Krishna establishes the foundational framework: faith is threefold, corresponding to the three gunas that pervade all nature. This classification will structure the entire chapter. Shankara explains that faith arises from accumulated impressions (vasanas), with the three types reflecting the predominance of sattva, rajas, or tamas. Ramanuja emphasizes that past karma and divine will shape one's nature, but devotion can transform it. Madhva affirms that while nature conditions faith, guidance and devotion can elevate one's disposition toward sattva. Abhinavagupta sees the three types as degrees of contracted awareness, with sattvic faith closest to recognition of Shiva-consciousness. Vallabha emphasizes that faith is not immutable — through pushti, even tamasic faith can become pure devotion. The bhakti tradition holds that holy company can transform any quality of faith. Tilak applies this practically: understanding one's default disposition is the first step toward improvement. Vivekananda teaches that this classification is diagnostic, not deterministic — every person can raise the quality of their faith through conscious effort. The unanimity across traditions is clear: nature is the starting point, never the final word.