रजस्तमश्चाभिभूय सत्त्वं भवति भारत।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा।।14.10।।
।।14.10।।हे भरतवंशोद्भव अर्जुन रजोगुण और तमोगुणको दबाकर सत्त्वगुण? सत्त्वगुण और तमोगुणको दबाकर रजोगुण? वैसे ही सत्त्वगुण और रजोगुणको दबाकर तमोगुण बढ़ता है।
14.10 O scion of the Bharata dynasty, sattva bhavati, increases, comes into being; abhibhuya, by subduing both rajas and tamas. When sattva increases, then, coming to its own, it produces its own effects-knowledge, happiness, etc. Similarly, when the ality of rajas increases by overpowering both sattva and tamas, then it produces its own effects-activity and hankering. When the ality called tamas increases by similarly dominating over sattva and rajas, it then produces its own effects-obscuring of knowledge, etc. When any ality preponderates, then what is its indication? This is being answered:
14.9-10 Sattvam etc. Rajah etc. Dominates fully i.e. sets [to work]. The Sattva flourishes by overpowering the Rajas and the Tamas. But, the Rajas [flourishes by overpowering] both the Sattva and the Tamas; and the Tamas [does so by overpowering] both the Sattva and the Rajas. That has been stated : The Strands augment by overpowering each other.
14.10 Even though all the three Gunas of Sattva etc., are associated with the nature of the self conjoined with Prakrti in the form of body, yet owing to the dominance of previous Karmas and the differences in the food nourishing the body, Sattva etc., preponderate or are subdued by turn. Sometimes Sattva preponderates prevailing over Rajas and Tamas; sometimes Rajas preponderates prevailing over Tamas and Sattva, and sometimes Tamas preponderates prevailing over Rajas and Sattva. He teaches that this changing preponderance of the Gunas can be inferred from the knowledge of the effects produced by them.
Rajastamashchaabhibhooya sattwam bhavati bhaarata; Rajah sattwam tamashchaiva tamah sattwam rajastathaa.
rajaḥ—mode of passion; tamaḥ—mode of ignorance; cha—and; abhibhūya—prevails; sattvam—mode of goodness; bhavati—becomes; bhārata—Arjun, the son of Bharat; rajaḥ—mode of passion; sattvam—mode of goodness; tamaḥ—mode of ignorance; cha—and; eva—indeed; tamaḥ—mode of ignorance; sattvam—mode of goodness; rajaḥ—mode of passion; tathā—also
