachment to happiness), "jñāna-saṅgena ca" (and knowledge). Sattva, though beneficial, binds by fostering clinging to joy and wisdom.

Key Concepts
Sattva illumines but binds.
Happiness, knowledge ensnare.

Śloka 14.7

Sanskrit
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् |
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् || ७ ||

Transliteration
rajo rāgātmakaṁ viddhi tṛṣṇā-saṅga-samudbhavam |
tan nibadhnāti kaunteya karma-saṅgena dehinam ||

English Translation
Know rajas to be of the nature of passion, born of craving and attachment; it binds the embodied one, O son of Kunti, through attachment to action.

Explanation
Krishna, addressing "kaunteya," says: "rajaḥ rāga-ātmakam viddhi" (know rajas as passion-natured), "tṛṣṇā-saṅga-samudbhavam" (born of craving, attachment), "tat nibadhnāti" (it binds), "dehinam karma-saṅgena" (embodied one through attachment to action). Rajas drives desire and activity, binding the soul to ceaseless doing.

Key Concepts
Rajas fuels passion, action.
Craving keeps soul bound.

Śloka 14.8

Sanskrit
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् |
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत || ८ ||

Transliteration
tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām |
pramādālasya-nidrābhis tan nibadhnāti bhārata ||

English Translation
But know tamas to be born of ignorance, deluding all embodied beings; it binds, O Bharata, through heedlessness, laziness, and sleep.

Explanation
Krishna, addressing "bhārata," says: "tamaḥ tu ajñāna-jam viddhi" (know tamas as ignorance-born), "mohanam sarva-dehinām" (deluding all embodied beings), "tat nibadhnāti" (it binds), "pramāda-ālasya-nidrābhiḥ" (through heedlessness, laziness, sleep). Tamas obscures truth, trapping the soul in inertia and delusion.

Key Concepts
Tamas breeds ignorance, delusion.
Inertia binds the soul.

Śloka 14.9

Sanskrit
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत |
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत || ९ ||

Transliteration
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata |
jñānam āvṛtya tu tamaḥ pramāde sañjayaty uta ||

English Translation
Sattva attaches to happiness, rajas to action, O Bharata; tamas, veiling knowledge, attaches to heedlessness indeed.

Explanation
Krishna, addressing "bhārata," summarizes: "sattvam sukhe sañjayati" (sattva attaches to happiness), "rajaḥ karmaṇi" (rajas to action), "tamaḥ tu jñānam āvṛtya" (tamas, veiling knowledge), "pramāde sañjayati uta" (attaches to heedlessness). Each guṇa binds by fostering specific attachments—sattva to joy, rajas to work, tamas to neglect.

Key Concepts
Guṇas bind through distinct lures.
Each obscures liberation differently.

Śloka 14.10

Sanskrit
रजस्तमश्चाभिभूय सत्त्वं भवति भारत |
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा || १० ||

Transliteration
rajas tamaś cābhibhūya sattvaṁ bhavati bhārata |
rajaḥ sattvaṁ tamaś caiva tamaḥ sattvaṁ rajas tathā ||

English Translation
Rajas and tamas prevailing, sattva arises, O Bharata; rajas over sattva and tamas, and tamas over sattva and rajas too.

Explanation
Krishna, addressing "bhārata," says: "rajaḥ tamaḥ ca abhibhūya sattvam bhavati" (rajas, tamas prevailing, sattva arises), "rajaḥ sattvam tamaḥ ca eva" (rajas over sattva, tamas), "tamaḥ sattvam rajaḥ tathā" (tamas over sattva, rajas). The guṇas dominate cyclically, one rising as others recede, influencing the soul’s state.

Key Concepts
Guṇas alternate dominance.
One prevails, others subside.

Below are ślokas 11 to 20 from Guṇatraya-Vibhāga-Yoga (Chapter 14 of the Bhagavad Gita), presented with the term "śloka" as requested. Each includes the Sanskrit text, transliteration, English translation, and explanation, adhering strictly to the Bhagavad Gita without deviation.

Śloka 14.11

Sanskrit
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते |
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत || ११ ||

Transliteration
sarva-dvāreṣu dehe’smin prakāśa upajāyate |
jñānaṁ yadā tadā vidyād vivṛddhaṁ sattvam ity uta ||

English Translation
When illumination and knowledge arise in all the gates of this body, then know that sattva is predominant indeed.

Explanation
Krishna says: "yadā prakāśaḥ upajāyate" (when illumination arises), "jñānam" (and knowledge), "sarva-dvāreṣu dehe asmin" (in all gates—senses—of this body), "tadā vidyāt" (then know), "vivṛddham sattvam iti uta" (sattva is predominant). When clarity and understanding pervade perception, it’s a sign of sattva’s dominance over rajas and tamas.

