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
喔，波陀之子，那能理解行動與止息、應做與不應做、恐懼與無懼、以及束縛與解脫的智慧，是屬於悅性（Sattva）的。
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.
知識的三重性質已在前面（第22節）描述過。現在描述智慧的三重性質。知識不同於智慧。Pravritti 行動：束縛的原因，行動的道路。Nivritti 止息：解脫的原因，捨棄的道路，苦行僧（Sannyasa）的道路。Karyakarye 應做與不應做：純淨的智慧知道在特定地點和時間應該做什麼，不應該做什麼；它知道哪些行動會產生可見或不可見的結果，哪些是經典所規定或禁止的。它引導那些依賴經典規範來指導日常生活的人。Bhayabhaye 恐懼與無懼：恐懼與無懼的原因，無論是可見的還是不可見的。Bandham moksham 束縛與解脫：以及它們的原因。知識是智慧的一種 Vritti（功能或狀態），而智慧是發揮功能或經歷狀態變化的主體。即使堅毅也只是智慧的一種特定 Vritti（變形或狀態）。（參見第十八章第20節）
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)