Bhagavad Gita - Chapter 18 - Shloka (Verse) 14

अधिष्ठानम् -- शरीर और जिस देशमें यह शरीर स्थित है? वह देश -- ये दोनों अधिष्ठान हैं।कर्ता -- सम्पूर्ण क्रियाएँ प्रकृति और प्रकृतिके कार्योंके द्वारा ही होती हैं। वे क्रियाएँ चाहे समष्टि हों? चाहे व्यष्टि हों परन्तु उन क्रियाओँका कर्ता स्वयं नहीं है। केवल अहंकारसे मोहित अन्तःकरणवाला अर्थात् जिसको चेतन और जडका ज्ञान नहीं है -- ऐसा अविवेककी पुरुष ही जब प्रकृतिसे होनेवाली क्रियाओंको अपनी मान लेता है? तब वह कर्ता बन जाता है (टिप्पणी प0 896)। ऐसा कर्ता ही कर्मोंकी सिद्धिमें हेतु बनता है।करणं च पृथग्विधम् -- कुल तेरह करण हैं। पाणि? पाद? वाक्? उपस्थ और पायु -- ये पाँच कर्मेन्द्रियाँ और श्रोत्र? चक्षु? त्वक्? रसना और घ्राण -- ये पाँच ज्ञानेन्द्रियाँ -- ये दस बहिःकरण हैं तथा मन? बुद्धि और अहंकार -- ये तीन अन्तःकरण हैं।विविधाश्च पृथक्चेष्टाः -- उपर्युक्त तेरह करणोंकी अलगअलग चेष्टाएँ होती हैं जैसे -- पाणि (हाथ) -- आदानप्रदान करना? पाद (पैर) -- आनाजाना? चलनाफिरना? वाक् -- बोलना? उपस्थ -- मूत्रका त्याग करना? पायु (गुदा) -- मलका त्याग करना? श्रोत्र -- सुनना? चक्षु -- देखना? त्वक् -- स्पर्श करना? रसना -- चखना? घ्राण -- सूँघना? मन -- मनन करना? बुद्धि -- निश्चय करना और अहंकार -- मैं ऐसा हूँआदि अभिमान करना।दैवं चैवात्र पञ्चमम् -- कर्मोंकी सिद्धिमें पाँचवें हेतुका नाम दैव है। यहाँ दैव नाम संस्कारोंका है। मनुष्य जैसा कर्म करता है? वैसा ही संस्कार उसके अन्तःकरणपर पड़ता है। शुभकर्मका शुभ संस्कार पड़ता है और अशुभकर्मका अशुभ संस्कार पड़ता है। वे ही संस्कार आगे कर्म करनेकी स्फुरणा पैदा करते हैं। जिसमें जिस कर्मका संस्कार जितना अधिक होता है? उस कर्ममें वह उतनी ही सुगमतासे लग सकता है और जिस कर्मका विशेष संस्कार नहीं है? उसको करनेमें उसे कुछ परिश्रम पड़ सकता है। इसी प्रकार मनुष्य सुनता है? पुस्तकें पढ़ता है और विचार भी करता है तो वे भी अपनेअपने संस्कारोंके अनुसार ही करता है। तात्पर्य है कि मनुष्यके अन्तःकरणमें शुभ और अशुभ -- जैसे संस्कार होते हैं? उन्हींके अनुसार कर्म करनेकी स्फुरणा होती है।इस श्लोकमें कर्मोंकी सिद्धिमें पाँच हेतु बताये गये हैं -- अधिष्ठान? कर्ता? करण? चेष्टा और दैव। इसका कारण यह है कि आधारके बिना कोई भी काम कहाँ किया जायगा इसलिये अधिष्ठान पद आया है। कर्ताके बिना क्रिया कौन करेगा इसलिये कर्ता पद आया है। क्रिया करनेके साधन (करण) होनेसे ही तो कर्ता क्रिया करेगा? इसलिये करण पद आया है। करनेके साधन होनेपर भी क्रिया नहीं की जायगी तो कर्मसिद्धि कैसे होगी इसलिये चेष्टा पद आया है। कर्ता अपनेअपने संस्कारोंके अनुसार ही क्रिया करेगा? संस्कारोंके विरुद्ध अथवा संस्कारोंके बिना क्रिया नहीं कर सकेगा? इसलिये दैव पद आया है। इस प्रकार इन पाँचोंके होनेसे ही कर्मसिद्धि होती है।

वे ( पाँच कारण ) कौनसे हैं सो बतलाते हैं --, अधिष्ठान -- इच्छाद्वेष? सुखदुःख और ज्ञान आदिकी अभिव्यक्तिका आश्रय शरीर? कर्ता -- उपाधिस्वरूप भोक्ता जीव? भिन्नभिन्न प्रकारके कारण -- शब्दादि विषयोंको ग्रहण करनेवाले श्रोत्रादि अलगअलग बारह करण? नाना प्रकारकी चेष्टाएँ -- श्वासप्रश्वास आदि अलगअलग वायुसम्बन्धी क्रियाएँ और इन चारोंके साथ पाँचवाँ -- पाँचकी संख्याको पूर्ण करनेवाला कारण दैव है। अर्थात् चक्षु आदि इन्द्रियोंके अनुग्राहक सूर्यादि देव हैं।

The Adhisthana (seat) etc., which are for the purpose of action, are to be known because they are rooted in valid means of knowledge—having said this, now, preceded by a question, He specifically points them out—with 'Kani' (Which ones?) etc.

Taking the symbol (word from the text), he explains—'Adhisthanam'. 'Characterized by the limiting adjunct' (Upadhilakshana)—the limiting adjunct is the intellect etc.; 'having the nature of that' [means] having the nature of that, following the intellect etc., perceiving the attributes of those in the Self, being conditioned, having that as the principal—this is the meaning.

In that regard, he indicates an inference based on the effect as the sign—with 'Sound etc.' (Shabdadi). Five organs of knowledge, five organs of action, and mind and intellect—thus is the count of twelve.

Since 'Chesta' (effort/activity) is diverse, it is of 'various kinds'; he clarifies that very thing with—'Belonging to the vital air' (Vayaviya). 'Separateness' (Prithaktvam) [means] non-intermixture. For indeed, there is no mutual intermixture of the activities of Prana, Apana, etc.

