In the scientific treatment of the subject-matter, Lord Krishna had already explained the constituent parts that make up an action and also indicated that the entire assemblage is of matter only. Continuing the theme, he is now trying to explain the three-fold impulses that propel activity (Karma-Chodanaa) and also the basis-of-action (Karma-Sangraha).

The “impulse to action,” according to Krishna, is a threefold arrangement made up of “KNOWLEDGE (Jnaanam), THE KNOWN (Jneyam) AND THE KNOWER (Parijnaataa).” These three are called technically in Vedanta as the ‘Triputi’: indicating the ‘experiencer,’ the ‘experienced’ and the resultant ‘experience’ — the ‘knower,’ the ‘known’ and the ‘knowledge.’ Without these three no knowledge is ever possible, as all “impulses to act” arise out of a play of these three. The EXPERIENCER, playing in the field of the EXPERIENCED, gains for himself the various EXPERIENCES; and these constitute the secret contents of all actions.

The “impulse to action” can spring either from the “experiencer,” in the form of a DESIRE, or from the “experienced,” in the form of TEMPTATION, or from the “experience” in the form of similar MEMORIES of some past enjoyments. Beyond these three there is no other “impulse to action” (Karma-Chodanaa).

The “impulse to action,” when it has arisen, must also find a field to act in; and the “basis for action” (Karma-Sangraha) is constituted of the “instruments,” the “reaction” and the “agent” (the actor). This “sense of agency” expressed by the ego, can maintain itself only as long as it holds a vivid picture of the “fruit of its action” which it wants to gain. Fruit, meaning the profit or the gain that is intended to be gained by the action, is indicated here by the term ‘work’ (Karma). According to Shri Shankaraacharya ‘Karma’ here means the end.

When a desirer, the agent, encouraged by this constant attraction towards a satisfying end, wants to achieve it, he must necessarily have the instruments-of-action (Karanam). These instruments include not only the organs-of-perception-and-action, but also the inner equipments of the mind and the intellect. It cannot be very difficult for a student to understand that: (1) an AGENT having a desire, (2) maintaining in his mind a clear picture of the END or the goal, (3) with all the necessary instruments to act thereupon, would be the sum total contents of any activity (Karma-Sangraha). If any one of the above three items is absent, action cannot take place. These three (Karanam, Kartaa and Karma) are together designated as the parts of the “Karma-assembly,” the “basis of all Karma s” — (Karma-Sangraha).

Thus having roughly indicated in this stanza the threefold “impulses of action” and the three-fold “basis for action,” Krishna continues to explain in His Song why different people act so differently under different impulses and obey different basis in their actions. He divides each one of them under the three categories of human nature: the ‘good’ (Sattwic), the ‘passionate’ (Rajasic), and the ‘dull’ (Tamasic).

THE LORD NOW PROCEEDS TO SHOW THE THREE-FOLD DISTINCTIONS IN EACH ONE OF THE ABOVE, ACCORDING TO THE THREE PREDOMINANT NATURES — THE ‘GOOD,’ THE ‘PASSIONATE’ AND THE ‘DULL’:

Jnanam, knowledge (-being derived in the sense of ‘that through which something is known’, jnana means knowledge concerning all things in general-): so also jneyam, the object of knowledge (-that also is a reference to all objects in general-); similarly, parijnata, the knower, the experiencer, a product of ignorance, who partakes of the nature of the limiting adjuncts;-thus, this tripartite group formed by these is the trividha, threefold; karma-codana, inducement ot action, inducer of all actions in general. For, it is when the three, viz knowledge etc., combine that commencement of all actions meant either for acceptance or rejection [Acceptance, rejection or indifference.] are possible. After that, what are initiated by the five, viz locus etc., and are grouped in three ways according to the differences of their being based on speech, mind and body become comprehended under the three, viz instrument etc. This is what is being stated: Karma-sangrahah, the comprehension [It is well know that actions are based on the three-instrument etc.] of actions; iti, comes under; trividhah, three heads, three classes; viz karanam, the instrument (-derived in the sense of that through which anything is done-), i.e. the external (organs) (ear etc.) and the internal (organs) (intellect etc.); karma, the object (-derivatively meaning that which is most cherished by the subject and is achieved through an act-); and karta, the subject (agent), who employs the instrument etc., who partakes of the nature of the limiting adjuncts. Sangrahah is derived thus: that in which something is comprehended. The comprehension of action (karma) is karma-sangrahah. Indeed, action becomes included in these three. Hence is this ‘threefold comprehension of action’. Now then, since action, instrument and result are all constituted by the gunas, it becomes necessary to state the three fold variety in them based on the differences among the gunas, viz sattva, rajas and tamas. Hence it is begun: