Bhagavad Gita Chapter 18, Verse 18

English Translation

Knowledge, the object the knowledge and the knower-this is the threefold inducement to action. The comprehension of actions comes under three heads-the instruments, the object and the subject.

Detailed Commentary

In the fourteenth verse of this very chapter, Bhagavan has stated five causes for actions (karma): Adhiṣṭhāna, Kartā, Karaṇa, Ceṣṭā, and Daiva (Saṁskāra). Among these, the most significant is the Kartā (the doer). To eradicate this sense of being the Kartā (doer), Bhagavan censured those who harbor *kartṛtva-bhāva* (the notion of doership) in the sixteenth verse and praised those who do not possess *kartṛtva-bhāva* in the seventeenth verse. The eighteenth verse has been stated to provide a clear understanding for the complete cessation of *kartṛtva-bhāva*. "Jñānaṁ jñeyaṁ parijñātā trividhā karma-codanā" — Jñāna (knowledge), Jñeya (the object of knowledge), and Parijñātā (the knower) — from these three arises the impulse for action (karma). The reason for stating Jñāna first is that whenever a person has an inclination towards something, knowledge arises first. For instance, before drinking water, there is the knowledge of thirst, and then one quenches that thirst with water. That which is known (the object) is called Jñeya, and that to whom knowledge occurs is called Parijñātā. Without these three, there is no impulse to act. Parijñātā is one who possesses the knowledge of all activities. He is merely the knower (jñātā), not the doer (kartā) of the action. The manifestation (sphuraṇā) of any action occurs within an individual. Therefore, while there are different people for various objects (viṣaya) like sound (śabda), touch (sparśa), form (rūpa), taste (rasa), and smell (gandha), the one who knows them all is singular, and that is what is called Parijñātā here. "Karaṇaṁ karma karteti trividhaḥ karma-saṅgrahaḥ" — There are three causes for *karma-saṅgraha* (accumulation of karma): Karaṇa (instrument), Karma (action), and Kartā (doer). These three together complete the action. The means by which the Kartā performs action are called Karaṇa. Activities like eating, drinking, sitting up, sitting down, walking, and moving are called Karma. One who performs action with the cooperation of Karaṇa and Kriyā (activity) is called Kartā. It is only through the conjunction of these three that Karma is formed. Bhagavan particularly wishes to explain here how *karma-saṅgraha* occurs. While stating the three causes for the formation of karma, Bhagavan's primary aim is to highlight the Kartā, because the main connection of *karma-saṅgraha* is with the Kartā. If there is no Kartā, there is no *karma-saṅgraha*; there is only mere activity (*kriyā*). Karaṇa is not the cause in *karma-saṅgraha* because Karaṇa is subservient to the Kartā. The action happens according to what the Kartā wishes to do. Therefore, Karma itself is not the primary cause in *karma-saṅgraha*. According to the Sāṅkhya philosophy, the fundamental binding element is Ahaṅkāra (ego), and from this, *karma-saṅgraha* arises. Without Ahaṅkāra, *karma-saṅgraha* does not occur. For this knowledge, Bhagavan has placed Karaṇa and Karma first, and then Kartā close to *karma-saṅgraha*, so that it becomes clear that the binder is indeed the Kartā. Connection: With the objective of transcending the Guṇas (Guṇātīta), the description of Tri-guṇātmaka (three-fold nature) substances now begins from the next verse.