Bhagvad Gita image 1 no-watermark
(61) Whatever is born, moving or stationary, is through the union of kṣetra and kṣetrgna, which also described as Prakriti and Purusha, respectively.
(62) As all-pervading space is not stained because of its subtlety, similarly, ātman present everywhere in body is not stained. Just as the sun illuminates the whole world, kṣtragna illuminates the entire kṣtera.
Brahman
(63) Ancient param Brahman is neither sat nor asat, neither existence nor non-existence, neither being nor non-being. With hands and feet everywhere, eyes, ears, heads, and faces all sides, it envelopes everything. It appears to have qualities of all senses yet is without them.
(64) Brahman: It is unattached yet supporting all, devoid of qualities. It dwells outside and inside of all beings; it is moving and stationary. It is far and yet is near, unknowable (not directly observable) because of subtlety. It is undivided yet appears to be divided in all beings.
(65) Brahman: It is the preserver of all creations, their creator and destroyer. It is even light of all lights, beyond darkness, param sits in every heart. It is the object of knowledge, and, knowledge to be desired.
Three kinds
(66) Three gunas, sattva, rajas, tamas, born out of Prakriti, bind embodied and the imperishable dweller in the body. When one observed that there is no other agent than the guna and also knows the imperishable beyond this guna, he attains it.
(67) Satva, being of pure nature, causes enlightenment and health, binds by clinging to happiness and knowledge. The nature of rajas guna is passion, it springs from carving and attachment. Rajas guna binds by attachment to karma.
(68) Tamas guna causes delusion in all beings and binds by negligence, indolence, and sleep. Satva attaches one to pleasure, rajas to karma, and tamas, by camouflaging knowledge, attaches to negligence.