विवेचन सारांश

Freedom from Doership: Understanding Knowledge, Action, and the Doer

Bhagavān explains to Arjuna that as long as one exists in a physical body, engaging in actions is unavoidable. However, true renunciation (tyāga) does not mean abandoning duties; rather, it means giving up attachment to the results of those actions.

• na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇyaśeṣataḥ
  “For an embodied being, it is impossible to renounce all actions entirely.”

  • We all must eat, sleep, work, and fulfill our responsibilities. Avoiding action completely is impractical.

• yastu karmaphalatyāgī sa tyāgītyabhidhīyate
  “One who relinquishes the fruits of actions is considered a true renunciant.”

  • True renunciation means performing duties selflessly without worrying about rewards or outcomes.

Dnyaneshwar Maharaj beautifully explains this concept through a simple analogy:

"वृक्ष का वेली लोटली, फळे आली तैसी
सांडी निपजली, कर्मे सिद्धे"

"Just as a tree naturally sheds its fruits once they ripen, one should let go of the fruits of action effortlessly."

Similarly, he further clarifies:

"आणि हां गा सव्यसाची । मूर्ति लाहोनि देहाची ।
खंती करिती कर्माची । ते गांवढे गा ॥ २१८ ॥"

"O Arjuna! Those who consider themselves merely the body and avoid their duties are ignorant."

"तैसा शरीराचेनि आभासें । नांदतु जंव असे ।
तंव कर्मत्यागाचें पिसें । काइसें तरी ? ॥ २२२ ॥"

"As long as one lives in a physical body, renouncing actions is meaningless. Instead, renounce attachment to their results."

• Action is Necessary: We cannot avoid performing duties while living in this world.
• True Renunciation: Letting go of attachment to success or failure, pleasure or pain, is the essence of tyāga.
• Freedom from Ego: Both superiority and inferiority complexes destroy inner peace; surrendering to Bhagavān with a selfless attitude brings true joy.

By practicing this wisdom, one attains inner peace, remains undisturbed by life’s ups and downs, and moves closer to Bhagavān. Let me know if further refinement is needed!

Bhagavān explains how attachment to actions binds a person to their results, whereas renunciation liberates one from karmic consequences.

• aniṣṭam iṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam
  “The results of actions are of three types—pleasant, unpleasant, and mixed.”

  • iṣṭa (pleasant) – Righteous actions performed with good intentions bring joy, success, and prosperity.
  • aniṣṭa (unpleasant) – Actions driven by negativity, greed, or harm lead to suffering and hardships.
  • miśra (mixed) – Some actions result in both joy and sorrow, as they carry a blend of good and bad consequences.

• bhavaty atyāgināṃ pretya na tu sannyāsināṃ kvacit
  “Those who do not renounce must face the consequences of their actions, but true renunciants are free from them.”

  • Those who act with attachment, expecting rewards, must experience the results of their karma even beyond this life.
  • True sannyāsins, who dedicate all actions to Bhagavān, transcend the karmic cycle. They neither claim doership nor seek rewards, and thus remain untouched by karma.

सुखस्य दुःखस्य न कोऽपि दाता।

“No one else is the giver of happiness or sorrow.”

Happiness and suffering are not given by others but are the results of one’s own past actions. Every being reaps the fruit of their own karma.

Just as fire completely burns whatever is placed in it, renunciation burns away all karmic impressions. A true renunciant is like a fire that consumes everything but remains untouched itself.

• Threefold Results of Actions – Those who act with attachment experience joy, sorrow, or a mix of both based on their karma.
• Freedom Through Renunciation – Offering all actions to Bhagavān liberates one from karmic bondage.
• Beyond the Cycle of Karma – Selfless action, performed without personal attachment, does not bind the soul.
• Path to Liberation – Detachment from rewards allows one to attain true peace and spiritual freedom.

This verse teaches us that karma binds only those who are attached to its fruits. If we dedicate all our actions to Bhagavān, we can move toward true renunciation and liberation.