'Daivam eva' (Destiny/Divine indeed)—he clarifies this with—'The sun etc.' (Adityadi).

In expectation of "what are they", He says—"Adhisthanam" (the seat) is the body, the locus of the manifestation of desire, aversion, pleasure, pain, knowledge, etc. Similarly, "Karta" (the doer) is characterized by limiting adjuncts, following the limiting adjuncts like the intellect etc., perceiving their attributes in the Self, conditioned, having the adjunct as the principal, the enjoyer.

And "Karanam" (the instrument) is "various kinds" like the ear etc. for the perception of sound etc.—the five organs of knowledge, the five organs of action, and the mind and intellect—thus numbering twelve. And "various" distinct "activities" (chesta) are those belonging to the vital air (vayaviya), Prana, Apana, etc.

Here, among the four, "Daivam" (Destiny/Divine) indeed is the fifth—the divine factor like the Sun (Aditya) etc. which favors the eye etc. However, that "[Daiva] is the Inner Controller who impels all"—this was not displayed by the Teachers (Acharyas), intending that it is improper to establish the doership of the Supreme Self for the purpose of excluding the doership of the [individual] Self.

'Adhiṣṭhāna' is the body etc. 'Kartā' is Vishnu; for He is indeed the doer of all, thus it is said; and the proof for the non-doership of the Jiva has been stated. 'Karaṇa' is the sense organs etc.

'Ceṣṭāḥ' are actions; by actions of hands etc. works like Homa etc. are produced. Mental effort is also the cause of meditation etc. Previous effort also exists as the cause of impressions (Samskaras).

'Daivam' is the unseen (Adrishta/destiny). And so the Ayasya Shruti — 'The body, Brahman (Soul/Vishnu), objects, senses etc., actions, and the unseen as the fifth cause of action'.

He enumerates those very five — 'Adhiṣṭhānam'. 'Adhiṣṭhāna' is the body, the locus of manifestation of desire, aversion, pleasure, pain, knowledge etc.; its non-Self nature is established for all disputants except Charvaka.

And 'Kartā' is the reflection of consciousness qualified by intellect, the knower (Pramata), the Ego which is the object of the 'I-cognition'; by 'tathā' (similarly), it is said that it should be known as non-Self just like that (body). Because its origination and destruction are seen in the creation and dissolution of the body itself. And this is heard intending the destruction of the qualified by the destruction of the qualification (adjective) and the origination of the qualified by the origination of the qualification — 'The mass of consciousness indeed rising from these elements perishes following them'. And 'Just as small sparks fly out from fire, so from this Self all these selves fly out'. And since no excess (difference) of the qualified is seen, non-Self nature is established.

And 'Karaṇam', the means of perception of sound etc., is of various kinds, twelvefold — five organs of action, five organs of knowledge, mind and intellect. And 'vividhāḥ' and separate 'ceṣṭā' of the nature of breathing etc. belonging to Vayu. 'Daivam' of the nature of merit and demerit, of the form of deities like Sun etc. favoring the respective organs, is the fifth — the completer of the five.

In rightful — scriptural, or contrary — prohibited, in all action — physical, verbal, and mental — these five are the causes. 'Adhiṣṭhānam' is the body; since it is presided over by the Jivatma, the body which is an aggregate of great elements is Adhishtana. And 'Kartā' is the Jivatma; the knowership and doership of this Jivatma is established by Sutras like 'He is knower, for that very reason' [B.S. 2.3.18] and 'Agent, on account of scripture having a purport' [B.S. 2.3.33]. And 'Karaṇam' is of various kinds — the pentad of speech, hands, feet etc. along with mind, the organs of action; 'pṛthagvidham' — having separate operation in the accomplishment of action. And 'vividhāḥ' separate 'ceṣṭāḥ' — by the word Cheshta the fivefold Vayu is denoted, because it expresses its function; of the fivefold Vayu which sustains body and senses and is distinct by divisions like Prana, Apana etc., the vividha cheshta — various function.

And 'Daivam' indeed is the fifth here; here in the group of causes of action, Daiva is the fifth — the Supreme Self, the Inner Controller, is the principal cause in the accomplishment of action, this is the meaning; for it is said — 'I am seated in the hearts of all, from Me comes memory, knowledge, and their loss' [Gita 15.15]. And He will say — 'The Lord resides in the heart region of all beings, O Arjuna. Causing all beings to revolve mounted on a machine by Maya' [Gita 18.61]. And the agency of Jivatma is dependent on the Supreme Self — established by 'But from the Supreme, because of scriptural statement' [B.S. 2.3.41].

Objection: If the agency of Jivatma is thus dependent on the Supreme Self, the Jivatma would not be fit for injunction in action, so scriptures of injunction and prohibition would become meaningless.

This objection is also refuted by the Sutrakara himself — 'But He depends on the effort made, on account of non-futility of injunctions and prohibitions etc.' [B.S. 2.3.42]. This is what is said — With instruments, body etc. given by the Supreme Self and supported by Him, with powers instilled by Him, and the Jivatma himself being supported by Him and having power instilled by Him, for the accomplishment of action, by his own will starts the effort in the form of presiding over instruments etc.; the Supreme Self situated within him impels him by giving His permission; thus the Jiva also has causeness of activity by his own intelligence. Just as in activities resulting in movement of very heavy stones, trees etc. achievable by many men, there is causeness and sharing of injunction and prohibition for many.

He states those very ones — 'Adhiṣṭhānam'. 'Adhiṣṭhāna' is the body; 'Kartā' is the knot of consciousness and matter, the Ego; 'pṛthagvidham' — of many kinds — 'karaṇam' is eye, ear etc.; and 'vividhāḥ' — distinct by effect and nature — 'ceṣṭāḥ' are the functions of Prana, Apana etc.

And here — among these very ones — the fifth cause 'Daivam' is the favorer of eye etc. like Aditya etc., or the impeller of all, the Inner Controller.

