The Full Knowledge of the Gunas

Verse 1 (devibhagavatam.3.9.1)

नारद उवाच । गुणानां लक्षणं तात भवता कथितं किल । न तृप्तोऽस्मि पिबन्मिष्टं त्वन्मुखात्प्रच्युतं रसम्

nārada uvāca guṇānāṁ lakṣaṇaṁ tāta bhavatā kathitaṁ kila na tṛpto'smi pibanmiṣṭaṁ tvanmukhātpracyutaṁ rasam

Narada said: "The characteristics of the qualities have indeed been told by you, O father; yet I am not satisfied, drinking the sweet nectar flowing from your mouth.

Verse 2 (devibhagavatam.3.9.2)

गुणानां तु परिज्ञानं यथावदनुवर्णय । येनाहं परमां शान्तिमधिगच्छामि चेतसि

guṇānāṁ tu parijñānaṁ yathāvadanuvarṇaya yenāhaṁ paramāṁ śāntimadhigacchāmi cetasi

"Describe now, in due order, the full understanding of the qualities, by which I may attain supreme peace of mind."

Verse 3 (devibhagavatam.3.9.3)

व्यास उवाच । इति पृष्टस्तु पुत्रेण नारदेन महात्मना । उवाच च जगत्कर्ता रजोगुणसमुद्भवः

vyāsa uvāca iti pṛṣṭastu putreṇa nāradena mahātmanā uvāca ca jagatkartā rajoguṇasamudbhavaḥ

Vyasa said: Thus questioned by his son, the great-souled Narada, the maker of the world, born of the quality of rajas, spoke.

Verse 4 (devibhagavatam.3.9.4)

ब्रह्मोवाच । शृणु नारद वक्ष्यामि गुणानां परिवर्णनम् । सम्यङ् नाहं विजानामि यथामति वदामि ते

brahmovāca śṛṇu nārada vakṣyāmi guṇānāṁ parivarṇanam samyaṅ nāhaṁ vijānāmi yathāmati vadāmi te

Brahma said: "Listen, O Narada, I shall tell you the complete description of the qualities; I do not know it perfectly, but I tell you according to my own understanding.

Verse 5 (devibhagavatam.3.9.5)

सत्त्वं तु केवलं नैव कुत्रापि परिलक्ष्यते । मिश्रीभावात्तु तेषां वै मिश्रत्वं प्रतिभाति वै

sattvaṁ tu kevalaṁ naiva kutrāpi parilakṣyate miśrībhāvāttu teṣāṁ vai miśratvaṁ pratibhāti vai

"Sattva alone is never observed anywhere by itself; because of their state of mixture, this very mixed quality appears in things.

Verse 6 (devibhagavatam.3.9.6)

यथा काचिद्वरा नारी सर्वभूषणभूषिता । हावभावयुता कामं भर्तुः प्रीतिकरी भवेत्

yathā kācidvarā nārī sarvabhūṣaṇabhūṣitā hāvabhāvayutā kāmaṁ bhartuḥ prītikarī bhavet

"For example, some excellent woman, adorned with every ornament, endowed with alluring gestures and expressions, becomes indeed a source of delight to her husband —

Verse 7 (devibhagavatam.3.9.7)

मातापित्रोस्तथा सैव बन्धुवर्गस्य प्रीतिदा । दुःखं मोहं सपत्नीषु जनयत्यपि सैव हि

mātāpitrostathā saiva bandhuvargasya prītidā duḥkhaṁ mohaṁ sapatnīṣu janayatyapi saiva hi

"— and that same woman is a source of delight to her parents and to her circle of relatives; yet that very same woman also produces sorrow and delusion in her co-wives.

Verse 8 (devibhagavatam.3.9.8)

एवं सत्त्वेन तेनैव स्त्रीत्वमापादितेन च । रजसस्तमसश्चैव जनिता वृत्तिरन्यथा

evaṁ sattvena tenaiva strītvamāpāditena ca rajasastamasaścaiva janitā vṛttiranyathā

"Thus, by that very sattva, having produced in her the state of being a woman, a different effect is generated by rajas and tamas as well.