Bhagavān introduces Arjuna to the five essential factors responsible for the execution of any action. These factors, as described in Sāṅkhya philosophy, help in understanding that no action is performed by an individual alone.

• pañcaitāni mahābāho kāraṇāni nibodha me
  "O mighty-armed Arjuna, understand from Me the five causes of all actions."

  • Bhagavān emphasizes that every action has multiple contributing factors and is not merely the result of personal effort.

• sāṅkhye kṛtānte proktāni siddhaye sarvākarmaṇām
  "These five causes have been declared in Sāṅkhya, the philosophy that teaches how actions can be transcended."

  • It teaches that understanding these factors leads to wisdom and detachment, ultimately leading to liberation.

• Sāṅkhya philosophy explains both the process of action and the way to become free from its bondage.

• Actions Are Not Performed Alone – Every action depends on multiple causes, not just individual effort.
• Wisdom from Sāṅkhya – The philosophy of Sāṅkhya helps one understand action and transcend its bondage.
• Beyond Doership – Recognizing the factors behind action helps in developing detachment and humility.
• Preparation for Liberation – Understanding the nature of action is a step toward freeing oneself from its binding effects.

Bhagavān explains that no action is performed solely by an individual. Five key factors play a role in executing any task, whether worldly or spiritual.

Bhagavān continues the discussion from the previous verse by explaining that every action, whether good or bad, is influenced by the five factors mentioned earlier: the body, the doer, the senses, efforts, and divine will.

• śarīravāṅmanobhiḥ yat karma prārabhate naraḥ – "Every action performed by a person through the body, speech, and mind."

  Actions are not limited to physical deeds. Words and thoughts also contribute to karma. Speaking harshly or thinking negatively has consequences just as much as physical actions.

• nyāyyaṃ vā viparītaṃ vā – "Whether righteous or unrighteous."
  Every action, whether dharmic (righteous) or adharmic (unrighteous), follows the same process. Good and bad actions arise from the same five causes.

• pañcaite tasya hetavaḥ – "These five are the causes."
  The five factors—body, doer, senses, effort, and divine will—are responsible for every action. Even an unintentional action is governed by these five causes.

Bhagavān reminds us that actions are not performed in isolation. Every action is influenced by a combination of effort and circumstances. For example:

• A teacher explaining a lesson – Uses the body (writing on the board), speech (speaking to students), and mind (structuring the explanation).
• A person telling a lie – Uses speech (words), mind (intention), and body (gestures). Even mental actions, such as plotting or scheming, generate karma.
• A farmer growing crops – Uses the body (labor), senses (tools), mind (planning), effort (hard work), and divine will (rain and climate).

Since every action is driven by these five causes, no one can claim full credit for their success or blame others entirely for their failures. Understanding this removes arrogance and cultivates humility.

• Threefold Actions – Every action is performed through the body, speech, or mind.
• Moral Responsibility – Whether an action is righteous or unrighteous, the same five factors contribute to its execution.
• Role of Divine Will – While effort is crucial, divine will also plays a part in determining results.
• Eliminating Ego – Realizing that multiple factors contribute to action helps us remain humble and detached from outcomes.

This verse encourages us to act with awareness, ensuring that our thoughts, words, and deeds align with righteousness.

Bhagavān warns against the illusion of sole doership. Those who fail to recognize the fivefold causes of action (body, doer, senses, effort, and divine will) wrongly assume that the Self (Ātman) alone is responsible for all actions. This misconception arises from ignorance and an unrefined intellect.

• tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
  "One who considers the Self alone as the doer."

  • The ego-driven mind assumes full responsibility for actions, failing to acknowledge external and divine influences.
  • Just as a river does not flow by itself but is aided by gravity, terrain, and rainfall, action too is governed by multiple factors.

• paśyaty akṛtabuddhitvān
  "Due to an unrefined intellect, they see incorrectly."

