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Ch 14 · Guṇatraya-Vibhāga-Yoga
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Bhagavad Gītā Chapter 14, Verse 22: Krishna to Arjuna — Guṇatraya-Vibhāga-Yoga

Bhagavad Gītā 14.22Chapter 14 · Guṇatraya-Vibhāga-Yoga · Krishna → Arjuna · Pāṇḍava · anuṣṭubh
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥
prakāśaṃ← prakāśa(3 verses)accusative masculine singular nounlight, manifestation (pra- + √kāś 'shine') ca← ca(391 verses)and; (homonym: also the consonant ca) pravṛttiṃ← pravṛtti(7 verses)accusative feminine singular nounengagement, activity (pra- + √vṛt: 'turning-toward') ca← ca(391 verses)and; (homonym: also the consonant ca) moham← moha(16 verses)accusative masculine singular noundelusion, infatuation, bewilderment eva← eva(174 verses)indeed, truly, only (emphatic particle) ca← ca(391 verses)and; (homonym: also the consonant ca) pāṇḍava← pāṇḍava(11 verses)vocative masculine singular nounson of Pāṇḍu (the five Pāṇḍava brothers)
na← na(252 verses)not (negation particle) dveṣṭi← √dviṣ(6 verses)present indicative 3rd person singular verbto hate (verbal root); enemyattested in commentariesadvaitaसंप्रवृत्तानि सम्यग्विषयभावेन उद्भूतानि -- मम तामसः प्रत्ययो जातः, तेन अहं मूढः तथा राजसी प्रवृत्तिः मम उत्पन्ना दुःखातviśiṣṭādvaita, तथा आत्मव्यतिरिक्तेषु इष्टेषु वस्तुषु तानिdvaitaन काङ्क्षतिśuddhādvaita, यदि निवृत्तानिbhakti, निवृत्तानिadvaita-bhakti, तथा विनाशसामग्रीवशान्निवृत्तानि तानि सुखरूपाण्यपि सन्ति सुखबुद्ध्या न काङ्क्षति न कामयते स्वप्नवन्मिथ्यात्वनिश्चयात्, saṃpravṛttāni← saṃ-√pravṛtaccusative neuter plural participle nounto come about, set forth (sam- + pra- + √vṛt)attested in commentariesadvaitaसम्यग्विषयभावेन उद्भूतानि -- मम तामसः प्रत्ययो जातः, तेन अहं मूढः तथा राजसी प्रवृत्तिः मम उत्पन्ना दुःखात्मिका, तेन अहंviśiṣṭādvaitaसत्त्वरजस्तमसां कार्याणि प्रकाशप्रवृत्तिमोहाख्यानि यो न द्वेष्टि, तथा आत्मव्यतिरिक्तेषु इष्टेषु वस्तुषु तानिbhaktiस्वतःप्राप्तानि सन्ति दुःखबुद्ध्या यो न द्वेष्टि, निवृत्तानिadvaita-bhaktiस्वसामग्रीवशादुद्भूतानि सन्ति दुःखरूपाण्यपि दुःखबुद्ध्या यो न द्वेष्टि, तथा विनाशसामग्रीवशान्निवृत्तानि तानि सुखरूपाण्य na nivṛttāni← ni-√vṛt(7 verses)accusative neuter plural participle nounto cease, turn back (ni- + √vṛt 'turn')attested in commentariesadvaitaकाङ्क्षति, न तथा गुणातीतो निवृत्तानि काङ्क्षति इत्यर्थःviśiṣṭādvaitaन काङ्क्षतिśuddhādvaitaच तथापि न काङ्क्षति, अथवा प्रकाशं कर्माणिbhaktiच सन्ति सुखबुद्ध्या न काङ्क्षति, गुणातीतः स उच्यत इति चतुर्थेनान्वयः kāṅkṣati← √kāṅkṣ(7 verses)present indicative 3rd person singular verbto desire, long for (verbal root)attested in commentariesadvaita, न तथा गुणातीतो निवृत्तानि काङ्क्षति इत्यर्थःviśiṣṭādvaita। प्रकाशस्यानिष्टसाधनत्वं भयादिहेतुषु व्यक्तम् इष्टसाधनत्वमनुकूलविषयेषु प्रवृत्तेरपथ्यभेषजादिषु मोहस्यानुकूलेषु प्रतिकूलdvaita। तथा हि सामवेदे भाल्लवेयशाखायाम् -- रजस्तमस्सत्त्वगुणान्प्रवृत्तान्प्रायो न च द्वेष्टि न चापि काङ्क्षति। तथापि सूक्ष्मंśuddhādvaita, अथवा प्रकाशं कर्माणिbhakti, गुणातीतः स उच्यत इति चतुर्थेनान्वयःadvaita-bhaktiन कामयते स्वप्नवन्मिथ्यात्वनिश्चयात्, एतादृशद्वेषरागशून्यो
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