Key Concepts
Sattva brings light, wisdom.
Senses reflect its rise.

Śloka 14.12

Sanskrit
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा |
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ || १२ ||

Transliteration
lobhaḥ pravṛttir ārambhaḥ karmaṇām aśamaḥ spṛhā |
rajasy etāni jāyante vivṛddhe bharatarṣabha ||

English Translation
Greed, activity, undertaking of actions, restlessness, and desire—these arise when rajas is predominant, O best of Bharatas.

Explanation
Krishna, addressing "bharatarṣabha," says: "lobhaḥ pravṛttiḥ" (greed, activity), "ārambhaḥ karmaṇām" (undertaking of actions), "aśamaḥ spṛhā" (restlessness, desire), "etāni jāyante" (these arise), "rajasya vivṛddhe" (when rajas is predominant). Rajas manifests as ambition and agitation, driving the soul toward incessant doing.

Key Concepts
Rajas fuels greed, restlessness.
Activity marks its dominance.

Śloka 14.13

Sanskrit
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च |
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन || १३ ||

Transliteration
aprakāśo’pravṛttiś ca pramādo moha eva ca |
tamasy etāni jāyante vivṛddhe kurunandana ||

English Translation
Darkness, inactivity, heedlessness, and delusion—these arise when tamas is predominant, O delight of the Kurus.

Explanation
Krishna, addressing "kurunandana," says: "aprakāśaḥ apravṛttiḥ ca" (darkness, inactivity), "pramādaḥ mohaḥ eva ca" (heedlessness, delusion), "etāni jāyante" (these arise), "tamasi vivṛddhe" (when tamas is predominant). Tamas brings ignorance and inertia, clouding perception and stalling action.

Key Concepts
Tamas breeds darkness, delusion.
Inactivity signals its rise.

Śloka 14.14

Sanskrit
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् |
तदोत्तमविदां लोकानमलान्प्रतिपद्यते || १४ ||

Transliteration
yadā sattve pravṛddhe tu pralayaṁ yāti deha-bhṛt |
tadottamavidāṁ lokān amalān pratipadyate ||

English Translation
When the embodied one dies while sattva is predominant, then he attains the pure worlds of the highest knowers.

Explanation
Krishna says: "yadā sattve pravṛddhe" (when sattva is predominant), "deha-bhṛt pralayam yāti" (embodied one dies), "tadā uttamavidām lokān" (then the worlds of highest knowers), "amalān pratipadyate" (pure, he attains). Death in sattva leads to exalted, stainless realms of the wise.

Key Concepts
Sattva at death elevates.
Pure worlds await.

Śloka 14.15

Sanskrit
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते |
तथा प्रलीनस्तमसि मूढयोनिषु जायते || १५ ||

Transliteration
rajasi pralayaṁ gatvā karma-saṅgiṣu jāyate |
tathā pralīnas tamasi mūḍha-yoniṣu jāyate ||

English Translation
Dying in rajas, he is born among those attached to action; likewise, dissolving in tamas, he is born in deluded wombs.

Explanation
Krishna contrasts: "rajasi pralayam gatvā" (dying in rajas), "karma-saṅgiṣu jāyate" (born among those attached to action), "tathā tamasi pralīnaḥ" (likewise dissolving in tamas), "mūḍha-yoniṣu jāyate" (born in deluded wombs). Rajas leads to active lives, tamas to ignorant births, based on the dominant guṇa at death.

Key Concepts
Rajas births doers, tamas fools.
Death’s guṇa shapes rebirth.

Śloka 14.16

Sanskrit
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् |
रजसस्तु फलं दुःखमज्ञानं तमसः फलम् || १६ ||

Transliteration
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam |
rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam ||

English Translation
They say the fruit of good action is sattvic and pure; but the fruit of rajas is pain, and of tamas, ignorance.

Explanation
Krishna states: "karmaṇaḥ sukṛtasya āhuḥ" (they say of good action), "sāttvikam nirmalam phalam" (sattvic, pure fruit), "rajasas tu phalam duḥkham" (but rajas’ fruit is pain), "ajñānam tamasaḥ phalam" (ignorance, tamas’ fruit). Actions under each guṇa yield distinct results—sattva purity, rajas suffering, tamas delusion.

Key Concepts
Guṇas dictate action’s fruits.
Sattva purifies, others bind.

Śloka 14.17

Sanskrit
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च |
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च || १७ ||

Transliteration
sattvāt sañjāyate jñānaṁ rajaso lobha eva ca |
pramāda-mohau tamaso bhavato’jñānam eva ca ||

English Translation
From sattva arises knowledge, from rajas greed indeed; from tamas arise heedlessness and delusion, and ignorance too.