  • An undeveloped intellect (akṛta-buddhi) lacks the wisdom to perceive the deeper truth.
  • Such a person takes personal credit for success and blames others for failures, remaining caught in illusion.

• na sa paśyati durmatiḥ
  "That deluded person does not perceive the truth."

  • Blinded by ego and ignorance, they fail to see that actions happen due to the interplay of Prakṛti (Nature) and Divine Will.
  • Just as a puppet dances based on the strings pulled by a puppeteer, human actions are influenced by many unseen factors.

• A driver may say, "I am driving the car," but without fuel, roads, and weather conditions, the journey would not be possible.
• A farmer may think, "I grew the crops," but without sunlight, water, and fertile soil (which are beyond his control), no crops would grow.
• A student may say, "I passed the exam because of my effort," but teachers, books, environment, and even past impressions also contributed.

Bhagavān encourages us to rise above ego and recognize the collective interplay of forces behind every action. This realization leads to humility and detachment.

• The Self is Not the Sole Doer – Actions arise from multiple factors, including the body, mind, effort, and divine will.
• Ego Creates Illusion – Those with an impure intellect believe they alone are responsible for their success or failure.
• Wisdom Brings Clarity – Understanding the role of Prakṛti and divine grace helps us remain detached from false pride.
• True Vision Lies in Surrender – A spiritually awakened person sees action as a cosmic process rather than personal effort alone.

This verse teaches us to cultivate humility, surrender attachment to doership, and recognize the divine hand behind all actions.

Bhagavān reveals a profound truth: a person who has transcended the sense of personal doership is not bound by karma, regardless of the nature of their actions. The essence of renunciation is not in abandoning actions but in letting go of attachment to their results.

• yasya nāhaṅkṛto bhāvo – "One who is free from ego and the sense of doership."

  • The root of attachment lies in the thought "I am the doer."
  • When one understands that all actions happen through Prakṛti (nature) and that the Self (Ātman) remains untouched, they transcend doership.

• buddhir yasya na lipyate – "One whose intellect remains unattached."

  • Such a person does not seek personal gain or feel pride in achievements.
  • Praise or criticism, success or failure—none of these affect them because their intellect is fixed in Bhagavān.

• hatvāpi sa imāṃllokān na hanti na nibadhyate – "Even if he kills, he neither kills nor is bound."

  • This does not justify violence but emphasizes duty without attachment.
  • Arjuna, as a warrior, must act according to dharma. If he performs his duty without ego and selfish intent, he accrues no karma.
  • Just as fire burns without intent and the sun gives light without expectation, the wise act without personal involvement.

• A judge delivering a death sentence does so as a part of duty, without personal malice, and thus remains unaffected.
• A doctor performing surgery may cause pain, but since the intent is healing, there is no sin.
• A soldier protecting the nation must fight, yet if the action is without hatred or selfishness, it does not bind him.

Bhagavān previously explained how all elements of existence, including ego and intellect, arise from His lower material nature:

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा॥ (7.4)

"Earth, water, fire, air, ether, mind, intellect, and ego—these constitute My eightfold material nature."

This verse reminds us that even ego and intellect are part of Bhagavān’s material energy. When one sees beyond these, realizing that the Self is beyond action, they attain liberation.

किंबहुना तुमचें केले
धर्म कीर्तन सिद्धिस नेले
येथे माझेचि उरले पायिकपण

A devotee who dissolves ego and dedicates actions to Bhagavān attains divine grace. The misconception of "I am the doer" vanishes, leading to true spiritual liberation.

• Freedom from Ego – True renunciation means giving up the false notion of individual doership.
• Detached Intellect – The wise act with clarity, without seeking personal rewards or fearing loss.
• Action Without Bondage – When duty is performed selflessly, karma does not bind the soul.
• Path to Liberation – Realizing that the Self is beyond all action leads to true spiritual freedom.

This verse teaches us to act with purity of heart, surrendering all actions to Bhagavān, thereby freeing ourselves from the cycle of karma.

