Bhagavad Gita Chapter 18 Verse 18
भगवद् गीता अध्याय 18 श्लोक 18

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः।।18.18।।



हिंदी अनुवाद - स्वामी तेजोमयानंद
।।18.18।। ज्ञान? ज्ञेय और परिज्ञाता ये त्रिविध कर्म प्रेरक हैं और? करण? कर्म? कर्ता ये त्रिविध कर्म संग्रह हैं।।


Brahma Vaishnava Sampradaya - Commentary

It is clarified that for those who understand the purport of this verse  the
desire for expectation  and  reward  would  not  arise  due  to  not  seeing
themselves  as  the  doer  and  performer.  Having  described  the   primary
threefold impetus  as  the  basis  of  actions,  the  Supreme  Lord  Krishna
explains the consequential  threefold  subsequent  actions.  Here  the  word
sangrahah  meaning  foundation  infers  the   consequential   results   that
accumulated from the basis of actions.  This  also  confirms  with  the  Rig
Veda statements: Relying on knowledge, the act of  knowing  and  the  knower
all scriptural injunctions and ordinances  become  established.  The  cause,
the performance and the performer factually constitute what is action.  Even
by the non-performance of action one becomes eligible  to  be  qualified  by
hearing instructions from the Vaisnava spiritual master,  by  study  of  the
Vedic scriptures and by the mercy bequeathed  by  devotion  to  the  Supreme
Lord. Thus the intention of bhakti exclusive loving devotion to the  Supreme
Lord following the ordinances of the Vedic scriptures and  the  instructions
of the Vaisnava spiritual master is the ultimate action for as  one  intends
even so it is performed by the Supreme Lords grace. Thus  actions  that  are
dedicated to the Spreme Lord  are  bhakti  and  such  performance  factually
becomes nimitta a procedure. Yet even in  normal  circumstances  no  one  is
actually the doer and it  is  only  due  to  the  misconceptions  of  bodily
identification and egoism that one erroneously assumes  that  they  are  the
performer. Since humans are endowed with  freewill  and  self  determination
and have more independence then all other  living  entities  on  the  Earth;
humans alone are eligible and capable to reflect and appropriately act  upon
the injunctions, ordinances and prohibitions of the Vedic scriptures.  Since
this reality is established by experience no additional proofs  are  adduced
to here.

Now begins the summation.

The Supreme Lord energises the entire creation and  all  jivas  or  embodied
beings by His Supreme omniscient  consciousness.  The  jivas  respective  to
their  manifested  form  assume  the  attributes  of  knower,  knowing   and
knowledge similar to the Supreme Lord. As  all  jivas  possess  an  atma  or
immortal soul which is eternal this is the similarity to  the  Supreme  Lord
which gives them eternality. But the jiva will not be able  to  access  this
eternality and achieve moksa or liberation  from  material  existence  until
they have achieved realisation of  the  atma  existing  within  the  etheric
heart. Failing this they will not become free  from  samsara  the  perpetual
cycle of birth and death and  must  reincarnate  perpetually  in  variegated
material forms according to each jivas individual  karma  or  reactions  to
actions enacted in the previous lifetime. So in such situations there is  no
concluding finality.

Yet who is there in the world who does not experience that  attitude  of:  I
have done this, I have achieved that?  Therefore  without  such  conceptions
how can we know that we exist? So how can there be  any  difference  in  the
concepts of: I know and I exist? The answer is that when one  perceives  the
eternal quality of the atma as distinctly different from the  physical  body
the forms of different bodies ceases to be consequential and the essence  of
the atma is understood as the  essential  part.  The  words  karma  sangraha
meaning foundation of actions refers to the  fivefold  factors  constituting
all action. The Supreme Lord by His omnipotence, by His omniscience, by  His
omnipresence and by His  independence  controls  all  creation  through  the
threefold manner described. The jiva performs actions due to  the  influence
of previous karma that determines the attributes, characteristics  and  form
one incarnates into.