These three, O foremost of men, are the qualities of Nature. These belong to all things of the universe.

The uninanifest Purusha endued with the six Yoga qualities transforms himself by himself into hundreds and thousands and millions and millions of forms.

Those that are conversant with the spiritual science say that to the quality of Sattva is assigned a high, to Rajas a middling, and to Tamas, a low place in the universe.

By the help of unmixed virtue one acquires a high end. Through virtue mixed with sin one acquires the status of humanity. While through unmixed sin one is visited by a vile end.

Listen now to me, king, as I speak to you of the intermixture of the three qualities of Sattva, Rajas and Tamas.

Sometimes Rajas is seen mixed with Sattva Tamas also exists with Rajas. With Tamas may also be seen Sattva. Also Sattva and Rajas and Tamas may be seen existing together and in cqual parts. They then form the Nature.

When the Purusha becomes endued with only Sattva, he aquires the region of the gods. Endued with both Sattva and Rajas, he is born as a man. Endued with Rajas and Tamas, he is born the intermediate order of Being. Endued with all three, viz., Sattva and Rajas and Tamas, he becomes a man.

Those great persons who are above both virtue and sin, attain, it is said, to that place which is eternal, immutable, undecaying, and immortal.

Men of knowledge go by very superior births and their place is faultless and undecaying, transcending the perception of the senses, free from ignorance above birth and death, and full of light that removes all sorts of darkness,

You had asked me about the nature of the supreme living in the Unmanifest, Purusha. I shall tell you. He is said to live in His own nature without partaking of the nature of Prakriti.

Nature, O king, is inanimate and unintelligent. When presided over by Purusha (Soul) then only can she create and destroy.

Both Nature and Soul, O you of great intelligence, are without beginning and without end. Both of them are without end. Both of them are without form. Both of them are undeteriorating.

Both of them, again, cannot be comprehended. How then, O foremost of Rishis, can it be said that one of them is inanimate and unintelligent? How, is the other said to be animate and intelligent? And why is the latter called Kshetrajna (Soul).

You, O foremost of Brahmanas, are a master of the entire religion of Liberation. I wish to hear fully of the religion of Liberation.

Do you describe to me then the existence and Oneness of Soul, of his separateness from Nature, of the gods which attach to the body, of the place to which embodied creatures go when they die, and that place to which they may ultimately, in course of time, be able to go.

Tell me, also, of the Knowledge expounded in the Sankhya system, and of the Yoga system separately. You also speak of the predicaments of death, O best of men. All these subjects are well known to you even as an embolic myrobalan in your hand. Tell me, also, of the Knowledge expounded in the Sankhya system, and of the Yoga system separately. You also speak of the predicaments of death, O best of men. All these subjects are well known to you even as an embolic myrobalan in your hand.