Bhagavān explains that every action arises from a combination of three motivating factors and three executing factors. Understanding this helps us recognize how actions function and why they lead to different results.

• jñānaṃ jñeyaṃ parijñātā – "Knowledge, the object of knowledge, and the knower."

• Jñāna (Knowledge): The awareness or understanding that drives action.
• Jñeya (Object of Knowledge): The goal or subject being known (what one seeks to understand).
• Parijñātā (Knower): The individual who gains knowledge and applies it.
• Example: A student (knower) studies science (knowledge) to understand the principles of physics (object of knowledge).

• trividhā karmacodanā – "These three are the motivators of action."

• Knowledge influences how and why we act.
• A person’s understanding (right or wrong) determines their choices.

• karaṇaṃ karma karteti – "The instrument, the action, and the doer."

• Karaṇam (Instrument): The senses, tools, and means through which an action is performed.
• Karma (Action): The actual activity taking place.
• Kartā (Doer): The one who initiates and carries out the action.
• Example: A farmer (doer) using a plow (instrument) to cultivate the land (action).

• trividhaḥ karmasaṅgrahaḥ – "These three make up every action."

  • All actions consist of these three elements, whether physical, mental, or verbal.
  • Just as a musician (doer) plays a flute (instrument) to create music (action), every task involves an actor, a tool, and an execution.

• A teacher (knower) imparts knowledge (knowledge) to students (object of knowledge). Using books and a board (instruments), they teach (action), shaping young minds.
• A cook (doer) uses utensils (instruments) to prepare food (action), making meals for others.
• A sculptor (doer) carves stone (object of knowledge) using chisels (instrument) to create an idol (action).

• Threefold Process of Action: The doer, the instrument, and the action define how we act.
• Understanding Leads to Right Action: Clarity in knowledge ensures righteous actions, avoiding ignorance-driven mistakes.
• Awareness Dissolves Ego: Recognizing these components helps detach from doership, aligning actions with divine will.

This verse helps us reflect on our actions, ensuring they are guided by true knowledge and performed selflessly for spiritual growth.

Bhagavān now begins an analysis of how the three Guṇas—Sattva (goodness), Rajas (passion), and Tamas (ignorance)—affect knowledge, action, and the doer. These three aspects shape every decision, behavior, and outcome in life.

• jñānaṃ karma ca kartā ca – "Knowledge, action, and the doer."

  • Jñāna (Knowledge): The perspective or awareness that influences action.
  • Karma (Action): The way an action is performed.
  • Kartā (Doer): The individual who carries out the action.

• tridhaiva guṇabhedataḥ – "Are of three types based on the Guṇas."

  • Everything in life is influenced by the three Guṇas.
  • Knowledge, action, and the doer are classified according to whether they are sattvic (pure), rajasic (driven by passion), or tamasic (ignorant).

• procyate guṇasaṅkhyāne – "The system of classification based on Guṇas."

  • The scriptures categorize all behaviors and tendencies according to the three Guṇas.
  • Sattva leads to wisdom and selflessness, Rajas leads to desire-driven action, and Tamas leads to confusion and inaction.

• yathāvac chṛṇu tānyapi – "Listen as I explain them in detail."

  • Bhagavān now instructs Arjuna on how these three Guṇas influence human thought, action, and character.
  • By understanding these, one can evaluate their tendencies and cultivate a higher mode of living.

• Sattvic Knowledge: Seeing the unity in all beings, understanding the eternal truth beyond the material world.
• Rajasic Knowledge: Viewing everything in terms of personal gain and competition.
• Tamasic Knowledge: Having a limited, confused, or false understanding of reality.

Similarly, actions and doers will be classified in upcoming verses based on these modes.