Verse 9 (devibhagavatam.3.9.9)

रजसा स्त्रीकृतेनैव तमसा च तथा पुनः । अन्योन्यस्य समायोगादन्यथा प्रतिभाति वै

rajasā strīkṛtenaiva tamasā ca tathā punaḥ anyonyasya samāyogādanyathā pratibhāti vai

"Made a woman by rajas, and likewise again by tamas, through their mutual conjunction, it appears otherwise in different observers.

Verse 10 (devibhagavatam.3.9.10)

अवस्थानात्स्वभावेषु न वै जात्यन्तराणि च । लक्ष्यते विपरीतानि योगान्नारद कुत्रचित्

avasthānātsvabhāveṣu na vai jātyantarāṇi ca lakṣyate viparītāni yogānnārada kutracit

"It is due to the condition of the perceiver within their own natures — it is not that different species of quality are really seen contrarily anywhere, O Narada, through this union.

Verse 11 (devibhagavatam.3.9.11)

यथा रूपवती नारी यौवनेन विभूषिता । लज्जामाधुर्ययुक्ता च तथा विनयसंयुता

yathā rūpavatī nārī yauvanena vibhūṣitā lajjāmādhuryayuktā ca tathā vinayasaṁyutā

"For instance, a beautiful woman, adorned with youth, endowed with modesty and sweetness, and likewise joined with humility,

Verse 12 (devibhagavatam.3.9.12)

कामशास्त्रविधिज्ञा च धर्मशास्त्रेऽपि सम्मता । भर्तुःप्रीतिकरी भूत्वा सपत्नीनां च दुःखदा

kāmaśāstravidhijñā ca dharmaśāstre'pi sammatā bhartuḥprītikarī bhūtvā sapatnīnāṁ ca duḥkhadā

"— knowing the rules of the science of love, and also esteemed in the scriptures of dharma — becomes a source of delight to her husband, yet a source of sorrow to her co-wives.

Verse 13 (devibhagavatam.3.9.13)

मोहदुःखस्वभावस्था सत्त्वस्थेत्युच्यते जनैः । तथा सत्त्वं विकुर्वाणमन्यभावं विभाति वै

mohaduḥkhasvabhāvasthā sattvasthetyucyate janaiḥ tathā sattvaṁ vikurvāṇamanyabhāvaṁ vibhāti vai

"Established as she is, in her own nature, in delusion and sorrow for the co-wives, she is nonetheless called 'established in sattva' by people. Thus sattva, undergoing modification, appears indeed as a different state.

Verse 14 (devibhagavatam.3.9.14)

चोरैरुपद्रुतानां हि साधूनां सुखदा भवेत् । दुःखा मूढा च दस्यूनां सैव सेना तथागुणा

corairupadrutānāṁ hi sādhūnāṁ sukhadā bhavet duḥkhā mūḍhā ca dasyūnāṁ saiva senā tathāguṇā

"An army, harassing thieves, becomes a source of joy to the righteous who are troubled by robbers; yet that very same army is a cause of sorrow and confusion to the bandits — such too are the qualities.

Verse 15 (devibhagavatam.3.9.15)

विपरीतप्रतीतिं वै वर्जयन्ति स्वभावतः । यथा च दुर्दिनं जातं महामेघघनावृतम्

viparītapratītiṁ vai varjayanti svabhāvataḥ yathā ca durdinaṁ jātaṁ mahāmeghaghanāvṛtam

"By their own nature, they produce contrary perceptions in different beholders. It is just as when a stormy day arises, covered densely by great clouds,

Verse 16 (devibhagavatam.3.9.16)

विद्युत्स्तनितसंयुक्तं तिमिरेणावगुण्ठितम् । सिञ्चद्भूमिं प्रवर्षद्वै तमोरूपमुदाहृतम्

vidyutstanitasaṁyuktaṁ timireṇāvaguṇṭhitam siñcadbhūmiṁ pravarṣadvai tamorūpamudāhṛtam

"— joined with lightning and thunder, enveloped in darkness, watering the earth, raining heavily — such a day is spoken of as being of the nature of tamas, darkness.

