{"data":{"canonicalRef":"gita.14.22","workId":"gita","work":"gita","edition":"gita-standard-700","corpusVersion":"gita-1.0.0-rc.1","chapter":14,"verse":22,"speaker":"Krishna","representations":{"devanagari":"श्रीभगवानुवाच।\nप्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव।\nन द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥","iast":"śrībhagavānuvāca\nprakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava\nna dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati","english":"O son of Pāndu! who is not averse to light and activity and delusion (when they) prevail and who does not desire (them when they) cease"},"translation":{"translator":"Kashinath Trimbak Telang","editionYear":1882,"status":"machine-aligned; two human reviews pending","alignmentConfidence":0.455},"variants":[],"provenance":[{"sourceId":"vedic-scriptures","locator":"BG14.22","role":"Devanagari and IAST digital witness"},{"sourceId":"telang-1882","locator":"Chapter 14; aligned against BG14.22","role":"English translation witness"}],"review":{"transcription":"machine-cross-checked","firstHumanReview":"pending","secondHumanReview":"pending","releaseEligible":false},"checksum":"5c4fa11323bfd96d82ee6280da9d2de280c7339f5660b63cc52438ce8ee2c4bd","commentaries":[{"id":"prabhupada-ec:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"prabhupada","author":"A. C. Bhaktivedanta Swami Prabhupada","editionId":"prabhupada-ec","fieldCode":"ec","language":"en","script":"Latn","contentType":"commentary","content":"Arjuna submitted three different questions, and the Lord answers them one after another. In these verses, Kṛṣṇa first indicates that a person transcendentally situated has no envy and does not hanker for anything. When a living entity stays in this material world embodied by the material body, it is to be understood that he is under the control of one of the three modes of material nature. When he is actually out of the body, then he is out of the clutches of the material modes of nature. But as long as he is not out of the material body, he should be neutral. He should engage himself in the devotional service of the Lord so that his identity with the material body will automatically be forgotten. When one is conscious of the material body, he acts only for sense gratification, but when one transfers the consciousness to Kṛṣṇa, sense gratification automatically stops. One does not need this material body, and he does not need to accept the dictations of the material body. The qualities of the material modes in the body will act, but as spirit soul the self is aloof from such activities. How does he become aloof? He does not desire to enjoy the body, nor does he desire to get out of it. Thus transcendentally situated, the devotee becomes automatically free. He need not try to become free from the influence of the modes of material nature. The next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honor and dishonor offered to the body, but the transcendentally situated person is not affected by such false honor and dishonor. He performs his duty in Kṛṣṇa consciousness and does not mind whether a man honors or dishonors him. He accepts things that are favorable for his duty in Kṛṣṇa consciousness, otherwise he has no necessity of anything material, either a stone or gold. He takes everyone as his dear friend who helps him in his execution of Kṛṣṇa consciousness, and he does not hate his so-called enemy. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. Social and political issues do not affect him, because he knows the situation of temporary upheavals and disturbances. He does not attempt anything for his own sake. He can attempt anything for Kṛṣṇa, but for his personal self he does not attempt anything. By such behavior one becomes actually transcendentally situated.","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/prabhu/ec","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"081ed24875a5127a1b342a2c045c60b5b9e730c02444d8488c41fc3b5d6f12a8","corpusVersion":"gita-commentaries-0.2.0"},{"id":"prabhupada-et:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"prabhupada","author":"A. C. Bhaktivedanta Swami Prabhupada","editionId":"prabhupada-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"The Supreme Personality of Godhead said: O son of Pandu, the transcendental qualities such as light, activity, and delusion are present all around, but they are not hated or desired by Me.","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/prabhu/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"0f5d4f3b24209d07775ec6654019ce0437e397ae60775486c2b598ab06fad6ef","corpusVersion":"gita-commentaries-0.2.0"},{"id":"abhinavagupta-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"abhinavagupta","author":"Abhinavagupta","editionId":"abhinavagupta-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।।