ये चैव सात्त्विका भावा राजसास्तामसाश्च ये | मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि
ye caiva sāttvikā bhāvā rājasāstāmasāśca ye . matta eveti tānviddhi na tvahaṃ teṣu te mayi
Wisse, dass all die Zustände, die aus Sattva, Rajas und Tamas entstehen, allein aus Mir hervorgehen. Doch Ich bin nicht in ihnen; sie sind in Mir!
Those things that indeed are made of (the ality of ) sattva, and those things that are made of (the ality of) rajas and tamas, know them to have sprung from Me alone. However, I am not in them; they are in Me!
Die Welt ist von den drei Gunas – Sattva (Reinheit), Rajas (Leidenschaft) und Tamas (Trägheit) – durchdrungen, die alle bewussten und unbewussten Objekte bilden. Obwohl diese Wesen und Objekte aus Mir hervorgehen, bin Ich nicht in ihnen, sondern sie sind in Mir. Krishna ist die unabhängige Grundlage, auf der alles existiert, ähnlich wie das Meer die Wellen trägt, aber nicht von ihnen getragen wird.
This is a world of the three Gunas? viz.? Sattva (purity)? Rajas (passion) and Tamas (inertia). All sentient and insentient objects are the aggregate of these three alities of Nature. One ality predominates in them and the predominant ality imparts to the object its distinctive character or definite properties.In the gods? sages milk and green gram? Sattva is predominant. In Gandharvas (a class of celestials)? kings? warriors and chillies? Rajas is predominant. In demons? Sudras? garlic? onion and meat? Tamas is predominant.Though these beings and objects proceed from Me? I am not in them they are in Me. I am independent. I am the support for them they depend on Me just as the superimposed snake depends on the rope. The snake is in the rope? but the rope is never in the snake. The waves belong to the ocean but the ocean does not belong to the waves. (Cf.IX.4and6)