Intending the non-repetition of the two verses as an elaboration of what was stated (in verse 13), and the contradiction in the opponent's view, he says — 'Tadidam aha' (He said this very thing...). 'Tat' refers to what is established by Shruti; 'Idam' means what is intended here; this is the meaning. 'Nyayyam' means not departing from Nyaya (logic/propriety) — according to the rule [Ashtadhyayi 4.4.92] 'Dharmapathyarthanyayadanapete' (The suffix Yat is used in the sense of not departing from Dharma, Pathin, Artha, and Nyaya). And the word 'Nyaya' here, due to the impropriety of other meanings and following the etymology, indicates the Shastra alone; with this intention he says — 'Shastrasiddhe' (Established by Shastra...). When wishing to express worldly action along with scriptural, one should have said 'or other than that'. When 'enjoined' is specified, the word 'Viparita' (opposite) naturally refers to the 'prohibited'; and by the logic of 'how much more' (kaimutya), the worldly action is also obtained; with this intention he says — 'Pratishiddhe va' (Or prohibited...). 'Sarvasmin karmani' (In all action) — this is a statement of the result.

Just as in bodily, mental, and verbal actions there is a restriction based on the predominance of body etc., these five causes are not like that; but rather all five are required in every action; with this intention the statement of 'bodily' etc. is made. For the division of 'bodily' etc. in all actions having five causes is indeed due to predominance. Although in the creation of the world etc., the Supreme Self alone is the cause; still, in actions where the Knower of the Field (Jiva) is the agent, these (five) have been made instruments by the Supreme Self by His own will; with this intention the 'other cause' is mentioned.

'They call the Adhisthana the Kshetra' [Mahabharata 12.307.14] — thus Vasistha says to Karala; following that he says — 'Adhishthanam shariram' (Adhishthana is the body...). And the Shruti — 'O Maghavan, this body is indeed mortal, grasped by death; that is the Adhishthana (abode) of this immortal, bodiless Self' [Chandogya 8.12.1] — uses the word 'Adhishthana' for the body. According to [Ashtadhyayi 3.3.113] 'Krityalyuto bahulam', he derives the word 'Adhishthana' in the body in the sense of the object (Karma) — 'Adhishthiyate' (Is presided over/occupied...). Since even the Jiva who is the presider is presided over by the Supreme Self, to exclude Him, it is qualified as 'Jivatmana' (By the Jiva-self). Since instruments etc. which are also presided over by the Jiva are mentioned separately, to restrict its (Adhisthana's) scope, he says — 'Mahabhutasanghatarupam' (Of the form of the aggregate of great elements...).

Since the Creator of the Universe is grasped separately here by the word 'Daiva', and since the word 'Karta' (Doer) here is for indicating the maxim 'The fruit of the Shastra belongs to the performer' [Purva Mimamsa 3.7.18], 'Karta Jivatma' (The doer is the Jiva-self) is stated. Objection: Doership is indeed being endowed with effort preceded by knowledge and desire to do; since the Self which is mere Knowledge cannot be a Knower, the Doership rooted in that would also not exist? To this he says — 'Asya jivatmono jnatritvam kartritvam ca' (Of this Jiva-self, knowership and doership...). 'The knower, for that very reason' [Brahma Sutra 2.3.18] etc. — the Sutra is cited; because the Shruti etc. are also drawn from there itself.

Since the causes for the origination of action are being presented, the word 'Karana' here refers only to the organs of action; with this intention he says — 'Vak' (Speech...). Although the organs of knowledge are causes of action traditionally through generating the knowledge of respective objects; still, since action is performed only after resolving with the mind upon mere objects being perceived, and since there is no intervention of other activities of the mind — 'Samanaskam' (Along with the mind) is stated. Although the mind is an organ of knowledge, due to its commonality in the activities of organs of action also, it is mentioned as an organ of action. Or because it is stated right here as 'Body, Speech, Mind', the argument for its being an organ of action is relative to actions like resolution etc. Even the Sankhyas have said so — 'The organs of intellect are called Eye, Ear, Nose, Tongue, and Skin. They call Speech, Hands, Feet, Anus, and Genitals the organs of action. The Mind here is of the nature of both, a resolver and an organ, due to similarity' [Sankhyakarika 26, 27].

While the causes of action are being taken up, the adjective 'Prithagvidham' (of various kinds) refers to the modes called activities useful for that; he says — 'Karmanishpattau prithagvyaparam' (Distinct activity in the accomplishment of action...). For in speech etc., the activity of action like speaking, taking, moving, excreting, rejoicing, resolving etc. of each one is indeed mutually distinct. Activity of the body etc. rooted in effort is indeed called 'Chesta' (Exertion/Movement); therefore, since that itself is the cause of action here, there would be 'self-dependence' (at-mashraya - infinite regress?); regarding this he says — 'Cheshtashabdena pancatma vayuh' (By the word Chesta, the five-fold vital air...). By the word 'Abhidhiyate' (Is named/denoted), mere indication is intended. Here, when another cause of that (action/chesta) is to be indicated, since speech etc. are taken by words like Karana etc., and since in the dialogue of Pranas etc., the sustenance and activity of the organs and body are heard to be dependent on Prana; it is appropriate here to imply Prana by the word denoting 'Chesta' which is the cause of Prana's activity; with this intention he says — 'Tadvrittivacina' (By the word denoting its function...). 'Cheshtashabdena' connects with the preceding. By reminding of the dialogue of Pranas etc., he explains the propriety of implying Prana and the diversity of its function — 'Sharirendriya' (Body and senses...). To avoid repetition of the words 'Prithak' (distinct) and 'Vividha' (diverse), he says — 'Sharirendriyadharakasya pranapanadibhedabhinnasya' (Of the sustainer of body and senses, divided by distinctions of Prana, Apana etc.). The distinctness is relative to the activities of Adhisthana, Karta, and Karana, and due to the difference in objects in the form of the group of body and senses; and the diversity is by the activities like specific breathing, winking, opening eyes etc. regulated by the difference in functions like Prana etc.; this is the idea. The word 'Pancatma' here refers to having five functions; and so is the Sutra — 'The five-fold (Prana) is designated like the mind' [Brahma Sutra 2.4.12]. The mention of five functions is also indicative of the other pentad of functions like Naga, Kurma, Krikara, Devadatta, and Dhananjaya.

