THE BHAGAVAD GITA (Contd)
CHAPTER - 18 : STANZAS 19 TO 40
THE WIDE RANGING INFLUENCE OF THE THREE GUNAS
The Yoga
of Liberation by Renunciation
åOan|
kmI
c
ktaI c
¢æODWv
g¤NBEdt:
,
p#aEÅytE
g¤Ns|ÁyanE
yTavÅC¦N¤
taÓy¢p
,, 19 ,,
¢æODa |
t£n
p#kar ka |
of three kinds |
g¤NBEdt: |
g¤NaE|
kE BEd
sE |
according
to the distinction of Gunas |
p#aEÅytE |
khE
gyE hW| |
are declared |
g¤Ns|ÁyanE
|
sa|ÁySaÞæO
mE| |
in the science of Gunas |
åOan
AaWr
kmI
tTa ktaI
g¤NaE|
kE
BEd
sE sa|ÁySaÞæO
mE|
t£n
p#kar sE
h£
khE
gyE hW|
unkaE
B£
Bl£
p#kar s¤naE
,
In the branch
of knowledge dealing with the
Gunas or modes of
Prakrti, knowledge and action as
well as the doer have
been
declared to
be of three kinds
according to the Guna which
predominates in each; hear about
these too from Me.
(19)
svIB¥tEx¤
yEnWk|
BavmÛyym£XtE
,
A¢vB³|
¢vB³Ex¤
tÇåOan|
¢v¢Ñ¯D
saäO¯¢vkm¯
,, 20 ,,
svIB¥tEx¤
|
sb
B¥taE| mE|
|
in all beings |
Bavm¯ |
prmaÏmBav
kaE |
reality |
AÛyym¯ |
A¢vnaS£ |
indestructible |
A¢vB³m¯
|
¢vBagr¢ht |
inseparate |
¢vB³Ex¤
|
p¦Tkq
p¦Tkq |
in the separated |
åOanm¯ |
åOan
kaE |
knowledge |
saäO¯¢vkm¯
|
sa¢Ïvk |
Sattvik |
¢js
åOan
sE
mn¤Ýy
p¦Tkq
p¦Tkq
sb
B¥taE|
mE| ek
A¢vnaS£
prmaÏmBav
kaE ¢vBagr¢ht
smBav
sE
¢ÞTt
dEKta hW
us
åOan
kaE sa¢Ïvk
jan
,
That by which
man perceives one imperishable
divine existence as undivided
and equally present in all
individual beings, know that
knowledge to
be Sattvik. (20)
p¦TÀÏvEn
t¤
yÇåOan|
nanaBavaÓp¦T¢ÂvDan¯
,
vE¢äO
sv©Ix¤
B¥tEx¤
tÇåOan|
¢v¢ÑG
rajsm¯
,, 21 ,,
p¦TÀÏvEn
|
p¦Tkq
p¦Tkq |
as different from one another |
nanaBavan¯ |
AnEk
BavaE| kaE |
various entities |
p¦T¢ÂvDan¯
|
¢B°
¢B° p#kar
kE |
of distinct
kinds |
B¥tEx¤ |
B¥taE|
mE| |
in beings |
åOanm¯ |
åOan
kaE |
knowledge |
prÓt¤
¢js
åOan
sE
sb B¥taE|
mE|
¢B°
¢B°
p#kar kE
AnEk
BavaE|
kaE p¦Tkq
p¦Tkq
krkE
janta
hW us
åOan
kaE
rajs jan
,
That, however,
by which man cognizes many
existences of various kinds
as apart from one another
in all beings, know
that
knowledge to
be Rajasik. (21)
yäO¤
k]Ïs"vdEk¢ÞmÓkay©I
s³mhWt¤km¯
,
AtäO¯vaTIvdÚp|
c
täOamsm¤da¶tm¯
,, 22 ,,
k]Ïs"vt¯
|
s|p¥NIta
kE sèS
|
as if it were
the whole |
kay©I |
kayIãp
Sr£r mE|
h£ |
to effect |
AhWt¤km¯
|
¢bna
y¤¢³vala |
without reason |
AtäO¯vaTIvt¯
|
tÏvaTI
sE r¢ht
hW |
without foundation
in truth |
uda¶tm¯ |
kha
gya hW |
is declared |
prÓt¤
jaE
åOan
ek kayIãp
Sr£r
mE|
h£
s|p¥NIta kE
sèS
Aas³
hW
tTa
¢bna
y¤¢³vala
tÏvaTI
sE r¢ht
AaWr
t¤ÅC
hW vh
åOan
tams
kha gya
hW ,
Again, that
knowledge which clings to
one body as if it
were the whole, and
which is irrational, has no
base in truth and is
trivial has been declared as
Tamasik. (22)
¢nyt|
sÄñr¢htmrag¹Ext:
k]tm¯
,
APlp#EÔs¤na
kmI
yäOÏsaäO¯¢vkm¤ÅytE
,, 23 ,,
¢nytm¯ |
SaÞæO¢v¢D
sE ¢nyt
¢kya
h^Aa |
ordained |
sÄñr¢htm¯
|
ktaIpn
kE A¢Bman
sE r¢ht |
free from attachment |
Arag¹Ext: |
¢bna
rag ¹Ex
sE |
without
love or hatred |
APlp#EÔs¤na
|
Pl
kaE n
cahnEvalE p¤âx
kE
¹ara |
by one not desirous of the fruit |
saäO¯¢vkm¯
|
sa¢Ïvk |
Sattvik |
uÅytE |
kha
jata hW |
is declared |
jaE
kmI
SaÞæO¢v¢D
sE
¢nyt ¢kya
h^Aa
AaWr
ktaIpn kE
A¢Bman
sE
r¢ht Pl
kaE
n
cahnEvalE
p¤âx
kE ¹ara
¢bna
rag ¹Ex
sE
¢kya
h^Aa
hW vh
kmI
sa¢Ïvk
kha
jata hW
,
That action
which is ordained by
the scriptures and is not
accompanied by the sense of
doership, and has been
done
without any
partiality or prejudice by
one who seeks no return,
is called Sattvik.
(23)
yäO¤
kamEÔs¤na
kmI
sahÄðarEN
va
p¤n: ,
¢@ytE
bh^layas|
td#ajsm¤da¶tm¯
,, 24 ,,
kamEÔs¤na
|
Pl
kaE cahnEvalE
|
by one longing
for desires |
sahÄðarEN
|
Ah|kar
sE |
with egoism |
¢@ytE |
¢kya
jata hW |
is performed |
bh^layasm¯ |
bh^t
p¢r½m
sE |
with much effort |
uda¶tm¯ |
kha
gya hW |
is declared |
prÓt¤
jaE
kmI
bh^t p¢r½m
sE
ya
Ah|kar sE
tTa
Pl kaE
cahnEvalE
p¤âx
kE
¹ara
¢kya
jata hW
vh
kmI
rajs kha
jata
hW ,
That action
however, which involves much
effort and is performed
by one who seeks enjoyments
or by a man full
of ego,
has been spoken of
as Rajasik. (24)
An¤bÓD|
Xy|
¢h|samnvEßy
c
paWâxm¯ ,
maEhdar×ytE
kmI
yäOäOamsm¤ÅytE
,, 25 ,,
An¤bÓDm¯
|
p¢rNam |
consequence |
AnvEßy |
n
¢vcarkr |
without regard |
paWâxm¯
|
samÐyI
kaE |
one's own ability |
maEhat¯ |
kEvl
AåOan sE
|
from delusion |
Aar×ytE |
AarØB
¢kya jata
hW |
is undertaken |
uÅytE |
kha
jata hW |
is declared |
jaE
kmI
p¢rNam
ha¢n ¢h|sa
AaWr
samÐyI
kaE n
¢vcarkr
kEvl
AåOan
sE AarØB
¢kya
jata
hW
vh kmI
tams
kha
jata hW
,
That action
which is undertaken through sheer
ignorance, without thought to
the consequence, loss to oneself,
injury to others and
one's own capacity, is declared
as Tamasik. (25)
m¤³sÄñaE{nh|vad£
D¦Ïy¤Ïsahsm¢Óvt:
,
¢sѯDY¢sѯDYaE¢n¢vIkar:
ktaI
saäO¯¢vk
uÅytE ,,
26 ,,
m¤³sÄñ:
|
Aas¢³
sE r¢ht
|
who is free from
attachment |
Anh|vad£ |
Ah|kar
kE vcn
n khnEvala |
devoid
of ego |
D¦¢t
uÏsahsm¢Óvt: |
DWyI
AaWr uÏsah
sE
y¤³ |
endued with firmness and enthusiasm
|
¢s¢Ñ¯D
A¢sѯDYaE:
|
kayI
kE ¢s¢Ñ¯D
AaWr A¢s¢Ñ¯D
mE| |
in success or failure |
¢n¢vIkar:
|
¢vkarr¢ht |
unaffected |
uÅytE |
kha
jata hW |
is called |
Aas¢³
sE
r¢ht
AaWr Ah|kar
kE
vcn n
khnEvala
DWyI
AaWr
uÏsah
sE y¤³
ev|
kayI
kE ¢s¢Ñ¯D
AaWr
A¢s¢Ñ¯D
mE|
¢vkarr¢ht
hW vh
ktaI
sa¢Ïvk
kha
jata hW
,
Free from
attachment, devoid of ego,
endowed with firmness and vigour
and unaffected by success and
failure, such a doer is
said to be Sattvik.