The one gone beyond the *guṇas*, Arjuna, does not hate brightness, restlessness, or confusion when they arise, nor crave them when they pass.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    When prakasha (luminosity), pravritti (activity), and moha (delusion) arise — the three effects of sattva, rajas, and tamas — the gunatita (one who has transcended the gunas) neither hates them when they appear nor craves their return when they subside. Shankara insists this non-hating and non-craving is svátma-pratyaksha (self-evident to the one who knows), not an external mark visible to others — it belongs to the inner witness alone. The one who mistakenly identifies as the subject of tamasic dullness or rajasic agitation has fallen from svarupa (one's own essential nature); the gunatita has not so fallen, hence no aversion arises.

    divergence: Shankara commentary on 14.22 — sattva-karya, rajas-karya, tamas-karya framing; svátma-pratyaksha qualification explicit in bhashya

  • Rāmānujaviśiṣṭādvaita

    Bhagavan declares: the gunatita does not hate the effects of sattva, rajas, and tamas — prakasha, pravritti, and moha — when they arise in objects other than atman (átma-vyatirikta), because such objects are not intrinsically desirable or undesirable to the true self. Equally, when those same effects withdraw from those external objects, the gunatita does not crave their return. Ramanuja's framing places the emphasis on átma-vyatirikta — the guna-effects play in the realm of non-self; the self, understood as the jiva residing in Bhagavan as its inner controller, rests undisturbed.

    divergence: Ramanuja commentary on 14.22 — atma-vyatirikta vashtu framing explicit; concise but doctrinal

  • Madhvadvaita

    Madhva anchors the verse in Sama-Veda testimony (Bhallaveya-shakha): even the gunatita only 'mostly' (prayo) does not hate or crave the arising guna-effects, for a trace longing for sukshma-sattva (subtle sattva) may remain — if that too is abandoned, even that refuge is released. The Moksha-dharma passage cited by Madhva further presses: sattva-stha devas and rishis are not yet free of sukshma-sattva; only the one who transcends even that subtle quality is fit for Purushottama. Thus true gunatitata is not simply emotional equanimity but requires the jiva's complete dependent surrender to Hari beyond all three gunas.

    divergence: Madhva commentary on 14.22 — Sama-Veda citation (Bhallaveya-shakha) and Moksha-dharma passage explicit

  • Vallabhaśuddhādvaita

    Vallabha reads the verse as Bhagavan characterizing the gunatita across four shlokas beginning here. The one who neither hates the three guna-effects when they operate in non-self domains nor craves them when withdrawn stands revealed as one whose bhava (inner disposition) has been purified by Bhagavan's prasada. Vallabha offers an alternative anvaya (syntactic reading): prakasha and karma-nivritti are not craved, while karma-pravritti and moha are not hated — suggesting the purified soul neither grasps at sattvic clarity nor resents the flow of activity and confusion, receiving all as Krsna's lila-prasada.

    divergence: Vallabha commentary on 14.22 — caturbhih shlokair framing and dual anvaya reading explicit

  • Śrīdharabhakti

    Sridhara Svami situates this verse as Bhagavan answering Arjuna's renewed inquiry about the gunatita's lakshana (distinguishing mark), noting that although the sthita-prajna question in BG 2 was already answered, Arjuna asks again with finer curiosity. The one who does not hate the guna-effects when they naturally arise — not attributing them as painful burdens — and does not crave them when they withdraw — not clinging to them as sources of pleasure — is declared gunatita in the fourth shloka of this sequence. This verse is purely a lakshana-shloka (mark-defining verse), not a prescriptive injunction.

    divergence: Sridhara commentary on 14.22 — sthita-prajna parallel, lakshana framing, and fourth-shloka anvaya connection explicit

  • Madhusūdanaadvaita-bhakti

    Madhusudana Sarasvati frames the verse identically to Sridhara as Bhagavan's renewed answer about gunatita-lakshana in five shlokas. The key move is the qualification svapnavat mithyatva-nishchayat: the gunatita does not crave the withdrawn guna-effects 'because of the firm conviction that they are as false as dream objects.' This epistemological anchoring — Advaita's vivarta-vada (illusion-doctrine) — marks the synthesis: the inner non-reactivity is not mere temperament but flows from confirmed knowledge that all guna-play is mithya (phenomenally real but ultimately false), and this knowledge is itself the fruit of Krsna's grace to the bhakta.

    divergence: Madhusudana commentary on 14.22 — svapnavat mithyatva-nishchayat qualification and five-shloka framing explicit

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