In 'Daivam caivatra pancamam' (And Daiva indeed is the fifth here), 'Atra' (Here) is a restatement to determine the principal named Daiva; he says — 'Atra karmahetukalape' (Here in the aggregate of causes of action...). In counting the Supreme Self as the fifth, since a sequence based on Shruti, meaning, reading etc. is impossible, and since speech functions sequentially, even if counted as possible, there is no purpose in the specification 'Fifth' for completing (the count); just as in Kathavalli — starting with 'Objects are higher than senses', and saying 'Beyond Mahat is Avyakta, beyond Avyakta is Purusha. Nothing is higher than Purusha, He is the culmination, He is the Supreme Goal' [1.3.10, 11], the Supreme Person, the principal cause in all activities of senses etc., is designated as the limit to be controlled/attained; similarly here too; with this intention he says — 'Paramatmantaryami' (The Supreme Self, the Inner Ruler...).

Objection: In 'Daivam is action done in the past', 'Daivam is destiny/fate, portion' [Amara 1.4.28] etc., they read the word 'Daiva' as a synonym for the object of enjoyment in the form of ancient Karma; and its causality is established; therefore how is it said here as 'Supreme Self'? Thus — for the causality of actions destroyed long ago is not possible in their own form; therefore, the causality of the Will of the Supreme Person in the form of 'Adrishta' (unseen potency) generated by karma must be stated; better than that is to designate Him alone by the word 'Daiva'. And there is fame of the word 'Daiva' as a synonym for 'Daivata' (Deity) in the world and Veda; as — 'Truth, Truth, again Truth, raising the arm it is said; there is nothing higher than the Veda-Shastra, there is no Daiva higher than Keshava' [Naradiya Purana 18.33]. No other meaning is possible here. Similarly in Srimad Ramayana also — 'Having transgressed the mother, father, and teacher who are under one's control (svadhina); how is the Daiva who is not under one's control (asvadhina) worshipped by modes?' [Valmiki Ramayana 2...]. Similarly in Sabha Parva — 'Let the Supreme Daiva be heard, who is difficult to know even by me; Narayana is indeed the Person, Universal Form, Great Effulgence'. Similarly in the Yoga Shastra composed by Yajnavalkya — 'The Arsha (Seer), Chanda (Meter), and Daivata (Deity) of Mantras, and the Brahmana (Application)'. The same meaning is again designated by 'Arsha, Chanda, and Daiva' etc. There itself, in the translation of Prajapati's instruction for deluding the demons — 'One should always worship the Self with ornaments, coverings etc.; One's own body alone would be the Daiva, no other Daiva exists' [Yoga Yajnavalkya?]. Similarly — 'The whole world depends on Daiva, and Daivata depends on Mantra; that Mantra depends on the Brahmana, therefore Vipras are indeed the Daivata' [Vishnu Samhita? 22]. Even in this Shastra, proposing 'Me along with Adhibhuta and Adhidaiva' [7.30], He answers the question 'What is called Adhidaiva?' [8.1] with 'And the Purusha is Adhidaivata' [8.4]. And in Chandogya (?), the name 'Adhidaivata' is stated for the Person abiding in the deity named Aditya — 'Its Upanishad is Ahar' [Brihadaranyaka 5.5.3] is Adhidaivata; 'Its Upanishad is Aham' [Brihadaranyaka 5.5.4] is Adhyatma. Thus. Similarly it should be seen elsewhere also. And by others also the word 'Daiva' here has been interpreted as referring to Aditya etc. who are the favorers of the eye etc. We, however, say that 'Daiva' here is the Supreme Self who is the favorer even of Aditya etc.; this is the distinction. And it is used in the Stotra — 'By the views of the knowers of the famous Daiva and Paramartha' [Stotra Ratna 15]. And in Lakshmi Kalyana — 'In Dharma the authority is His system (Samaya), and Vedas, and the Reality is His chosen Daiva'. Therefore, the word 'Deva' here is a synonym for 'Devata'. And since here it refers to the cause impelling everything, and due to the absence of a restrictor, it is appropriate to refer to the Supreme Deity; therefore 'Paramatmantaryami' (Supreme Self, Inner Ruler) is stated as the principal cause in the accomplishment of action. Just as He is the Self of all; there is no one else for Him like that; therefore 'Paramatma' (Supreme Self). Just as the Jiva is the principal cause in the activity of the body etc.; so is He for him (Jiva) too; with this intention 'Antaryamitva' (Inner Rulership) is stated. He establishes the intention of that here through the preceding and succeeding contexts — with 'Uktam hi' (For it is said...), etc.

Objection: 'The independent one is the agent (Karta)' [Ashtadhyayi 1.4.54] — thus the definition of agent is taught; and here the Knower of the Field alone is designated as 'Karta'; therefore, his being the employer of other factors and not being employed by other factors must be accepted. Therefore, Daiva also should be stated here as subordinate to him like Adhishthana etc.? To this he says — 'Paramatmayattam ca' (And dependent on the Supreme Self...). For the user-ship of other factors etc. belongs to the person who has generated knowledge, desire to do, and effort; but since the origination of knowledge etc. itself is dependent on the Supreme Self, as established by Shruti; there is no contradiction between the Jiva's dependent doership and independence; this is established in the Shariraka (Brahma Sutras); this is the idea.

Not knowing this intention, objecting that the Supreme Self is an impeller like wind, water etc. — 'Nanu evam' (Objection: Thus...). If the Supreme Self impels in Jyotishtoma etc.? Then there is nothing to be enjoined for the Jiva; for there is no injunction for movement for one being carried away by a strong person. If He restrains? Even then nothing to be enjoined; for there is no injunction for movement for a weak person restrained by a strong one. Thus, where the Supreme Self impels, since withdrawal is impossible, prohibition is useless; and where He does not impel, since activity itself is impossible, there is no need for prohibition; this is the idea. This is the limit of objection here clinging to all doctrines other than Charvaka — 'Impelled by the unseen (karma) of the past declared as (cause of) punishment and grace; how is this consistent that he is fit for punishment and grace etc.?' Like the objection of absence of dependence in knowership and doership of the Jiva; the objection of the contingency of uselessness of injunction and prohibition even if there is dependence, has been removed by Lord Badarayana himself, the seer of the fifth Veda (Mahabharata) and its Upanishad (Gita) — he says 'Idamapi' (This also...).