अत्रोत्तरम् -- प्रकाशमिति। यद्यपि प्रकाशादिकाः सर्वेषु धर्मेषु (S??N सर्वधर्मेषु) वर्तन्ते तथापि योगिनस्तेषु प्रकाशादिषु न रज्यन्ते नापि द्वेषवन्तो भवन्ति। अपि तु केवलपिण्डधर्मतया एते स्थिताः? न मां क्षोभयितुमलम् इति मन्वाना गुणातीता भवन्ति।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/abhinav/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"10535298b9db9940ab755cc41cc330aab89a6b844c994c933c996b2dfae02909","corpusVersion":"gita-commentaries-0.2.0"},{"id":"abhinavagupta-et:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"abhinavagupta","author":"Abhinavagupta","editionId":"abhinavagupta-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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.\nHence [the Bhagavat] says -","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/abhinav/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"efdb7d6d8c442a022fc1a38bdd377e35016ad10628a85b4a945bcff67495d685","corpusVersion":"gita-commentaries-0.2.0"},{"id":"dhanapati-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"dhanapati","author":"Dhanapati","editionId":"dhanapati-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।।एवं पृष्टः श्रीभगवानुवाच। तत्र कैर्लिङ्गैर्गुणातीतो भवतीति प्रश्नस्योत्तरमाह। प्रकाशं च सत्त्वकार्यं? प्रवृत्तिं च रजःकार्य? मोहमेव च तमः कार्यं। चकाराः सत्त्वदिसर्वकार्याणां समुच्चायार्थाः। इत्येतानि संप्रवृत्तानि सभ्यग्विषयभावेनोद्भूतानि न द्वेष्टि यथाऽविद्वान्। मम तामसः प्रत्ययो जातः तेनाहं मूढः तथा राजसी प्रवृत्तिर्ममोत्पन्ना दुःखात्मिका तेनाहं रजसा प्रवर्तितः प्रचलितः स्वरुपात् कष्टं मम वर्तते योऽयं स्वरुपावस्थानात् भ्रंशः। तथा सात्त्विको गुणः प्रकाशात्मा मां विवेकित्वमापादयन् सुखेन च संजयन् बध्नातीति संप्रवृत्तं सत्त्वादिकार्यं द्वेष्टि न तथा सम्यग्दर्शित्वेन गुणातीतो निवृत्तानि काङ्क्षतीत्यर्थः। सर्वतः यथाचाविद्वान् सात्त्विकादिः पुरुषः सत्त्वादिकार्याण्यात्मानं प्रति प्रकाशादीनि निवृत्तानि काङ्क्षति न तथा गुणातीतो निवृत्तानि काङ्क्षतीत्यर्थः। एवंविधो यः स गुणातीत उच्यत इति चतुर्थस्थेनान्वयः। एतादृशस्यैव जनकसंबन्धो नास्ति नत्वन्यस्येति ध्वनयन्संबोधयति हे पाण्डवति। एतच्चिह्नवत्त्वं गुणातीतस्य लक्षणं स्वार्थमेव स्वात्मप्रत्यक्षत्वात्। न परप्रत्यक्षं स्वात्मविषयस्य द्वेषस्याकाङ्क्षायाश्च पररैदृश्यत्वात्।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/dhan/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"172fc26a96281c17e4bbe4ff500248d0739adfa0eb67161dd07d3291d49600fd","corpusVersion":"gita-commentaries-0.2.0"},{"id":"s-sankaranarayan-et:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"s-sankaranarayan","author":"Dr. S. S. Sankaranarayan","editionId":"s-sankaranarayan-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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.","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/san/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"1683ba531df876edf02a419d91f55eec70ef64bee4aaad029a5fe0737eefd33f","corpusVersion":"gita-commentaries-0.2.0"},{"id":"jayatirtha-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"jayatirtha","author":"Jayatīrtha","editionId":"jayatirtha-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।।प्रकाशं च प्रवृत्तिं च इत्यनेन गुणातीतस्य सर्वथा सत्त्वादिगुणकार्येषु प्रकाशादिषु द्वेषाकाङ्क्षे न स्त इत्युच्यत इत्यन्यथाप्रतीतिनिरासार्थमाह -- प्राय इति। इदमुक्तं भवति -- सत्त्वादयो गुणा द्विविधाः स्थूलाः सूक्ष्माश्च? तत्र स्थूलेभ्यो लौकिकाः प्रकाशप्रवृत्तिमोहाः जायन्ते सूक्ष्मेभ्यस्तु परमेश्वरादिविषयाः। तत्राद्येषु गुणातीतस्य द्वेषाकाङ्क्षे प्रायो न स्तः। न तु सर्वथा प्रारब्धवशात्कदाचित्सम्भवात्। द्वितीयेषु तु आकाङ्क्षादिकं विद्यत एवेति कुत एतत् इत्यत आह -- तथा हीति। यद्यपिन द्वेष्टि इत्यादिकमुक्तम्? तथापि यदि सुतमः सूक्ष्मतमो दैववशात्तं प्रविष्टं स्यात्? तदाऽसौ तज्जह्यात् द्विष्यात्। गुणातीतानां च सूक्ष्मसत्त्वसद्भावे भारतवाक्यं च पठति -- नहीति। यदि देवा ऋषयश्च सूक्ष्मेण सत्त्वेन हीनाः स्युः? तदा सत्त्वस्था इति नोच्येरन्? किन्तु ततस्तदा वैकारिका मताः प्रसज्येरन्? ततः किं कथं वैकारिको गच्छेत् पुरुषोत्तमम् तेषां मोक्षो न स्यादिति यावत्। अस्ति च तेषां मोक्षोऽतः सूक्ष्मसत्त्ववन्त एव त इत्यर्थः। सात्त्विकः सूक्ष्मसत्त्ववान्।