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Bhagavad-gītā 18.14

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् । विविधाश्च पृथक्‍चेष्टा दैवं चैवात्र पञ्चमम् ॥ १४ ॥
adhiṣṭhānaṁ tathā kartā
[adhishthaanam tathaa kartaa]
karaṇaṁ ca pṛthag-vidham
[karanam cha prithag-vidham]
vividhāś ca pṛthak ceṣṭā
[vividhaash cha prithak cheshtaa]
daivaṁ caivātra pañcamam
[daivam chaivaatra panchamam]
Word-for-word
adhiṣṭhānam — the place tathā — also kartā — the worker karaṇam — instruments ca — and pṛthak - vidham — of different kinds vividhāḥ — various ca — and pṛthak — separate ceṣṭāḥ — the endeavors daivam — the Supreme ca — also eva — certainly atra — here pañcamam — the fifth .
Blended reading (Sanskrit + English inline)
adhiṣṭhānaṁ tathā kartā
adhiṣṭhānam
the place
tathā
also
kartā
the worker
karaṇaṁ ca pṛthag-vidham
karaṇam
instruments
ca
and
pṛthak - vidham
of different kinds
vividhāḥ
various
vividhāś ca pṛthak ceṣṭā
ca
and
pṛthak
separate
ceṣṭāḥ
the endeavors
daivaṁ caivātra pañcamam
daivam
the Supreme
ca
also
eva
certainly
atra
here
pañcamam
the fifth .
Important Words
  • adhiṣṭhānam — the place, the seat
    The body — the field in which the act occurs. Without an adhiṣṭhāna there is nowhere for the action to land. Listed first to ground the analysis in the embodied condition.
  • kartā — the doer
    The individual jīva, the conditioned agent. Listed as one factor among five — already a demotion from his self-image. The doer is included, not enthroned.
  • karaṇam — the instruments, the senses
    Plural-flavored singular. The senses and mind through which the doer engages. Without the karaṇa, the kartā is paralyzed.
  • ceṣṭāḥ — the endeavors, the various movements
    Plural. The many concrete efforts — physical, vocal, mental — that go into any complete act. The bridge between intention and effect.
  • daivam — the divine, the Supersoul
    The fifth and decisive factor — the Paramātmā within. Without His sanction the other four cannot produce a single deed. The whole chapter's theistic conclusion is seeded here.
The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul – these are the five factors of action.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The five factors of action: (1) adhiṣṭhāna — the bodily field; (2) kartṛ — the doer-ego; (3) karaṇa — the instruments (senses); (4) ceṣṭā — the manifold efforts; (5) daiva — divine providence or Supersoul. Action is a confluence, never a solo performance.
Further notes (विवरण · Vivaraṇa)
The fifth factor — daiva — is the doctrinally heaviest: read by Vedānta as Paramātman/Antaryāmin, by other schools as fate or the deities of the senses. In any reading, an unseen, non-egoic factor co-authors the act. This sets up vv. 16-17's demolition of pure ego-doership.
Prose order (अन्वय · Anvaya)
अधिष्ठानं तथा कर्ता पृथक्-विधं करणं च विविधाः पृथक् चेष्टाः च अत्र पञ्चमं दैवं च एव — एतानि पञ्च ।
adhiṣṭhānaṃ tathā kartā pṛthak-vidhaṃ karaṇaṃ ca vividhāḥ pṛthak ceṣṭāḥ ca atra pañcamaṃ daivaṃ ca eva — etāni pañca |
The locus (body), the doer, the manifold instruments, the various distinct efforts, and the fifth here is divine providence — these are the five.
Word split (पदच्छेद · Padaccheda)
अधिष्ठानं तथा कर्ता करणं च पृथक्-विधम् । विविधाः च पृथक् चेष्टा दैवं च एव अत्र पञ्चमम् ॥
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthak-vidham | vividhāḥ ca pṛthak ceṣṭā daivaṃ ca eva atra pañcamam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अधिष्ठानम् adhiṣṭhānam अधि + √स्था → अधिष्ठान (n.) nom.sg. (nominative singular) the locus, body
तथा tathā ind. (indeclinable) likewise
कर्ता kartā कर्तृ (m.) nom.sg. (nominative singular) the doer
करणम् karaṇam करण (n.) nom.sg. (nominative singular) instrument (senses)
च ca ind. (indeclinable) and
पृथक्-विधम् pṛthak-vidham bahuvrīhi cpd. (compound) nom.sg. (nominative singular)n. of various kinds
विविधाः vividhāḥ विविध (adj.) nom.pl. (nominative plural)f. various
पृथक् pṛthak ind. (indeclinable) distinct
चेष्टाः ceṣṭāḥ चेष्टा (f.) nom.pl. (nominative plural) efforts
दैवम् daivam दैव (n.) nom.sg. (nominative singular) providence, divinity
एव eva ind. (indeclinable) emphatic indeed
अत्र atra ind. (indeclinable) here
पञ्चमम् pañcamam पञ्चम (adj.) nom.sg. (nominative singular)n. the fifth
Purport