Explanation
Krishna explains: "sattvāt sañjāyate jñānam" (from sattva arises knowledge), "rajasaḥ lobhaḥ eva ca" (from rajas greed), "tamasaḥ pramāda-mohau" (from tamas heedlessness, delusion), "ajñānam eva ca" (ignorance too). Each guṇa produces characteristic traits—sattva wisdom, rajas desire, tamas confusion.

Key Concepts
Guṇas shape mental states.
Sattva enlightens, others obscure.

Śloka 14.18

Sanskrit
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः |
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः || १८ ||

Transliteration
ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ |
jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ ||

English Translation
Those in sattva go upward, those in rajas remain in the middle, those in the lowest state of tamas go downward.

Explanation
Krishna describes destinies: "sattva-sthāḥ ūrdhvam gacchanti" (those in sattva go upward), "rājasāḥ madhye tiṣṭhanti" (those in rajas remain in middle), "jaghanya-guṇa-vṛtti-sthāḥ tāmasāḥ adhaḥ gacchanti" (those in lowest tamas go downward). Sattva elevates, rajas maintains, tamas degrades post-death trajectories.

Key Concepts
Guṇas determine spiritual direction.
Sattva rises, tamas falls.

Śloka 14.19

Sanskrit
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति |
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति || १९ ||

Transliteration
nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati |
guṇebhyaś ca paraṁ vetti mad-bhāvaṁ so’dhigacchati ||

English Translation
When the seer perceives no doer other than the qualities and knows that which is beyond the qualities, he attains My nature.

Explanation
Krishna says: "yadā draṣṭā anupaśyati" (when seer perceives), "na anyam guṇebhyaḥ kartāram" (no doer other than qualities), "guṇebhyaḥ ca param vetti" (and knows beyond qualities), "saḥ mad-bhāvam adhigacchati" (he attains My nature). Seeing guṇas as actors and transcending them leads to unity with Krishna.

Key Concepts
Guṇas act, not the self.
Transcendence reaches Krishna.

Śloka 14.20

Sanskrit
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् |
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते || २० ||

Transliteration
guṇān etān atītya trīn dehī deha-samudbhavān |
janma-mṛtyu-jarā-duḥkhair vimukto’mṛtam aśnute ||

English Translation
The embodied one, transcending these three qualities arising from the body, freed from birth, death, old age, and sorrow, attains immortality.

Explanation
Krishna concludes: "dehī guṇān etān trīn atītya" (embodied one transcending these three qualities), "deha-samudbhavān" (arising from body), "janma-mṛtyu-jarā-duḥkhaiḥ vimuktaḥ" (freed from birth, death, old age, sorrow), "amṛtam aśnute" (attains immortality). Going beyond sattva, rajas, and tamas liberates the soul from suffering and mortality.

Key Concepts
Transcending guṇas frees the soul.
Immortality follows liberation.

Śloka 14.21

Sanskrit
अर्जुन उवाच |
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो |
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते || २१ ||

Transliteration
arjuna uvāca |
kair liṅgais trīn guṇān etān atīto bhavati prabho |
kim ācāraḥ kathaṁ caitāṁs trīn guṇān ativartate ||

English Translation
Arjuna said: By what signs does one who has transcended these three qualities manifest, O Lord? What is his conduct, and how does he surpass these three qualities?

Explanation
Arjuna, addressing "prabho" (O Lord), asks: "kaiḥ liṅgaiḥ" (by what signs), "trīn guṇān etān atītaḥ bhavati" (one transcended these three qualities manifests), "kim ācāraḥ" (what is his conduct), "katham ca etān trīn guṇān ativartate" (how does he surpass these three qualities). He seeks to understand the traits and methods of one beyond sattva, rajas, and tamas.

Key Concepts
Arjuna seeks transcendence markers.
He asks for conduct and method.

Śloka 14.22

Sanskrit
श्रीभगवानुवाच |
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव |
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति || २२ ||

Transliteration
śrī-bhagavān uvāca |
prakāśaṁ ca pravṛttiṁ ca moham eva ca pāṇḍava |
na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ||

English Translation
The Blessed Lord said: Illumination, activity, and delusion too, O Pandava—he neither hates them when they arise nor desires them when they cease.

Explanation
Krishna ("śrī-bhagavān"), addressing "pāṇḍava," begins: "prakāśam ca pravṛttim ca moham eva ca" (illumination, activity, delusion—sattva, rajas, tamas), "na dveṣṭi sampravṛttāni" (neither hates when they arise), "na nivṛttāni kāṅkṣati" (nor desires when they cease). The transcender remains neutral to the guṇas’ presence or absence.

