संस्कृत
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टाऽनुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥
nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭā'nupaśyati guṇebhyaś ca paraṃ vetti madbhāvaṃ so'dhigacchati
अनुवाद
When the Seer perceiveth no agent other than the qualities, and knoweth That which is higher than the qualities, he entereth into My Nature.
Annie Besant · The Bhagavad-Gita, translated by Annie Besant (4th ed., 1922) — Wikisource · Public Domain
व्याख्या
The philosophical center of the chapter. The escape from eighteen verses of guna-bondage isn’t picking the “best” guna — it’s the Seer (draṣṭṛ) recognizing that everything described so far, sattva’s luminosity included, was activity belonging to the gunas alone, never to the self. This is a direct continuation of chapter 13’s field/knower-of-the-field distinction: the gunas are part of the field (kshetra), and liberation is simply the knower (kshetrajna) no longer mistaking the field’s activity for its own agency. Verse 20 names the result plainly. The turn: the guṇas are the only doer — BG 3.27 and BG 13.29 again — and seeing this, plus knowing “what is beyond them,” is what “attains My being.” Freedom is recognition, not a further effort of the same kind.
गहराई से अध्ययन करें
शब्द-दर-शब्द
- nānyaṃ guṇebhyaḥ kartāraṃनान्यं गुणेभ्यः कर्तारं
- no doer other than the guṇas (na + anyam + guṇebhyaḥ + kartāram)
- yadā draṣṭā'nupaśyatiयदा द्रष्टाऽनुपश्यति
- when the seer perceives (yadā + draṣṭā + anupaśyati)
- guṇebhyaś ca paraṃ vettiगुणेभ्यश् च परं वेत्ति
- and knows what is beyond the guṇas (guṇebhyaḥ + ca + param + vetti)
- madbhāvaṃ so'dhigacchatiमद्भावं सोऽधिगच्छति
- he attains My being (mat-bhāvam + saḥ + adhigacchati)
टीका
Site Commentary
The turning point in this verse is entirely attributional, not behavioral — nothing is described as stopping, the Seer simply stops crediting itself as the one doing it. That’s a different kind of freedom than the ones described in the previous eighteen verses, all of which were about which guna dominates; this one is about who you think is dominated in the first place, and getting that attribution right is treated as sufficient on its own.
Original commentary written for this site · © Amit Singh — original commentary
Site Commentary — Second Reading
The operation this verse describes — separating the self from the activity it’s watching — is the same one clinical practice reaches for under a different vocabulary: mindfulness- based defusion, or the recovery-program habit of saying “I’m having the urge” rather than “I want this,” both work by relocating the felt center of authorship away from the impulse itself. The Gita is naming, in cosmological terms, a structural move that shows up wherever people are trying to loosen a compulsion’s grip without pretending the compulsion isn’t occurring.
Original commentary written for this site · © Amit Singh — original commentary
अवधारणाएँ
इस श्लोक को अपनाएँ
पाठ
व्यक्तिगत
- When a reactive pattern keeps recurring in you, try shifting first at the level of attribution — recognizing 'that's the mood acting, not me' — before demanding the behavior itself change; correctly naming the source can loosen its grip before the pattern fully stops.
व्यावसायिक
- When a team keeps repeating a dysfunctional pattern, look first at whether people are misattributing it to individual character rather than to the incentive structure producing it — correctly locating the actual driver often does more than another round of fixes aimed at the wrong target.
परिवार और समाज
- When a recurring family conflict keeps flaring the same way, try correctly naming what's actually driving it — old stress, a pattern learned elsewhere, not who that person fundamentally is — before insisting the behavior itself stop; the right attribution can do work the demand alone can't.
स्वयं से पूछें
इस श्लोक को पढ़ने से आगे ले जाने के कुछ तरीके। टिक और नोट इसी ब्राउज़र में रहते हैं।