Introduction to Five factors of Action
In the pursuit of inner clarity, understanding the Five factors of Action is essential. These five factors of Action—body (adhiṣṭhāna), doer (kartā), instruments (karaṇam), efforts (ceṣṭā), and divine will (daivam)—explain why no deed is ever solo. Recognizing the Five factors of Action transforms mundane tasks into a sacred dance of cosmic forces.
The Five Pillars of Five factors of Action
When you explore the Five factors of Action, you begin with the adhiṣṭhāna: the body as the field for every move. Next comes the karta, the sense of self as actor, often misleading us into taking undue credit. The third factor of the Five factors of Action, karaṇam, includes senses and mind as tools that enact your choices. Fourth is ceṣṭā—the myriad efforts and energies coordinating every single act. Finally, daivam, the fifth of the Five factors of Action, reminds us that divine orchestration guides outcomes beyond our control.
Modern Insights from Five factors of Action
Verses 18.16–18.17 teach that misidentifying as the only agent cements our bondage. Embracing the Five factors of Action dissolves ego’s claim and reduces karmic residue. Whether in speech, thought, or deed, these five factors of Action operate uniformly across every scenario—righteous or unrighteous, simple or complex. Today’s seekers find that the Five factors of Action framework offers clarity on responsibility, purpose, and spiritual liberation.
Embracing the Wisdom of Five factors of Action
Ultimately, the Five factors of Action guide us from repeating unhelpful patterns to achieving naiṣkarmya-siddhi—action without attachment. Recognize how these five factors of Action interplay in your daily life: from a morning routine to critical decisions. By aligning with the Five factors of Action, you cultivate humility, refine your instruments through practice, and perform duty as an offering, free from bondage. Let the Five factors of Action lead you to a life of purposeful engagement and inner peace.
If you have not already done so, I would request you to review the Chapter 17, Shraddha Traya Vibhaga Yoga before studying Chapter 17 as that would help set the right context.
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Verses 18.14 to 18.18
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥18.14॥
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham
vividhāśca pṛthakceṣṭā daivaṁ caivātra pañcamam
अधिष्ठानं (adhiṣṭhānaṁ) – the body or the seat of action; तथा (tathā) – also; कर्ता (kartā) – the doer (ego); करणं (karaṇaṁ) – sense organs as instruments; च (ca) – and; पृथग्विधम् (pṛthagvidham) – of various kinds; विविधाश्च (vividhāśca) – the various; पृथक् (pṛthak) – different; चेष्टा (ceṣṭā) – efforts; दैवं (daivaṁ) – the divine; च (ca) – and; एव (eva) – certainly; अत्र (atra) – here; पञ्चमम् (pañcamam) – the fifth;
The seat of action (body), the doer (ego), the various sense organs as instruments, the different kinds of efforts, and divine will – these are the five factors of action.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥18.15॥
śarīravāṅmanobhiryatkarma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ
शरीर (śarīra) – body; वाक् (vāk) – speech; मनोभिः (manobhiḥ) – with the mind; यत् (yat) – whatever; कर्म (karma) – action; प्रारभते (prārabhate) – begins; नरः (naraḥ) – a person; न्याय्यं (nyāyyaṁ) – right; वा (vā) – or; विपरीतं (viparītaṁ) – wrong; वा (vā) – or; पञ्च (pañca) – five; एते (ete) – these; तस्य (tasya) – its; हेतवः (hetavaḥ) – causes;
These five are the causes for whatever action a person performs with the body, speech, or mind, whether right or wrong.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥18.16॥
tatraivaṁ sati kartāramātmānaṁ kevalaṁ tu yaḥ
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ
तत्र (tatra) – there; एवं सति (evaṁ sati) – this being so; कर्तारम् (kartāram) – the doer; आत्मानं (ātmānaṁ) – himself; केवलं (kevalaṁ) – only; तु (tu) – but; यः (yaḥ) – who; पश्यति (paśyati) – sees; अकृतबुद्धित्वात् (akṛtabuddhitvāt) – due to imperfect intelligence; न (na) – not; सः (saḥ) – he; पश्यति (paśyati) – sees; दुर्मतिः (durmatiḥ) – foolish;
