________________
GĪTĀ, TRANSLATION & COMMENTARY, CH. XVIII 1189
$बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु।
प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय ॥ २९॥ प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥३०॥ यया धर्ममधर्म च कार्य चाकार्यमेव च । STITUTECH Gia Tig: FT TO Tyrell 113311 . अधर्म धर्ममिति या मन्यते तमसाऽऽवृता।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥३२॥ the 'vyavasāyātmikā buddhih' or the deciding mentai organ' described in Chapter II (2. 41); and this subject has been fully explained in Chapter VI of the Gītā-Rahasya, pp. 187 to 192, to which the reader is referred.]
(29) O Dhananjaya! I am mentioning to you in their entirety the three divisions, arising as a result of the three constituents, into which Reason and Steadfastness fall, which hear. (30) praustti (that is, commencing to perform any particular Action), niurtti (that is, not commencing any particular Action), kārya (that is, what should be done), and akārya (that is, what should not be done), what should be feared, and what should not be feared, what leads to bondage and what to Release, that Reason, which understands all. this, is called sättvika; (31) that Reason by which a proper discrimination is not arrived at between the righteous and the unrighteous, between the doable and the not-doable, such a Reason, O Pārtha ! is rajasa; (32) that Reason, which being steeped in ignorance, looks upon unrighteousness, as righteousness, and causes a viparita (that is, wrong) view to be taken about everything, such a Reason, O Pārtha I is tāmasa,
[When Reason has been divided in this way, Conscience (sadasadviveka-buddhi) no more remains an independent thing, but has to be included in the sättvikā buddhiḥ, as has been explained in the Gītā-Rahasya (pp. 191, 192), to which the reader is referred.]