(26)
rag£
kmIPlp#EÔs¤l¤IÖDaE
¢h|saÏmkaE{S¤¢c
: ,
hxISaEka¢Óvt:
ktaI
rajs:
p¢rk£¢tIt:
,, 27 ,,
rag£ |
Aas¢³
sE y¤³
|
passionate |
kmIPlp#EÔs¤:
|
kma©I|
kE Pl
kaE cahnEvala |
desirous
of the fruits of action |
¢h|saÏmk
|
Ñ¥sraE|
kaE k¾
dEnEvala |
cruel |
hxISaEk
A¢Óvt: |
hxI
AaWr SaEk
sE ¢lçO
|
moved by joy
and sorrow |
p¢rk£¢tIt:
|
kha
gya hW |
is called |
Aas¢³
sE
y¤³
kma©I|
kE Pl
kaE
cahnEvala
laEB£
tTa ѥsraE|
kaE
k¾
dEnEvala
AS¤Ñ¯D
AaWr hxI
tTa
SaEk
sE ¢lçO
ktaI
rajs kha
gya
hW ,
The doer who
is full of attachment, seeks
the fruit of actions
and is greedy, and who
is oppressive by nature
and of impure conduct, and
is affected by joy and
sorrow, has been called Rajasik. (27)
Ay¤³:
p#ak]t:
ÞtÖD:
SZaE
nWÝk]¢tkaE{ls: ,
¢vxad£
d£GIs¥æO£
c
ktaI
tams uÅytE
,, 28
,,
Ay¤³: |
c|cl
¢cäOvala |
unsteady |
p#ak]t: |
¢SXa
sE r¢ht |
vulgar |
¢vxad£ |
SaEk
krnEvala |
desponding |
d£GIs¥æO£
|
d£GIs¥æO£
|
procrastinating |
uÅytE |
kha
jata hW |
is called |
c|cl
¢cäOvala
¢SXa
sE
r¢ht
ÞtÖD
D¥tI
v·k
Aals£ SaEk
krnEvala
AaWr
d£GIs¥æO£
ktaI tams
kha
jata
hW ,
Unsteady, vulgar,
obstinate, deceitful, malicious, lazy,
down-hearted, procrastinating, such
a doer is called a Tamasik. (28)
b¤Ñ¯DEB©Id|
D¦tEàWv
g¤Nt¢ÞæO¢vD|
S¦N¤
,
p#aEÅymanmSExEN
p¦TÀÏvEn
Dn|jy
,, 29 ,,
b¤Ñ¯DE:
|
b¤¢Ñ¯D
ka |
of intellect |
D¦tE: |
DWyI
ka |
of firmness |
g¤Nt: |
g¤NaE|
kE karN |
according to qualities |
¢æO¢vDm¯
|
t£n
p#kar ka |
threefold |
p#aEÅymanm¯
|
kha
h^Aa |
as I declare |
p¦TÀÏvEn
|
p¦Tk
ãp sE
|
distinctly |
Dn|jy |
hE
Dn|jy |
O Dhananjaya |
hE
Dn|jy
b¤¢Ñ¯D
AaWr
DWyI ka
B£
g¤NaE|
kE
karN t£n
p#kar
ka
BEd s|p¥NIta
sE
p¦Tk
ãp
sE kha
h^Aa
s¤naE
,
Now hear,
O Dhanajaya (Arjuna), the
threefold division, based on the
predominance of each Guna,
of Understanding and Firmness
also, which I shall explain
in full. (29)
p#v¦¢äO|
c
¢nv¦¢äO|
c
kayaIkay©I
ByaByE ,
bÓD|
maEX|
c
ya vE¢äO
b¤¢Ñ¯D:
sa
paTI
saäO¯¢vk£ ,,
30 ,,
p#v¦¢äOm¯
|
kmImagI |
the path of work |
¢nv¦¢äOm¯
|
s|Óyas
magI |
the path of renunciation |
kayI
Akay©I |
ktIÛy
AktIÛy |
what ought to be done and what ought not to
be done |
By
AByE |
By
AaWr ABy
kaE |
fear and fearlessness |
maEXm¯ |
maEX
kaE |
liberation |
saäO¯¢vk£
|
sa¢Ïvk£
|
Sattvik |
hE
paTI
kmImagI
AaWr s|ÓyasmagI
tTa
ktIÛy
AaWr AktIÛy
kaE
ev|
By
AaWr ABy
kaE
tTa
bÓDn
AaWr maEX
kaE
jaE b¤¢Ñ¯D
tÏv
sE
jant£
hW
vh b¤¢ÑG
sa¢Ïvk£
hW
,
The intellect
which correctly determines the
paths of activity and
renunciation, what ought to be
done and what should
not be
done, what
is fear and what is
fearlessness, and what is bondage
and what is liberation, that
intellect O Partha (Arjuna) is sattvik.