Therefore, one who thinks of oneself as the sole doer due to imperfect intelligence does not see rightly or completely. Such a person is deluded.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥18.17॥
yasya nāhaṁkṛto bhāvo buddhiryasya na lipyate
hatvāpi sa imāṁllokānna hanti na nibadhyate
यस्य (yasya) – whose; न (na) – not; अहङ्कृतः (ahaṅkṛtaḥ) – egoistic; भावः (bhāvaḥ) – disposition; बुद्धिः (buddhiḥ) – intellect; यस्य (yasya) – whose; न (na) – not; लिप्यते (lipyate) – is tainted; हत्वा (hatvā) – having killed; अपि (api) – even; सः (saḥ) – he; इमान् (imān) – these; लोकान् (lokān) – beings; न (na) – neither; हन्ति (hanti) – kills; न (na) – nor; निबध्यते (nibadhyate) – is bound;
One who is free from ego and whose intellect is untainted, though slaying all these beings, neither kills nor is bound by the action.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥18.18॥
jñānaṁ jñeyaṁ parijñātā trividhā karmacodanā
karaṇaṁ karma karteti trividhaḥ karmasaṁgrahaḥ
ज्ञानं (jñānaṁ) – knowledge; ज्ञेयं (jñeyaṁ) – the object of knowledge; परिज्ञाता (parijñātā) – the knower; त्रिविधा (trividhā) – threefold; कर्मचोदना (karmacodanā) – impetus to action; करणं (karaṇaṁ) – the instrument; कर्म (karma) – the action; कर्ता (kartā) – the doer; इति (iti) – thus; त्रिविधः (trividhaḥ) – threefold; कर्मसंग्रहः (karmasaṁgrahaḥ) – the basis of action;
Knowledge, the object of knowledge, and the knower constitute the threefold impetus to action. The instrument of action, the act itself, and the doer, these are the three constituents of action.
Verses 18.14-18.18 appear at a critical juncture, right after Shri Krishna has explained the difference between sannyasa (complete renunciation of actions) and tyaga (renunciation of fruits of actions). In these verses, Shri Krishna delves deeper into the metaphysical foundations of action, revealing insights that can free us from karmic bondage.
This is similar to what is followed by Sankhya philosophy of Kapila Muni, who is revered in scriptures like the Srimad Bhagavatam as another incarnation of Lord Vishnu himself. Sankhya provides a framework for understanding the interplay between consciousness (Purusha) and matter (Prakriti), and Shri Krishna masterfully integrates these principles to explain how actions arise and how one can transcend their binding effects.
The Pancha Karanani: Five Factors of All Actions
अधिष्ठानम् (Adhishtanam): The Body as the Field of Action
Adhishtanam literally means “base,” “foundation,” or “substratum.” In the context of human action, it refers to the physical body as the field where all actions manifest. The body isn’t merely a random collection of matter but a sophisticated instrument designed for consciousness to operate in the material world.
This concept aligns perfectly with Chapter 13 of the Bhagavad Gita, where the body is described as the kshetra (the field), and the soul as the kshetrajña (the knower of the field):
श्रीभगवानुवाच।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः॥13.2॥
śrī bhagavān uvāca
idaṁ śarīraṁ kaunteya kṣetramityabhidhīyate
etadyo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ
The Supreme Divine Personality said: O son of Kunti, this body is termed as kṣetra (the field). One who knows this field is called kṣetrajña (the knower of the field) by the wise sages.
The Kaṭha Upaniṣad beautifully illustrates this using the chariot as an example:
आत्मानं रथिनं विद्धि शरीरं रथमेव तु।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च॥3॥
ātmānaṁ rathinaṁ viddhi śarīraṁ rathameva tu |
buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva ca ||
Know the Self as the lord of the chariot, and the body as the chariot itself. Know the intellect as the charioteer, and the mind as the reins.
Based on the teachings of various Upanishads, we can say that the body is truly the field of spiritual discipline.
We can think of our body as a stage in a theater. Without the stage, actors cannot perform; similarly, without the physical body, no actions can manifest in the world. The body provides the necessary platform for the drama of human existence.
कर्ता (Karta): The Individual Self as Doer
The second factor is karta, the agent or performer of action. This refers to the individual soul (jīvātmā) that experiences itself as having agency and choice through identification with the ego (ahaṅkāra).
