ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥ १८.१८ ॥

jñānam jñeyam parijñātā tri-vidhā karma-codanā |
karaṇam karma karteti tri-vidha: karma-saṅgraha: || 18.18 ||

As the discussion reaches the concluding phase, Krishna’s analysis also grows subtler, deeper and more incisive. The classifications he presents also grow finer. This is something that students and seekers should particularly note and assimilate. As seeking advances, the spiritual concepts should also become clearer and more comprehensive.

Karma, when closely studied, is but a course of vibration or movement (spandana or calana). When coupled with an attitude and objective, it becomes an action, an effort for achieving an end. Attitude and aim are inner notes originating from the mind and intelligence. These are quite variant – good or bad, short-ranged or long-ranged, worldly or spiritual, self-centric or expansive.

The role of spirituality is to discover the inner notes of attitude and aim, and strive to make them nobler, purer and more pervasive. Arjuna is told clearly that his attitude should not be just to confront and kill the opponents for regaining the kingdom, proving his fighting skill and superiority. He has to discern well in what fundamental context, does fight become necessary. What is its relevance to the individual and the society? The subject calls for a deeper analysis and the right perspectives have to be evolved.

Krishna discusses the matter so wholesomely that Arjuna’s selfish and narrow views melt away and in their place benevolent, universal and all-enfolding perceptions rise forth. To bring about this inner transformation of purity, nobility and expansion, the sole focus has naturally to be on one’s own mind and intelligence.

Three-fold classification of knowledge, knowable and knower Krishna thus enters into a very beautiful, subtle analysis of attitudes as well as objectives that generally govern human activities. The discussion is very relevant to the process of spiritualizing the seeker’s personality and all that it displays.

An action is always an expression of the actor. The actor has his own character and qualities. He is not the body or senses alone. Senses are at best gross, external instruments for action. But before employing the senses, each time a specific wish or will must originate from within. And where from does this emerge? It is a creation of the mind and intelligence, the knowledge constituents.

Before proceeding to cause any activity, a clear concept, knowledge, about it is inevitable. This knowledge (jñānam) then becomes the first factor in the context of any karma, activity. Every action must have a clear objective (jñeyam) to be gained. This then becomes the second factor. The one having this knowledge (parijñātā), is the third factor, says Krishna. Thus there are jñānam, jñeyam and parijñātā.

Next in the list are the instruments for action, like eyes, ears, tongue, hands, feet, etc. (karaṇam). Other external material instruments come in addition. With these instruments alone, the actual action (karma) is performed. Equally so, there should be the actor (kartā), the subject of the action.

Krishna’s enunciation does not end here. He categorizes the intelligence also as three-fold. Then he goes on to describe qualities of the will, which is responsible for the execution of an act.

Any activity is an interaction between the sentient factors within the body and the insentient ones outside. By enunciating in this manner, Krishna takes us from the gross and external to the subtle and internal. A great deal of spiritual knowledge and refinement can be imbibed by the seeker from this enunciation.

To grasp and assimilate these ideas will itself mean a subtle measure of spiritual depth and refinement.

The knowledge, the object to be known and the knower – thus three-fold is the persuasion for action. The instrument of action, the action (itself) and the actor – these three constitute action.

The persuasion or compulsion for any activity is first to be traced to the knowledge about it. Take, for instance, farming. It will be possible only when one has the requisite measure of knowledge about the activity. What is meant by farming, how it is done, what all factors are necessary for tilling, sowing, planting or transplanting, to nurse the sprout or plants and finally to harvest and process – unless knowledge about these is there, no farming can be thought of at all. This is the jñānam Krishna speaks about.

What is the objective of farming? What is its immediate personal relevance, and what is the larger social, collective relevance? What is the ultimate purpose to be served by farming? How do we evaluate it? Jñeyam refers to this, the object and purpose to which the activity links. To produce a crop of grain, fruit or flower, which the society needs in one way or another, is a pursuit of far more significance than an ordinary farmer thinks of or imagines.

These two, namely jñānam and jñeyam, will not by themselves complete the activity. If knowledge is available in books or even with someone, will it suffice? There must be someone, the knower (parijñātā), through whom or by whom it could be implemented.

Thus unless (i) the knowledge, (ii) the object it relates to and (iii) the knower are concurrently present and function with mutuality, no act can be thought of. These three are the source and inspiration for activity in any field. Krishna’s analysis is quite general, not particularly related to spiritual or religious activity.

Next come the actual constituents of activity. In this list, the first is the organ or instrument (karaṇam) to do the activity. Its movement or vibration actually results in activity (karma). To employ the instrument and cause activity, there must be the doer (kartā), who originates the entire pursuit.

Karaṇam, karma and kartā thus become the three constituents of activity in all cases.