FolioCorpusBhagavad-gītā

Bhagavad-gītā 18.19

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदत: । प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥ १९ ॥
jñānaṁ karma ca kartā ca
[jnaanam karma cha kartaa cha]
tridhaiva guṇa-bhedataḥ
[tridhaiva guna-bhedatah]
procyate guṇa-saṅkhyāne
[prochyate guna-sankhyaane]
yathāvac chṛṇu tāny api
[yathaavach chrinu taany api]
Word-for-word
jñānam — knowledge karma — work ca — also kartā — worker ca — also tridhā — of three kinds eva — certainly guṇa - bhedataḥ — in terms of different modes of material nature procyate — are said guṇa - saṅkhyāne — in terms of different modes yathā - vat — as they are śṛṇu — hear tāni — all of them api — also .
Blended reading (Sanskrit + English inline)
jñānaṁ karma ca kartā ca
jñānam
knowledge
karma
work
ca
also
kartā
worker
ca
also
tridhaiva guṇa-bhedataḥ
tridhā
of three kinds
eva
certainly
guṇa - bhedataḥ
in terms of different modes of material nature
procyate guṇa-saṅkhyāne
procyate
are said
guṇa - saṅkhyāne
in terms of different modes
yathā - vat
as they are
śṛṇu
hear
yathāvac chṛṇu tāny api
tāni
all of them
api
also .
Important Words
  • tridhā — of three kinds
    The master refrain of chapter 18. Kṛṣṇa announces that the threefold pattern will now be applied to jñāna, karma, and kartā — opening a long systematic analysis.
  • guṇa-bhedataḥ — by the divisions of the modes
    Ablative. The differentiation is *caused by* the three modes. Without prakṛti's guṇas there would be no division — the categories arise from the modes themselves.
  • procyate — is said, is taught
    Passive of pra-vac, with the prefix giving emphasis: 'is formally declared.' Kṛṣṇa marks the teaching as authoritative śāstric statement, not improvisation.
  • guṇa-saṅkhyāne — in the enumeration of the modes
    Locative. In the precise śāstra that counts and classifies the modes — i.e. authoritative Sāṅkhya analysis. The verse stands on lineage.
  • śṛṇu — hear
    The teacher's imperative. Throughout chapter 18 Kṛṣṇa frequently issues *śṛṇu* — the chapter is constructed as oral revelation, requiring the disciple's receptive ear.
According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.
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)
Three of the elements just listed — jñāna, karma, kartṛ — will now be split into sattva, rajas, tamas varieties. Kṛṣṇa cites the established Sāṅkhya enumeration as authority.
Further notes (विवरण · Vivaraṇa)
A road-map verse. 'Guṇa-saṅkhyāna' refers to the school/tradition of classifying things by the three modes — a working framework the Gītā has used throughout chapters 14, 17, and now 18. The next nine verses (20-28) will execute the threefold partition of knowledge, action, and agent.
Prose order (अन्वय · Anvaya)
गुण-सङ्ख्याने ज्ञानं कर्म कर्ता च गुण-भेदतः त्रिधा एव प्रोच्यते । तानि अपि यथावत् शृणु ।
guṇa-saṅkhyāne jñānaṃ karma kartā ca guṇa-bhedataḥ tridhā eva procyate | tāni api yathāvat śṛṇu |
In the Sāṅkhya classification of guṇas, knowledge, action, and doer are declared threefold according to mode-difference; hear those too in due order.
Word split (पदच्छेद · Padaccheda)
ज्ञानं कर्म च कर्ता च त्रिधा एव गुण-भेदतः । प्रोच्यते गुण-सङ्ख्याने यथावत् शृणु तानि अपि ॥
jñānaṃ karma ca kartā ca tridhā eva guṇa-bhedataḥ | procyate guṇa-saṅkhyāne yathāvat śṛṇu tāni api ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
ज्ञानम् jñānam ज्ञान (n.) nom.sg. (nominative singular) knowledge
कर्म karma कर्मन् (n.) nom.sg. (nominative singular) action
कर्ता kartā कर्तृ (m.) nom.sg. (nominative singular) doer
त्रिधा tridhā ind. (indeclinable) threefold
एव eva ind. (indeclinable) indeed
गुण-भेदतः guṇa-bhedataḥ tatpuruṣa cpd. (compound) ind. (abl. force) by mode-difference
प्रोच्यते procyate प्र + √वच् pres. (present)pass. (passive) 3sg. is declared
गुण-सङ्ख्याने guṇa-saṅkhyāne tatpuruṣa cpd. (compound) loc.sg. (locative singular)n. in the enumeration of guṇas
यथावत् yathāvat ind. (indeclinable) duly
शृणु śṛṇu √श्रु impv. 2sg.par. (parasmaipada / active voice) hear!
तानि tāni तद् (pron. (pronoun)) acc.pl. (accusative plural)n. those
अपि api ind. (indeclinable) also
Purport