ससूक्ष्मसत्त्वसंयुक्तः संयुक्तस्त्रिभिरक्षरैः। पुरुषः पुरुषं गच्छेन्निष्क्रियः पञ्चविंशकः।। इति सूक्ष्मसत्त्वप्रकरणात्। मोक्षार्थनिश्चितः,मोक्षलक्षणे पुरुषार्थे निश्चितः।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/jaya/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"4b9d57a77a863342ba6b334a02e39766bebeb5e240fb0db03a19358ebedf6743","corpusVersion":"gita-commentaries-0.2.0"},{"id":"madhusudana-sarasvati-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"madhusudana-sarasvati","author":"Madhusūdana Sarasvatī","editionId":"madhusudana-sarasvati-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।।स्थितप्रज्ञस्य का भाषा इत्यादिना पृष्टमपिप्रजहाति यदा कामान् इत्यादिना दत्तोत्तरमपि पुनः प्रकारान्तरेण बुभुत्समानः पृच्छतीत्यवधाय प्रकारान्तरेण तस्य लक्षणादिकं पञ्चभिः श्लोकैः श्रीभगवानुवाच -- यस्तावत्कैर्लिङ्गैर्युक्तो गुणातीतो भवतीति प्रश्नस्तस्योत्तरं श्रृणु -- प्रकाशं च सत्त्वकार्यं? प्रवृत्तिं च रजःकार्यं? मोहं च तमःकार्यम्। उपलक्षणमेतत्। सर्वाण्यपि गुणकार्याणि यथायथं संप्रवृत्तानि स्वसामग्रीवशादुद्भूतानि सन्ति दुःखरूपाण्यपि दुःखबुद्ध्या यो न द्वेष्टि? तथा विनाशसामग्रीवशान्निवृत्तानि तानि सुखरूपाण्यपि सन्ति सुखबुद्ध्या न काङ्क्षति न कामयते स्वप्नवन्मिथ्यात्वनिश्चयात्? एतादृशद्वेषरागशून्यो यः स गुणातीत उच्यत इति चतुर्थश्लोकगतेनान्वयः। इदं च स्वात्मप्रत्यक्षं लक्षणं स्वार्थमेव न परमार्थम्। नहि स्वाश्रितौ द्वेषतदभावौ रागतदभावौ च परः प्रत्येतुमर्हति।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/ms/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"a098bbeb4e8a985269df15cae537cb9fb1357cc47f7299780f6cdd6a5a37bff1","corpusVersion":"gita-commentaries-0.2.0"},{"id":"madhvacharya-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"madhvacharya","author":"Madhvācārya","editionId":"madhvacharya-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।।प्रायो न द्वेष्टि न काङ्क्षति। तथा हि सामवेदे भाल्लवेयशाखायाम् -- रजस्तमस्सत्त्वगुणान्प्रवृत्तान्प्रायो न च द्वेष्टि न चापि काङ्क्षति। तथापि सूक्ष्मं सत्त्वगुणं च काङ्क्षेद्यदि प्रविष्टं सुतमश्च जह्यात् इति।न हि देवा ऋषयश्च सत्त्वस्था नृपसत्तम। हीनाः सत्वेन सूक्ष्मेण ततो वैकारिका मताः। कथं वैकारिको गच्छेत्पुरुषः पुरुषोत्तमम् इति मोक्षधर्मे।सात्त्विकः पुरुषव्याघ्र भवेन्मोक्षार्थनिश्चितः इति च।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/madhav/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"1da68098a1f4b2fbb5e54780ccaeacb43fa08cdef474b12ce9bffc99ff5c5bb7","corpusVersion":"gita-commentaries-0.2.0"},{"id":"nilakantha-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"nilakantha","author":"Nīlakaṇṭha","editionId":"nilakantha-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।।तत्राद्यस्योत्तरमाह -- प्रकाशमिति। प्रकाशप्रवृत्तिमोहाः सत्त्वरजस्तमसां कार्याणि। व्युत्थानावस्थायां तानि सम्यक् प्रवृत्तानि। सामान्ये नपुंसकम्। तान्संप्रवृत्तान्न द्वेष्टि। नापि समाध्यवस्थायां तानि निवृत्तानि सन्ति काङ्क्षति। सोऽयं नित्यसमाधिस्थो ब्रह्मविद्वरिष्ठः यं प्रकृत्य श्रीभागवते स्मर्यतेदेहं च नश्वरमवस्थितमुत्थितं वा सिद्धो न पश्यति इति। अत्र वासिष्ठे सप्तयोगभूमय उक्ताःज्ञानभूमिः शुभेच्छाख्या प्रथमा समुदाहृता। विचारणा द्वितीया तु तृतीया तनुमानसा। सत्त्वापत्तिश्चतुर्थी स्यात्ततोऽसंसक्तिनामिका। पदार्थाभावनी षष्ठी सप्तमी तुर्यगा स्मृता इति। तत्र यथोक्ता साधनसंपत् मुमुक्षान्ता प्रथमा। श्रवणमननाख्यविचारात्मिका द्वितीया। निदिध्यासनरूपा तृतीया। एताः साधनभूमयः। सत्त्वापत्तिर्ब्रह्मसाक्षात्काररूपा चतुर्थी फलभूता। यस्यां योगी कृतार्थोऽपि जीवन्मुक्तिसुखं पुष्कलं नानुभवति। परास्तिस्रो जीवन्मुक्तेरवान्तरभेदाः। तत्रापि पञ्चम्यां भूमौ स्वयं स्थितः स्वयमेव व्युत्तिष्ठति। षष्ठयां परप्रयत्नेन सप्तम्यां तु न स्वतः परतो वा व्युत्तिष्ठति। सोऽयं नित्यसमाधिस्थः प्रकाशमित्यनेन श्लोकेनोक्तः।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/neel/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"ed1ca73f0d97547ce724dcf37f6d0ff14a459842d281186b132f4cc37a9b6f05","corpusVersion":"gita-commentaries-0.2.0"},{"id":"purushottama-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"purushottama","author":"Puruṣottamajī","editionId":"purushottama-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।।