The meaning of the Sutra is that the Supreme Self impels in subsequent actions expecting the effort made by the sentient being, precisely for reasons like the non-uselessness of enjoined and prohibited etc. There, when all activities depend on the Supreme Self, how is 'expecting the effort made' stated? And if the remedy for the objection of uselessness is for establishing non-uselessness, there would be non-distinction of what is to be established (Sadhya); in this doubt, he states the intended meaning of the Sutra — 'Etaduktam' (This is said...). This is the intention — As for the offering by the Lord of instruments and bodies whose powers of activity are conceived by His will, like machines etc.; and His abiding as the support of all by His nature and will, favorable to all activity and inactivity, like the ground etc.; and also the bestowing of power to preside over instruments and bodies etc.; and the presentation of external objects which are the support of activity; all that is favorable to the Jiva's doership and common to all activity and inactivity, so there is no room for objection there. By this much, the Lord's neutrality common to all activity and inactivity is stated. Thus, at the time of activity of the Purusha who has obtained power, the Lord's permissiveness (anumantritva) for the accomplishment of the effect; that too does not prevent the Jiva's doership, but rather supports it; so from that too there is no uselessness of injunction and prohibition. Nor is the association of another agent named Supreme Self in the same action a cause for the Jiva's unfitness for injunction; because in the world, even in actions impossible for one individually but performed by many together, injunctions and prohibitions and their fruits etc. are seen; and because for one capable of activity, independence etc. are established by his desire not being preventable by others. Similarly in 'He is made to perform action helplessly' [3.5] etc. also, since impelling is by placing knowledge and desire in front, and since specific desires etc. are rooted in specific own vasanas etc., the doership of the Jiva is well-established. Therefore indeed, here in the pentad of causes, the Jiva is described as the agent alone by the justification of the name 'Karta'. And as for the unequal bestowal regarding instruments, bodies, power, knowledge, desire etc.; non-prevention in harmful activity; permission; and generation of sin; that too, being conditioned by the inequality of beginningless past karma, does not bring about inequality and cruelty in the Lord. Even if the inequality of tendency is rooted in the inequality of Adrishta (unseen karma), that very Adrishta begins its seen (effects) etc. by placing Shastra in front. That too is 'thus' — so there is room for injunction and prohibition. For it is not that because Adrishta which is the cause of sacrifice etc. was done before, therefore sacrifice etc. is accomplished now by that itself; because it (Adrishta/Action) depends on intellect etc. generated by Shastra. Similarly, even the Adrishta which is the cause of sin, having brought about a state unfit for instruction due to fitness for withdrawal by one's own intellect, impels into sin; that too is 'like that'; otherwise, if one argues that due to being rooted in Adrishta, tendencies towards beneficial and harmful do not require Shastra, there would be contradiction with one's own statement because the same would apply to the previous Adrishta also. Now, if you think that if rooted in Adrishta there is contingency of uselessness of Shastra, and Shastra is accepted as meaningful by others, therefore being rooted in Adrishta itself is not proper; that too is not so; because the same contingency would apply to worldly injunctions and prohibitions also. For there too, if the variety of activity and inactivity is rooted in the variety of causal aggregate, what is the use of the command 'Bring the cow' etc.? If you see that that command also, brought by its own causal aggregate, sits in the middle of the causal aggregate of activity and inactivity? You should see that the Vedic command is also like that. Then if you say 'We abandon worldly command also' — Alas, since mutual interaction, learning etc. would be impossible, it is dissolved even by the Lokayata (Materialist), so become mute. Thus generally in all actions, even if rooted in inequality of Adrishta, when Shastra has scope; if that very Shastra teaches that Adrishta is a specific Will of the Lord? Such a Lord is understood on the strength of proof; so there is no room for objection there. And this is not a fault — as stated by the Acharyas, the Vadi-Hamsa-Ambuvahas (Cloud for the swans of disputants - Vedantadeshika's Guru?) — 'When there is inequality of actions, what indeed can the impartial Lord do? Or what can the Bestower of Boons give generously if they desire bad state?' Thus. So this is the essence of the common remedy for those standing in all doctrines other than Charvaka — 'Due to the connection with the state subservient to Shastra rooted in respective desired and unseen (causes); again seen prosperity occurs in such and such ways. Since it is understood as a means to human goal, man engages by his own will; therefore, due to being for that purpose, the injunction (Chodana) has scope here.' Thus. Here, the dependence of Jiva's doership on another, due to expecting common help like bestowal of instruments and body etc., has been stated up to 'San' (Being) [18.14]. But by 'Karmanishpattaye' (For the accomplishment of action) etc., the independence of the Jiva in specific activity is shown. Even there, the 'somewhat-doing' (kinchit-kara) of the Supreme is stated by 'Tadantaravasthita' (Situated within him) etc. 'Tam' — meaning 'Kritaprayatnam' (one who has made effort).

भगवान् श्रीकृष्ण अपने दिये हुए वचन को पूर्ण करते हुए इस श्लोक में कर्मसिद्धि के पाँच कारणों का नामोल्लेख करते हैं। यहाँ प्रस्तुत शब्दों के अर्थ बताने में गीता के व्याख्याकारों में थोड़ा अन्तर मिलता है। तथापि यह अन्तर विशेष महत्त्व का नहीं है।प्रत्येक कर्म स्थूल शरीर (अधिष्ठान) की सहायता से ही करना पड़ता है? क्योंकि ज्ञानेन्द्रियों तथा कर्मेन्द्रियों का यही निवास स्थान है। यह शरीर स्वत कुछ भी कर्म नहीं कर सकता। इस शरीर को धारण करने वाला जीव (कर्ता) ही विषयों की इच्छाएं करता है और फिर उनकी पूर्ति के लिए कर्म करता है। विषय ग्रहण के लिए उसे ज्ञानेन्द्रियों की आवश्यकता होती है? जिन्हें यहाँ करण शब्द से इंगित किया गया है। इन करणों के बिना कर्ता जीव इस जगत् का न ज्ञान प्राप्त कर सकता है और न ही भोग।श्री शंकराचार्य अपने भाष्य में पृथक् चेष्टा का अर्थ प्राणापानादि बताते हैं। वेदान्त सिद्धांत से परिचित विद्यार्थियों को इतना स्पष्टीकरण पर्याप्त है। परन्तु सामान्य लोगों को उसका अर्थ समझने में कठिनाई होती है। प्राणिक क्रियाओं के फलस्वरूप ही शरीर का स्वास्थ्य बना रहता है? जिससे कि मनुष्य कर्म करने में समर्थ होता है। अत? इस श्लोक को समझने की दृष्टि से हम चेष्टा शब्द का अर्थ कर्मेन्द्रिय ले सकते हैं। जैसा कि गीता में ही अनेक स्थानों पर कहा जा चुका है? हमारी इन्द्रियों के अधिष्ठातृ देवता हैं जिनके अनुग्रह से श्रोत्र नेत्रादि इन्द्रियाँ स्वविषय ग्रहण करने में समर्थ होती हैं। इन देवताओं को यहाँ दैव शब्द से इंगित किया ग्ाया है।सारांश में? कर्म सम्पादन के पाँच कारण हैं (1) शरीर? (2) कर्ता जीव?(3) ज्ञानेन्द्रियाँ? (4) कर्मेन्द्रियाँ? तथा (5) दैव अर्थात् अधिष्ठातृ देवता।भगवान् आगे कहते हैं