Imagine a skilled puppeteer manipulating a puppet. An observer unfamiliar with puppetry might mistakenly believe the puppet itself is alive and acting independently. Similarly, the individual soul, under the influence of ego, believes itself to be the independent source of action, forgetting that it’s operating through instruments of body and senses, influenced by past conditioning and the subtle hand of destiny.
While the true Self (Ātman) is never actually the doer, at the conventional level of experience, the karta’s sense of agency is necessary for action. The karta provides the intentionality that initiates action. Without this sense of doership, action would lack direction and purpose.
As Krishna states in 13.29:
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।
यः पश्यति तथात्मानमकर्तारं स पश्यति॥13.30॥
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ
yaḥ paśyati tathātmānam akartāraṁ sa paśyati
They alone truly see who see that all actions are done by Prakṛti alone, and that the Self is actionless.
There is an interesting verse from Chandogya Upanishad 6.13.1:
लवणमेतदुदकेऽवधायाथ मा प्रातरुपसीदथा इति स ह तथा चकार तं होवाच यद्दोषा लवणमुदकेऽवाधा अङ्ग तदाहरेति तद्धावमृश्य न विवेद ॥ ६.१३.१ ॥
lavaṇam etad udake ‘vadhāyātha mā prātar upasīdathā iti
sa ha tathā cakāra taṃ hovāca yad doṣā lavaṇam udake ‘vādhā aṅga tad āhareti
tad dhāvamṛśya na viveda
“Place this salt in water, and come to me in the morning.” He (Svetaketu) did so. Then (Uddalaka) said to him: “Bring me the salt you placed in the water last night.” He (Svetaketu) searched for it but could not find it, as it had completely dissolved.
Imagine a glass of water with salt dissolved in it. We can’t see the salt anymore, but if we taste the water, it’s salty everywhere. In the same way, the Self, the essence of who we are, is present in our body, even though we can’t see it.
This raises a big question: why can’t we see the Self, the very core of our being? The answer is simple yet profound: the Self is everywhere, all-pervasive. It’s not separate from us, it is us. If the Self were something apart from us, like an object, we could look at it. But how can we see something that is not separate from us? For seeing to happen, there must be two things: the seer and the seen. If there’s only one, who’s left to see it?
The Upaniṣads explain this with examples like the salt in water or a banyan tree seed. Think about that salt again, just because it’s invisible doesn’t mean it’s not there. We can taste it and know its presence. Similarly, the Self exists, even if we can’t see it with our eyes or touch it with our hands.
Our senses are limited. They’re designed for the physical world. Eyes, ears, and touch can only go so far. There’s so much around us that our senses can’t detect, but it’s still there. The Self, however, is beyond the physical. It’s beyond what words can describe or thoughts can grasp. It’s subtle, infinite, and beyond the reach of ordinary perception.
Shaṅkara, a great teacher, explained that our body is made from physical elements like food, water, and fire. The Self, however, isn’t a physical thing. It permeates this body completely, just like salt spreads through water. We may not see it, but it’s there, quietly supporting everything.
To truly know the Self, we need to move beyond the limitations of our senses and explore a deeper, transcendental understanding. The Self isn’t something we can “see” with our eyes; it’s something we need to realize from within.
करणम् (Karaṇam): The Instruments of Action
Karaṇam refers to the various instruments through which action is executed. These include:
- The five jñānendriyas (knowledge-acquiring senses): eyes, ears, nose, tongue, and skin
- The five karmendriyas (action senses): hands, feet, voice, reproductive organs, and excretory organs
- The internal instruments (antaḥkaraṇa): mind (manas), intellect (buddhi), and ego (ahaṅkāra)
These instruments serve as the tools through which consciousness interacts with the material world. Each has its specific function and domain, and all must work in harmony for effective action.
These instruments are like specialized tools in a carpenter’s toolbox. Each has a unique function, necessary for crafting a finished product. Without these tools, the carpenter, no matter how skilled, cannot produce anything. Similarly, without our senses and mental faculties, we cannot interact with or respond to the world.
विविधाश्च पृथक्चेष्टा (Vividhāś ca Pṛthak Ceṣṭā): The Various Efforts
This factor refers to the diverse kinds of efforts, movements, and energies that constitute action. “Ceṣṭā” means effort or exertion and points to the dynamic aspect of action. Even simple acts involve numerous coordinated movements, neural firings, and biochemical processes.