अत्रोत्तरं मद्गुणैरेव सर्वं भवतीति ज्ञापनाय गुणसङ्ख्याकैः श्लोकैराह भगवान् -- प्रकाशं चेति। प्रकाशं सर्वद्वारेष्वलौकिकानुभवसिद्ध्यर्थं मदीयालौकिकमत्स्वरूपात्मकसत्त्वोपस्थापितालौकिकानुकरणात्मकलौकिकरूपम्। इदमेव चकारेण व्यञ्जितम्। च पुनः तथैव प्रवृत्तिं? चस्त्वर्थे। तथाच महदनुभवरससिद्ध्यर्थं विप्रयोगलयात्मकरूपं मोहमेव केवलं मोहं वा? एतादृक्श्रवणेऽपि भयाभावाय हे पाण्डव न द्वेष्टि मदिच्छागतानलौकिकान् लौकिकसरूपान्। किञ्चैवं सात्त्विकादित्रयाण्येव कार्याणि प्रवृत्तानि मदिच्छया प्राप्नोति। अतएव स्वतः प्रवृत्तिरुक्ता। स्वेच्छात्वज्ञापनाय लौकिकत्वेन प्रतिबन्धकतया न द्वेष्टि तत्त्यागाय यत्नं न करोति। तथैव मदिच्छाभावे निवृत्तानि न काङ्क्षति स गुणातीत उच्यते इति चतुर्थश्लोकेनाऽन्वयः।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/puru/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"03a9419bba5865caae02ecadb299b1a101e0b5793798779f72296b456de0bf13","corpusVersion":"gita-commentaries-0.2.0"},{"id":"ramanuja-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"ramanuja","author":"Rāmānuja","editionId":"ramanuja-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।।श्रीभगवानुवाच -- आत्मव्यतिरिक्तेषु वस्तुषु अनिष्टेषु संप्रवृत्तानि सत्त्वरजस्तमसां कार्याणि प्रकाशप्रवृत्तिमोहाख्यानि यो न द्वेष्टि? तथा आत्मव्यतिरिक्तेषु इष्टेषु वस्तुषु तानि एव निवृत्तानि न काङ्क्षति।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/raman/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"955914c2e7b5c80d1a6847893ea092dcb33f2b5fe45bd8e9b92c1f88c15268f3","corpusVersion":"gita-commentaries-0.2.0"},{"id":"ramanuja-et:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"ramanuja","author":"Rāmānuja","editionId":"ramanuja-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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.","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/raman/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"16b35fcfeca0d47791658e928a4f37aa48ae057125ecee953a41cbc8d5b51621","corpusVersion":"gita-commentaries-0.2.0"},{"id":"purohit-swami-et:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"purohit-swami","author":"Shri Purohit Swami","editionId":"purohit-swami-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"14.22 Lord Shri Krishna replied: O Prince! He who shuns not the Quality which is present, and longs not for that which is absent;","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/purohit/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"a632c20bedaf19e84dbbdc634c00585c50e922816a35219022f434884058f9b2","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-adidevananda-et:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"swami-adidevananda","author":"Swami Adidevananda","editionId":"swami-adidevananda-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"14.22 The Lord said He hates not illumination, nor activity nor even delusion, O Arjuna, while these prevail, nor longs for them when they cease.","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/adi/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"be8689c86c0d49b92e86ccff2b285c2b15a35db8b572c430572f87790c0ce395","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-chinmayananda-hc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"swami-chinmayananda","author":"Swami Chinmayananda","editionId":"swami-chinmayananda-hc","fieldCode":"hc","language":"hi","script":"Deva","contentType":"commentary","content":"।।14.22।। जो उपाधियां या वस्तुएं तीन गुणों का कार्य हैं केवल उन पर ही त्रिगुणों का प्रभाव पड़ सकता है? उनसे परे आत्मतत्त्व पर नहीं। अत आत्मज्ञान होने के पश्चात् भी ये उपाधियां पूर्ववत् व्यवहार करती रहती हैं और उनपर गुणों का प्रभाव भी पड़ सकता है। परन्तु ज्ञानी पुरुष उनसे किसी प्रकार से तादात्म्य नहीं करता। समस्त परिस्थितियों में सदैव समत्व भाव में स्थित रहना अनुभवी पुरुष का प्रमुख लक्षण है और यही पूर्णत्व का सार है।प्रकाश? प्रवृत्ति और मोह ये क्रमश सत्त्व? रज और तमोगुण के कार्य हैं। यहाँ त्रिगुणों का निर्देश उनके कार्यों के द्वारा किया गया है। सामान्यत अज्ञानी मनुष्य के मन में जब रजोगुण के कार्य विक्षेप अथवा तमोगुण के कार्य निद्रा? प्रमाद आदि प्रभावशाली होते हैं? तब वह उनका द्वेष करता है और सत्त्वगुण के कार्य ज्ञान? सुख और शान्ति के होने पर वह उनसे प्रीति रखता है। सत्त्वगुण निवृत्त हो जाय तो वह उसकी इच्छा करके उसके लिये लालायित रहता है। इन सबका कारण त्रिगुणों के साथ अविद्यामूलक तादात्म्य है।