Now, even in the state of transaction, although the five causes of action exist, by force indeed these men blinded by ignorance superimpose the burden of the state of entire doership on their own Self only. Therefore, by their own intellect they bind the Self; but in reality there is no bondage for it — this is taught — from 'Pañca' etc. up to 'Na nibadhyate'.

Wherein 'anta' — decision — is made, that is 'Kṛtānta' — doctrine. 'Adhiṣṭhāna' — object. 'Daiva' — previously earned good and bad [karma]. These five, Adhishtana etc., attaining the state of a collection of means, are causes in all actions.

Others, however [hold that] — 'By this all action is presided over' — thus the Adhishtana residing in intellect, having modification obtained from Rajas, transforming into the pentad of fortitude, faith, pleasure, desire to know, and absence of desire to know, denoted by the word Karma-Yoga, is sometimes spoken of by the word 'Prayatna' (effort). 'Kartā' — the contemplator, characterized by intellect. 'Karaṇa' — mind, eye etc.; and also external sword etc. 'Ceṣṭā' — Prana, Apana etc. By the word 'Daiva', Dharma and Adharma, and by them all states residing in intellect are implied. Others consider 'Adhiṣṭhāna' as God.

'Akṛtabuddhitvāt' — due to un-ascertained wisdom. But he who performs actions with firmness of separation from ego, purified by hundreds of reasonings stated before, he is not a partaker of bondage — due to being of cultivated intellect, this is the intention.

He will say that Adhishtana etc. are included in Karana itself? To indicate that, He specifies Adhishtana — 'Adhiṣṭhānam'. By the word 'adi' (etc.), earth etc. The explanation that 'Karta' is Jiva is false, with this idea he says — 'Kartā'.

How is Vishnu the doer of actions performed by body, speech, and mind? To this he says — 'Sa hi'. It is explained as stated. Still, why shouldn't Jiva be the doer here? To this he says — 'Jīvasya ca'. This refutation is with the intention of [denying] independence? Accepting dependent agency, the Jiva is explained elsewhere, so there is no contradiction.

To refute the perception of abstract instrumentation (bhāva-sādhana), he says — 'Karaṇam'. By 'adi', ladle (Sruva) etc. Because the meaning of abstract means is an effect (sādhya), and because it is grasped by taking 'Cheshta'. 'Aerial Prana, Apana etc. are Cheshta' (Shankara) — this is false. Because in designating a substance (Vayu), the nature of effort (Cheshta) is inapplicable. In designating breathing etc., being effects, they cannot be causes (Karakas) — intending this he says — 'Ceṣṭā'.

Since actions are means, how are they causes? To this he says — 'Hastādi'. The instrument along with intermediate operation is called Karaka. There by words like Adhishtana etc., the possessors of operation are specified. By the word 'Kriya' (action), the intermediate operations. And the generation of the primary action by intermediate actions resting on the causes is indeed well known, this is the meaning.

Objection: In the context of stating causes, only Adhishtana etc. are mentioned, why are Object (Karma), Recipient (Sampradana), and Source (Apadana) not mentioned? Because Adhishtana etc. follow in all actions, and Karma etc. lack that — thus we say. And so He will say — 'By body, speech and mind whatever' [18.15].

[Objection:] If so, then Cheshta also should not be mentioned. Because in generating meditation etc., the instrument mind follows as [having] effort? To this he says — 'Dhyānāderapi'. By 'adi', remembrance is grasped? Meditation happens only on a known object? And knowledge arises only by the mind in contact with Self and senses? And contact is generated by mental effort? Therefore, for meditation etc. also, effort related to mind is the cause, this is the idea.

Objection: A cause is what exists in the immediately preceding moment, but there is no action in the mind in the moment preceding meditation etc., because it passed long ago. Since meditation etc. are achievable by steadiness of mind. Nor is it an instrument through contact-knowledge, because that too passed long ago? To this he says — 'Pūrvatanī'. Mental action, even if passed long ago, becomes a cause through contact as the cause of impression (Samskara) which is the cause of meditation etc.? Because the impression which is the cause of meditation etc. is permanent, this is the meaning.

'Daiva' is the operation of the Inner Controller, so says someone? That is false, because it is stated by 'Karta' itself. Others say Sun etc. favoring eye etc. [Venkatanatha]? That too is false, because they are grasped by words like Karana etc. — with this idea he says — 'Daivam adṛṣṭam'.

He supports the stated meaning by agreement of Shruti also — 'Tathā ca'. 'Deha' is an indicator. 'Hetu' means cause. 'Karma hetuḥ' is the reading in some places? There the gender change is Vedic license.

'The five causes of action rooted in proof are to be known as rejectable (distinct) for establishing non-agency of the Self' — in expectation of 'What are they?', He states their nature by the second [verse] — 'Adhiṣṭhānam'.

The locus of manifestation of desire, aversion, pleasure, pain, consciousness is 'Adhiṣṭhāna' — the body; 'tathā' (similarly) 'Kartā' — just as Adhishtana is non-Self, material, imagined by Maya, like a dream house or chariot, 'tathā' (similarly) the agent possessing pride 'I do' etc., the effect of unquintplicated five great elements with predominance of power of knowledge, denoted by synonyms like Ego, Antahkarana, Buddhi, Vijnana etc., the cause of superimposition of properties like agency on the Self through superimposition of mutual identity, is non-Self, material, and imagined by Maya — this is the meaning of the word 'tathā'. Just as the gross body, though accepted as Self by Charvakas, is determined as non-Self by other examiners, by that example, the determination of non-Self nature of the agent (Ego) accepted as Self by Logicians etc. is easy, this is the meaning.

