मातापित्रोस्तथा सैव बन्धुवर्गस्य प्रीतिदा । दुःखं मोहं सपत्नीषु जनयत्यपि सैव हि
She alone brings joy to her mother, father, and family circle; yet she also causes sorrow and delusion among co-wives.
एवं सत्त्वेन तेनैव स्त्रीत्वमापादितेन च । रजसस्तमसश्चैव जनिता वृत्तिरन्यथा
Thus, by that very essence and by the attainment of womanhood, a different disposition arises, generated from rajas and tamas.
रजसा स्त्रीकृतेनैव तमसा च तथा पुनः । अन्योन्यस्य समायोगादन्यथा प्रतिभाति वै
Indeed, through rajas manifesting as woman and likewise through tamas, when these two combine, a different nature appears.
अवस्थानात्स्वभावेषु न वै जात्यन्तराणि च । लक्ष्यते विपरीतानि योगान्नारद कुत्रचित्
Due to the states of their own natures, Narada, there are no other castes observed; only through contrary combinations do differences sometimes appear.
यथा रूपवती नारी यौवनेन विभूषिता । लज्जामाधुर्ययुक्ता च तथा विनयसंयुता
Just as a woman endowed with beauty, adorned with youth, possessing modesty and sweetness, and joined with humility—
कामशास्त्रविधिज्ञा च धर्मशास्त्रेऽपि सम्मता । भर्तुःप्रीतिकरी भूत्वा सपत्नीनां च दुःखदा
—who knows the arts of love and is approved in the scriptures of righteousness, brings delight to her husband and causes sorrow to her co-wives—
मोहदुःखस्वभावस्था सत्त्वस्थेत्युच्यते जनैः । तथा सत्त्वं विकुर्वाणमन्यभावं विभाति वै
One whose nature is rooted in delusion and sorrow is said by people to be situated in sattva; yet when sattva is transformed, it appears as something else.
चोरैरुपद्रुतानां हि साधूनां सुखदा भवेत् । दुःखा मूढा च दस्यूनां सैव सेना तथागुणा
To the virtuous afflicted by thieves, that same army brings happiness; but to the wicked and the robbers, it brings misery and confusion, being of such a nature.
विपरीतप्रतीतिं वै वर्जयन्ति स्वभावतः । यथा च दुर्दिनं जातं महामेघघनावृतम्
By their very nature, they avoid contrary perceptions, just as when a bad day arises, covered by dense, great clouds.
विद्युत्स्तनितसंयुक्तं तिमिरेणावगुण्ठितम् । सिंचद्भूमिं प्रवर्षद्वै तमोरूपमुदाहृतम्
Accompanied by lightning and thunder, veiled in darkness, and pouring rain upon the earth—this is said to be the form of tamas.
यदेतत्कर्षकाणां वै तदेवातीव दुर्दिनम् । बीजोपस्करयुक्तानां सुखदं प्रभवत्युत
What is a most inauspicious day for farmers becomes, indeed, a source of happiness for those equipped with seeds and implements.
अप्रच्छन्नगृहाणां च दुर्भगानां विशेषतः । तृणकाष्ठगृहीतानां दुःखदं गृहमेधिनाम्
Especially for those whose houses are not well-covered, for the unfortunate, and for those who dwell in huts of grass and wood, it brings sorrow to householders.
प्रोषितभर्तृकाणां वै मोहदं प्रवदन्त्यपि । स्वभावस्था गुणाः सर्वे विपरीता विभान्ति वै
It is said to bring delusion to women whose husbands are away; all qualities, when situated in their own nature, appear as their opposites.
लक्षणानि पुनस्तेषां शृणु पुत्र ब्रवीम्यहम् । लघुप्रकाशकं सत्त्वं निर्मलं विशदं सदा
Now hear, my son, the characteristics of these; I will tell you: sattva is always light, illuminating, pure, and clear.
यदाङ्गानि लघून्येव नेत्रादीनीन्द्रियाणि च । निर्मलं च तथा चेतो गृह्णाति विषयान्न तान्
When the limbs and the senses such as the eyes are light, and likewise the mind is pure and does not grasp the objects, then—
तदा सत्त्वं शरीरे वै मन्तव्यञ्च समुत्कटम् । जृम्भां स्तम्भं च तन्द्रां च चलञ्चैव रजः पुनः
—then, sattva should be understood as predominant in the body; but yawning, stiffness, drowsiness, and restlessness are again rajas.