ज्ञानी की स्थिति अज्ञानी से सर्वथा भिन्न होती है। वह जानता है कि त्रिगुणों का साक्षी आत्मा उन गुणों तथा उनके कार्यों से सदैव असंगअसंस्पृष्ट रहता है। अत वह रज और तम के प्रवृत्त होने पर न उनसे द्वेष रखता है और न सत्त्वगुण के प्रवृत्त होने की कामना। उसकी सुखशान्ति इन गुणों की प्रवृत्ति अथवा निवृत्ति पर निर्भर नहीं करती। किसी लखपति धनी व्यक्ति को संयोगवशात् पचीस पैसे मिलने या न मिलने से कोई अन्तर नहीं पड़ता। ऐसा हो सकता है कि कभी वह नीचे झुककर उस पैसे के सिक्के को उठा ले? किन्तु उसे वह? हर्षातिरेक नहीं होगा? जो एक दरिद्र व्यक्ति को समान परिस्थिति में होता होगा।इस प्रकार? समस्त उपाधियों के तादात्म्य को त्यागकर आत्मानुभूति में रमा पुरुष ही त्रिगुणातीत या मुक्त कहलाता है। संसार के दुख उसे कदापि विचलित नहीं कर सकते।अब? उस ज्ञानी पुरुष के आचरण का वर्णन करते हैं","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/chinmay/hc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"2c2aab012c3fa22696e0d298e256d946531304e3c3fda66c9c88cb1f9080661e","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-gambirananda-et:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"swami-gambirananda","author":"Swami Gambirananda","editionId":"swami-gambirananda-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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.","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/gambir/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"954bd4eba3869b312db755c9c8b0b991b3005c91557e7d7c309a5a43bf50edf7","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-ramsukhdas-hc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"swami-ramsukhdas","author":"Swami Ramsukhdas","editionId":"swami-ramsukhdas-hc","fieldCode":"hc","language":"hi","script":"Deva","contentType":"commentary","content":"।।14.22।। व्याख्या -- प्रकाशं च -- इन्द्रियों और अन्तःकरणकी स्वच्छता? निर्मलताका नाम प्रकाश है। तात्पर्य है कि जिससे इन्द्रियोंके द्वारा शब्दादि पाँचों विषयोंका स्पष्टतया ज्ञान होता है? मनसे मनन होता है और बुद्धिसे निर्णय होता है? उसका नाम प्रकाश है।भगवान्ने पहले (14। 11 में ) सत्त्वगुणकी दो वृत्तियाँ बतायी थीं -- प्रकाश और ज्ञान। उनमेंसे यहाँ केवल प्रकाशवृत्ति लेनेका तात्पर्य है कि सत्त्वगुणमें प्रकाशवृत्ति ही मुख्य है क्योंकि जबतक इन्द्रियाँ और अन्तःकरणमें प्रकाश नहीं आता? स्वच्छतानिर्मलता नहीं आती? तबतक ज्ञान (विवेक) जाग्रत् नहीं होता। प्रकाशके आनेपर ही ज्ञान जाग्रत् होता है। अतः यहाँ ज्ञानवृत्तिको प्रकाशके ही अन्तर्गत ले लेना चाहिये।प्रवृत्तिं च -- जबतक गुणोंके साथ सम्बन्ध रहता है? तबतक रजोगुणकी लोभ? प्रवृत्ति? रागपूर्वक कर्मोंका आरम्भ? अशान्ति और स्पृहा -- ये वृत्तियाँ पैदा होती रहती हैं। परन्तु जब मनुष्य गुणातीत हो जाता है? तब रजोगुणके साथ तादात्म्य रखनेवाली वृत्तियाँ तो पैदा हो ही नहीं सकतीं? पर आसक्ति? कामनासे रहित प्रवृत्ति (क्रियाशीलता) रहती है। यह प्रवृत्ति दोषी नहीं है। गुणातीत मनुष्यके द्वारा भी क्रियाएँ होती हैं। इसलिये भगवान्ने यहाँ केवल प्रवृत्ति को ही लिया है।रजोगुणके दो रूप हैं -- राग और क्रिया। इनमेंसे राग तो दुःखोंका कारण है। यह राग गुणातीतमें नहीं रहता। परन्तु जबतक गुणातीत मनुष्यका दीखनेवाला शरीर रहता है? तबतक उसके द्वारा निष्कामभावपूर्वक स्वतः क्रियाएँ होती रहती हैं। इसी क्रियाशीलताको भगवान्ने यहाँ प्रवृत्ति नामसे कहा है।मोहमेव च पाण्डव -- मोह दो प्रकारका है -- (1) नित्यअनित्य? सत्असत्? कर्तव्यअकर्तव्यका विवेक न होना और (2) व्यवहारमें भूल होना। गुणातीत महापुरुषमें पहले प्रकारका मोह (सत्असत् आदिका विवेक न होना) तो होता ही नहीं (गीता 4। 35)। परन्तु व्यवहारमें भूल होना अर्थात् किसीके कहनेसे किसी निर्दोष व्यक्तिको दोषी मान लेना और दोषी व्यक्तिको निर्दोष मान लेना आदि तथा रस्सीमें साँप दीख जाना? मृगतृष्णामें जल दीख जाना? सीपी और अभ्रकमें चाँदीका भ्रम हो जाना आदि मोह तो गुणातीत मनुष्यमें भी होता है।न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति -- सत्त्वगुणका कार्य प्रकाश? रजोगुणका कार्य प्रवृत्ति और तमोगुणका कार्य मोह -- इन तीनोंके अच्छी तरह प्रवृत्त होनेपर भी गुणातीत महापुरुष इनसे द्वेष नहीं करता और इनके निवृत्त होनेपर भी इनकी इच्छा नहीं करता। तात्पर्य है कि ऐसी वृत्तियाँ क्यों उत्पन्न हो रही हैं? इनमेंसे कोईसी भी वृत्ति न रहे -- ऐसा द्वेष नहीं करता और ये वृत्तियाँ पुनः आ जायँ ये वृत्तियाँ बनी रहें -- ऐसा राग नहीं करता। गुणातीत होनेके कारण गुणोंकी वृत्तियोंके आनेजानेसे उसमें कुछ भी फरक नहीं पड़ता। वह इन वृत्तियोंसे स्वाभाविक ही निर्लिप्त रहता है।