Devanagari
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धि: सा पार्थ सात्त्विकी ॥ ३० ॥
Verse text
pravṛttiṁ ca nivṛttiṁ ca
kāryākārye bhayābhaye
bandhaṁ mokṣaṁ ca yā vetti
buddhiḥ sā pārtha sāttvikī
Synonyms
pravṛttim
—
doing
;
ca
—
also
;
nivṛttim
—
not doing
;
ca
—
and
;
kārya
—
what ought to be done
;
akārye
—
and what ought not to be done
;
bhaya
—
fear
;
abhaye
—
and fearlessness
;
bandham
—
bondage
;
mokṣam
—
liberation
;
ca
—
and
;
yā
—
that which
;
vetti
—
knows
;
buddhiḥ
—
understanding
;
sā
—
that
;
pārtha
—
O son of Pṛthā
;
sāttvikī
—
in the mode of goodness.
Translation
O son of Pṛthā, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.
Translation (Visvanatha Cakravarti Thakura)
30. The intelligence of sattva-guṇa understands the difference between dharma and adharma, what should be done and what should not be done, what is to be feared and not feared, and the difference between bondage and liberation.
Translation (Baladeva Vidyabhusana)
30. The intelligence of sattva guṇa understands the difference between dharma and adhdarma, what should be done and what should not be done, what is to be feared and not feared, and the difference between bondage and liberation.
Purport
Performing actions in terms of the directions of the scriptures is called pravṛtti, or executing actions that deserve to be performed. And actions which are not so directed are not to be performed. One who does not know the scriptural directions becomes entangled in the actions and reactions of work. Understanding which discriminates by intelligence is situated in the mode of goodness.
Purport (Visvanatha Cakravarti Thakura)
The person of sattvic intelligence understands the difference between fear caused by saṁsāra and fearlessness caused by freedom from saṁsāra.
Purport (Baladeva Vidyabhusana)
In three verses the Lord describes intelligence according to the three guṇas. That intelligence which knows what to do (dharma) and what not to do (adharma); which knows that niṣkarma karma should be performed and sakāma karma should not be performed (kāryākārye); which knows fear of doing what is not mentioned in the scripture and knows no fear of doing what is prescribed by the scriptures (bhayābhaye); which knows the nature of saṁsāra (bandham) and what destroys it (mokṣa)—that intelligence is in the mode of goodness. The sentence structure should actually be “That knowledge by which one knows dharma and adharma ….” The instrument is used as the agent, as when we say the axe cuts the tree, when we mean that the man cut the tree using the axe.