सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥

Teachers usually read this idea across several verses together, one shared reflection covers the whole unit.

• 18.29Hear thou the threefold division of intellect and firmness, according to the Gunas, as I declare them fully and distinctly, O Arjuna.
• 18.30The intellect which knows the path of work and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and liberation—that intellect is Sattvic (pure), O Arjuna.
• 18.31That by which one wrongly understands dharma and adharma, and also what ought to be done and what ought not to be done—that intellect, O Arjuna, is rajasic (passionate).
• 18.32That intellect, O Arjuna, which is enveloped in darkness and sees Adharma as Dharma and all things perverted, is Tamasic (dark).
• 18.33The unwavering firmness, through which Yoga restrains the functions of the mind, life-force, and senses—that firmness, O Arjuna, is Sattvic (pure).
• 18.34But that, O Arjuna, by which one holds fast to Dharma (duty), enjoyment of pleasures, and earning of wealth, on account of attachment and desire for reward—that firmness, O Arjuna, is Rajasic (passionate).
• 18.35That firmness, O Arjuna, by which a stupid man does not abandon sleep, fear, grief, despair, and conceit, is Tamasic.

• 18.36And now, O Arjuna, hear from Me of the threefold pleasure, in which one rejoices through practice and surely comes to the end of pain.

• 18.37That which is like poison at first but in the end like nectar—that happiness is declared to be sattvic, born of the purity of one's own mind due to self-realization.
• 18.38That happiness which arises from the contact of the senses with the objects, which is initially like nectar but eventually like poison, is said to be Rajasic.
• 18.39That happiness which at first, as well as in the end, deludes the self, and which arises from sleep, indolence, and heedlessness—that is declared to be Tamasic.
• 18.40There is no being on earth or in heaven among the gods that is liberated from the three qualities born of Nature.

me

from me

tu

but

cha

and

tat

that

agre

at first

yatra

in which

ramate

rejoices

sukham

happiness

proktam

is said to be

idānīm

now

abhyāsāt

by practice

sāttvikam

in the mode of goodness

tri-vidham

of three kinds

pariṇāme

in the end

śhṛiṇu

hear

nigachchhati

reaches yat—which

prasāda-jam

generated by the pure intellect

viṣham iva

like poison

ātma-buddhi

situated in self-knowledge

duḥkha-antam

end of all suffering

amṛita-upamam

like nectar

bharata-ṛiṣhabha

Arjun, the best of the Bharatas