In the Fourteenth Chapter the three divisions of the modes of material nature were elaborately described. In that chapter it was said that the mode of goodness is illuminating, the mode of passion materialistic, and the mode of ignorance conducive to laziness and indolence. All the modes of material nature are binding; they are not sources of liberation. Even in the mode of goodness one is conditioned. In the Seventeenth Chapter, the different types of worship by different types of men in different modes of material nature were described. In this verse, the Lord says that He wishes to speak about the different types of knowledge, workers and work itself according to the three material modes.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
19. Hear about the three types of knowledge, action and the knower, which are described in the scriptures dealing with the guṇas.
Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
19. Hear about the three types of knowledge, action, and the doer, which are described in the scriptures dealing with the guṇas.
Commentary

In analyzing and explaining the guṇas in the fourtheenth chapter with words such as tatra sattvaṁ nirmalatvād (BG 14.6) the Lord showed the different types of bondage resulting from the guṇas. In the seventeenth chapter with words like yajante sāttvikā devān (BG17.4), the Lord explained the differing natures or impressions according to the guṇas. Now, according to the guṇas, the Lord will explain the three types of knowing, action and agent.

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

Three kinds of knowledge, action and performer are explained henceforth

PLEASE NOTE: Purport points for Texts 18.20 – 18.39 are included under the respective text themes. Therefore

there are no separate ‘Focus of Learning’ sections for these verses

Texts 18.20

THEME: Knowledge in goodness

That knowledge by which that undivided spiritual nature is seen in all the living entities, though they are divided into innumerable forms

Texts 18.21

THEME: Knowledge in passion

That knowledge by which one sees in every different body there is different type of living entity. e.g:
The concept that the material body is the living entity and with the destruction of the body, consciousness is also destroyed
Cause of different bodies – They say bodies differ from one another because of development of different types of consciousness
No separate soul – Body itself is the soul. Consciousness is temporary

Texts 18.22

THEME: Knowledge in ignorance

That knowledge by which one is attached to one type of work as all in all, without knowledge of the truth and which is very meager. e.g.
Knowledge of common man
Knowledge limited to body, because not developed through authorities or scriptural injunctions
For him God is money and knowledge implies satisfaction of bodily demands
No connection with Absolute Truth
Like knowledge of ordinary animals

Texts 18.23

THEME: Action in the mode of goodness

Action which is:
Regulated by sastra
Performed without attachment, without love or hatred
Without fruitive desires
In his purport to Text 18.23, Srila Prabhupada closely equates the mode of goodness with Krishna consciousness

Texts 18.24

THEME: Action in the mode of passion

Action with great effort by one seeking to gratify his desires
Enacted from a sense of false ego

Texts 18.25

THEME: Action in the mode of ignorance

Action performed in illusion
In disregard of scriptural injunction
Without concern for future bondage
Without concern for violence or the distress to others

Texts 18.26

THEME: Worker in goodness

Performs his duty without association with the modes of material nature and without false ego
With great determination and enthusiasm
Without wavering in success or failure
In his purport to Text 18.26, Srila Prabhupada again equates the mode of goodness with Krishna consciousness

Texts 18.27

THEME: Worker in passion

Attached to work and fruits of work, desiring to enjoy those fruits
Who is greedy
Always envious, impure and moved by joy and sorrow
e.g. Too much attached to a certain kind of work or result because too much attached for materialism or hearth and home, wife and children
Has no desire for higher elevation in life

