The actions enacted by mind, speech and body which are righteous and meritorious are those that are sanctioned by the Vedic scriptures.

Those actions which are unrighteous and unmeritorious are those that are prohibited and those not prescribed in the Vedic scriptures.

In all actions of any nature whether pertaining to mind, speech or body the following are the five-fold cause:

1) Adhistathanam the physical body comprising the five elements of material creation.

2) Karta the jīva or embodied being endowed with the properties of intelligence and action giving the ability to think and act accordingly.

3) Kāraṇam are the various organs such as eyes, ears etc. along with those of locomotion such as feet, hands, etc. endowed with functions of combining to produce actions.

4) Prāṇas is the vital airs which in the form of automatically breathing sustains life

5) Paramātma the Supreme Soul exists simultaneously within all jives as the witness and monitor and includes the ātma or individual immortal soul.

That the jīvas ability to perform activities is dependent upon paramātma but not influenced by Him is confirmed in Vedanta Sutra II.III.XXXX beginning krita prayatnapek shastu vihita prati siddha meaning:

“The Supreme Lord impels the jīvas according to their nature and tendencies from previous activities and does not interfere in the freewill or invalidate the injunctions or ordinances of the Vedic scriptures in any way.”

It might be speculated with an objection that if the jīva performance of action is dependent upon and is a consequence of paramātma then there is no need to be concerned about karma or reactions from actions.

But this is an erroneous conception and not harmonious with the injunctions and interdictions of the Vedic scriptures.

Paramātma grants the jīva a physical body and its organs to function by the powers inherent in them. All jīvas are empowered by and dependent upon paramātma without exception.

The jīvas thus equipped to function are factually dependent upon paramātma although they have been bequeathed freewill which is above instinctual animal behaviour

and if they choose to utilise it, they have the ability to determine and choose their actions and execute the appropriate effort for such to manifest.

Internally, within the etheric heart, paramātma unbeknownst to the jīva is monitoring all thoughts and actions, sanctioning them silently by not interfering in the freewill of any jīva.

The jīva in this sense is the secondary doer because of freewill and thus is subject to the mandatory results of karma or reactions to actions.

Just as a heavy boulder requires the combined efforts of many people to move it, yet the person for whom it is effected for derives the benefit or detriment of its removable.

In the same manner the effort to accomplish an action although comprised of different elements, bestows the positive or negative results to the jīva who enacted the effort.

“स्वातन्त्र्यमीश्वरे वेति नैवाल्मनि कदाचन । ईश्वराधीनमेवात्मन् स्वातन्त्र्यं तु जडान् प्रति । तारयेन लक्ष्म्यदेजीवान् प्रति च सर्वशः । यस्तदर्थं समुत्पन्नो यथा रुद्रो यथा यमः । हत्वापि स इमान् लोकान् न हन्ति न निवद्ध्यते । अज्ञस्तदर्थं जातोऽपि बुद्ध्यते दैत्यवद् ध्रुवम् । अपरोक्षदृढं न जातो यस्तदर्थं मक्तिगं सुखम् । ह्येतत् यस्य परोक्षज्ञः किञ्चिद् दोषेण लिप्यते ॥ इति च । अस्वातन्त्र्यज्ञानाद्भक्तीति भावोऽप्यस्य नास्तीति न हन्ति । अन्यस्य भावोऽस्तीति विशेषः । बुद्धिर्यस्य न लिप्यते, इति रागान् हन्ति । किन्तु धर्मबुद्ध्याः ॥ स्वातन्त्र्यं मन्यमानस्य रागाद् धर्मं न कुर्वतः । तान्निमित्तस्तु दोषः स्याद् गुणश्च स्यात् स्वकर्मजः ॥ इति च ॥” - Independently human beings being gross and under the control cannot perceive the Supreme Being by their own strength, all Jivas from Lakshmi downward being in all circumstances subservient to the Supreme Being according to gradation (taarathamya), having born as Rudra and Yama have even destroyed these worlds do not consider themselves having destroyed. But those who even though are born as instruments for destruction are not aware, they surely become like demons. Such ones do not become receptive to the experience of the Prime Existence nor do they become entitled to be delivered. But those who are receptive to satya, the Supreme Being, such ones would not be affected by such defects. Being not independent even though killing, they will not have the attitude as killer. For such ones have the special attitude. ‘Whose intellect is not tainted’ means those who kill as their ordained duty. But those who assume themselves to be independent, even though they perform their righteous duties, for them there will be occasion for defects and demerits from performance of his own actions.