And 'Karaṇam' — means of perception of sound etc. like ear etc. The word 'ca' is to drag 'tathā'. 'Pṛthagvidham' — of various kinds, five organs of knowledge, five organs of action, mind and intellect — thus cause-group of twelve number. Mind and intellect are specific modifications, the possessor of modification is Ego the agent indeed.

The reflection of consciousness is the same everywhere. 'Vividhāḥ' — of various kinds — fivefold or fivefold [Pranas] are well known. The word 'ca' is to drag 'tathā'. 'Pṛthak' — unmixed 'ceṣṭāḥ' — of the form of action, effect of quintplicated five great elements with predominance of power of action, designated as aerial due to predominance of action — Prana, Apana, Vyana, Udana, Samana; and Naga, Kurma, Krikala, Devadatta, Dhananjaya are included in them. Here, some say that since Prana function is seen even in deep sleep when the agent Antahkarana is dissolved, and due to designation of difference, Prana is as if extremely different from Antahkarana. Experts say that the single effect of unquintplicated five great elements which is the limiting adjunct of Jiva-hood, possessing power of action and power of knowledge, is designated as 'Prana' due to predominance of power of action, and as 'Antahkarana' due to predominance of power of knowledge. In Shruti 'He thought, in whose departure shall I depart, or in whose staying shall I stay, he created Prana', the condition of departure etc. is stated for Prana? And in 'Associated with intellect (Sadhīḥ), becoming dream, he transcends this world, thinks as it were, moves as it were' etc. Shruti, the condition of departure etc. is stated for Buddhi? In difference of independent adjuncts, there would be contingency of difference of Jivas, therefore by the oneness of Buddhi and Prana alone is the condition of departure etc. proper? The designation of difference is due to difference of power. And in deep sleep, seeing the portion of power of action even when the portion of power of knowledge is dissolved is not contradictory even in oneness, being established by experience. Because even in total dissolution by Drishisrishti (creation by perception), the body with Prana function is imagined by others in the form 'he is asleep'. Therefore, in both ways the difference of designation is justified.

'Daivam ca' — the group of favoring deities. The word 'ca' is to drag 'tathā'. Here in the group of causes 'pañcamam' — completer of the number five.

The word 'eva' relating to the word 'tathā' is for emphasizing the non-Self nature, materiality, imagined nature etc. of all five. There, the deity of the body which is the locus of agent, instrument and action is Earth — from the reading of Earth as the ruler of the body along with Fire etc. rulers of speech etc. in the Shruti 'Where the speech of this dead person goes to Fire, Prana to Wind, Eye to Sun, Ear to Quarters, Mind to Moon, Body to Earth'. The presiding deity of the agent Ego is Rudra, well known in Puranas etc. And presiding deities of instruments are well known. Of Ear, Skin, Eye, Tongue, Nose are Quarters, Wind, Sun, Prachetas, Ashvins. Of Speech, Hands, Feet, Anus, Genital are Fire, Indra, Upendra, Mitra, Prajapati. Of Mind and Intellect are Moon and Brihaspati. Of the five Pranas of the form of action, Sadyojata, Vamadeva, Aghora, Tatpurusha, Ishana — are well known in Puranas. In Bhashya, 'Daivam' — Sun etc. favoring Eye etc. — is an indicator of deities of Adhishtana etc. also.

Thus having promised, He states those very ones — 'Adhiṣṭhānam'. 'Adhiṣṭhāna' is the subtle body (Linga Sharira); 'Kartā' is Ego of the form of pride of agency; and 'Karaṇam' is senses;

'pṛthagvidham' — of many kinds. By 'ca', along with their presiding deities. 'Vividhāḥ' — of many kinds by effect, cause, fruit etc. 'Pṛthagbhūtāḥ' — born in different forms — 'ceṣṭā' — operations of Prana etc.

'Atra' — right amidst these — the impeller of all, the Inner Controller 'Daiva' is the fifth principal cause, this is the meaning.

By the word 'eva', the causeness of others is stated as not being opposed to That (Daiva).

'Adhiṣṭhānam' — the locus of manifestation of desire, aversion, pleasure, pain, knowledge etc.; Adhishtana is the body? And 'Kartā' — characterized by adjunct, the enjoyer?

And 'Karaṇam' — ear etc. for perception of sound etc. 'pṛthagvidham' — of various kinds, that is twelve in number; and 'vividhāḥ' separate 'ceṣṭāḥ' — aerial Prana, Apana etc.;

and 'daivameva ca' — Daiva indeed and; 'atra' — among these four — the fifth — completer of the five — Sun etc. favorer of Eye etc.

To explain 'Adhiṣṭhānam'. By body, speech, mind — rightful (scriptural), or contrary (prohibited), all other action — physical, verbal, and mental — has these five causes. He states them — 'Adhiṣṭhāna' first body is the cause? 'Kartā' Jivatma, with ego, knower; 'He is knower' therefore 'Agent, on account of scripture having a purport' [B.S. 2.3.33] from this Sutra. And 'Karaṇam' with mind, eye-ear etc. distinct by difference of knowledge and action grasped as various; 'ceṣṭā' diverse by nature of effect — functions of Prana etc. are causes in action here.

'Daiv' and fifth is 'Adrishta' (destiny/unseen) so some (Madhvas) [say]. But in reality, the completer of number five, the Supreme Inner Controller form, is the principal cause in the accomplishment of action alone, this is the meaning. It was stated before by Lord Purushottama about the greatness of His nature within — 'Established in the heart of all' [13.17]. It is said by Srimad Acharya (Vallabhacharya) also — 'There is no Daiva beyond Krishna, in reality free from defects'. And so in Sutras also, the agency of Jivatma, body, senses etc. dependent on that Inner Self is established as 'from the will of the Supreme' — by 'And as the carpenter in both ways' [B.S. 2.3.40].

Here the commentator: — Objection: The difference between doership and enjoyership is seen in performers of action, and thus there will be difference between doership and enjoyership — if you say so? Answer: No, just as a carpenter having made a chariot enjoys riding on it or on a seat, does not operate by himself, but through adze etc. By 'ca', others are selfish agents. Objection: He acts for others also — if you say? [Answer:] In the context also, because He strives for the welfare of all. And mere agency is not of the nature of pain, because drinking milk etc. is of the nature of pleasure. And thus selfish and altruistic agency and causal agency (making others do) is established.