विशेष बातएक तो वृत्तियोंका होना होता है और एक वृत्तियोंको करना (उनमें सम्बन्ध जोड़ना अर्थात् रागद्वेष करना) होता है। होने और करनेमें बड़ा अन्तर है। होना समष्टिगत होता है और करना व्यक्तिगत होता है। संसारमें जो होता है? उसकी जिम्मेवारी हमारेपर नहीं होती। जो हम करते हैं? उसीकी जिम्मेवारी हमारेपर होती है।जिस समष्टि शक्तिसे संसारमात्रका संचालन होता है? उसी शक्तिसे हमारे शरीर? इन्द्रियाँ? मन? बुद्धि(जो कि संसारके ही अंश हैं) का भी संचालन होता है। जब संसारमें होनेवाली क्रियाओंके गुणदोष हमें नहीं लगते? तब शरीरादिमें होनेवाली क्रियाओंके गुणदोष हमें लग ही कैसे सकते हैं परन्तु जब स्वतः होनेवाली क्रियाओंमेंसे कुछ क्रियाओँके साथ मनुष्य रागद्वेषपूर्वक अपना सम्बन्ध जोड़ लेता है अर्थात् उनका कर्ता बन जाता है? तब उनका फल उसको ही भोगना पड़ता है। इसलिये अन्तःकरणमें सत्त्व? रज और तम -- इन तीनों गुणोंसे होनेवाली अच्छीबुरी वृत्तियोंसे साधकको रागद्वेष नहीं करना चाहिये अर्थात् उनसे अपना सम्बन्ध नहीं जोड़ना चाहिये।वृत्तियाँ एक समान किसीकी भी नहीं रहतीं। तीनों गुणोंकी वृत्तियाँ तो गुणातीत महापुरुषके अन्तःकरणमें भी होती हैं? पर उसका उन वृत्तियोंसे रागद्वेष नहीं होता। वृत्तियाँ आपसेआप आती और चली जाती हैं। गुणातीत महापुरुषकी दृष्टि उधर जाती ही नहीं क्योंकि उसकी दृष्टिमें एक परमात्मतत्त्वके सिवाय और कुछ रहता ही नहीं।देखना और दीखना -- दोनोंमें बड़ा फरक है। देखना करने के अन्तर्गत होता है और दीखना होने के अन्तर्गत होता है। दोष देखनेमें होता है? दीखनेमें नहीं। अतः साधकको यदि अन्तःकरणमें खराबसेखराब वृत्ति भी दीख जाय? तो भी उसको घबराना नहीं चाहिये। अपनेआप दीखनेवाली (होनेवाली) वृत्तियोंसे रागद्वेष करना अर्थात् उनके अनुसार अपनी स्थिति मानना ही उनको देखना है। साधकसे भूल यही होती है कि वह दीखनेवाली वस्तुको देखने लग जाता है और फँस जाता है। भगवान् राम कहते हैं -- सुनहु तात माया कृत गुन अरु दोष अनेक। गुन यह उभय न देखिअहिं देखिअ सो अबिबेक।। (मानस 7। 41)साधकको गहराईसे विचार करना चाहिये कि वृत्तियाँ तो उत्पन्न और नष्ट होती रहती हैं? पर स्वयं (अपना स्वरूप) सदा ज्योंकात्यों रहता है। वृत्तियोंमें होनेवाले परिवर्तनको देखनेवाला स्वरूप परिवर्तनरहित है। कारण कि परिवर्तनशीलको परिवर्तनशील नहीं देख सकता? प्रत्युत परिवर्तनरहित ही परिवर्तनशीलको देख सकता है। इससे सिद्ध होता है कि स्वरूप वृत्तियोंसे अलग है। परिवर्तनशील गुणोंके साथ अपना सम्बन्ध मान लेनेसे ही गुणोंमें होनेवाली वृत्तियाँ अपनेमें प्रतीत होती हैं। अतः साधकको आनेजाने वाली वृत्तियोंके साथ मिलकर अपने वास्तविक स्वरूपसे विचलित नहीं होना चाहिये। चाहे जैसे वृत्तियाँ आयें? उनसे राजीनाराज नहीं होना चाहिये उनके साथ अपनी एकता नहीं माननी चाहिये। सदा एकरस रहनेवाले गुणोंसे सर्वथा निर्लिप्त? निर्विकार एवं अविनाशी अपने स्वरूपको न देखकर परिवर्तनशील? विकारी एवं विनाशी वृत्तियोंको देखना साधकके लिये महान् बाधक है।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/rams/hc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"3baaeef894801bd5d287f7a103c273930e8f51d764dc8395f3c5bdc124fc64da","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-ramsukhdas-ht:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"swami-ramsukhdas","author":"Swami Ramsukhdas","editionId":"swami-ramsukhdas-ht","fieldCode":"ht","language":"hi","script":"Deva","contentType":"translation","content":"।।14.22।।श्रीभगवान् बोले -- हे पाण्डव ! प्रकाश, प्रवृत्ति तथा मोह -- ये सभी अच्छी तरहसे प्रवृत्त हो जायँ तो भी गुणातीत मनुष्य इनसे द्वेष नहीं करता, और ये सभी निवृत्त हो जायँ तो इनकी इच्छा नहीं करता।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/rams/ht","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"ce80a0e45c3115236ab7ebe20d261ca519e199c235c6fd31d61111c8249920a2","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-sivananda-ec:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"swami-sivananda","author":"Swami Sivananda","editionId":"swami-sivananda-ec","fieldCode":"ec","language":"en","script":"Latn","contentType":"commentary","content":"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","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/siva/ec","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"a40bf1048e31a50b877871806ddcbe6948b4e70426eba05894dafad3d002125c","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-sivananda-et:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"swami-sivananda","author":"Swami Sivananda","editionId":"swami-sivananda-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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.","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/siva/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"bc0aa7b3457672871515e34c74878fc934c2fc2a233e6dda1c77012964336930","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-tejomayananda-ht:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"swami-tejomayananda","author":"Swami Tejomayananda","editionId":"swami-tejomayananda-ht","fieldCode":"ht","language":"hi","script":"Deva","contentType":"translation","content":"।।