The yoga of the Division of the three gunas Guna traya vibhaga yoga.
The Lord Said; Once again will I expound that knowledge, the most exalted of all kinds of knowledge, by gaining which all sages have passed from this world to the highest perfection; Goodness; Passion and Dullness; These dispositions which arise from Nature bind down the immortal soul in the body O! mighty Arjuna. of these Goodness being unsullied is luminous and healthful. it binds O! faultless Arjuna, with the bond of happiness and the bond of knowledge. Know thou that desire is the soul of passion, which is the source of thirst and attachment, this binds the soul O! son of Kunti, with the bonds of action. Know further that Dullness is born of ignorance and that it deludes all creatures. It binds O Bharata with negligence, indolence and sleep.
Goodness prevails when it has overpowered passion and dullness, O Bharata, Passion prevails when it has overpowered dullness and goodness; and dullness prevails when it has overpowered goodness and passion.
When light of Knowledge streams forth from all the gateways of the body, then may it be known that goodness has prevailed. (Prabha)
Avarice activity enterprise unrest desire these arise O best of Bharata where passion prevails. Obscurity stagnation negligence and delusion these arise O son of Kunti when dullness prevails.
If the embodied soul meets with death when goodness prevails it goes to the pure worlds of those who know the highest. if it meets with death when passion prevails it is born among those who are attached to works and if it dies when dullness prevails it is born in the womb of creatures devoid of reason.
The fruit of a good action is said to be good and clean, while the fruit of passion is pain and the fruit of dullness is ignorance.
those established in goodness soar upwards, those who are moved by passion remain in the middle and those who are steeped in dullness being swayed by the tendencies of the lower disposition go downwards.
When a man of insight sees no agent other than these dispositions of Nature, and knows also Him who is beyond those dispositions, he attains to my being. When the embodied soul has risen above these three dispositions of which the body is made up, it gains deliverance from birth death old age pain and becomes immortal.
Arjuna asks: What are the marks of the man O! Lord, who has risen above the three dispositions? What is his manner of life and how does he rise above the dispositions?
The Lord then replies: He who has no aversion to light or activity or even delusion, O! Pandava when they are present nor longs for them when they are absent. He who sits unconcerned unmoved by the dispositions who remains firm and never wavers, knowing it is the dispositions that act. He who dwells in the spirit and is the same in pleasure and pain, who looks upon a clod, a stone and a piece of gold as of equal worth, who remains the same amidst pleasure and unpleasant things, and who being wise regards alike both praise and blame. he who is the same in honour and dishonour, and the same to friend and foe and who has renounced all enterprise - such a man is said to have risen above the dispositions of Nature.
The Lord Said; Once again will I expound that knowledge, the most exalted of all kinds of knowledge, by gaining which all sages have passed from this world to the highest perfection; Goodness; Passion and Dullness; These dispositions which arise from Nature bind down the immortal soul in the body O! mighty Arjuna. of these Goodness being unsullied is luminous and healthful. it binds O! faultless Arjuna, with the bond of happiness and the bond of knowledge. Know thou that desire is the soul of passion, which is the source of thirst and attachment, this binds the soul O! son of Kunti, with the bonds of action. Know further that Dullness is born of ignorance and that it deludes all creatures. It binds O Bharata with negligence, indolence and sleep.
Goodness prevails when it has overpowered passion and dullness, O Bharata, Passion prevails when it has overpowered dullness and goodness; and dullness prevails when it has overpowered goodness and passion.
When light of Knowledge streams forth from all the gateways of the body, then may it be known that goodness has prevailed. (Prabha)
Avarice activity enterprise unrest desire these arise O best of Bharata where passion prevails. Obscurity stagnation negligence and delusion these arise O son of Kunti when dullness prevails.
If the embodied soul meets with death when goodness prevails it goes to the pure worlds of those who know the highest. if it meets with death when passion prevails it is born among those who are attached to works and if it dies when dullness prevails it is born in the womb of creatures devoid of reason.
The fruit of a good action is said to be good and clean, while the fruit of passion is pain and the fruit of dullness is ignorance.
those established in goodness soar upwards, those who are moved by passion remain in the middle and those who are steeped in dullness being swayed by the tendencies of the lower disposition go downwards.
When a man of insight sees no agent other than these dispositions of Nature, and knows also Him who is beyond those dispositions, he attains to my being. When the embodied soul has risen above these three dispositions of which the body is made up, it gains deliverance from birth death old age pain and becomes immortal.
Arjuna asks: What are the marks of the man O! Lord, who has risen above the three dispositions? What is his manner of life and how does he rise above the dispositions?
The Lord then replies: He who has no aversion to light or activity or even delusion, O! Pandava when they are present nor longs for them when they are absent. He who sits unconcerned unmoved by the dispositions who remains firm and never wavers, knowing it is the dispositions that act. He who dwells in the spirit and is the same in pleasure and pain, who looks upon a clod, a stone and a piece of gold as of equal worth, who remains the same amidst pleasure and unpleasant things, and who being wise regards alike both praise and blame. he who is the same in honour and dishonour, and the same to friend and foe and who has renounced all enterprise - such a man is said to have risen above the dispositions of Nature.
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