B.G 18.18
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना। करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥१८॥
jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā। karaṇaṃ karma karteti trividhaḥ karmasaṅgrahaḥ ॥18॥
[ज्ञानम् (jñānam) - knowledge; ज्ञेयम् (jñeyam) - the object of knowledge; परिज्ञाता (parijñātā) - the knower; त्रिविधा (trividhā) - threefold; कर्मचोदना (karmacodanā) - impulse to action; करणम् (karaṇam) - instrument; कर्म (karma) - action; कर्ता (kartā) - the doer; इति (iti) - thus; त्रिविधः (trividhaḥ) - threefold; कर्मसङ्ग्रहः (karmasaṅgrahaḥ) - the aggregate of causes of actions;]
Knowledge, the object of knowledge, and the knower constitute the threefold impulse to action. Correspondingly, instrument, action, and the doer form the threefold aggregate of causes of actions.
Gīta Tātparya 18.18
The term 'saṅgrahaḥ' refers collectively to the five causes. In the term 'karaṇa' i.e. instrument, the physical body is included. By the term 'daiva', the main agency of the God is indicated. By the term 'kartṛ' independent agency is indicated which is threefold. The term 'karma' i.e. action refers to 'ceṣṭā' i.e. various movements.
The Lord is the instigator of all beings' actions, and He alone is the inspiration behind the knower, known, and knowledge. This is because:
Speciality is twofold: one is called particular (how one is special) and the other is difference (how one is different from the other). Self-sufficiency of the Lord is not an indeterminate state, like the speciality of other ordinary entities, which are primarily based on difference. It is driven by the eternality of His innate-nature, which pervades everything. As His innate-nature is eternal, it becomes His speciality as well. (For a layperson, it is suffice to understand that the attributes of God are non-different from Him, because of His special properties, unlike other entities.)
"सम्प्रेरयितुरीशस्य कर्मस्वखिलचेतनान्। ज्ञातृज्ञेयज्ञानरूपा प्रेरणा सा स एव यत्॥
"samprerayiturīśasya karmasvakhilacetanān। jñātṛjñeyajñānarūpā preranā sā sa eva yat॥
[सम्प्रेरयितुः (samprerayituḥ) - instigator; ईशस्य (īśasya) - of the Lord; कर्मसु (karmasu) - in actions; अखिल (akhila) - all; चेतनान् (cetanān) - beings; ज्ञातृ (jñātṛ) - knower; ज्ञेय (jñeya) - known; ज्ञान (jñāna) - knowledge; रूपा (rūpā) - form; प्रेरणा (preranā) - inspiration; सा (sā) - that; सः (saḥ) - he; एव (eva) - indeed; यत् (yat) - which;]
"The Lord is the instigator in all beings' actions, and He alone is the inspiration behind the knower, known, and knowledge.
स्वरूपेणैव नित्या सा विशेषात्मतया भवेत्। विशेषोऽपि स्वरूपेण नित्यश्च स्याद् विशेषतः॥
svarūpeṇaiva nityā sā viśeṣātmatayā bhavet। viśeṣo'pi svarūpeṇa nityaśca syād viśeṣataḥ॥
[स्वरूपेणैव (svarūpeṇaiva) - by own nature; नित्या (nityā) - eternal; सा (sā) - she; विशेषात्मतया (viśeṣātmatayā) - as a special entity; भवेत् (bhavet) - becomes; विशेषः (viśeṣaḥ) - special; अपि (api) - also; स्वरूपेण (svarūpeṇa) - by own nature; नित्यः (nityaḥ) - eternal; च (ca) - and; स्यात् (syāt) - may be; विशेषतः (viśeṣataḥ) - specifically;]
Because of the eternality of innate-nature, it becomes a special entity. As its innate-nature is eternal, that becomes its speciality.
स्वनिर्वाहकता यस्मात् नानवस्था विशिष्टवत्। विशेष्यस्य विशिष्टस्याप्यभेदेप्यविवादिनि॥
svanirvāhakatā yasmāt nānavasthā viśiṣṭavat। viśeṣyasya viśiṣṭasyāpyabhedepyavivādini॥
[स्वनिर्वाहकता (svanirvāhakatā) - self-sufficiency; यस्मात् (yasmāt) - because; न (na) - not; अनवस्था (anavasthā) - indeterminate state; विशिष्टवत् (viśiṣṭavat) - like a particular; विशेष्यस्य (viśeṣyasya) - of the qualified; विशिष्टस्य (viśiṣṭasya) - of the particular; अपि (api) - also; अभेदे (abhede) - in non-difference; अपि (api) - even; अविवादिनि (avivādini) - in undisputed;]
Self-sufficiency is not an indeterminate state, as it is like a particularity. Even in the non-difference, the speciality of particularity remains undisputed.