(30)
yya
DmImDmI|
c kayI|
cakayImEv
c
,
AyTavÏp#jana¢t
b¤¢Ñ¯D:
sa
paTI
rajs£ ,, 31
,,
yya |
¢js
b¤¢Ñ¯D
kE ¹ara |
by which |
kayIm¯ |
ktIÛy |
what ought to be done |
AkayIm¯ |
AktIÛy
kaE |
what ought not to be done |
AyTavt¯ |
yTaTI
nh£| |
wrongly |
p#jana¢t |
janta
hW |
understands |
hE
paTI
¢js
b¤¢Ñ¯D
kE ¹ara
mn¤Ýy
DmI
AaWr
ADmI kaE
tTa
ktIÛy
AaWr
AktIÛy
kaE B£
yTaTI
nh£|
janta
hW vh
b¤¢Ñ¯D
rajs£
hW ,
The intellect
by which man does
not truly perceive what is
Dharma and what is Adharma,
what ought to be done
and what
should not be done,
that intellect is Rajasik.
(31)
ADmI|
DmI¢m¢t
ya
mÓytE
tmsav¦ta ,
svaITaI¢Óvpr£ta|à
b¤¢Ñ¯D:
sa
paTI
tams£ ,, 32
,,
tmsa |
tmaEg¤N
sE |
in darkness |
Aav¦ta |
Aav¦t
h^iI b¤¢ÑG
|
enveloped |
svaITaIn¯ |
sb
ATa©I| kaE
|
all things |
¢vpr£tan¯
|
¢vpr£t
h£ |
perverted |
hE
paTI
jaE tmaEg¤N
sE
Aav¦t
h^iI
b¤¢Ñ¯D
ADmI kaE
DmI
eEsa mant£
hW
tTa
sb ATa©I|
kaE
¢vpr£t
h£
mant£ hW
vh
b¤¢Ñ¯D
tams£
hW ,
The intellect
which imagines even Adharma to
be Dharma and sees
all other things in a
perverted way and is
wrapped in ignorance, that intellect
is Tamasik, O Partha
(Arjuna).