14.22।। श्रीभगवान् ने कहा -- हे पाण्डव ! (ज्ञानी पुरुष) प्रकाश, प्रवृत्ति और मोह के प्रवृत्त होने पर भी उनका द्वेष नहीं करता तथा निवृत्त होने पर उनकी आकांक्षा नहीं करता है।।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/tej/ht","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"0342fe6d3416d1ed1092586535e3b0e7133575c473139376a17d40f030b73bdb","corpusVersion":"gita-commentaries-0.2.0"},{"id":"vallabhacharya-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"vallabhacharya","author":"Vallabhācārya","editionId":"vallabhacharya-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।।तदा श्रीभगवांस्तत्स्वरूपमाचारं गुणातीततां च लक्षयन्नाह चतुर्भिः -- प्रकाशं चेत्यादिभिः। प्रकाशः सात्त्विकः? प्रवृत्ती राजसी? मोहस्तामस इत्येतानि त्रिगुणकार्याणि अनात्मसु प्रवृत्तानि न द्वेष्टि? यदि निवृत्तानि च तथापि न काङ्क्षति? अथवा प्रकाशं कर्माणि च निवृत्तानि न काङ्क्षति? कर्मप्रवृत्तिं मोहं च न द्वेष्टि? प्रवृत्तानि च कर्माण्यपीति।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/vallabh/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"3cb4cf83729443fcb97c1583d09814687c4748b395e1a12142c6f0f392ef8bc1","corpusVersion":"gita-commentaries-0.2.0"},{"id":"vedanta-desika-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"vedanta-desika","author":"Vedānta Deśika Veṅkaṭanātha","editionId":"vedanta-desika-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।।आत्मव्यतिरिक्तेष्वित्यादि -- अयमभिप्रायः -- आत्मव्यतिरिक्तानि वस्तूनि द्विविधानि इष्टान्यनिष्टानि च तत्रानिष्टतत्साधनेषु सम्प्रयुक्तेषु द्वेषः इष्टतत्साधनेषु च निवृत्तेषु काङ्क्षेति लोकसिद्धम् तत्रानिष्टेषु साध्येषु साधनतया सम्प्रवृत्तानि गुणकार्याणि यो न द्वेष्टि इष्टेषु च साध्येषु साधनतया स्थित्वा विनिवृत्तानि पुनर्न काङ्क्षति। प्रकाशस्यानिष्टसाधनत्वं भयादिहेतुषु व्यक्तम् इष्टसाधनत्वमनुकूलविषयेषु प्रवृत्तेरपथ्यभेषजादिषु मोहस्यानुकूलेषु प्रतिकूलबुद्धौ प्रतिकूलेषु वानुकूलबुद्धौ -- इति। द्वेषकाङ्क्षयोः प्रतिषेधार्थप्रसङ्गसिद्ध्यर्थमिष्टानिष्टोक्तिः।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/venkat/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"d8c8d83b7d10f470170470040794bd6aae1dc171fa947920bfaf1994e73c9be0","corpusVersion":"gita-commentaries-0.2.0"},{"id":"anandagiri-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"anandagiri","author":"Ānandagiri","editionId":"anandagiri-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।।प्रश्नस्वरूपमनूद्य तदुत्तरं दर्शयति -- गुणातीतस्येति। पृष्टो भगवानिति संबन्धः। किंवृत्तस्य त्रिधा प्रयोगदर्शनात्प्रश्नद्वयार्थमित्युपलक्षणं प्रश्नत्रयार्थमिति द्रष्टव्यम्। उत्तरमवतार्यानन्तरश्लोकतात्पर्यमाह -- यत्तावदिति। तानि सम्यग्दर्शी न द्वेष्टीत्युक्तमेव स्पष्टयितुं निषेध्यमसम्यग्दर्शिनो द्वेषं तेषु प्रकटयति -- ममेत्यादिना। सम्यग्दर्शिनः संप्रवृत्तेषु प्रकाशादिषु द्वेषाभावमुपसंहरति -- तदेवमिति। न निवृत्तानीत्यादि व्याचष्टे -- यथाचेति। तेषामनात्मीयत्वं सम्यक्पश्यन्नात्मानुकूलप्रतिकूलतारोपणेन नोद्विजते तेभ्यश्च न स्पृहयतीत्यर्थः। स्वानुभवसिद्धं गुणातीतस्य लक्षणमुक्तमित्याह -- एतन्नेति। परप्रत्यक्षत्वाभावं प्रपञ्चयति -- नहीति। आश्रयो विषयः।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/anand/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"6baa774a6fd87e9b475bb5105b8515c8339f28f832a3afd73bcc9684aa067067","corpusVersion":"gita-commentaries-0.2.0"},{"id":"shankaracharya-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"shankaracharya","author":"Śaṅkarācārya","editionId":"shankaracharya-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।। --,प्रकाशं च सत्त्वकार्यं प्रवृत्तिं च रजःकार्यं मोहमेव च तमःकार्यम् इत्येतानि न द्वेष्टि संप्रवृत्तानि सम्यग्विषयभावेन उद्भूतानि -- मम तामसः प्रत्ययो जातः? तेन अहं मूढः तथा राजसी प्रवृत्तिः मम उत्पन्ना दुःखात्मिका? तेन अहं रजसा प्रवर्तितः प्रचलितः स्वरूपात् कष्टं मम वर्तते यः अयं मत्स्वरूपावस्थानात् भ्रंशः तथा सात्त्विको गुणः प्रकाशात्मा मां विवेकित्वम् आपादयन् सुखे च सञ्जयन् बध्नाति इति तानि द्वेष्टि असम्यग्दर्शित्वेन। तत् एवं गुणातीतो न द्वेष्टि संप्रवृत्तानि। यथा च सात्त्विकादिपुरुषः सत्त्वादिकार्याणि आत्मानं प्रति प्रकाश्य निवृत्तानि काङ्क्षति? न तथा गुणातीतो निवृत्तानि काङ्क्षति इत्यर्थः। एतत् न परप्रत्यक्षं लिङ्गम्। किं तर्हि स्वात्मप्रत्यक्षत्वात् आत्मार्थमेव एतत् लक्षणम्। न हि स्वात्मविषयं द्वेषमाकाङ्क्षां वा परः पश्यति।।