Think of an orchestra. The music score sheet represents the intention, the conductor the kartā, the musical instruments the karaṇam, and the concert hall the adhiṣṭhānam. The ceṣṭā is the actual playing of the instruments, the vibrations of sound waves, the coordinated effort of all the musicians breathing life into the music. Various instruments produce distinct notes and rhythms, yet together, they create harmonious music. Similarly, various movements and efforts harmonize to complete even a single act.
The Yoga Vāsiṣṭha, a text that contains the teachings of Sage Vasishta to Lord Rama, emphasizes the importance of proper effort.
The Power of Your Own Effort: Wisdom from the Yoga Vasishta
At the very beginning of the Yoga Vasishta, Someone asks Sage Agastya a big question: “What really leads to freedom? Is it our actions, our knowledge, or both?”
Agastya smiles and says, “Think of a bird in flight. Can it soar with just one wing? No! It needs both wings to fly. In the same way, true freedom requires both knowledge AND rightful action working together. Neither one alone will get you there.” Then he jumps into a story to show what he means.
As the Yoga Vasishta continues, right after Prince Rama gives his speech about how empty worldly pleasures are, Vasishta drives home one point again and again: We must make the effort.
“There’s no such thing as fate controlling our life,” Vasishta teaches. “What we call ‘fate’ is just the echo of our past efforts. Sure, old habits and desires have shaped who we are, but here’s the good news: what we do TODAY has more power than all our past actions combined!“
“Yes, blessings from gods would help,” Vasishta admits, “but the real magic happens when we exercise our own intelligence and mental strength. That should be our first choice for finding freedom.”
From beginning to end, the Yoga Vasishta circles back to self-effort over religion or rituals. Near the end, when Lord Rama asks if studying scriptures or listening to teachers has any value, Vasishta is clear: “These aren’t the direct path to understanding. Scriptures are packed with words, but divine knowledge lives beyond words.”
“You’ll never grasp the ultimate truth through donations, religious ceremonies, or following doctrines,” Vasishta explains. “People wrongly claim these lead to divine knowledge, but they don’t.”
So what’s the point of religion, scriptures, and wise teachers? They create the right conditions and they set the stage. But ultimately, we must walk the path ourselves. We need to develop detachment, learn to quiet our desires, practice good behavior, and study spiritual teachings. Then comes the crucial step: we must internalize all of it.
As Vasishta tells Lord Rama: “You’ve heard what matters. You know what counts. Now there’s nothing more I need to teach you. Take everything you’ve learned from me, from scriptures, from experience and blend it together with your own understanding and through your own efforts. That’s how you’ll find your way.“
दैवम् (Daivam): The Divine Factor
The fifth and often overlooked factor is daivam, which represents divine providence, cosmic order, or the unseen hand of destiny. This factor acknowledges that despite having the other four factors in place, outcomes are never entirely within human control. There’s always an element of the unforeseen, the uncontrollable.
Even when one has the body, senses, individual effort, and instruments at their disposal, success or failure is never completely assured. The cosmic order or divine will influences outcomes significantly.
Think of a gardener who plants and waters seeds diligently. Yet, whether or not seeds sprout also depends on rain, sunlight, and soil quality. These external, uncontrollable factors represent “daivam.” Acknowledging this factor fosters humility and prevents both arrogance in success (“I did it all myself”) and excessive despair in failure (“It’s all my fault”).
The Universal Scope of the Five Factors
In verse 18.15, Shri Krishna emphasizes that these five factors apply to ALL actions without exception. Whether actions are performed through body (kāyika), speech (vācika), or mind (mānasika), and whether they’re righteous (nyayaṁ) or unrighteous (viparītam), they all arise from these five causes.
This universality is crucial because it shows that the mechanism of action is neutral. It’s the intention of the kartā and the nature of the action itself (aligned with dharma or adharma) that determine its ethical quality and karmic consequences.
Physical actions like walking, eating, working, fighting; verbal actions like speaking truth, lying, praising, criticizing; and mental actions like thinking, desiring, planning, worrying, all emerge from the same five-fold foundation.
The Root of Bondage: Misidentification
In verse 18.16, Shri Krishna identifies the fundamental error that leads to bondage: seeing oneself as the sole doer, ignoring the other factors. The person with an impure or untrained intellect (akṛta buddhitvāt) who sees only themselves as the agent (kartāram) is fundamentally mistaken and described as having a perverse or dull intellect (durmatiḥ).