यदा तदुत्कटं जातं देहे यस्य च कस्यचित् । कलिं मृगयते कर्तुं गन्तुं ग्रामान्तरं तथा
When that rajas becomes predominant in anyone's body, he seeks quarrels, desires to act, and wishes to go to another village.
चलचित्तस्य सोऽत्यर्थं विवादे चोद्यतस्तथा । गुरुमावरणं कामं तमो भवति तद्यदा
Such a restless-minded person is excessively eager for dispute; and when there is obstruction of the teacher, desire, then that is tamas.
तदाङ्गानि गुरूण्याशु प्रभवन्त्यावृतानि च । इन्द्रियाणि मनः शून्यं निद्रां नैवाभिवाञ्छति
Then, the limbs become heavy and powerless, the senses and mind are empty, and sleep is not desired.
गुणानां लक्षणान्येवं विज्ञेयानीह नारद । नारद उवाच विभिन्नलक्षणाः प्रोक्ताः पितामह गुणास्त्रयः
Thus, O Nārada, the characteristics of the guṇas are to be understood here. Nārada said: The three guṇas, O Grandsire, have been described as having distinct characteristics.
कथमेकत्र संस्थाने कार्यं कुर्वन्ति शाश्वतम् । परस्परं मिलित्वा हि विभिन्नाः शत्रवः किल
How do they, being established in one place, perform a continuous action? For, though distinct and mutually opposed, they act together like enemies united.
एकत्रस्थाः कथं कार्यं कुर्वन्तीति वदस्व मे । ब्रह्मोवाच शृणु पुत्र प्रवक्ष्यामि गुणास्ते दीपवृत्तयः
How do they, being together, accomplish an action? Please tell me. Brahmā said: Listen, my son, I will explain—the guṇas are like the elements of a lamp.
प्रदीपश्च यथा कार्यं प्रकरोत्यर्थदर्शनम् । वर्तिस्तैलं यथार्चिश्च विरुद्धाश्च परस्परम्
Just as a lamp performs its function of illumination, the wick, oil, and flame are mutually opposed to each other.
विरुद्धं हि तथा तैलमग्निना सह सङ्गतम् । तैलं वर्तिविरोध्येव पावकोऽपि परस्परम्
In the same way, oil, though opposed to fire, when joined with it, and the wick, though opposed to oil, and fire, are mutually opposed.
एकत्रस्थाः पदार्थानां प्रकुर्वन्ति प्रदर्शनम् । नारद उवाच एवं प्रकृतिजाः प्रोक्ता गुणाः सत्यवतीसुत
Yet, being together in one place, they reveal objects. Nārada said: Thus, O son of Satyavatī, the guṇas born of nature have been described.
विश्वस्य कारणं ते वै मया पूर्वं यथा श्रुतम् । व्यास उवाच इत्युक्तं नारदेनाथ मम सर्वं सविस्तरम्
They are indeed the cause of the universe, as I have previously heard. Vyāsa said: Thus everything was explained to me in detail by Nārada.
गुणानां लक्षणं सर्वं कार्यं चैव विभागशः । आराध्या परमा शक्तिर्यया सर्वमिदं ततम्
All the characteristics and actions of the guṇas, in their divisions, and the supreme power by which all this is pervaded, were described.
सगुणा निर्गुणा चैव कार्यभेदे सदैव हि । अकर्ता पुरुषः पूर्णो निरीहः परमोऽव्ययः
She is both with qualities and without qualities, always according to the difference of actions; the Puruṣa is non-agent, complete, indifferent, supreme, and imperishable.
करोत्येषा महामाया विश्वं सदसदात्मकम् । ब्रह्मा विष्णुस्तथा रुद्रःसूर्यश्चन्द्रः शचीपतिः
This great Māyā creates the universe, consisting of the existent and non-existent; Brahmā, Viṣṇu, Rudra, Sūrya, Candra, and the lord of Śacī.
अश्विनौ वसवस्त्वष्टा कुबेरो यादसां पतिः । वह्निर्वायुस्तथा पूषा सेनानीश्च विनायकः
The Aśvins, the Vasus, Tvaṣṭṛ, Kubera, the lord of the waters, Agni, Vāyu, Pūṣā, the commander of the army, and Vināyaka.