अथ इदानीम् गुणातीतः किमाचारः इति प्रश्नस्य प्रतिवचनम् आह --,","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/sankar/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"e407dae1cb92e49abdbfd373fa1c04313bc995eec780019900394f19dc84ea4b","corpusVersion":"gita-commentaries-0.2.0"},{"id":"shankaracharya-et:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"shankaracharya","author":"Śaṅkarācārya","editionId":"shankaracharya-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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)-.\n'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.\nUnlike 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.\nThis 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.\nNow, then, the Lord gives the reply to the estion, 'What is the behaviour of one who has gone beyond the alities?':","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/sankar/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"0d79b36c93af07c5df67548704045b0c769deee90296b4ffc8b45627d7049548","corpusVersion":"gita-commentaries-0.2.0"},{"id":"shankaracharya-ht:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"shankaracharya","author":"Śaṅkarācārya","editionId":"shankaracharya-ht","fieldCode":"ht","language":"hi","script":"Deva","contentType":"translation","content":"।।14.22।।इस ( उपर्युक्त ) श्लोकमें अर्जुनने गुणातीतके लक्षण और गुणातीत होनेका उपाय पूछा है? उन दोनों प्रश्नोंका उत्तर देनेके लिये श्रीभगवान् बोले कि पहले गुणातीत पुरुष किनकिन लक्षणोंसे युक्त होता है उसे सुन --, सत्त्वगुणका कार्य प्रकाश? रजोगुणका कार्य प्रवृत्ति और तमोगुणका कार्य मोह? ये जब प्राप्त होते हैं अर्थात् भली प्रकार विषयभावसे उपलब्ध होते है? तब वह इनसे द्वेष नहीं किया करता। अभिप्राय यह कि मुझमें तामसभाव उत्पन्न हो गया? उससे मैं मोहित हो गया और दुःखरूप राजसी प्रवृत्ति मुझमें उत्पन्न हुई? उस राजसभावने मुझे प्रवृत्त कर दिया? इसने मुझे स्वरूपसे विचलित कर दिया? यह जो अपनी स्वरूपस्थितिसे विचलित होना है? वह मेरे लिये बड़ा भारी दुःख है तथा प्रकाशमय सात्त्विक गुण? मुझे विवेकित्व प्रदान करके और सुखमें नियुक्त करके बाँधता है? इस प्रकार साधारण मनुष्य अयथार्थदर्शी होनेके कारण उन गुणोंसे द्वेष किया करते हैं? परंतु गुणातीत पुरुष उनकी प्राप्ति होनेपर उनसे द्वेष नहीं करता। तथा जैसे सात्त्विक? राजस और तामस पुरुष? जब सात्त्विक आदि भाव अपना स्वरूप प्रत्यक्ष कराकर निवृत्त हो जाते हैं? तब ( पुनः ) उनको चाहते हैं। वैसे गुणातीत उन निवृत्त हुए गुणोंके कार्योंको नहीं चाहता यह अभिप्राय है। ( परंतु ये 2()৷৷) 2सब लक्षण दूसरोंको प्रत्यक्ष होनेवाले नहीं हैं। तो कैसे हैं अपने आपको ही प्रत्यक्ष होनेके कारण ये स्वसंवेद्य ही हैं क्योंकि अपने आपमें होनेवाले द्वेष या आकाङ्क्षाको दूसरा नहीं देख सकता।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/sankar/ht","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"b3b0f9e0fc704a785729a894f9e96b7ff8f065f6803c8d531a1eb1f8ef661e0c","corpusVersion":"gita-commentaries-0.2.0"},{"id":"sridhara-svamin-sc:source:14.22","canonicalRef":"gita.14.22","chapter":14,"verse":22,"authorId":"sridhara-svamin","author":"Śrīdhara Svāmin","editionId":"sridhara-svamin-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।14.22।। स्थितप्रज्ञस्य का भाषा इत्यादिना द्वितीयाध्याये पृष्टमपि दत्तोत्तरमपि पुनर्विशेषबुभुत्सया पृच्छतीति ज्ञात्वा प्रकारान्तरेण तस्य लक्षणादिकं श्रीभगवानुवाच -- प्रकाशं चेत्यादिषड्भिः। तत्रैकेन लक्षणमाह।।प्रकाशं चेति। प्रकाशं चसर्वद्वारेषु देहेऽस्मिन् इति पूर्वोक्तं सत्त्वकार्यं? प्रवृत्तिं च रजःकार्यम्? मोहं च तमसः कार्यम्। उपलक्षणमेतत्सत्त्वादीनाम्। सर्वाण्यपि कार्याणि यथायथं संप्रवृत्तानि स्वतःप्राप्तानि सन्ति दुःखबुद्ध्या यो न द्वेष्टि? निवृत्तानि च सन्ति सुखबुद्ध्या न काङ्क्षति? गुणातीतः स उच्यत इति चतुर्थेनान्वयः।","sourceLocator":"bhagavadgita_chapter_14_slok_22.json#/srid/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"bf8473ae4338a401868407372694cd9cd523393ef504956f0f3a5e721daf5747","corpusVersion":"gita-commentaries-0.2.0"}]},"meta":{"commentaryCount":29}}