श्रीभगवान् उवाच—प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव। न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति।।14.22।।
śrī-bhagavān uvāca—prakāśaṁ ca pravṛttiṁ ca moham eva ca pāṇḍavaḥ; na dveṣṭi sampraviṣṭāni na nivṛttāni kāṅkṣati.
Translation
The Supreme Lord said: O son of Pandu, He does not despise nor desire illumination, activity, or delusion, whether they arise or cease.
Word Meanings
श्री — पूज्य, आदरणीय; भगवान् — भगवन्, ईश्वर, परमात्मा; उवाच — भाषति, वदति, प्रोक्त; प्रकाशं — उज्ज्वलता, तेजस्विता, विवेकीत; च — तथा, चन्तु, चापि; प्रवृत्तिं — क्रिया, सक्रियता, उद्यम; मोहमेव — केवलं मोह, दुश्चराचरता, भ्रम; पाण्डव — अर्जुन, पाण्डवजन्, धृतराष्ट्रस्य पुत्र; न — नन्, नही, विरहित; द्वेष्टि — द्वेष्टि, क्फ़, नापसन्द; सम्प्रवृत्तानि — प्रकटितानि, उत्पन्नानि, कार्य; निवृत्तानि — नष्टानि, समाप्तानि, अन्त्य; काङ्क्षति — कामयति, अभिलषते, इच्छा करोति
Understanding the Verse
In this terse yet profound verse, Lord Krishna addresses Arjuna with a reminder that the Supreme Reality remains beyond ordinary human inclinations. The opening words “śrī‑bhagavān uvāca” establish the divine authority of the speaker, indicating that what follows is a supreme teaching, not merely a philosophical observation. The term “prakāśa” (illumination) refers to the external brightness of material success, the allure of fame, and intellectual brilliance. It is one of the three aspects (along with "pravṛtti" and "moha") that the Lord says He neither hates nor craves.
“Pravṛtti” denotes activity, endeavor, and the ceaseless motion of worldly affairs. It includes the pursuits that keep a person entangled in the cycle of desire and action, such as career ambitions, political power, and social engagements. By stating that He does not “dveṣṭi” (abhor) or “kāṅkṣati” (long for) these, the Lord illustrates His transcendence over the dualism of attraction and aversion that binds ordinary beings. This detachment is not indifference, but a perfect equilibrium, a state of yoga where the Self remains untouched by the flux of external phenomena.
The third element, “moha,” signifies delusion or attachment to illusion. It is the veil that obscures true knowledge, causing individuals to identify with the temporary and the material rather than the eternal. Krishna’s declaration of being free from “moha” emphasizes the necessity for seekers to cultivate discernment (viveka) and rise above the deceptive appearances of the world.
The verse also contains a symmetrical structure: the negative prefix “na” is applied both to the verbs “dveṣṭi” (to despise) and “kāṅkṣati” (to desire), covering the full spectrum of emotional response. This balanced negation teaches that true spirituality is not about rejecting the world outright, but about not being ruled by any of its extremes. The Supreme Self is untouched by birth and death, success and failure, pleasure and pain. Consequently, He remains a constant beacon of consciousness, unaffected by the rise (“sampraviṣṭāni”) or fall (“nivṛttāni”) of these three aspects.
For the practitioner, this verse serves as a practical guide: cultivate a mindset where illumination, action, and delusion are observed without attachment. By doing so, one aligns with the indifferent yet compassionate stance of the Divine, fostering inner peace and steady progress on the path of self‑realization. The message underscores the importance of equanimity (samatva) and reinforces the Gita’s broader theme that liberation (moksha) is attained when the mind rests in the unshakable awareness of the Self, beyond the temporary play of external conditions.