Moreover — 'But from the Supreme, because of scriptural statement' [B.S. 2.3.41]. Agency belongs to Brahman indeed; only by connection with That is agency in Jiva? Because of being His part, like Lordship etc., not belonging to the inert alone. Therefore 'There is no other seer than this' [Bri. Up. 3.7.23] — this universal agency fits. Whence this? From Shruti; because His doership and causal agency is heard — 'Whom He wants to lead up He makes him do good action, whom He wants to lead down He makes him do bad action'. All-doer? All-enjoyer? All-controller — thus due to being all-forms, there is no defect in the Lord.

And so the Sutra — 'But He depends on the effort made, on account of non-futility of injunctions and prohibitions etc.' [B.S. 2.3.42]. Objection: There is no avoidance of partiality and cruelty? Because due to beginninglessness, the causal agency is His own — the word 'tu' (but) refutes this view. Up to effort is the Jiva's work, beyond that due to his inability, He Himself makes him do. Just as seeing a son striving, or a child, even while describing virtues and faults of an object, seeing his adherence to effort, He makes him do exactly that; because He is the cause of that everywhere; at that time, whatever desire is in fruit-giving, that alone He translates as 'wants to lead up, wants to lead down'. Otherwise there would be contingency of futility of enjoined and prohibited? And lack of authority. Dependent on action in giving fruit, dependent on effort in cause of action, dependent on flow in desire — thus He created Vedas to protect the boundary (Maryada)? Therefore there is not even a scent of defect in Brahman? Nor lack of Lordship, because the path of Maryada is decided exactly so; where it is otherwise, that is within Pushti (Grace) path.

अधिष्ठानम् the seat or body? तथा also? कर्ता the doer? करणम् the senses? च and? पृथग्विधम् of different? विविधाः various? च and? पृथक् different? चेष्टाः functions? दैवम् the presiding deity? च and? एव even? अत्र here? पञ्चमम् the fifth.Commentary Now listen to the characteristics of these five? of which the body is the first. It is termed the support or the seat. The body is the seat of desire? hatred? happiness? misery? knowledge and the like. The individual soul experiences through the body the pleasure and pain that arise through contact with matter. Egoism is the agent or the doer or the enjoyer. Nature does actions but through delusion the individual soul takes to himself the credit of their execution and? therefore? he is called the agent.Karta The enjoyer putting on the nature or properties of the limiting adjuncts with which he comes into contact.Karanam prithagvidham Various organs such as the organ of hearing? by which the individual soul hears the sound? etc. organs of knowledge and action and the mind.Daivam The presiding deity such as the Sun and the other gods by whose help the eye and the other organs perform their respective functions destiny.Cheshta Play of energy in the organs or the senses during the action.Absence of any of these factors will make action impossible.

Adhisthanam, the locus, the body, which is the seat, the basis, of the manifestation of desire, hatred, happiness, sorrow, knowledge, etc.; tatha, as also karta, the agent, the enjoyer [The individual Self which has intelligence etc. as its limiting adjuncts, due to which it appears to possess their characteristics and become identified with them.] who has assumed the characteristics of the limiting adjuncts; prthak vidham, the different kinds of; karanam, organs, the ears etc. which, twelve [The five organs of knowledge (eyes, ears, nose, tongue and skin), the five organs of actions (hands, feet, speech, organ of excertion and that of generation), the mind and the intellect.] in number, are of different kinds for the experience of sound etc.; the vividhah, many; and prthak, distinct; cesta, activities connected with air-exhalation, inhalation, etc.; ca eva, and; daivam, the divine, i.e. the Sun and the others who are the presiding deities of the eye etc.; is atra, here, in relation to these four; pancamam, the fifth-completing the five.

For all actions, performed through body, words or mind, whether they be authorized by the Sastras or not, the causes are these five. (1) The body, which is a conglomeration of the 'great elements,' is known as the seat, since it is governed by the individual self. (2) The agent is the individual self. That this individual self is the knower and the agent is established in the Vedanta-Sutras: 'For this reason, (the individual self) is the knower' (2.3.18) and 'The agent, on account of the scripture having a purport' (2.3.33.). (3) The organs of various kinds are the five motor organs like that of speech, hands, feet etc., along with the mind. They are of various kinds, viz., they have different functions in completing an action. (4) The different and distinctive functions of vital air - here the expression 'functions' (Cesta) means several functions. Distinctive are the functions of this fivefold vital air which sustains the body and senses through its divisions of Prana, Apana etc. (5) Divinity is the fifth among these causes. The purport is this: Among these, which constitute the conglomeration of causes of work the Divinity is the fifth. It is the Supreme Self, the Inner Ruler, who is the main cause in completing the action.
It has been already affirmed: 'I am seated in the hearts of all. From Me are memory, knowledge and their removal also' (15.15), and He will say further: 'The Lord, O Arjuna, lives in the heart of every being casuing them to spin round and round by His power as if set on a wheel' (18.61). The agency of the individual self is dependent on the Supreme Self as established in the aphorism: 'But from the Supreme, because the scripture says so' (B. S., 2.3.41).
Now an objection may be raised in this way: If the agency of the individual self is dependent on the Supreme Self and the individual self cannot be charged with moral responsibility, then the scriptures containing injunctions and prohibitions become useless, as the individual self cannot be enjoined to act in regard to any action. The objection is disposed off by the author of the Vedanta-Sutras in the aphorism: 'But with a view to the effects made on account of the purposelessness of injunctions and prohibitions' (2.3.42).
The purport is this: By means of his senses, body etc., granted by the Supreme Self - having Him for their support, empowered by Him, and thus deriving power from Him - the individual self begins, of his own free will, the effort for directing the senses etc., for the purpose of performing actions conditioned by his body and organs. The individual self Itself, of Its own free will, is responsible for activity, since the Supreme Self, abiding within, causes It to act only by granting His permission, just as works such as moving heavy stones and timber are collectively the labour of many persons and they are together responsible for the effect. But each one of them (severally) also is responsible for it. In the same way each individual is answerable to Nature's law in the form of positive and negative ?ndments.