Key Takeaways

• Knowledge, Action, and Doership Are Guṇa-Based: Our understanding, efforts, and identity as doers are shaped by the predominance of Sattva, Rajas, or Tamas.
• Self-Assessment Leads to Growth: Recognizing one’s predominant Guṇa helps in self-improvement and spiritual evolution.
• Higher Awareness Leads to Liberation: Sattvic tendencies elevate the mind toward truth, whereas Rajasic and Tamasic tendencies create attachment and ignorance.
• Listening and Applying Knowledge is Key: Bhagavān urges Arjuna (and us) to listen carefully and apply this wisdom in daily life.

This verse sets the stage for a deeper exploration of how the three Guṇas influence our thoughts, actions, and character, guiding us toward spiritual clarity and liberation.

Bhagavān describes the highest form of knowledge—Sāttvika Jñāna—which leads to spiritual wisdom and liberation.

• sarvabhūteṣu yenaikaṃ bhāvam avyayam īkṣate – "That which perceives the one eternal reality in all beings."

  • A person with Sāttvika knowledge recognizes that beyond external forms, all beings share the same divine essence.
  • Differences of caste, nationality, wealth, or intelligence are seen as temporary, while the unchanging Ātman within is realized as eternal.

• avibhaktaṃ vibhakteṣu – "That which is undivided even in the midst of diversity."

  • Just as the same sun reflects in countless water bodies, the Divine pervades all beings.
  • While the body, mind, and intellect differ from person to person, the underlying consciousness remains one and the same.

• tajjñānaṃ viddhi sāttvikam – "Know that knowledge to be Sāttvika."

  • This knowledge fosters humility, selflessness, and compassion.
  • It removes false distinctions, allowing one to love and serve all beings as manifestations of Bhagavān.

"Thakur, why don’t you pray to Maa Kali to cure you?"

Thakur Ramakrishna smiled and replied:

"I ask Her only for the realization of the Ātman, the eternal truth. Why should I ask Her for this perishable body?"

Even in suffering, his mind remained fixed on the higher truth. He then revealed his profound realization:

"And tell me, who is eating through all these mouths? Are they not one with me?"

Through this statement, Thakur Ramakrishna demonstrated his vision of unity. He saw no distinction between himself and others—he perceived the Divine as one, living through all beings.

• A saint sees Bhagavān in every person and serves all with equal love.
• A mother nurtures her children without favoritism, recognizing their inherent equality.
• A scientist discovers that all living beings share the same essential elements, reinforcing the unity within diversity.
• A true leader sees all people as equal and works selflessly for the well-being of society.

• Seeing Unity in Diversity: A person with Sāttvika knowledge understands that all beings are fundamentally one, despite external differences.
• Freedom from Discrimination: Sāttvika knowledge removes distinctions of caste, status, wealth, or intelligence, fostering universal love.
• Compassion and Selflessness: Those who see all as one naturally develop deep love and kindness for others, leading to inner peace.
• Path to Liberation: By realizing the oneness of all existence, one dissolves ego and attachment, attaining spiritual freedom.

This verse and the life of Thakur Ramakrishna Paramhansa inspire us to cultivate a higher vision—one that perceives all beings as divine manifestations of Bhagavān, fostering harmony, respect, and unconditional love.

Bhagavān explains that Rājasika knowledge leads to division and attachment, as it views the world in fragmented parts rather than as a unified whole.

• pṛthaktvena tu yajjñānaṃ – "That knowledge which sees everything as separate."

  • A person influenced by Rājasika knowledge perceives differences—between individuals, nations, religions, and social classes—rather than underlying unity.
  • This results in a sense of competition, possessiveness, and an ego-driven mindset.

• nānābhāvān pṛthagvidhān – "Perceiving diverse forms and distinctions."

  • This knowledge classifies beings based on their external characteristics—rich and poor, strong and weak, educated and uneducated—without recognizing their shared divine essence.
  • It fosters attachment to personal identity, leading to pride, envy, and conflicts.

• vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam – "Such knowledge is Rājasika."

  • It is driven by personal ambition, self-interest, and material concerns, rather than spiritual insight.
  • Instead of seeing Bhagavān in all beings, it sees people as competitors, adversaries, or instruments for achieving selfish goals.