Verse 17 (devibhagavatam.3.9.17)

यदेतत्कर्षकाणां वै तदेवातीव दुर्दिनम् । बीजोपस्करयुक्तानां सुखदं प्रभवत्युत

yadetatkarṣakāṇāṁ vai tadevātīva durdinam bījopaskarayuktānāṁ sukhadaṁ prabhavatyuta

"That very day which is, for the farmers, a most terrible day, is in fact a source of great joy for those farmers who are equipped with seed and the tools for sowing.

Verse 18 (devibhagavatam.3.9.18)

अप्रच्छन्नगृहाणां च दुर्भगानां विशेषतः । तृणकाष्ठगृहीतानां दुःखदं गृहमेधिनाम्

apracchannagṛhāṇāṁ ca durbhagānāṁ viśeṣataḥ tṛṇakāṣṭhagṛhītānāṁ duḥkhadaṁ gṛhamedhinām

"For those whose houses are not properly covered, for the unfortunate especially, and for householders whose homes are made only of grass and wood, it becomes a source of sorrow.

Verse 19 (devibhagavatam.3.9.19)

प्रोषितभर्तृकाणां वै मोहदं प्रवदन्त्यपि । स्वभावस्था गुणाः सर्वे विपरीता विभान्ति वै

proṣitabhartṛkāṇāṁ vai mohadaṁ pravadantyapi svabhāvasthā guṇāḥ sarve viparītā vibhānti vai

"For those women whose husbands are away on travel, it is said to bring about anguish as well. Thus all the qualities, remaining fixed in their own nature, appear contrarily to different beholders.

Verse 20 (devibhagavatam.3.9.20)

लक्षणानि पुनस्तेषां शृणु पुत्र ब्रवीम्यहम् । लघुप्रकाशकं सत्त्वं निर्मलं विशदं सदा

lakṣaṇāni punasteṣāṁ śṛṇu putra bravīmyaham laghuprakāśakaṁ sattvaṁ nirmalaṁ viśadaṁ sadā

"Now hear again their characteristics, my son, as I tell you: sattva is light and illuminating, ever stainless and clear.

Verse 21 (devibhagavatam.3.9.21)

यदाङ्गानि लघून्येव नेत्रादीनीन्द्रियाणि च । निर्मलं च तथा चेतो गृह्णाति विषयान्न तान्

yadāṅgāni laghūnyeva netrādīnīndriyāṇi ca nirmalaṁ ca tathā ceto gṛhṇāti viṣayānna tān

"When the limbs become light, and likewise the senses beginning with the eye, and the mind becomes clear, and it does not grasp at external objects —

Verse 22 (devibhagavatam.3.9.22)

तदा सत्त्वं शरीरे वै मन्तव्यञ्च समुत्कटम् । जृम्भां स्तम्भं च तन्द्रां च चलञ्चैव रजः पुनः

tadā sattvaṁ śarīre vai mantavyañca samutkaṭam jṛmbhāṁ stambhaṁ ca tandrāṁ ca calañcaiva rajaḥ punaḥ

"— then sattva is to be understood as intensely present in the body. Yawning, torpor, and drowsiness, and again restlessness — this is rajas.

Verse 23 (devibhagavatam.3.9.23)

यदा तदुत्कटं जातं देहे यस्य च कस्यचित् । कलिं मृगयते कर्तुं गन्तुं ग्रामान्तरं तथा

yadā tadutkaṭaṁ jātaṁ dehe yasya ca kasyacit kaliṁ mṛgayate kartuṁ gantuṁ grāmāntaraṁ tathā

"When this becomes intense in the body of anyone whatsoever, he seeks to create strife, or likewise to travel to another village;

Verse 24 (devibhagavatam.3.9.24)

चलचित्तस्य सोऽत्यर्थं विवादे चोद्यतस्तथा । गुरुमावरणं कामं तमो भवति तद्यदा

calacittasya so'tyarthaṁ vivāde codyatastathā gurumāvaraṇaṁ kāmaṁ tamo bhavati tadyadā

"— being of restless mind, he becomes exceedingly incited toward quarrel. When a heavy enveloping darkness arises at will, that is tamas.

