'Buddhi' is the inner instrument's power of apprehending subtle objects and the rest; one possessed of it is called intelligent. 'Knowledge' is the apprehension of the Self and the other things. 'Freedom from delusion' is action preceded by discernment with regard to the matters to be understood as they come up. 'Patience' is the unaltered state of mind of one who is reviled or struck. 'Truth' is speech, uttered just as it is, of what one has seen and heard, of one's own experience of the Self, for its conveying into another's understanding. 'Self-restraint' is the calming of the outer senses. 'Calm' is the calming of the inner instrument. 'Pleasure' is gladness. 'Pain' is distress. 'Coming-to-be' is arising. 'Non-being' is its opposite. 'Fear' is dread, and 'fearlessness' is its opposite.

Understanding (buddhi) is the mind's power of determining. Knowledge is the certainty whose object is the particular conscious-and-unconscious thing. Freedom from delusion is the ceasing of the notion of sameness, in a thing of an unlike kind such as a shell, with something grasped before, such as silver. Forbearance is the keeping of the mind unchanged even when there is a cause of its disorder. Truth is speech that bears on the thing as seen and is of the form of the welfare of beings; here the mental state that conforms to it is meant, since the topic is mental states. Restraint (dama) is the holding back of the outer organs from harmful objects; tranquillity (shama) is the like holding back of the inner organ. Happiness is an experience favourable to the self; pain, an unfavourable experience. 'Coming-to-be' is the becoming of the mind caused by a favourable experience; 'absence' is the sinking of the mind caused by an unfavourable experience. Fear is the pain born of seeing the cause of a pain to come; freedom from fear is the ceasing of that. Non-injury is the not being a cause of pain to others. Sameness is the having of an even mind toward gain and loss, in oneself, in well-wishers, and in foes. Contentment is the having of a satisfied nature toward all the selves one sees. Austerity is the bodily affliction, of the form of the shrinking of enjoyment, that is sanctioned by scripture. Giving is the making over of one's own things to be enjoyed to another. Fame is the spreading abroad of one's being possessed of qualities; ill fame, the spreading abroad of one's being without qualities; here the particular mental states that conform to fame and ill fame are meant, since the topic is mental states, and so too with austerity and giving. These and the rest, the states of all beings, the mental states that are the causes of engagement and withdrawal, arise from Me alone, depend on My resolve. The Lord says that the bringers-into-being of the creation and the standing of the whole brood of beings too have their activity dependent on My resolve.

Krishna sets this out, with 'buddhi' and so on. 'Buddhi' is the determination of what is to be done and not done; 'knowledge' (jnana) is cognition, as the lexicon has it, 'knowledge is cognition, but buddhi is the determination of what is to be done and not done'. 'Self-restraint' (dama) is the curbing of the senses; 'tranquillity' (shama) is steadiness in the supreme Self, as the Bhagavata says, 'tranquillity is the buddhi's being settled on Me, self-restraint is the curbing of the senses' (Bhagavata 11.17.36).