ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः।।18.18।।
।।18.18।। ज्ञान? ज्ञेय और परिज्ञाता ये त्रिविध कर्म प्रेरक हैं और? करण? कर्म? कर्ता ये त्रिविध कर्म संग्रह हैं।।
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.