Verse 25 (devibhagavatam.3.9.25)

तदाङ्गानि गुरूण्याशु प्रभवन्त्यावृतानि च । इन्द्रियाणि मनः शून्यं निद्रां नैवाभिवाञ्छति

tadāṅgāni gurūṇyāśu prabhavantyāvṛtāni ca indriyāṇi manaḥ śūnyaṁ nidrāṁ naivābhivāñchati

"Then the limbs quickly become heavy and enveloped; the senses and the mind become vacant, yet do not even desire sleep.

Verse 26 (devibhagavatam.3.9.26)

गुणानां लक्षणान्येवं विज्ञेयानीह नारद । नारद उवाच । विभिन्नलक्षणाः प्रोक्ताः पितामह गुणास्त्रयः

guṇānāṁ lakṣaṇānyevaṁ vijñeyānīha nārada nārada uvāca vibhinnalakṣaṇāḥ proktāḥ pitāmaha guṇāstrayaḥ

"Thus, O Narada, the characteristics of the qualities are to be known here." Narada said: "O grandfather, the three qualities have been declared to have distinct characteristics —

Verse 27 (devibhagavatam.3.9.27)

कथमेकत्र संस्थाने कार्यं कुर्वन्ति शाश्वतम् । परस्परं मिलित्वा हि विभिन्नाः शत्रवः किल

kathamekatra saṁsthāne kāryaṁ kurvanti śāśvatam parasparaṁ militvā hi vibhinnāḥ śatravaḥ kila

"— how then, in a single location, do they eternally accomplish their tasks together, having come together, though mutually distinct and indeed like enemies to one another?

Verse 28 (devibhagavatam.3.9.28)

एकत्रस्थाः कथं कार्यं कुर्वन्तीति वदस्व मे । ब्रह्मोवाच । शृणु पुत्र प्रवक्ष्यामि गुणास्ते दीपवृत्तयः

ekatrasthāḥ kathaṁ kāryaṁ kurvantīti vadasva me brahmovāca śṛṇu putra pravakṣyāmi guṇāste dīpavṛttayaḥ

"How, dwelling in one place, do they accomplish their task? Tell me this." Brahma said: "Listen, my son, I shall tell you — the qualities behave like the parts of a lamp.

Verse 29 (devibhagavatam.3.9.29)

प्रदीपश्च यथा कार्यं प्रकरोत्यर्थदर्शनम् । वर्तिस्तैलं यथार्चिश्च विरुद्धाश्च परस्परम्

pradīpaśca yathā kāryaṁ prakarotyarthadarśanam vartistailaṁ yathārciśca viruddhāśca parasparam

"Just as a lamp accomplishes its task of illuminating objects — the wick, the oil, and the flame, though mutually opposed to one another —

Verse 30 (devibhagavatam.3.9.30)

विरुद्धं हि तथा तैलमग्निना सह सङ्गतम् । तैलं वर्तिविरोध्येव पावकोऽपि परस्परम्

viruddhaṁ hi tathā tailamagninā saha saṅgatam tailaṁ vartivirodhyeva pāvako'pi parasparam

"— for the oil is indeed opposed when joined together with fire, and the oil is opposed to the wick, and fire too is opposed to both of them —

Verse 31 (devibhagavatam.3.9.31)

एकत्रस्थाः पदार्थानां प्रकुर्वन्ति प्रदर्शनम् । नारद उवाच । एवं प्रकृतिजाः प्रोक्ता गुणाः सत्यवतीसुत

ekatrasthāḥ padārthānāṁ prakurvanti pradarśanam nārada uvāca evaṁ prakṛtijāḥ proktā guṇāḥ satyavatīsuta

"— yet, dwelling together in one place, they bring about the illumination of objects." Narada said: "Thus, O son of Satyavati, the qualities born of Prakriti have been described —

Verse 32 (devibhagavatam.3.9.32)

विश्वस्य कारणं ते वै मया पूर्वं यथा श्रुतम् । व्यास उवाच । इत्युक्तं नारदेनाथ मम सर्वं सविस्तरम्

viśvasya kāraṇaṁ te vai mayā pūrvaṁ yathā śrutam vyāsa uvāca ityuktaṁ nāradenātha mama sarvaṁ savistaram

"— they, indeed, are the cause of the universe, just as I heard it before." Vyasa said: Thus was all this told to me by Narada, in full detail —

