Chapter XVIII, Section 1b

That action is called good, which is prescribed, which is devoid of attachment, which is not done from (motives of) affection or aversion, (and which is done) by one not wishing for the fruit. That is described as passionate, which (occasions) much trouble, is performed by one who wishes for objects of desire, or one who is full of egotism . The action is called dark, which is commenced through delusion, without regard to consequences, loss, injury, or strength . That agent is called good, who has cast off attachment, who is free from egotistic talk, who is possessed of courage and energy, and unaffected by success or ill-success. That agent is called passionate, who is full of affections , who wishes for the fruit of actions, who is covetous, cruel, and impure, and feels joy and sorrow. That agent is called dark, who is without application , void of discernment, headstrong, crafty, malicious, lazy, melancholy, and slow. Now hear, O Dhanañ g aya! the threefold division of intelligence and courage, according to qualities, which I am about to declare exhaustively and distinctly. That intelligence, O son of P ri thâ! is good which understands action and inaction , what ought to be done and what ought not to be done, danger and the absence of danger, emancipation and bondage. That intelligence, O son of P ri thâ! is passionate, by which one imperfectly understands piety and impiety, what ought to be done and also what ought not to be done. That intelligence, O son of P ri thâ! is dark, which shrouded by darkness, understands impiety (to be) piety, and all things incorrectly. That courage, O son of P ri thâ! is good courage, which is unswerving , and by which one controls the operations of the mind, breath, and senses, through abstraction. But, O Ar g una! that courage is passionate, by which one adheres to piety, lust, and wealth , and through attachment wishes, [paragraph continues] O son of P ri thâ! for the fruit, That courage is dark, O son of P ri thâ! by which an undiscerning man does not give up sleep, fear, sorrow, despondency, and folly. Now, O chief of the descendants of Bharata! bear from me about the three sorts of happiness. That happiness is called good, in which one is pleased after repetition (of enjoyment), and reaches the close of all misery, which is like poison first and comparable to nectar in the long run, and which is produced from a clear knowledge of the self . That happiness is called passionate, which (flows) from contact between the senses and their objects, and which is at first comparable to nectar and in the long run like poison. That happiness is described as dark, which arises from sleep, laziness, heedlessness, which deludes the self, both at first and in its consequences. There is no entity either on earth or in heaven among the gods, which is free from these three qualities born of nature. The duties of Brâhma n as, Kshatriyas, and Vai s yas, and of S ûdras, too, O terror of your foes! are distinguished according to the qualities born of nature . Tranquillity , restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief (in a future world), this is the natural duty of Brâhma n as. Valour, glory, Courage, dexterity , not slinking away from battle, gifts, exercise of lordly power , this is the natural duty of Kshatriyas.