ABavna    va    ¢vpr£tBavna
s|Bavna    ¢vp#¢tp¢äOrÞya:
s|sgIy¤³|    n    ¢vm¤·¢t    D#¤v|
¢vXEpS¢³:    XpyÏyj*m¯    ,   115   ,

ABavna   va

absence of the right judgement

¢vpr£tBavna

or contrary judgement

As|Bavna

want of definite belief

¢vp#¢tp¢äOrÞya:

doubt- these certainly

s|sgIy¤³|

one who has any connection

n   ¢vm¤·¢t

never desert

D#¤v|

definitely

¢vXEpS¢³:

this veiling power

XpyÏyj*m¯

and then the projecting power gives ceaseless trouble.

 
115.   Wrong judgement, constant disbelief and doubt are marks of the Tamas which leave the individual restless.
AåOanmalÞyjfÏv¢nd#a
p#madm¥FÏvm¤KaÞtmaEg¤Na:    ,
etW:    p#y¤³aE    n¢h    vE¢äO    ¢k|¢c
¢°d#al¤vt¯ÞtØBvdEv    ¢t¿¢t    ,   116   ,  

AåOanmalÞyjfÏv¢nd#a

ignorance, weariness, dullness and sleep

p#madm¥FÏvm¤KaÞtmaEg¤Na:

not properly attentive, stupidity etc., are attributes of tamas

etW:   p#y¤³aE

one tied to these

n¢h   vE¢äO

does not comprehend anything

¢k|¢c

but

¢°d#al¤vt¯ÞtØBvdEv

like one asleep or like a stock or stone

¢t¿¢t

remains.

 
116. Such a person remains in ignorance, in sleep and stupor with no comprehension, like a stone pillar.
sÏv|    ¢vS¤Ñ¯D|    jlväOTa¢p
ta×ya|    ¢m¢lÏva    srNay    kÚptE    ,
yæOaÏm¢bØb:    p#¢t¢bØbt:    sn¯
p#kaSyÏykI    iva¢Kl|    jfm¯    ,   117   ,  

sÏv|	pure sattva

¢vS¤Ñ¯D|

is clear

jlväOTa¢p

like water

ta×ya|

with rajas

¢m¢lÏva

in conjunction

srNay

for transmigration

kÚptE

it makes

yæOaÏm¢bØb:

the reality of the Atman

p#¢t¢bØbt:  sn¯

becomes reflected

p#kaSyÏykI

reveals like the sun

iva¢Kl|

the entire world

jfm¯	of matter.

 
117.  Sattva is pure and helps liberation. It is light that illuminates, and manifests the Atman.
¢m½Þy    sÏvÞy    Bv¢Ót    DmaI
ÞÏvma¢ntaïa    ¢nyma    ymaïa:    ,
½Ñ¯Da    c    B¢³à    m¤m¤X¤ta    c
dWv£    c    sØp¢äOrs¢°v¦¢äO:    ,   118   ,

¢m½Þy

mixed

sÏvÞy

the traits of sattva

Bv¢Ót

are

DmaI	an utter absence

ÞÏvma¢ntaïa

of pride etc.,

¢nyma

Niyama

ymaïa:

Yama etc.,

½Ñ¯Da   c

as well as faith

B¢³à

devotion

m¤m¤X¤ta  c

yearning for liberation

dWv£   c

the divine tendencies

sØp¢äOrs¢°v¦¢äO:

and turning away from the unreal.

 
118.   Sattva becomes mixed with rajas and tamas and leads to positive qualities in different degrees like faith, devotion, contentment, desire for liberation, truthfulness, abbbsnce of greed etc.  
¢vS¤Ñ¯DsÏvÞy    g¤Na:    p#sad:
ÞvaÏman¤B¥¢t:    prma    p#Sa¢Ót:    ,
t¦¢çO:    p#hxI:    prmaÏm¢n¿a
yya    sdanÓdrs|    sm¦ÅC¢t    ,   119   ,

¢vS¤Ñ¯DsÏvÞy

of pure sattva

g¤Na:

the traits

p#sad:

are cheerfulness

ÞvaÏman¤B¥¢t:

the realization of one's own self

prma

supreme

p#Sa¢Ót:

peace

t¦¢çO:

contentment

p#hxI:

bliss

prmaÏm¢n¿a

steady devotion to the Atman

yya

by which

sdanÓdrs|

the aspirant

sm¦ÅC¢t

enjoys bliss everlasting.

 
119.     Pure Satttva is a state of bliss, peace, good cheer, and abiding in the self.

AÛy³mEt¢æOg¤NW¢nIâ³|
tÏkarN|    nam    Sr£rmaÏmn:    ,
s¤x¤¢çOrEtÞy    ¢vBÀÏYvÞTa
p#l£nsv©I¢Ód#yb¤¢ÑGv¦¢äO:    ,   120   ,  

AÛy³mEt¢æOg¤NW¢nIâ³|

this Undifferentiated,spoken of as the compound of thethree gunas

tÏkarN|

is the cause

nam

namely

Sr£rmaÏmn:

causal body of the soul

s¤x¤¢çOrEtÞy

profound sleep is

¢vBÀÏYvÞTa

its special state

p#l£nsv©I¢Ód#yb¤¢ÑGv¦¢äO:

in which the functions of the mind and all its organsare suspended.

 
120. The three qualities take their origin fom the undifferentiated Avyakta, and is marked by the state of Sushupti or deep sleep.