The word adhiṣṭhānam refers to the body. The soul within the body is acting to bring about the results of activity and is therefore known as kartā, “the doer.” That the soul is the knower and the doer is stated in the śruti. Eṣa hi draṣṭā sraṣṭā ( Praśna Upaniṣad 4.9). It is also confirmed in the Vedānta-sūtra by the verses jño ’ta eva (2.3.18) and kartā śāstrārthavattvāt (2.3.33). The instruments of action are the senses, and by the senses the soul acts in various ways. For each and every action there is a different endeavor. But all one’s activities depend on the will of the Supersoul, who is seated within the heart as a friend. The Supreme Lord is the supercause. Under these circumstances, he who is acting in Kṛṣṇa consciousness under the direction of the Supersoul situated within the heart is naturally not bound by any activity. Those in complete Kṛṣṇa consciousness are not ultimately responsible for their actions. Everything is dependent on the supreme will, the Supersoul, the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
14. These five factors are the body, the false ego, the senses of various types, the life airs with various functions, and the Supersoul.
Commentary

The five causes are listed. Adhiṣṭhānam means the body. Kartā means the ahaṅkāra, which ties together the soul with the body. [Note: Viśvanātha does not include the jīva as a factor in action because in the next verses, the Lord explains that the jīva is not a doer.] Karaṇam means the senses of many types (pṛthag-vidham) such as eyes or ears. Ceṣṭā refers to the life airs such as prāṇa and apāna, which have various functions (pṛthak). Daiva refers to the antaryāmī who sets everything in motion.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
14. These five factors are the body, the false ego, the senses of various types, the life airs with various functions, and the supersoul.
Commentary

This verse enumerates the five causes. That which is ruled (adhiṣṭhīyate) by the jīva is called the adhiṣṭhānam. This indicated the body. The doer (kartā) is the jīva. The śrutis state that the jīva is the knower and doer, in statements such as eṣa hi draṣṭā sraṣṭā: he is the seer and doer. (Praśna Upaniṣad 4.9) The author of the Vedānta also says jño’ta eva: the jīva is the knower (Vedānta Sūtra 2.3.18); kartā śāstrārthavattvāt: he alone is the agent, not prakṛti, because this gives the scriptures a use. [Note: The scriptures are meant for humans, giving them directions for action. If the jīva is not a agent, what is the use of scripture. Scripture is of no use to give directions to prakṛṭi, if prakṛti is the only agent.] (Vedānta Sūtra 2.3.31). Karaṇam refers to the senses like the ear, and the mental faculties. They have differing functions (pṛthag vidham) in accomplishing the actions. Pṛthag ceṣṭā refers to the differing functions of various types of prāṇa. [Note: Ceṣṭa cannot mean “activity” because activity is the subject which is constituted of the five factors.] Daivam refers to the param brahma, worthy of worship by all. He is the fifth element in the accomplishment of action, among the causes of action (atra). This means that the Lord, Hari, the antaryāmī is the chief cause. Those who are convinced that the body, senses, prāṇas and jīva are only assistant causes, and that the Lord is the initiator of action; those people who thus reject the desire for results for themselves and the concept of being the doer— are consequently not bound by actions. This is the meaning. “But if the jīva’s actions depend on the Lord, his action becomes mere engagement by the Lord, in fulfillment of the Lord’s goal. Jīva is simply like a piece of wood. The rules and prohibitions of scripture meant for the jīva would then be useless. It would not be possible to initiate action by ones own intelligence, since it is seen that the jīva is simply made to act by the Lord.” The jīva is the susbstrauam of body, senses and prāṇas which are given by the Lord, whose powers bestowed by the Lord alone. Being the possessor of these bestowed powers, the jīva rules over his body and senses by his own desires alone, for accomplishing his actions. The Supreme Lord, situated within all the jīvas, giving His permission for action to the jīva, sets the actions of the jīva in motion. The jīva by his intelligence can chose to act or not to act. He is not at all forced to act in one particular way by the Lord. This is supported by the author of Vedānta. parāt tat tac chakteḥ (Vedānta Sūtra 2.3.40): his powers come from the Supreme Lord. “But then at least the liberated jīva should not be the agent, because he no longer has a body, senses and prāṇas.” No, that is not so, because the liberated souls have spiritual senses and body, by which to accomplish their desires.