Verse 33 (devibhagavatam.3.9.33)

गुणानां लक्षणं सर्वं कार्यं चैव विभागशः । आराध्या परमा शक्तिर्यया सर्वमिदं ततम्

guṇānāṁ lakṣaṇaṁ sarvaṁ kāryaṁ caiva vibhāgaśaḥ ārādhyā paramā śaktiryayā sarvamidaṁ tatam

"— all the characteristics of the qualities, and their functions, division by division; and he told me of the supreme Shakti who is to be worshipped, by whom all this is pervaded,

Verse 34 (devibhagavatam.3.9.34)

सगुणा निर्गुणा चैव कार्यभेदे सदैव हि । अकर्ता पुरुषः पूर्णो निरीहः परमोऽव्ययः

saguṇā nirguṇā caiva kāryabhede sadaiva hi akartā puruṣaḥ pūrṇo nirīhaḥ paramo'vyayaḥ

"— she who is both with qualities and without qualities, ever according to the distinction of effects; while the Purusha, full, desireless, supreme, and imperishable, is the non-agent.

Verse 35 (devibhagavatam.3.9.35)

करोत्येषा महामाया विश्वं सदसदात्मकम् । ब्रह्मा विष्णुस्तथा रुद्रःसूर्यश्चन्द्रः शचीपतिः

karotyeṣā mahāmāyā viśvaṁ sadasadātmakam brahmā viṣṇustathā rudraḥsūryaścandraḥ śacīpatiḥ

"It is this great Maya who brings about the universe, of the nature both real and unreal; Brahma, Vishnu, and likewise Rudra, the sun, the moon, Indra,

Verse 36 (devibhagavatam.3.9.36)

अश्विनौ वसवस्त्वष्टा कुबेरो यादसां पतिः । वह्निर्वायुस्तथा पूषा सेनानीश्च विनायकः

aśvinau vasavastvaṣṭā kubero yādasāṁ patiḥ vahnirvāyustathā pūṣā senānīśca vināyakaḥ

"— the two Ashvins, the Vasus, Tvashtr, Kubera, the lord of the waters, Fire, and Wind likewise, Kartikeya the commander of the celestial army, and Ganesha —

Verse 37 (devibhagavatam.3.9.37)

सर्वे शक्तियुताः शक्ताः कर्तुं कार्याणि स्वानि च । अन्यथा तेऽप्यशक्ता वै प्रस्पन्दितुमनीश्वराः

sarve śaktiyutāḥ śaktāḥ kartuṁ kāryāṇi svāni ca anyathā te'pyaśaktā vai praspanditumanīśvarāḥ

"— all these, only when endowed with Shakti, are capable of performing their own respective tasks; otherwise, they too, lords though they be, are incapable even of stirring.

Verse 38 (devibhagavatam.3.9.38)

सा चैव कारणं राजन् जगतः परमेश्वरी । समाराधय तां भूप कुरु यज्ञं जनाधिप

sā caiva kāraṇaṁ rājan jagataḥ parameśvarī samārādhaya tāṁ bhūpa kuru yajñaṁ janādhipa

"She alone, O king, is the cause of the world, the supreme sovereign goddess; worship her well, O king, O ruler of men, perform sacrifice to her.

Verse 39 (devibhagavatam.3.9.39)

पूजनं परया भक्त्या तस्या एव विधानतः । महालक्ष्मीर्महाकाली तथा महासरस्वती

pūjanaṁ parayā bhaktyā tasyā eva vidhānataḥ mahālakṣmīrmahākālī tathā mahāsarasvatī

"Worship her with supreme devotion, according to due rite — she who is Mahalakshmi, Mahakali, and likewise Mahasarasvati,

Verse 40 (devibhagavatam.3.9.40)

ईश्वरी सर्वभूतानां सर्वकारणकारणम् । सर्वकामार्थदा शान्ता सुखसेव्या दयान्विता

īśvarī sarvabhūtānāṁ sarvakāraṇakāraṇam sarvakāmārthadā śāntā sukhasevyā dayānvitā

"— the sovereign goddess of all beings, the cause of all causes, the giver of every desire and purpose, peaceful, easily served in happiness, filled with compassion,

Verse 41 (devibhagavatam.3.9.41)

