TEXT 10

Devanagari

रजस्तमश्चाभिभूय सत्त्वं भवति भारत ।
रज: सत्त्वं तमश्चैव तम: सत्त्वं रजस्तथा ॥ १० ॥

Text

Texte

rajas tamaś cābhibhūya
sattvaṁ bhavati bhārata
rajaḥ sattvaṁ tamaś caiva
tamaḥ sattvaṁ rajas tathā

Synonyms

rajaḥ — the mode of passion; tamaḥ — the mode of ignorance; ca — also; abhibhūya — surpassing; sattvam — the mode of goodness; bhavati — becomes prominent; bhārata — O son of Bharata; rajaḥ — the mode of passion; sattvam — the mode of goodness; tamaḥ — the mode of ignorance; ca — also; eva — like that; tamaḥ — the mode of ignorance; sattvam — the mode of goodness; rajaḥ — the mode of passion; tathā — thus.

rajaḥ: la passion; tamaḥ: l’ignorance; ca: aussi; abhibhūya: surpassant; sattvam: la vertu; bhavati: devient dominante; bhārata: ô descendant de Bharata; rajaḥ: la passion; sattvam: la vertu; tamaḥ: l’ignorance; ca: aussi; eva: comme cela; tamaḥ: l’ignorance; sattvam: la vertu; rajaḥ: la passion; tathā: ainsi.

Translation

Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.

Parfois, le mode d’influence de la vertu domine les autres guṇas, parfois c’est celui de la passion ou celui de l’ignorance qui l’emporte. Ainsi, ô descendant de Bharata, jamais entre les guṇas ne cesse la lutte pour la suprématie.

Purport

When the mode of passion is prominent, the modes of goodness and ignorance are defeated. When the mode of goodness is prominent, passion and ignorance are defeated. And when the mode of ignorance is prominent, passion and goodness are defeated. This competition is always going on. Therefore, one who is actually intent on advancing in Kṛṣṇa consciousness has to transcend these three modes. The prominence of some certain mode of nature is manifested in one’s dealings, in his activities, in eating, etc. All this will be explained in later chapters. But if one wants, he can develop, by practice, the mode of goodness and thus defeat the modes of ignorance and passion. One can similarly develop the mode of passion and defeat goodness and ignorance. Or one can develop the mode of ignorance and defeat goodness and passion. Although there are these three modes of material nature, if one is determined he can be blessed by the mode of goodness, and by transcending the mode of goodness he can be situated in pure goodness, which is called the vasudeva state, a state in which one can understand the science of God. By the manifestation of particular activities, it can be understood in what mode of nature one is situated.

Tantôt, c’est la passion qui domine les autres guṇas, tantôt, c’est la vertu ou l’ignorance. Cette compétition entre les guṇas est constante. C’est pourquoi il faut les transcender si l’on désire vraiment progresser dans la conscience de Kṛṣṇa. L’empire qu’un guṇa particulier peut avoir sur un homme se manifeste à travers les rapports qu’il entretient avec autrui, les actes qu’il accomplit, la nourriture qu’il absorbe, etc. D’autres chapitres détailleront ces points. On peut toutefois vaincre les influences de la passion et de l’ignorance en cultivant la vertu. De même, on peut développer la passion, ou l’ignorance, qui l’emportera alors sur les deux autres. On peut toutefois, si l’on est suffisamment déterminé, en dépit de la formidable emprise des guṇas, se placer sous l’égide de la vertu, puis la dépasser pour atteindre la pure vertu. On parviendra alors à l’état vasudeva, où il est possible de comprendre la science de Dieu. Nous dirons, pour résumer, qu’à travers ses actes on peut savoir quel guṇa influence un être.