Bhūrijana Dāsa Gauḍīya
Commentary

'Adhisthanam' or the place of action, is considered by all the acaryas as the body. It is different from the instruments of action which are the 'karanam', the senses which are parts of the body. The body as the place of action refer to the entire body, that thing which is held by the skeleton. The performer is called the 'karta', or the doer. Who is the performer of material activities? Here it is described as the 'false ego the soul reflected in matter. And the many different kinds of endeavor, that is the 'cestah', the endeavors of the senses. And ultimately, the Supersoul, Paramatma or 'daivam', the Supreme. These are the five factors of action. The Supersoul is the one who controls all the others. He is the Lord over everything in the material world and matter does nothing, because matter is inert. And the soul does nothing, but the soul reflects in material consciousness and is called 'ahamkara'. This is the Vedantic definition. Now, to stress that these alone are the causes of action, Krsna says:

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Five causes of action – To more precisely explain the consciousness of one not bound by

fruits of his action, Krishna refers to Vedanta Sutra.

Krishna describes five factors as the responsible causes for accomplishment of any kind of action (right or wrong)

Material Causes:

1. ‘Adhistaan’ – Place of action (Body)

2. ‘Karta’ – The doer (That is the consciousness reflected in false ego)

Refers to the soul because he is acting to bring about the results of his activity
Supporting Ref. For soul as the knower and doer
Prasna Upanishad
Vedanta Sutra

3. ‘Karana’– Senses (Instruments of action)

4. ‘Cesta’ – Endeavour (Effort, exerted by life airs to move the body)

Ultimate cause:

5. ‘Daivam’ – Super-cause (All our activities depend on the will of the Supersoul)

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
18.14 Adhisthanam, the locus, the body, which is the seat, the basis, of the manifestation of desire, hatred, happiness, sorrow, knowledge, etc.; tatha, as also karta, the agent, the enjoyer [The individual Self which has intelligence etc. as its limiting adjuncts, due to which it appears to possess their characteristics and become identified with them.] who has assumed the characteristics of the limiting adjuncts; prthak vidham, the different kinds of; karanam, organs, the ears etc. which, twelve [The five organs of knowledge (eyes, ears, nose, tongue and skin), the five organs of actions (hands, feet, speech, organ of excertion and that of generation), the mind and the intellect.] in number, are of different kinds for the experience of sound etc.; the vividhah, many; and prthak, distinct; cesta, activities connected with air-exhalation, inhalation, etc.; ca eva, and; daivam, the divine, i.e. the Sun and the others who are the presiding deities of the eye etc.; is atra, here, in relation to these four; pancamam, the fifth-completing the five.
Śrī Rāmānujācārya Classical
Translation
18.14 - 18.15 For all actions, performed through body, words or mind, whether they be authorized by the Sastras or not, the causes are these five. (1) The body, which is a conglomeration of the 'great elements,' is known as the seat, since it is governed by the individual self. (2) The agent is the individual self. That this individual self is the knower and the agent is established in the Vedanta-Sutras: 'For this reason, (the individual self) is the knower' (2.3.18) and 'The agent, on account of the scripture having a purport' (2.3.33.). (3) The organs of various kinds are the five motor organs like that of speech, hands, feet etc., along with the mind. They are of various kinds, viz., they have different functions in completing an action. (4) The different and distinctive functions of vital air - here the expression 'functions' (Cesta) means several functions. Distinctive are the functions of this fivefold vital air which sustains the body and senses through its divisions of Prana, Apana etc. (5) Divinity is the fifth among these causes. The purport is this: Among these, which constitute the conglomeration of causes of work the Divinity is the fifth. It is the Supreme Self, the Inner Ruler, who is the main cause in completing the action. It has been already affirmed: 'I am seated in the hearts of all. From Me are memory, knowledge and their removal also' (15.15), and He will say further: 'The Lord, O Arjuna, lives in the heart of every being casuing them to spin round and round by His power as if set on a wheel' (18.61). The agency of the individual self is dependent on the Supreme Self as established in the aphorism: 'But from the Supreme, because the scripture says so' (B. S., 2.3.41). Now an objection may be raised in this way: If the agency of the individual self is dependent on the Supreme Self and the individual self cannot be charged with moral responsibility, then the scriptures containing injunctions and prohibitions become useless, as the individual self cannot be enjoined to act in regard to any action. The objection is disposed off by the author of the Vedanta-Sutras in the aphorism: 'But with a view to the effects made on account of the purposelessness of injunctions and prohibitions' (2.3.42). The purport is this: By means of his senses, body etc., granted by the Supreme Self - having Him for their support, empowered by Him, and thus deriving power from Him - the individual self begins, of his own free will, the effort for directing the senses etc., for the purpose of performing actions conditioned by his body and organs. The individual self Itself, of Its own free will, is responsible for activity, since the Supreme Self, abiding within, causes It to act only by granting His permission, just as works such as moving heavy stones and timber are collectively the labour of many persons and they are together responsible for the effect. But each one of them (severally) also is responsible for it. In the same way each individual is answerable to Nature's law in the form of positive and negative ?ndments.
Śrī Abhinavagupta Classical
Translation
18.14 See Comment under 18.17
Swami Sivananda Classical
Translation
18.14 The seat (body), the doer, the various senses, the different functions of various sorts, and the presiding deity, also, the fifth.
Commentary