Texts 18.28

THEME: Worker in ignorance

Works against the injunctions of scriptures
Materialistic
Obstinate
Cheating and expert in insulting others
Lazy, always morose and procrastinating (Anything which can be done in an hour, they drag on for years)
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
18.19 Jnanam, knowledge; karma, action-not the objective case in the technical sense, which is defined as 'that which is most cheirshed by the subject'; and karta, agent, the accomplisher of actions; procyate, are stated; guna-sankhyane, in the teaching about the gunas, in the philosophy of Kapila; to be eva, only (-only is used for emphasis, by way of showing that they have no classification other than that based on the gunas-); tridha, of three kinds; guna-bhedatah, according to the differences of the gunas, i.e. according to the differences of sattva etc. Even that philosophy teaching about the gunas is certainly vaild so far as it concerns the experiencer of the gunas, though it is contradictory so far as the non-duality of the supreme Reality, Brahman, is concerned. Those followers of Kapila are acknoweldge authorities in the ascertainment of the functions of the gunas and their derivatives. Hence, that scripture, too, is being referred to by way of eulogy of the subject-matter going to be spoken of. Therefore there is no contradiction. Srnu, hear; tani, about them; api, also; yathavat, as they are, as established by reason and as propounded in the scriptures. Hear about knowledge etc. and all their diversities created by the differences of the gunas. The idea is , 'Concentrate your mind on the subject going to be taught.' And now the threefold classification of knowledge is being stated:
Śrī Rāmānujācārya Classical
Translation
18.19 The knowledge of action which ought to be done, the act to be performed, and the performer of the act are threefold, each of them being divided in accordance with Sattva etc., Listen about these, which are differentiated according to the Gunas.
Śrī Abhinavagupta Classical
Translation
18.19 Jnanam etc. In enumerating the Strands : In the consdered conclusion of the Sankhya where the Strands are decided numerically, these instruments of knowledge etc., are declared to be of three types. that you must listen to. This is what is conveyed by the association of words (or ideas) here. By instrument-of-knowledge (Jnanam) the two-fold instruments viz. that of knowledge and of activity, are spoken of. Similarly object (karman) speaks of both the object of knowledge and the object of activity and agent (kartr) refers to both the knower and the performer. Now the three verses. Sarvabhutesu etc. (20-22) speak of the three-foldness of the instrument of knowledge. That is why the Instrumental Yena is employed. The nature of all the instruments of knowledge and of action is described by this much of portion. The three-foldness of object of both the types viz. the object of knowledge and the object of action is described by the tripple verses Niyatam etc. (23-25). The three-fold nature of the agent of both the categories viz. the knower and the doer is briefly explained by the three verses Muktasangah etc. (26-28). The three types of the intellect is examined by three verses, Pravrttim etc. (30-32), in order to explain the different nature of the two-fold instruments (i.e. of knowledge and of action). By this means the three-fold nature of other instrumetns is also indicated. The instrument reires technical know-how, and this technical know-how, of course, consists of the pentad that includes content and so on. However, because faith [included in this pentad] has already been dealt with (XVII, 2ff.), and because the desire to know and the aversion to know [both belonging to the pentad] are obtained by inference through the firmness and happiness [of the pentad], the three-fold division of the last two is explained by the verses Dhrtya yaya etc. (33-35) and Sukham tu idanim etc. (36-39). All this [the Lord] declares [one by one] ;-
Swami Sivananda Classical
Translation
18.19 Knowledge, action and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of these also, hear duly.
Commentary

18.19 ज्ञानम् knowledge? कर्म action? च and? कर्ता actor? च and? त्रिधा of three kinds? एव only? गुणभेदतः according to the distinction of Gunas? प्रोच्यते are declared? गुणसंख्याने in the science of Gunas (Sankhya philosophy)? यथावत् duly? श्रृणु hear? तानि them? अपि also.Commentary The three alities overpower the whole of creation with their special nature and bring it entirely under their control. The nature of action? the actor and his knowledge are threefold according to the Gunas that is predominant. If all the three are Sattvic? then the action will not bind the man.Karta The doer of the actions.The science of the Gunas here referred to is Kapilas system of philosophy. Though the Sankhya system is opposed to Vedanta with reference to the Supreme Truth? viz.? the oneness or nonduality of Brahman? yet it is an authority on the science of the Gunas.I shall describe knowledge? action and actor? as also their various distinctions caused by different Gunas? scientifically and rationally. Hear My teachings? O Arjuna? with rapt attention. You will be immensely benefited.

Swami Gambhīrānanda Classical
Translation
18.19 Knowledge, action and agent are stated in the teaching about the gunas to be only of three kinds according to the differences of the gunas. Hear about them also as they are.
Shri Purohit Swami Classical
Translation
18.19 The knowledge, the act and the doer differ according to the Qualities. Listen to this too:
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 14.5 BG 17.2 BG 7.13 SB 11.25.1 SB 11.13.1 SB 3.26.19 CC Madhya 24.145 CC Madhya 19.213 CC Madhya 25.91 Śvetāśvatara Upaniṣad 4.5Śvetāśvatara Upaniṣad 5.7
Related lectures
Personal Guidance
Knowledge, action, the doer — each is of three kinds, according to the modes — listen.
Practical Applications
  • Welcome systematic teaching of mode-distinctions.
  • Don't shortcut the technical detail.
  • Use the structure to diagnose self.
Reflection Questions
  • Where do I shortcut technical scriptural teaching?
  • What does sustained attention reveal?
Analogy

The same lump of clay becomes a temple lamp, a market jug, or a tavern pot — the substance is one, the modes shape it threefold. So with knowledge, work, and the worker: nothing escapes the colorings of sattva, rajas, and tamas, and the wise student learns to see by which color his own life is currently lit.

📝 My note

Source: vedabase.io

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