Key Concepts
Neutrality marks transcendence.
No aversion or craving persists.

Śloka 14.23

Sanskrit
उदासीनवदासीनो गुणैर्यो न विचाल्यते |
गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गति || २३ ||

Transliteration
udāsīnavad āsīno guṇair yo na vicālyate |
guṇā vartanta ity evaṁ yo’vatiṣṭhati neṅgati ||

English Translation
He who sits as if indifferent, unmoved by the qualities, thinking “the qualities are acting,” and thus abides without stirring,

Explanation
Krishna continues: "udāsīnavat āsīnaḥ" (sits as if indifferent), "guṇaiḥ yaḥ na vicālyate" (unmoved by qualities), "guṇāḥ vartante iti evam" (qualities are acting, thus), "yaḥ avatiṣṭhati na iṅgati" (abides without stirring). The transcender remains steady, perceiving the guṇas as mere actors, not himself.

Key Concepts
Indifference to guṇas stabilizes.
Awareness of their action holds firm.

Śloka 14.24

Sanskrit
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः |
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः || २४ ||

Transliteration
sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭāśma-kāñcanaḥ |
tulya-priyāpriyo dhīras tulya-nindātma-saṁstutiḥ ||

English Translation
Equal in pain and pleasure, self-contained, viewing a clod, stone, and gold alike, steady, equal to the pleasant and unpleasant, to blame and self-praise,

Explanation
Krishna describes: "sama-duḥkha-sukhaḥ" (equal in pain, pleasure), "svasthaḥ" (self-contained), "sama-loṣṭāśma-kāñcanaḥ" (clod, stone, gold alike), "tulya-priya-apriyaḥ" (equal to pleasant, unpleasant), "dhīraḥ" (steady), "tulya-nindā-ātma-saṁstutiḥ" (equal to blame, self-praise). The transcender maintains equanimity across all dualities and judgments.

Key Concepts
Equanimity defines the transcender.
Values and opinions don’t sway.

Śloka 14.25

Sanskrit
मानापमानयोस्तुल्यः तुल्यो मित्रारिपक्षयोः |
सर्वारम्भपरित्यागी गुणातीतः स उच्यते || २५ ||

Transliteration
mānāpamānayos tulyaḥ tulyo mitrāri-pakṣayoḥ |
sarvārambha-parityāgī guṇātītaḥ sa ucyate ||

English Translation
Equal in honor and dishonor, equal to friend and foe, renouncing all undertakings—he is said to be beyond the qualities.

Explanation
Krishna concludes the traits: "māna-apamānayoḥ tulyaḥ" (equal in honor, dishonor), "tulyaḥ mitra-ari-pakṣayoḥ" (equal to friend, foe), "sarva-ārambha-parityāgī" (renouncing all undertakings), "guṇātītaḥ sa ucyate" (he is said to be beyond qualities). Total detachment and impartiality mark one who transcends the guṇas.

Key Concepts
Impartiality, renunciation transcend guṇas.
He’s beyond their sway.

Śloka 14.26

Sanskrit
मां च योऽव्यभिचारेण भक्तियोगेन सेवते |
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते || २६ ||

Transliteration
māṁ ca yo’vyabhicāreṇa bhakti-yogena sevate |
sa guṇān samatītyaitān brahma-bhūyāya kalpate ||

English Translation
And he who serves Me with unwavering devotion through the Yoga of devotion, transcending these qualities, becomes fit for Brahman’s state.

Explanation
Krishna answers the “how”: "yaḥ mām sevate" (he who serves Me), "avyabhicāreṇa bhakti-yogena" (with unwavering devotion Yoga), "saḥ etān guṇān samatītya" (transcending these qualities), "brahma-bhūyāya kalpate" (becomes fit for Brahman’s state). Unswerving bhakti to Krishna surpasses the guṇas, aligning one with Brahman.

Key Concepts
Devotion transcends guṇas.
Bhakti leads to Brahman.

Śloka 14.27

Sanskrit
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च |
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च || २७ ||

Transliteration
brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca |
śāśvatasya ca dharmasya sukhasyaikāntikasya ca ||

English Translation
For I am the foundation of Brahman, of the immortal and imperishable, of eternal dharma, and of absolute bliss.

Explanation
Krishna concludes: "brahmaṇaḥ hi pratiṣṭhā aham" (I am the foundation of Brahman), "amṛtasya avyayasya ca" (of immortal, imperishable), "śāśvatasya dharmasya" (eternal dharma), "sukhasya ekāntikasya ca" (absolute bliss). He positions himself as the basis of Brahman, dharma, and ultimate happiness, linking devotion to him with transcendence.

Key Concepts
Krishna underpins Brahman, bliss.
He’s the eternal foundation.