18.14 अधिष्ठानम् the seat or body? तथा also? कर्ता the doer? करणम् the senses? च and? पृथग्विधम् of different? विविधाः various? च and? पृथक् different? चेष्टाः functions? दैवम् the presiding deity? च and? एव even? अत्र here? पञ्चमम् the fifth.Commentary Now listen to the characteristics of these five? of which the body is the first. It is termed the support or the seat. The body is the seat of desire? hatred? happiness? misery? knowledge and the like. The individual soul experiences through the body the pleasure and pain that arise through contact with matter. Egoism is the agent or the doer or the enjoyer. Nature does actions but through delusion the individual soul takes to himself the credit of their execution and? therefore? he is called the agent.Karta The enjoyer putting on the nature or properties of the limiting adjuncts with which he comes into contact.Karanam prithagvidham Various organs such as the organ of hearing? by which the individual soul hears the sound? etc. organs of knowledge and action and the mind.Daivam The presiding deity such as the Sun and the other gods by whose help the eye and the other organs perform their respective functions destiny.Cheshta Play of energy in the organs or the senses during the action.Absence of any of these factors will make action impossible.

Swami Gambhīrānanda Classical
Translation
18.14 The locus as also the agent, the different kinds of organs, the many and distinct activities, and, the divine is here the fifth.
Shri Purohit Swami Classical
Translation
18.14 They are a body, a personality, physical organs, their manifold activity and destiny.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 3.27 BG 13.21 BG 15.15 SB 3.26.7 SB 6.1.11 SB 11.22.1 CC Madhya 20.264 CC Madhya 24.78 CC Madhya 25.33 Śvetāśvatara Upaniṣad 6.11Kaṭha Upaniṣad 1.3.10
Study Q&A referencing this verse
Related lectures
Personal Guidance
Analogy

A flute plays — but five things are present: the bamboo (body), the player (doer), the breath and fingers (senses), the song's effort (endeavor), and the air that carries every note (the Supersoul). Pull out any one and there is silence. The player who imagines he alone makes music has forgotten the air.

Stories
Arjuna at Kurukṣetra

Throughout the Gītā Kṛṣṇa keeps reminding Arjuna that he is merely an instrument — nimitta-mātram (11.33). Arjuna's body is the adhiṣṭhāna, Arjuna is the kartā, his bow-arm and eyes are the karaṇa, the various movements of battle are the ceṣṭā — and Kṛṣṇa Himself, seated as the chariot-driver and within the heart, is the daivam.

The entire Mahābhārata war is verse 18.14 in motion: five factors converging, and the central worker repeatedly tempted to claim sole authorship.

📝 My note

Source: vedabase.io

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