(32)
D¦Ïya
yya
DarytE
mn:p#aNE¢Ód#y¢@ya:
,
yaEgEnaÛy¢Bca¢rÎya
D¦¢t:
sa
paTI
saäO¯¢vk£
,, 33 ,,
D¦Ïya |
DWyI
sE |
by firmness |
DarytE |
DarN
krta hW |
holds |
mn:
p#aN i¢Ód#y¢@ya:
|
mn
p#aN AaWr
i¢Ód#yaE|
k£ ¢@yaAaE|
kaE |
the function of the mind, the Prana and
the senses
|
yaEgEn |
yaEg
kE ¹ara |
by yoga |
AÛy¢Bca¢rÎya
|
AÛy¢Bca¢rN£
|
unswerving |
saäO¯¢vk£
|
sa¢Ïvk£
hW |
Sattvik |
hE
paTI
yaEg kE
¹ara
¢js
AÛy¢Bca¢rN£
DWyI sE
mn¤Ýy
mn
p#aN
AaWr i¢Ód#yaE|
k£
¢@yaAaE|
kaE
DarN krta
hW
vh
DarNa sa¢Ïvk£
hW
,
The unwavering
firmness by which man
controls through Yoga, the functions
of the mind, the vital
airs and the senses, that
firmness, O Partha (Arjuna),
is Sattvik. (33)
yya
t¤
DmIkamaTaIÓD¦Ïya
DarytE{j¤In
,
p#sÄñEn
PlakaHqX£
D¦¢t:
sa
paTI
rajs£ ,, 34
,,
DmIkam
ATaIn¯ |
DmI
ATI AaWr
kam kaE |
Dharma, desire and
wealth |
D¦Ïya |
DWyI
sE |
by firmness |
DarytE |
DarN
krta hW |
holds |
p#sÄñEn
|
A¢t
Aas¢³ sE
|
from attachment |
PlakaHqX£ |
Pl
k£ iÅCavala
mn¤Ýy
|
desirous
of the fruit of action |
prÓt¤
hE
paTI
hE Aj¤In
Pl
k£
iÅCavala mn¤Ýy
A¢t
Aas¢³
sE
¢js
DWyI
sE DmI
ATI
AaWr
kam
kaE DarN
krta
hW vh
DarNa
rajs£
hW ,
The firmness,
however, with which the
man seeking a reward for
his actions holds fast to
worldy duties, wealth and
pleasures,
that firmness
is Rajasik, O Partha
(Arjuna). (34)
yya
Þvp"|
By|
SaEk| ¢vxad|
mdmEv
c ,
n
¢vm¤·¢t
Ѥm©IDa
D¦¢t:
sa
paTI
tams£ ,, 35
,,
¢vm¤·¢t
|
CaEfta
hW |
abandons |
Ѥm©IDa
|
Ѥ¾
b¤¢Ñ¯Dvala
mn¤Ýy |
a stupid man |
hE
paTI
Ѥ¾
b¤¢Ñ¯Dvala
mn¤Ýy
¢js
DWyI
sE ¢nd#a
By
¢cÓta
Ѥ:K
AaWr uÓmäOta
kaE
B£
nh£|
CaEfta hW
ATaIt¯
DarN
krta hW
vh
DarNa tams£
hW
,
The firmness
by which a stupid
person person refuses to shake
off stupor, fear, grief, despair
and vanity as well, that
firmness is Tamasik.
(35)
s¤K|
¢Ïvdan£|
¢æO¢vD|
S¦N¤
mE
BrtxIB ,
A×yasad#mtE
yæO
Ѥ:KaÓt|
c
¢ngÅC¢t
,, 36 ,,
¢æO¢vDm¯
|
t£n
p#kar ka |
threefold |
BrtxIB |
hE
Brt½E¿ |
O best of the Bharatas |
A×yasat¯
|
A×yas
sE |
from practices |
rmtE |
rmN
krta hW |
rejoices |
Ѥ:KaÓtm¯
|
Ѥ:KaE|
kE
AÓt kaE
|
the end
of pain |
¢ngÅC¢t
|
p#açO
haEta hW |
attains to |
Ab
s¤K
B£
t£n p#kar
ka
m¤JsE
s¤naE
hE Brt½E¿
¢js
s¤K
mE|
A×yas
sE rmN
krta
hW AaWr
Ѥ:KaE|
kE
AÓt
kaE p#açO
haEta
hW
,
Now, listen
O best of the Bharatas
(Arjuna), to the three types
of joy. That joy
which one comes to
by long practice, and in
which he sees the end
of pain;
(36)
yäOdg#E
¢vx¢mv
p¢rNamE{m¦taEpmm¯
,
tÏs¤K|
saäO¯¢vk|
p#aE³maÏmb¤¢Ñ¯Dp#sadjm¯
,, 37 ,,
Ag#E |
AarØBkal
mE| |
at first |
p¢rNamE |
p¢rNam
mE| |
in the end |
Am¦tm¯
upmm¯ |
Am¦t
kE
t¤Úy hW
|
like nectar |
