Bg. 18.14

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 jṣo’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.