• A person who sees only differences between people based on race, religion, or nationality, without acknowledging the common human spirit.
• A businessman who views employees only as tools for profit, ignoring their well-being.
• A politician who promotes division for personal power rather than working for unity and welfare.
• A student who compares their marks with others, feeling superior or inferior, instead of focusing on self-improvement.

• Sāttvika Knowledge (18.20): Sees unity in diversity, understanding that all beings share the same divine essence.

• Rājasika Knowledge (18.21): Sees diversity as separation, leading to attachment, pride, and a materialistic approach to life.

• Insecurity and Anxiety: Constant comparison with others creates dissatisfaction and fear of losing status.
• Desires and Attachments: Leads to excessive ambition, selfishness, and craving for personal success.
• Ego and Conflict: Fosters a "me vs. them" mentality, increasing disputes and misunderstandings.

• Rājasika knowledge sees diversity but lacks the vision of unity.
• It creates attachment, competition, and division in society.
• True wisdom lies in seeing beyond external differences and recognizing the divine presence in all.
• By shifting from Rājasika to Sāttvika knowledge, one moves from fragmentation to oneness, fostering peace and harmony.

This verse teaches us to rise above divisive thinking and cultivate a vision of unity, seeing all beings as interconnected manifestations of Bhagavān.

Bhagavān describes the lowest form of knowledge, which is narrow, irrational, and leads to ignorance. Such knowledge arises from attachment to limited viewpoints and prevents individuals from seeing the greater truth.

• yattu kṛtsnavadekasmin kārye saktam ahaitukam

  • Tāmasika knowledge is one-sided and rigid. It fixates on a single aspect of reality while ignoring the broader truth.
  • Such people may blindly follow outdated customs or superstitions without questioning their validity.

• atattvārthavat alpaṃ ca

  • This knowledge is not based on truth. It lacks depth and fails to recognize the eternal, spiritual reality.
  • Instead of guiding one toward wisdom, it creates illusions and false understanding.

• tattāmasam udāhṛtam

  • Bhagavān declares such knowledge as Tāmasika, meaning it is born out of ignorance, laziness, and delusion.
  • This knowledge keeps individuals trapped in narrow thinking, arrogance, and prejudice, making them resistant to growth and wisdom.

The saints and scriptures advise us to rise above Tāmasika and Rājasika tendencies and seek Sāttvika knowledge, which leads to wisdom and self-realization.

The revered Samarth Ramdas Swami beautifully expressed this aspiration in his devotional poem "Pavan Bhiksha":

कोमल वाचा देदो राम, अभेध भक्ति देदो राम, आत्मनिवेदन देदो राम।।

• कोमल वाचा देदो राम
  "O Rāma, grant me soft and kind speech," so that my words bring peace and harmony to others.
• अभेध भक्ति देदो राम
  "O Rāma, grant me non-dual devotion," so that I see all beings as one with You and cultivate pure love.
• आत्मनिवेदन देदो राम
  "O Rāma, grant me complete self-surrender," so that my ego dissolves, and I become one with Your divine will.

This prayer reminds us that true knowledge must be accompanied by humility, devotion, and self-surrender, leading to spiritual enlightenment.

In the upcoming verses, Bhagavān continues to explain the threefold division of Karma (actions) and Kartā (the doer) based on the three Guṇas—Sattva, Rajas, and Tamas.

• How does a Sāttvika person perform their duties selflessly?
• What motivates a Rājasika person to act?
• Why does a Tāmasika person act without discernment?

These insights will help us recognize our own tendencies and guide us toward the path of righteousness, clarity, and liberation.

With deep reverence, the session was humbly offered at the feet of Gurudev, seeking His blessings for the wisdom imparted through the teachings of Śrī Bhagavān in the Bhagavad Gītā.

Following this, a question-and-answer session was conducted, where students enthusiastically participated, sharing their insights, clarifying doubts, and deepening their understanding of the concepts discussed.