नामोच्चारणमात्रेण वाञ्छितार्थफलप्रदा । देवैराराधिता पूर्वं ब्रह्मविष्णुमहेश्वरैः

nāmoccāraṇamātreṇa vāñchitārthaphalapradā devairārādhitā pūrvaṁ brahmaviṣṇumaheśvaraiḥ

"— who grants the fruit of one's desired object by the mere utterance of her name; she who was worshipped in ancient times by the gods Brahma, Vishnu, and Maheshvara,

Verse 42 (devibhagavatam.3.9.42)

मोक्षकामैश्च विविधैस्तापसैर्विजितात्मभिः । अस्पष्टमपि यन्नाम प्रसङ्गेनापि भाषितम्

mokṣakāmaiśca vividhaistāpasairvijitātmabhiḥ aspaṣṭamapi yannāma prasaṅgenāpi bhāṣitam

"— and by various ascetics of self-mastery who desired liberation. Even her name, though indistinctly uttered, even merely in passing,

Verse 43 (devibhagavatam.3.9.43)

ददाति वाञ्छितानर्थान्दुर्लभानपि सर्वथा । ऐ ऐ इति भयार्तेन दृष्ट्वा व्याघ्रादिकं वने

dadāti vāñchitānarthāndurlabhānapi sarvathā ai ai iti bhayārtena dṛṣṭvā vyāghrādikaṁ vane

"— grants desired objects, even ones utterly hard to obtain. When someone, terrified by seeing a tiger or the like in the forest, cries out 'Ai! Ai!' —

Verse 44 (devibhagavatam.3.9.44)

बिन्दुहीनमपीत्युक्तं वाञ्छितं प्रददाति वै । तत्र सत्यव्रतस्यैव दृष्टान्तो नृपसत्तम

binduhīnamapītyuktaṁ vāñchitaṁ pradadāti vai tatra satyavratasyaiva dṛṣṭānto nṛpasattama

"— even though spoken without its proper bindu, it grants the desired result. In this regard there is indeed the example of Satyavrata, O best of kings,

Verse 45 (devibhagavatam.3.9.45)

प्रत्यक्ष एव चास्माकं मुनीनां भावितात्मनाम् । ब्राह्मणानां समाजेषु तस्योदाहरणं बुधैः

pratyakṣa eva cāsmākaṁ munīnāṁ bhāvitātmanām brāhmaṇānāṁ samājeṣu tasyodāharaṇaṁ budhaiḥ

"— witnessed directly by us, sages of purified soul; that story is cited as an example by the wise in the assemblies of brahmins.

Verse 46 (devibhagavatam.3.9.46)

कथ्यमानं मया राजञ्छ्रुतं सर्वं सविस्तरम् । अनक्षरो महामूर्खो नाम्ना सत्यव्रतो द्विजः

kathyamānaṁ mayā rājañchrutaṁ sarvaṁ savistaram anakṣaro mahāmūrkho nāmnā satyavrato dvijaḥ

"I shall tell it, O king, exactly as I heard it in full detail. There was an illiterate, utterly foolish brahmin named Satyavrata,

Verse 47 (devibhagavatam.3.9.47)

श्रुत्वाऽक्षरं कोलमुखात्समुच्चार्य स्वयं ततः । बिन्दुहीनं प्रसङ्गेन जातोऽसौ विबुधोत्तमः

śrutvā'kṣaraṁ kolamukhātsamuccārya svayaṁ tataḥ binduhīnaṁ prasaṅgena jāto'sau vibudhottamaḥ

"— who, having heard a single syllable from the mouth of a boar and having himself then uttered it, without its bindu, merely in passing, became thereby the foremost of the learned.

Verse 48 (devibhagavatam.3.9.48)

ऐकारोच्चारणाद्देवी तुष्टा भगवती तदा । चकार कविराजं तं दयार्द्रा परमेश्वरी

aikāroccāraṇāddevī tuṣṭā bhagavatī tadā cakāra kavirājaṁ taṁ dayārdrā parameśvarī

"By the mere utterance of the syllable 'ai,' the blessed Goddess became pleased; then that supreme sovereign, her heart melted with compassion, made him a king among poets."