अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्।।18.14।।
।।18.14।।इसमें (कर्मोंकी सिद्धिमें) अधिष्ठान तथा कर्ता और अनेक प्रकारके करण एवं विविध प्रकारकी अलगअलग चेष्टाएँ और वैसे ही पाँचवाँ कारण दैव (संस्कार) है।
।।18.14।। अधिष्ठान (शरीर)? कर्ता? विविध करण (इन्द्रियादि)? विविध और पृथक्पृथक् चेष्टाएं तथा पाँचवा हेतु दैव है।।
।।18.14।। व्याख्या -- 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।
।।18.14।। 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
18.14 The locus as also the agent, the different kinds of organs, the many and distinct activities, and, the divine is here the fifth.
18.14 The seat (body), the doer, the various senses, the different functions of various sorts, and the presiding deity, also, the fifth.
18.14. The basis, as well as the agent, and diverse instruments, and distinct activity of various kinds and Destiny, which is certainly the fifth [factor].
18.14 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.
18.14 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.
18.14 See Comment under 18.17
18.14 - 18.15 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 Natures law in the form of positive and negative ?ndments.
The five causes are listed. Adhisthanam means the body. Karta means the ahankara, which ties together the soul with the body. Karanam means the senses such as eyes or ears, of many types (prthak vidham). Cesta refers to the life airs such as prana and apana, which have various functions (prthak). Daiva refers to the antaryami who sets everything in motion.
The question may be submitted how is it possible that one performing actions derives no reactions from their activities. Apprehending such a doubt Lord Krishna in order to exemplify that for one who has given up attachment to the reward of actions and who is free from the ego sense of I and mine there is no connection to reactions from any action. This he elaborates in this verse and the next four. He says to understand the meaning of His words, learn the five causes that are about to be given regarding the accomplishment and production of all actions. To imbibe the cessation of the conception as the doer of actions it is necessary to comprehend these five causes. So to emphasise them Lord Krishna states as declared etc. Here the word sankhya refers to Vedantic philosophy of analytical rationalism established by Kapila Deva, an empowered incarnation of the Supreme Lord Krishna. That by which the atma or immortal soul is thoroughly known is declared sankhya or wisdom of the ultimate truth which is the final point and apex of all knowledge which is the ultimate conclusion found in the Vedic scriptures. The five causes of all actions to manifest are the body, the ego which is the juncture of spirit and matter, the life airs which automatically function and pervade throughout creation, the senses such as the eyes which include the diety of the sun which presides over the eyes and also the other four senses with their presiding dieties and finally the inner ruler and controller of them all as the atma or soul which is powered by paramatma the Supreme Soul.
In this verse Lord Krishna again reiterates sannyasa or renunciation by abandonment of actions. The words sankhye kritante refers to the system of analysis established in the sankhya philosophy of analytical conclsion by Kapila-deva, who appeared as the son of Kardama Muni from the womb of Devahuti and who is an empowered incarnation of the Supreme Lord Krishna. His is the original sankhya philosophy acknowledging the existence of the Supreme Lord as the goal and is in full accordance with the Vedic scriptures. It should not be confused by an imitation sankhya philosophy by a Kapila Muni which bases its precepts on analysis of matter and is atheistic, not accepting the reality of the Supreme Lord hence contrary to the Vedic scriptures and unacceptable. The word adhisthanam means the body, the life airs, the ego, the senses, and their inner director the atma or immortal soul controlled by paramatma the Supreme Soul residing simultaneously in the individual etheric heart of all living entities. Paramatma is an effortless expansion of the Supreme Lord Krishnas purusa avatar known as Ksisirodaksayi Vishnu. All embodied beings acesta refers to actions both involutary such as the heart beating and breathing as well as volutary actions such as using the hands to perform yagna or ritualistic propitiation and worship of the Supreme Lord or utilising the mind to meditate upon the Supreme Lord. By such actions impressions are established which impel one towards the divine. The divine is transcendental and cannot be seen although the liberated can perceive it in their consciousness it is not visible. It has been said that the body, the life airs, the ego, the senses and the atma are the instruments of all activities with paramatma as the unseen controller of them all.
The word sankhya means rational, analytical reasoning and refes to the sankhya philosophy established by Lord Krishnas incarnation of Kapila Deva. The word kritante means deriving the perfect conclusion of the categorical and essential nature of all things based upon the tenents, ordinances and injunctions of the Vedic scriptures. The five causes Lord krishna will reveal are component factors combining to manifest individual acts. The word nibodha meaning comprehend denotes that they must be contemplated and reflected upon. The absolute conclusion of the Vedic scriptures verily regards Lord Krishnas expansion as paramatma the Supreme Soul existing simultaneously in the etheric heart of all living entities as the sole author of all acts. The body, the prana or life airs, the ego, the senses, the are the four instuments of the atma or individual soul which is powered by paramatma the Supreme Soul. Evidence confirming this is found in the Taittiriya Upanisad II.III.I beginning prana deva anu prananti meaning: That which is within the body is the prana and that which is seated within the body is the the atma and that which rules the immortal atma is paramatma.
The word sankhya means rational, analytical reasoning and refes to the sankhya philosophy established by Lord Krishnas incarnation of Kapila Deva. The word kritante means deriving the perfect conclusion of the categorical and essential nature of all things based upon the tenents, ordinances and injunctions of the Vedic scriptures. The five causes Lord krishna will reveal are component factors combining to manifest individual acts. The word nibodha meaning comprehend denotes that they must be contemplated and reflected upon. The absolute conclusion of the Vedic scriptures verily regards Lord Krishnas expansion as paramatma the Supreme Soul existing simultaneously in the etheric heart of all living entities as the sole author of all acts. The body, the prana or life airs, the ego, the senses, the are the four instuments of the atma or individual soul which is powered by paramatma the Supreme Soul. Evidence confirming this is found in the Taittiriya Upanisad II.III.I beginning prana deva anu prananti meaning: That which is within the body is the prana and that which is seated within the body is the the atma and that which rules the immortal atma is paramatma.
Adhishthaanam tathaa kartaa karanam cha prithagvidham; Vividhaashcha prithakcheshtaa daivam chaivaatra panchamam.
adhiṣhṭhānam—the body; tathā—also; kartā—the doer (soul); karaṇam—senses; cha—and; pṛithak-vidham—various kinds; vividhāḥ—many; cha—and; pṛithak—distinct; cheṣhṭāḥ—efforts; daivam—Divine Providence; cha eva atra—these certainly are (causes); pañchamam—the fifth
