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GĪTĀ, TRANSLATION & COMMENTARY, CH. XIV 1129
$ नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति ।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति॥१९॥ गुणानेतानतीत्य त्रीन् देही देहसमुद्भवान् ।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥२०॥ Sāmkhyas call the "trigunātītāvasthā", that is, the state of being beyond and untouched by the three constituents'; and although this state is beyond the sattva, rajas, and tamas constituents, yet, in as much as it is the highest peak of the sāttvika state, it is ordinarily included in the satturka class: and it is not looked upon as a fourth class, as has been stated by me at the end of Chapter VII at pp. 227-8 of the Gitā-Rahasya. Yet, as the Gītā does not accept the Samkhya Dualism of Prakrti and Purusa, it alters the form of the above Sāmkhya doctrine by saying that he who realises the one Atman-formed Parameśvara or Parabrahman, Who is beyond both Prakrti and Purusa, to be the Qualityless Brahman, is to be called the 'trigunātīta' (one beyond the three constituents); and that is what is described in the next stanza-]
(19) When the drastā' (that is, the apathetic looker-on Purusa) realises that there is no other active agent except the constituents (of Prakrti), and realises (the Principle) beyond (all) the (three) constituents, then he reaches My form. (20) The embodied man, transcending these three constituents, which are the cause of the birth of the Body, and becoming free from the pain of birth, death, and old age experiences immortality (that is, Release).
[ In as much as that which is 'Māyā', according to Vedānta, is 'triguņātmaka prakrti' (three-constituented Prakrti) according to Sāmkhya philosophy, becoming "trigunātīta' means 'casting off Māyā or Illusion, and recognising the Parabrahman' (Gi. 2. 45); and this is what is known as 'the Brāhmi state' (Gi. 2.72; 18. 53). Hearing these characteristics of the 'trigunātīta' according to the philosophy of the Absolute Self, Arjuna becomes inspired with the desire of learning more about it; and as
