Shloka 18
भीष्मविक्रमदर्शनं तथा क्रौञ्चारुणव्यूहविधानम् | Bhīṣma’s Ascendancy and the Organization of the Krauñcāruṇa Formation
सम्बन्ध--इस प्रकार संनन््याय (ज्ञानयोग)-का तत्व समझानेके लिये आत्माके अकतोपपिनका प्रतिपादन करके अब उसके अनुसार कर्मके अंग-प्रत्यंगोंको भलीभाँति समझानेके लिये कर्म-प्रेरणा; कर्म-संग्रह और उनके यात्विक आदि भेदोंका प्रतिपादन करते हैं-- ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना । करणं कर्म कर्तेति त्रिविध: कर्मसंग्रह:,ज्ञाता, ज्ञान और ज्ञेय--यह तीन प्रकारकी कर्म-प्रेरणाः है और कर्ता, करण तथा क्रिया --यह तीन प्रकारका कर्मसंग्रह है; इति श्रीमहाभारते भीष्मपर्वणि श्रीमद्धगवदगीतापर्वणि श्रीमद्भगवद्गीतासूपनिषत्तसु ब्रह्मुविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे मोक्षसंन्यासयोगो नामाष्टादशो<5ध्याय:
jñānaṁ jñeyaṁ parijñātā trividhā karmacodanā | karaṇaṁ karma karteti trividhaḥ karmasaṅgrahaḥ ||
Arjuna said: “Knowledge, the object to be known, and the knower—these three constitute the threefold impulse that sets action in motion. The instrument, the act itself, and the agent—these three constitute the threefold basis (aggregate) of action.” In the ethical frame of the Gītā’s teaching, action is not random or merely physical: it arises from cognition (knower–knowing–known) and is executed through a structured triad (doer–means–deed), which becomes crucial for judging responsibility, intention, and the quality of action.
अजुन उवाच
Educational Q&A
Action is explained through two triads: (1) the cognitive triad—knower, knowledge, and the knowable—forms the motivation that initiates action; (2) the practical triad—agent, instrument, and the act—forms the constituents through which action is carried out. This framework helps evaluate intention, responsibility, and the ethical quality of deeds.
Within the Gītā discourse on renunciation and liberation, the speaker (as given in the prompt: Arjuna) articulates a doctrinal classification of how actions arise and what elements compose them, aligning the battlefield dialogue with a systematic ethical psychology of karma.