श्रीभगवानुवाच | प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव | न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति
śrībhagavānuvāca . prakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava . na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati
至尊主（Śrī Bhagavān）说：般度之子（Pāṇḍava）啊，当光明（prakāśaṃ）、活动（pravṛttiṃ）和错觉（moham）显现时，他既不厌恶（dveṣṭi）；当它们消失时，他也不渴望（kāṅkṣati）。
The Blessed Lord said O son of Pandu, he neither dislikes illumination (knowledge), activity and delusion when they appear, nor does he long for them when they disappear.
这是对阿周那（Arjuna）第一个问题的回答。光明是萨堠（Sattva）的作用，活动是罗阇（Rajas）的作用，错觉是答摩（Tamas）的作用。解脱的圣者在它们存在时并不憎恨。当萨堠（Sattva）闪耀时，他不会被骄傲冲昏头脑，他不会认为“我是一个非常有学问的人”。当身体中行动的冲动被唤醒，或者当他接到神圣的召唤为世界团结（Lokasangraha）工作时，他不会憎恨任何行动，也不会在行动完成后感到后悔。他在执行行动时没有丝毫悔意，工作就像孩子的玩耍。当他内心的惰性增加时，他也不会被迷恋所迷惑。只有无知的人才会想：“答摩（Tamas）进入了我，我被迷惑了，我受到疏忽、迟钝、懒惰和怠惰的影响。现在我受到罗阇（Rajas）的影响，我被迫行动，这很痛苦，我偏离了我的真实本性，这给我带来了很多痛苦。现在萨堠（Sattva）在我体内占主导，我执着于幸福和知识，我为我的学识和更高的地位感到骄傲。”超越古纳（Gunas）的解脱圣者，在它们存在时绝不会憎恨它们。萨堠（Sattva）、罗阇（Rajas）或答摩（Tamas）之人渴望那些最初显现又消失的光明、行动或惰性。但解脱的圣者或超越三古纳（Gunas）的人，绝不渴望这些已消失的状态。这个标志或特征是一种内在的心灵状态，无法被他人察觉或发现，只能由自己感受到。如果一个人拥有千里眼或直觉的内眼，他可以直接看到另一个人心中升起的渴望。在接下来的三节经文中，主回答了阿周那（Arjuna）的第二个问题：“超越古纳（Gunas）的圣者行为举止如何？”
This is the answer to Arjunas first estion. Light is the effect of Sattva? activity of Rajas and delusion of Tamas. The liberated sage does not hate them when they are present. When Sattva shines he is not carried away by pride. He does not think? I am a vey learned man. When the impulse for action is awakened in the body or when there is a divine call for him to do work for the solidarity of the world (Lokasangraha) he does not hate any action and he does not regret it after the action is accomplished. He feels no remorse while performing actions. The work is like the play of a child. While inertia increases in him? he is not deluded by infatuation.Only an ignorant man thinks Tamas has entered into me. I am deluded. I am under the influence of heedlessness? torpor? sloth? laziness and indolence. Now I am under the influence of Rajas. I am forced to do activities. This is painful. I have fallen from my true nature. This gives me a lot of pain. Now Sattva predominates in me. I am attached to happiness and knowledge. I am proud of my learning and better status.The liberated sage who has transcended the Gunas does not thus hate them when they are present.A man of Sattva or Rajas or Tamas longs for light? action or inertia which first manifested themselves and disappeared. But a liberated sage or one who has gone beyond the three alities does not at all long for these states which have vanished. This mark or characteristic is an internal mental state. It cannot be perceived or detected by others. It can be felt by ones own self alone. If one is endowed with clairvoyant vision or the inner eye of intuition? he can directly behold the longins that arise in the mind of another man.In the following three verses the Lord gives His answer to Arjunas second estion What is the conduct of the sage who has crossed over the Gunas