d in the enumeration of qualities to be three-fold, according
to the difference of qualities. Listen to those also duly.[302] That by
which One Eternal Essence is viewed in all things, undivided in the
divided, know that to be knowledge having the quality of goodness. That
knowledge which discerneth all things as diverse essences of different
kinds in consequence of their separateness, know that that knowledge hath
the quality of passion. But that which is attached to (each) single
object as if it were the whole, which is without reason, without truth,
and mean, that knowledge hath been said to be of the quality of darkness.
The action which is prescribed (by the scriptures), (done) without
attachment, performed without desires and aversion, by one who longeth
not for (its) fruit, is said to be of the quality of goodness. But that
action which is done by one seeking objects of desire, or by one filled
with egoism, and which is attended with great trouble, is said to be of
the quality of passion. That action which is undertaken from delusion,
without regard to consequences, loss, injury (to others), and (one's own)
power also, is said to be of the quality of passion. The agent who is
free from attachment, who never speaketh of himself, who is endued with
constancy and energy, and is unmoved by success and defeat, is said to be
of the quality of goodness. The agent who is full of affections, who
wisheth for the fruit of actions, who is covetous, endued with cruelty,
and impure, and who feeleth joy and sorrow, is declared to be of the
quality of passion.[303] The agent who is void of application, without
discernment, obstinate, deceitful, malicious, slothful, desponding, and
procrastinating, is said to be of the quality of darkness.[304] Hear now,
O Dhananjaya, the three-fold division of intellect and constancy,
according to their qualities, which I am about to declare exhaustively
and distinctly. The intellect which knoweth action and inaction, what
ought to be done and what ought not to be done, fear and fearlessness,
bondage and deliverance, is, O son of Pritha, of the quality of goodness.
The intellect by which one imperfectly discerneth right and wrong, that
which ought to be done and that which ought not to be done, is, O son of
Pritha, of the quality of passion. That intellect which, shrouded by
darkness, regardeth wrong to be right, and all things as reversed, is, O
son of Pritha, of the quality of darkness. That unsw