15 *'By body, speech, or the mind, whatever act man takes up or rightful, or its reverse—these five are the causes operating therein.* (354)

The sudden advent of Spring is the efficient cause of the new foliage (sprouting on the trees), bringing in its wake flowers and fruits. The monsoons bring clouds, and the clouds the rain, and the rain the abundance of corn: or the East gives birth to the dawn (अरुण) while the dawn brings the sunrise and the day gets fully lighted owing to the Sun; similarly the mind is the efficient cause, Oh Son of Pāṇḍu, of all the thoughts and ideas of actions, and these ideas kindle the lamp of the faculty of speech. When the lamp brightens the path of the aggregate of actions (to be performed), the doer (agent) sets about performing actions. The body with the group of organs thus becomes the cause of the bodily actions, in the way the (very) iron-hammer hammers out iron, or in the way the threads inter-woven crosswise with other threads give the entire thread group the appearance of a piece of cloth. Similarly all actions performed by the mind, speech and the body spring from mind, speech and body, in the way the very gems constitute the gem-studded ornament. Certain persons might raise the doubt as to how the body and others which are the cause, could also be responsible for actions. Such ones should listen (to the explanation). The Sun alone is the instrumental cause, as also the material cause of the light of the Sun, or the joints (in the sugarcane) perform the same function with respect to the growth of the sugarcane, or the faculty of speech is resorted to for singing the praise of the Goddess of Learning (Speech), or the greatness of the Vedas is required to be expressed by the Vedas themselves. In that way as we do know that the body-group is the material cause of the actions, so also is the unerring fact that the body etc. is also the instrumental cause of actions and when the two causes (both constituted of the body-group) combine together, there is set up the aggregate of actions and if this aggregate of actions strictly follows the course enjoined by the Scriptures, it becomes rightful (just), and is productive of rightfulness. The rain-water automatically flows into a rice-field and gets absorbed there: yet in doing so it proves of immense use (to the crop); or one of unsound mind in the heat of wrath, thoughtlessly walks out of his house and (by sheer chance) happens to proceed along the road leading to Dwārakā; here although he gets physically tired, yet, not a single step of his can be said to be fruitless. In that way any action that issues from the combination of the causes and intentions is simply blind; yet if it is done strictly according to the enjoinments of the Scriptures, it is said to be done rightfully. If milk while being served, drops directly into the dish itself, it is spent; it is also spent when it is overboiled (falling outside the pot), but the latter does not constitute its proper spending. In that way, if actions performed otherwise than as prescribed in the Scriptures, do not prove fruitless, why riches stolen away by the thieves should not be debited (in accounts) as spent in charity? Whatever the hymn, it can never be composed of alphabet outside the 52 (known) letters, Oh Son of Pāṇḍu; and is there any person, who, on some occasion or the other, has not uttered (all of) these 52 letters of the alphabet? Yet, so long as there is no understanding in the heart, of the essence of the hymn, there cannot be secured, Oh Kodandapāṇi, (epithet of Arjuna) the (due) fruit (of chanting the hymn), even by one uttering entire the alphabet! In that way, so long as actions are performed out of erratic whim through the combination of the causes but are not (done) as prescribed in the Scriptures, they are not actions (truly) done even though they might be (technically termed) actions; in fact such an action is sinful (unjust) being a product of sin.

'Śarīravāṇmanobhiryatkarma prārabhate naraḥ nyāyyam vā viparītam vā pañcaite tasya hetavaḥ'—The five factors described in the preceding verse, have been included in this verse also—as the body stands for 'Adhiṣṭhāna,' speech for external instrument (sense), mind for internal instrument (sense), 'Naraḥ' (Man) for the doer and the term 'Prārabhate' (Performs), stands for efforts. As far as 'Daiva' (Impression), is concerned, it also abides in the internal sense, but it is not revealed. It is revealed, through

inclination and action, which are performed by inclinations.

Whatever actions a man performs, with the predominance of either, the body or the speech or the mind, whether it is prescribed or prohibited by the scriptures, these five (mentioned in the preceding verse), are its causal factors.

All actions are performed, with body, speech and mind. If they are prohibited, they lead to bondage. So, in the fourteenth, fifteenth and sixteenth verses of the seventeenth chapter, there is description of penances of body, speech and mind, respectively. It means, that if any action is not performed against the scriptures, with body or speech or mind, it becomes a penance. In the seventeenth verse of the seventeenth chapter, it is mentioned that penance which is practised, without expectation of reward, is called *sāttvika*. *Sāttvika* penance, leads to emancipation, while the *rājasika* and *tāmasika* penances, lead to bondage.

The body, speech and mind, become impure, when a man regards these, as his own. By regarding them as his own, he cannot realize, that he has no connection with actions. So if a striver, does not regard these as his own and does not perform any action for himself, these are quickly purified. Therefore, one should renounce his affinity, with them, either by purifying them, through the Discipline of Action or by applying discrimination, through the Discipline of Knowledge. As soon as, this assumed affinity is renounced, he realizes the self.

All the activities in the world are performed by universal divine power, so is the case with the activities of an individual. But he commits an error by disregarding his discriminating power that he regards himself as doer of actions, such as eating, drinking, sitting, standing, sleeping and waking etc. So these actions bind him. But if he does not assume, that he is a doer, those actions do not bear fruit for him, and he is not bound by them. As actions, such as growth from childhood to youth, breathing, digestion etc., are performed, by *prakṛti* and if he does not consider himself as doer, they do not bear virtuous or sinful

fruits, for him. Similarly, when he has no sense of doership, he realizes that all actions are performed by nature, alone.

