प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये | बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye . bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī
ఓ పార్థా! ప్రవృత్తిని, నివృత్తిని, చేయదగిన పనులను, చేయకూడని పనులను, భయమును, అభయమును, బంధమును, మోక్షమును ఏ బుద్ధి తెలుసుకొనునో, ఆ బుద్ధి సాత్త్వికమైనది.
O Partha, that intellect is born of sattva which understands action and withdrawal, duty and what is not duty, the sources of fear and fearlessness, and bondage and freedom.
సత్త్వగుణ ప్రధానమైన బుద్ధి, ఏది ఆచరణీయమో, ఏది త్యజించదగినదో, ఏది ధర్మమో, ఏది అధర్మమో, దేనివల్ల భయం కలుగుతుందో, దేనివల్ల భయం ఉండదో, బంధానికి, మోక్షానికి గల కారణాలను స్పష్టంగా గ్రహిస్తుంది.
The threefold nature of knowledge has been described already (verse 22 above). Now the threefold nature of the intellect is described. Knowledge is different from the intellect.Pravritti Action The cause of bondage the path of action. Nivritti Inaction The cause of liberation the path of renunciation the path of Sannyasa.Karyakarye The pure intellect knows what ought to be done and what ought not to be done at,particular places and times it knows the actions that produce visible or invisible results? that are enjoined or prohibited by the scriptures. It guides a man who relies on the scriptural ordinances for his daily conduct of life.Bhayabhaye Fear and fearlessness The cause of fear and fearlessness either visible or invisible.Bandham moksham Bondage and liberation together with their causes.Knowledge is a Vritti (function or state) of the intellect whereas intellect is what functions or undergoes the change of state. Even firmness is only a particular Vritti (modification or state) of the intellect. (Cf.XVIII.20)