प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी।।18.30।।
।।18.30।।हे पृथानन्दन जो बुद्धि प्रवृत्ति और निवृत्तिको? कर्तव्य और अकर्तव्यको? भय और अभयको तथा बन्धन और मोक्षको जानती है? वह बुद्धि सात्त्विकी है।
18.30 O Partha, sa, that; buddhih, intellect; is sattviki, born of sattva; ya, which; vetti, understands; pravrttim, action, the path of rites and duties, which is the cause of bondage; and nivrttim, withdrawal, the path of renunciation, which is the cause of Liberation-since action and withdrawal are mentioned in the same sentence along with bondage and freedom, therefore they mean the path of rites and duties and of renunciation-; karya-akarye, duty and what is not duty, i.e. what is enjoined or prohibited, [Ast. adds laukike vaidike va (ordinary or Vedic injunctions and prohibitions) after vihita-pratisiddhe; and it adds sastrabuddheh before kartavya-akartavye-what ougth to be done or ought not to be done by one who relies on the scriptures.-Tr.] what ought to be done or ought not to be done, action and inaction. With regard to what? With regard to action leading to seen or unseen, results, undertaken according to place, time, etc. Bhaya-adhaye, the sources of fear and fearlessness, i.e. the cuases of fear and fearlessness, with regard to seen or unseen objects; bandham, bondage, along with its cause; and moksam, freedom, along with its cause. In this context, knowing is a function of the intellect; but the intellect is the possesser of the function. Fortitude also is only a particular function of the intellect.
18.30 See Comment under 18.32
18.30 Activity is that Dharma which is the means for wordly prosperity. Renunciation is that Dharma which is the means for release. The Buddhi which knows both these as they are, is Sattviki-buddhi. Further, such a Buddhi is capable of distinguishing between what ought to be done and what ought not to be done by persons of different stations in life, having as their duty activity or renunciation at particular places or times. Such a Buddhi helps them to know This ought to be done and this ought not to be done. Such a Buddhi discerns transgression of the Sastras as the cause of fear and observance of the Sastras as the cause of fearlessness. It enables one to distinguish between bondage and release, the true nature of Samsara and deliverance from it. The Buddhi that functions in these ways is Sattvika.
Pravrittim cha nivrittim cha karyaakaarye bhayaabhaye; Bandhammoksham cha yaa vetti buddhih saa paartha saattwikee.
pravṛittim—activities; cha—and; nivṛittim—renuncation from action; cha—and; kārya—proper action; akārye—improper action; bhaya—fear; abhaye—without fear; bandham—what is binding; mokṣham—what is liberating; cha—and; yā—which; vetti—understands; buddhiḥ—intellect; sā—that; pārtha—son of Pritha; sāttvikī—in the nature of goodness