विशेषोऽस्त्येव नात्रास्ति हि अनवस्था कदाचन। ज्ञातुरन्योऽहमिति भेदस्तस्मात् तयोः कुतः। पश्यामीति विशेषोऽयमिदानीं मे समुत्थितः॥
viśeṣo'styeva nātrāsti hi anavasthā kadācana। jñāturanyo'hamiti bhedastasmāt tayoḥ kutaḥ। paśyāmīti viśeṣo'yamidānīṃ me samutthitaḥ॥
[विशेषः (viśeṣaḥ) - speciality / particularity; अस्ति (asti) - exists; एव (eva) - indeed; न (na) - not; अत्र (atra) - here; अस्ति (asti) - exists; हि (hi) - for; अनवस्था (anavasthā) - indeterminacy; कदाचन (kadācana) - ever; ज्ञातुः (jñātuḥ) - of the knower; अन्यः (anyaḥ) - another; अहम् (aham) - I; इति (iti) - thus; भेदः (bhedaḥ) - difference; तस्मात् (tasmāt) - therefore; तयोः (tayoḥ) - of the two; कुतः (kutaḥ) - from where; पश्यामि (paśyāmi) - I see; इति (iti) - thus; विशेषः (viśeṣaḥ) - particularity; अयम् (ayam) - this; इदानीम् (idānīm) - now; मे (me) - to me; समुत्थितः (samutthitaḥ) - has arisen;]
Indeed, there is speciality and particularity here, as there is never any indeterminate state. Therefore, how can there be a confusion between 'I' the knower and another? 'I see,' - thus the particularity in me has now arisen.
इत्याद्यनुभवाद् भेदो न विशेष्यविशिष्टयोः। विशेषणं तु द्विविधं विशेषाख्यं तथेतरत्। विशेषमणयेद् येन प्रोक्तं तेन विशेषणम्। विशेषोऽपि विशेषस्य स्वस्यैव गमको भवेत्॥"
ityādyanubhavād bhedo na viśeṣyaviśiṣṭayoḥ। viśeṣaṇaṃ tu dvividhaṃ viśeṣākhyaṃ tathetarat। viśeṣamaṇayed yena proktaṃ tena viśeṣaṇam। viśeṣo'pi viśeṣasya svasyaiva gamako bhavet॥"
[इति (iti) - thus; आद्य (ādya) - beginning; अनुभवाद् (anubhavād) - from experience; भेदः (bhedaḥ) - difference; न (na) - not; विशेष्य (viśeṣya) - qualified; विशिष्टयोः (viśiṣṭayoḥ) - of the specific; विशेषणं (viśeṣaṇam) - speciality / particularity; तु (tu) - but; द्विविधं (dvividhaṃ) - twofold; विशेषाख्यं (viśeṣākhyaṃ) - called specific; तथा (tathā) - and; इतरत् (itarat) - the other; विशेषम् (viśeṣam) - specific; अणयेत् (aṇayet) - should lead; येन (yena) - by which; प्रोक्तं (proktaṃ) - is said; तेन (tena) - by that; विशेषणम् (viśeṣaṇam) - qualification; विशेषः (viśeṣaḥ) - specific; अपि (api) - also; विशेषस्य (viśeṣasya) - of the specific; स्वस्य (svasya) - of itself; एव (eva) - indeed; गमकः (gamakaḥ) - indicator; भवेत् (bhavet) - should be;]
Thus, from the beginning of experience, there is no difference between the speciality and the particularity. Speciality is twofold: one is called particular, and the other is different. The speciality should lead by which it is said to be a qualification. The speciality should also be the indicator of itself."
इत्यादि तत्त्वविवेके।
ityādi tattvaviveke।
[इति (iti) - thus; आदि (ādi) - beginning; तत्त्व (tattva) - principle; विवेके (viveke) - in the discrimination;]
- these are stated in the ancient text of Tattvavivek, i.e. the discrimination of principles.
सङ्ग्रहः पञ्चकारणानां सङ्क्षेपः। अधिष्ठानस्य करणे अन्तर्भावात्। दैवशब्दोदितेश्वरस्यैव मुख्यकर्तृत्वात् स्वतन्त्रकर्त्रोः कर्तृशब्देनैव उक्तेः त्रैविध्यम्। कर्म चेष्टा ॥१८॥
saṅgrahaḥ pañcakāraṇānāṃ saṅkṣepaḥ। adhiṣṭhānasya karaṇe antarbhāvāt। daivaśabdoditeśvarasyaiva mukhyakartṛtvāt svatantrakartroḥ kartṛśabdenaiva ukteḥ traividhyam। karma ceṣṭā ॥18॥
[सङ्ग्रहः (saṅgrahaḥ) - collection; पञ्चकारणानां (pañcakāraṇānāṃ) - of the five causes; सङ्क्षेपः (saṅkṣepaḥ) - summary; अधिष्ठानस्य (adhiṣṭhānasya) - of the foundation / physical body; करणे (karaṇe) - in the act; अन्तर्भावात् (antarbhāvāt) - due to inclusion; दैवशब्दोदितेश्वरस्यैव (daivaśabdoditeśvarasyaiva) - of the God mentioned by the word 'daiva'; मुख्यकर्तृत्वात् (mukhyakartṛtvāt) - due to the main agency; स्वतन्त्रकर्त्रोः (svatantrakartroḥ) - of the independent doer; कर्तृशब्देनैव (kartṛśabdenaiva) - by the word 'kartṛ'; उक्तेः (ukteḥ) - due to the statement; त्रैविध्यम् (traividhyam) - threefold nature; कर्म (karma) - action; चेष्टा (ceṣṭā) - effort;]
The term 'saṅgrahaḥ' refers collectively to the five causes. In the term 'karaṇa' i.e. instrument, the physical body is included. By the term 'daiva', the main agency of the God is indicated. By the term 'kartṛ' independent agency is indicated which is threefold. The term 'karma' i.e. action refers to 'ceṣṭā' i.e. various movements.
