Those who say that ignorance leads to one result, and those who say that knowledge leads to another result. Thus we have heard from the wise who explained it to us.

This verse continues the recapitulation of authorized opinions on avidyā and vidyā. The parallel structure with the previous verse emphasizes that different teachers have emphasized different aspects of this teaching. Some focus on the dangers of avidyā, others on the glories of vidyā.

The term phala (result, fruit) implicit here is crucial. Every action produces results — karma generates more karma. But vidyā, when understood correctly, transcends the system of action-reward. The jñānī acts without attachment to fruits (karma-phala-tyāga).

The repetition of iti śuśruma dhīrāṇām (thus we have heard from the serene) underlines the continuity of tradition. It is not a fashionable opinion but the accumulation of experience of those who have walked the path. This is śruti (the heard), not smṛti (intellectual memory).

For the yoga practitioner, this means there is validity in multiple approaches. Karma-yoga of virtuous actions, Jñāna-yoga of discrimination, Bhakti-yoga of devotion — all are valid paths depending on the seeker’s predisposition. The important thing is the sincerity of the search, not the label of the method.