This mistaken view:
- Ignores the other four factors: It fails to acknowledge the roles of the physical body, the senses, the mind, the vital energies, and the larger cosmic context.
- Misidentifies the Self: It wrongly attributes the characteristics of the limited, changing ego (doership, enjoyment, suffering) to the unlimited, unchanging, pure consciousness.
- Breeds egoism: This flawed perception leads to pride in success, shame in failure, attachment to results, and the endless cycle of desire and aversion.
- Causes bondage: By claiming ownership of actions, the ego binds the soul to the consequences (karma phala), perpetuating the cycle of birth and death (saṃsāra).
Freedom and Bondage in the Aṣṭāvakra Gītā
The Aṣṭāvakra Gītā presents a radical non-dual (Advaita) perspective, asserting that the true Self (Atman) is ever free, actionless, and untouched by the world. According to this text, both bondage and liberation are ultimately illusory and creations of the mind, because the Self is always beyond them.
How Bondage Arises
Bondage is described as a product of identification with the body, mind, and experiences. When the mind becomes attached-to desires, aversions, pleasure, pain, or the sense of “I”, bondage arises:
अष्टावक्र उवाच
तदा बन्धो यदा चित्तं किञ्चिद् वाञ्छति शोचति ।
किञ्चिन् मुञ्चति गृह्णाति किञ्चिद् दृश्यति कुप्यति ॥ १॥
tadā bandho yadā cittaṁ kiñcid vāñchati śocati
kiñcin muñcati gṛhṇāti kiñcid dṛṣyati kupyati
Bondage arises when the mind desires or grieves about anything, when it abandons or accepts anything, when it feels joyful or angry about anything.
तदा मुक्तिर्यदा चित्तं न वाञ्छति न शोचति ।
न मुञ्चति न गृह्णाति न हृष्यति न कुप्यति ॥ २॥
tadā muktir yadā cittaṁ na vāñchati na śocati
na muñcati na gṛhṇāti na hṛṣyati na kupyati
Liberation occurs when the mind neither desires nor grieves, neither rejects nor accepts, and neither rejoices nor becomes angry.
तदा बन्धो यदा चित्तं सक्तं कास्वपि दृष्टिषु ।
तदा मोक्षो यदा चित्तमसक्तं सर्वदृष्टिषु ॥ ३॥
tadā bandho yadā cittaṁ saktaṁ kāśvapi dṛṣṭiṣu
tadā mokṣo yadā cittam asaktaṁ sarvadṛṣṭiṣu
Bondage occurs when the mind is attached to any particular perception or viewpoint. Liberation is attained when the mind is unattached toward all perceptions.
यदा नाहं तदा मोक्षो यदाहं बन्धनं तदा।
मत्वेति हेलया किञ्चिन्मा गृहाण विमुञ्च मा॥ ८.४॥
yadā nāhaṁ tadā mokṣo yadāhaṁ bandhanaṁ tadā
matveti helayā kiñcin mā gṛhāṇa vimuñca mā|
When there is no sense of ‘I’ (ego), then there is liberation. When there is the sense of ‘I’, there is bondage. Realizing this truth, playfully avoid accepting or rejecting anything.
These insightful verses from the Ashtavakra Gita succinctly capture the essence of bondage and liberation as primarily dependent on the state of the mind, its attachments, aversions, desires, and sense of individuality. Ashtavakra encourages seekers to cultivate a state of non-attachment and egolessness, transcending personal identifications to realize the freedom of pure awareness.
Freedom from Karmic Bondage
In verse 18.17, Shri Krishna reveals the state of the liberated individual. One whose intellect is not tainted (yasya buddhir na lipyate) and who is free from ego (yasya nāhaṅkṛto bhāvaḥ), even if they were to slay all these worlds, neither truly kills nor is bound by the action.
This isn’t a license for violence but a profound statement about the internal state of the actor and its effect on karmic consequence. When actions are performed without ego-identification and attachment, they don’t create binding karma.
The soldier example perfectly illustrates this principle. A soldier fighting on the battlefield under orders, defending righteousness (dharma) as part of their duty, without personal hatred for the enemy or desire for glory, acts within this principle. Their actions, though involving violence, are performed as a matter of duty and detachment from personal ego involvement. Therefore, they don’t incur the karmic debt that would arise from violence driven by hatred or personal gain.
