erving constancy by
which one controls the functions of the mind, the life-breaths, and the
senses, through devotion, that constancy, is, O son of Pritha, of the
quality of goodness.[305] But that constancy, O Arjuna, by which one
holds to religion, desire, and profit, through attachment, desiring
fruit, that constancy, O son of Pritha, is of the quality of passion.
That through which an undiscerning person abandons not sleep, fear,
sorrow, despondency, and folly, that constancy is deemed to be of the
quality of darkness. Hear now from me, O bull of Bharata's race, of the
three kinds of happiness. That in which one findeth pleasure from
repetition (of enjoyment), which bringeth an end to pain, which is like
poison first but resembleth nectar in the end, that happiness born of the
serenity produced by a knowledge of self, is said to be of the quality of
goodness.[306] That which is from the contact of the senses with their
objects which resembleth nectar first but is like poison in the end, that
happiness is held to be of the quality of passion. That happiness which
in the beginning and its consequences deludeth the soul, and springeth
from sleep, indolence, and stupidity, that is described to be of the
quality of darkness. There is not, either on earth or heaven among the
gods, the entity that is free from these three qualities born of nature.
The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras also, O
chastiser of foes, are distinguished by (these three) qualities born of
nature. Tranquillity, self-restraint, ascetic austerities, purity,
forgiveness, rectitude, knowledge, experience, and belief (in an
existence hereafter),--these are the duties of Brahmanas, born of (their
proper) nature. Bravery, energy, firmness, skill, not flying away from
battle, liberality, the bearing of a ruler,--these are the duties of
Kshatriyas, born of (their proper) nature. Agriculture, tending of
cattle, and trade, are the natural duties of Vaisyas. Of Sudras also, the
natural duty consists in servitude. Every man, engaged in his own duties,
attains to perfection. Hear now how one obtains perfection by application
to his duties. Him from whom are the movements of all beings, Him by whom
all this is pervaded, worshipping him by (the performance of) one's own
duty, one obtaineth perfection. Better is one's own duty though performed
faultily than another's duty well-performed. Performing the duty
prescribed by (one's own) nature, on