saäO¯¢vkm¯
|
sa¢Ïvk |
Sattvika |
p#aE³m¯ |
kha
gya hW |
is declared (to be) |
AaÏmb¤¢Ñ¯Dp#sadjm¯
|
Bgvt¯
¢vxyk b¤¢Ñ¯D
kE
p#sad sE
uÏp°
h^Aa |
born of purity of one's own mind due
to self realisation
|
vh
s¤K
AarØBkal
mE| ¢vx
kE
sèS
lgta hW
prÓt¤
p¢rNam
mE|
Am¦t
kE
t¤Úy
hW is¢le
jaE
Bgvt¯
¢vxyk b¤¢Ñ¯D
kE
p#sad sE
uÏp°
h^Aa
s¤K
hW vh
sa¢Ïvk
kha
gya
hW ,
That which
appears like poison in
the beginning, but tastes like
nectar in the end;
that joy, born as it
of the clarity of mind
brought about
by self realisation, has been
declared as Sattvik. (37)
¢vxyE¢Ód#ys|yaEgaïäOdg#E{m¦taEpmm¯
,
p¢rNamE
¢vx¢mv
tÏs¤K|
rajs|
Þm¦tm¯
,, 38 ,,
¢vxy
i¢Ód#y s|yaEgat¯ |
¢vxy
AaWr i¢Ód#yaE|
kE s|yaEg
sE |
from the contact of the senses with objects
|
Ag#E |
AarØBkal
mE| |
at first |
Am¦t
upmm¯ |
Am¦t
kE
sèS |
like nectar |
p¢rNamE |
p¢rNam
mE| |
in the end |
Þm¦tm¯
|
kha
gya hW |
is declared |
jaE
s¤K
¢vxy
AaWr i¢Ód#yaE|
kE
s|yaEg
sE haEta
hW
vh AarØBkal
mE|
Am¦t
kE
sèS
lgta hW
prÓt¤
p¢rNam
mE|
¢vx kE
sèS
hW
is¢le vh
s¤K
rajs
kha
gya hW
,
The delight
which follows from the contact
of the senses with
objects is eventually poison-like,
though appearing at first as
nectar; hence it has
been spoken as Rajasik. (38)
ydg#E
can¤bÓDE
c
s¤K|
maEhnmaÏmn: ,
¢nd#alÞyp#madaEÏT|
täOamsm¤da¶tm¯
,, 39 ,,
Ag#E |
AarØBkal
mE| |
at first |
An¤bÓDE
|
p¢rNam
mE| |
in the sequel |
maEhnm¯ |
maEhnEvala
hW |
delusive |
AaÏmn: |
AaÏma
kaE |
of the self |
¢nd#a
AalÞy p#mad
uÏTm¯ |
¢nd#a
AalÞy AaWr
p#mad
sE uÏp°
h^Aa |
arising from sleep, indolence and heedlessness
|
uda¶tm¯ |
kha
gya hW |
is declared |
jaE
s¤K
AarØBkal
mE|
AaWr p¢rNam
mE|
B£ AaÏma
kaE
maEhnEvala
hW
vh ¢nd#a
AalÞy
AaWr
p#mad
sE uÏp°
h^Aa
s¤K tams
kha
gya
hW ,
That which
stupefies the self at
the beginning as well as
at the end, arising from
sleep, indolence and heedlessness,
such delight has been
called Tamasik. (39)
n
td¢Þt
p¦¢TÛya|
va
¢d¢v
dEvEx¤ va
p¤n:
,
säO¯v|
p#k]¢tjWm¤I³|
ydE¢B:
Þya¢ÏæO¢Bg¤INW
: ,, 40
,,
p¦¢TÛyam¯
|
p¦¢Tv£
mE| |
on the earth |
dEvEx¤ |
dEvtaAaE|
mE| |
among the Devas |
p#k]¢tjW: |
p#k]¢t
sE uÏp°
h^e |
born
of Prakriti |
g¤NW: |
g¤NaE|
sE |
by qualities |
p¤n:
hE
Aj¤In
p¦¢Tv£
mE| ya
ÞvgI
mE|
ATva dEvtaAaE|
mE|
eEsa kaEiI
B£
p#aN£
nh£|
hW jaE
in
p#k]¢t
sE
uÏp°
h^e t£naE|
g¤NaE|
sE
m¤³
haE ,
There is
no being on earth
or in the middle region
or even among the gods
or anywhere else, which is
free from the influence
of the three
Gunas born of Prakrti. (40)
PROCEED TO CHAPTER - 18 : STANZAS 41 TO 48
RETURN TO CHAPTER - 18 : STANZAS 13 TO 18
RETURN TO CHAPTER INDEX OF BHAGAVAD GITA