The Threefold Impulse and Constitution of Action
In verse 18.18, Shri Krishna provides further analysis through two triads:
The Triad of Impulse (Jñāna Tripuṭī)
“Knowledge (jñānam), the object of knowledge (jñeyam), and the knower (parijñātā) form the threefold impulse to action (karma codanā).”
- Jñānam (Knowledge): The awareness or understanding related to the action—what needs to be done, how to do it, why it matters.
- Jñeyam (The Object of Knowledge): The thing to be known, the object of perception that becomes the goal of action.
- Parijñātā (The Knower): The subject, the conscious entity that possesses knowledge and perceives the object.
The Triad of Action’s Constitution (Karma Saṅgraha)
“The instrument (karaṇam), the action itself (karma), and the doer (kartā) form the threefold basis of action (karma saṅgrahaḥ).”
- Karaṇam (The Instrument): The means or tools used to perform the action.
- Karma (The Action): The deed itself, the process being undertaken.
- Kartā (The Agent/Doer): The performer of the action, employing the instruments.
The first triad (Jñāna Tripuṭī) provides the why and what, which is the motivation and direction. The second triad (Karma Tripuṭī) provides the how, which is the execution and manifestation.
In the verses following 18.18, Shri Krishna further explains how each element of both triads is influenced by the three guṇas (sattva, rajas, tamas), the modes of material nature. This adds another layer, showing how our motivations and actions are deeply colored by these fundamental qualities.
The Shrimad Bhagavatam states in 1.2.23:
सत्त्वं रजस्तम इति प्रकृतेर्गुणास्तै-
र्युक्त: पर: पुरुष एक इहास्य धत्ते ।
स्थित्यादये हरिविरिञ्चिहरेति संज्ञा:
श्रेयांसि तत्र खलु सत्त्वतनोर्नृणां स्यु: ॥ २३ ॥
sattvaṁ rajas tama iti prakṛter guṇās tair
yuktaḥ paraḥ puruṣa eka ihāsya dhatte
sthity-ādaye hari-viriñci-hareti saṁjñāḥ
śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ
Sattva, rajas, and tamas are the three qualities of material nature. The one Supreme Person accepts these qualities for the purpose of creation, maintenance, and dissolution, taking the names Brahma, Vishnu, and Shiva. Of these, it is through the sattva manifestation (Vishnu) that human beings attain the highest good.
Practical Applications
The practical implications of these teachings are profound. As an example, if our car has a flat tire, we know how to fix it. But if we drive over the same nails again, we will again have a flat tire. The mindset of “if there’s a flat tire, this is how to fix it” is helpful only in the short term.
In the long run, we need to understand the root causes of the flat tires and resolve them to prevent future flat tires. Similarly, just forcing a change in our actions isn’t sufficient. We need to understand all the various aspects of our actions to ensure they remain aligned with the sattvic and the divine.
This knowledge helps us to:
- Dissolve the ego’s claim to doership by understanding that action arises from the complex interplay of these five factors rather than from individual will alone. This leads to naiṣkarmya-siddhi (the perfection of non-action while acting), performing action without accruing karmic reactions.As Shri Krishna states in 4.18:कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य: |
स बुद्धिमान्मनुष्येषु स युक्त: कृत्स्नकर्मकृत् || 18||
karmaṇyakarma yaḥ paśhyed akarmaṇi cha karma yaḥ
sa buddhimān manuṣhyeṣhu sa yuktaḥ kṛitsna-karma-kṛit
They who see inaction in action and action in inaction are wise among humans. Although performing all kinds of actions, they are yogis and masters of all their actions.
- Cultivate humility through recognition of daivam, the divine factor beyond our control. This attitude prevents arrogance and fosters alignment with the cosmic order.
- Refine our instruments of action through spiritual practices like pratyāhāra (sense withdrawal) and dhāraṇā (concentration).
- Align our actions with dharma rather than personal desire, leading to karma yoga, the path of selfless action.
This is the ultimate wisdom of these verses: to live fully engaged in the world of action while remaining inwardly free, to act with skill and compassion while knowing that, in the deepest sense, one is not the doer but the eternal witness to the cosmic play. Through this understanding, action becomes not a source of bondage but an expression of liberated consciousness, a dance of freedom in the theater of existence.
Hare Krishna!
kṛṣṇadaasa
(Servant of Krishna)