In chapter 14, Krishna again (bhūyaḥ) reveals (pravakṣyāmi) the transcendental wisdom (paraṁ), which is considered to be the best of all knowledge (jñānānāṁ jñānam uttamam), knowing which (yaj jñātvā) all the sages (munayaḥ sarve) have reached (gatāḥ) the supreme perfection (parāṁ siddhim) from here (ito). (BG 14.1) Taking shelter of (upāśritya) this knowledge (idaṁ jñānam), they have attained (āgatāḥ) the same nature (sādharmyam) as Krishna’s (mama). Thus established, they do not take birth (nopajāyante) even at the time of creation (sarge ’pi ) and (ca) are not disturbed (na vyathanti) at the time of dissolution (pralaye). (BG 14.2)
The Great Brahman (mahad brahma) acts as Krishna’s womb (mama yonir). In this womb (tasmin), Krishna (aham) places (dadhāmy) the embryo (garbhaṁ) in the form of the living entities. Thus (tato) happens (bhavati) the creation (sambhavaḥ) of all the living forms (sarva-bhūtānāṁ). (BG 14.3) The Great Brahman refers to the totality of Krishna’s material energy or mahat-tattva. Whatever (yāḥ) forms (mūrtayaḥ) are created (sambhavanti) spanning all species of life (sarva-yoniṣu), for all of them (tāsāṁ), this Great Brahman (brahma mahad) serves as the womb (yonir) and Krishna (ahaṁ) is their seed-giving (bīja-pradaḥ) Father (pitā). (BG 14.4)
Goodness, passion, and darkness (sattvaṁ rajas tama iti) are the modes (guṇāḥ) born of material nature (prakṛti-sambhavāḥ). They bind (nibadhnanti) the eternal (avyayam) embodied spirit soul (dehinam) that is dwelling in the body (dehe). (BG 14.5) Among them (tatra), the mode of goodness (sattvaṁ), being pure (nirmalatvāt), is illuminating (prakāśakam), and free from affliction (anāmayam). It binds (badhnāti) with attachment to happiness (sukha-saṅgena) and (ca) knowledge (jñāna-saṅgena). (BG 14.6)
We should know (viddhi) the mode of passion (rajo) to be the very self (ātmakaṁ) of material affinity (rāga). It is born (samudbhavam) from the thirst (tṛṣṇā) for material association (saṅga). It binds (tan nibadhnāti) the embodied soul (dehinam) with attachment to material fruitive actions (karma-saṅgena). (BG 14.7)
However (tu), we should know (viddhi) that the mode of darkness (tamas), born of ignorance (ajñāna-jaṁ), deludes (mohanaṁ) all embodied souls (sarva-dehinām). It binds (nibadhnāti) the soul (tan) with madness (pramāda), lethargy (alasya) and sleep (nidrābhis). (BG 14.8)