**Appendix**—Presence of attachment and aversion, joy and sorrow etc., in the mind is mental action.

‘Nyāyyam’—This term means—‘Sāttvika karma’, (actions of the nature of goodness), actions ordained by the scripture and virtuous actions. ‘viparītam’—this term means—Rājasa-Tāmasa Karma (actions), actions prohibited by scriptures or evil (bad) actions. The expression ‘nyāyyam vā viparītam vā’ means—all actions.

*Link:—Having explained the five factors, which are contributory to the accomplishment of all actions, according to the Sāṅkhya doctrine, the Lord, now criticizes, those, who recognize the self as doer.*

शरीरवाङ्मनोभिः यत् कर्म त्रिभिः एतैः प्रारभते निर्वर्तयति नरः, न्याय्यं वा धर्म्यं शास्त्रीयम्, विपरीतं वा अशास्त्रीयम् अधर्म्यं यच्चापि निमिषितचेष्टितादि जीवनहेतुः तदपि पूर्वकृतधर्माधर्मयोरेव कार्यमिति न्याय्यविपरीतयोरेव ग्रहणेन गृहीतम्, पञ्च एते यथोक्ताः तस्य सर्वस्यैव कर्मणो हेतवः कारणानि ॥

ननु एतानि अधिष्ठानादीनि सर्वकर्मणां निर्वर्तकानि । कथं उच्यते ``शरीरवाङ्मनोभिः यत् कर्म प्रारभते'' इति? नैष दोषः; विधिप्रतिषेधलक्षणं सर्वं कर्म शरीरादित्रयप्रधानम्; तदङ्गतया दर्शनश्रवणादि च जीवनलक्षणं त्रिधैव राशीकृतम् उच्यते शरीरादिभिः आरभ्यते इति । फलकालेऽपि तत्प्रधानैः साधनैः भुज्यते इति पञ्चानामेव हेतुत्वं न विरुध्यते इति ॥

मन, वाणी और शरीरसे अर्थात् इन तीनोंके द्वारा; मनुष्य जो कुछ न्याययुक्त—धर्ममय-शास्त्रीय अथवा धर्म-विरुद्ध—अशास्त्रीय कर्म करता है, उन सबके ये उपर्युक्त पाँच हेतु यानी कारण हैं। जीवनके लिये जो कुछ आँख खोलने-मूँदने आदिकी भी चेष्टाएँ की जाती हैं, वे भी, पहले किये हुए पुण्य और पापका ही परिणाम हैं। अतः न्याय और विपरीत (अन्याय)-के ग्रहणसे ऐसी समस्त चेष्टाओंका भी ग्रहण हो जाता है।

पू०—जब कि अधिष्ठानादि ही समस्त कर्मोंके कारण हैं, तब यह कैसे कहा जाता है कि मन, वाणी और शरीरसे कर्म करता है?

उ०—यह दोष नहीं है। विहित और निषेधरूप सारे कर्म शरीर, वाणी और मन इन्हीं तीनोंकी प्रधानतासे होनेवाले हैं, तथा देखना-सुनना आदि जीवननिमित्तक चेष्टाएँ भी उन्हीं कर्मोंकी अङ्गभूत हैं, इसलिये समस्त कर्मोंको तीन भागोंमें बाँटकर ऐसा कहते हैं कि जो कुछ भी शरीर आदिद्वारा कर्म करता है; (क्योंकि) फलभोगके समय भी शरीर आदि प्रधान कारणोंद्वारा ही फल भोगा जाता है। सुतरां उपर्युक्त अधिष्ठानादि पाँच कारणोंकी हेतुता ठीक है, इसमें विरोध नहीं है

तरी अवसांत आली माधवी । ते हेतु होय नवपल्लवीं । पल्लव पुष्पपुंज दावी । पुष्प फळातें ॥ ३५४ ॥ कां वार्षिये आणिजे मेघु । मेघें वृष्टिप्रसंगु । वृष्टीस्तव भोगु । सस्यसुखाचा ॥ ३५५ ॥ नातरी प्राची अरुणातें विये । अरुणें सूर्योदयो होये । सूर्यें सगळा पाहे । दिवो जैसा ॥ ३५६ ॥ तैसें मन हेतु पांडवा । होय कर्मसंकल्पभावा । तो संकल्पु लावी दिवा । वाचेचा गा ॥ ३५७ ॥ मग वाचेचा तो दिवटा । दावी कृत्यजातांचिया वाटा । तेव्हां कर्ता रिगे कामठां । कर्तृत्वाच्या ॥ ३५८ ॥ तेथ शरीरादिक दळवाडें । शरीरादिकां हेतुचि घडे । लोहकाम लोखंडें । निर्वाळिजे जैसें ॥ ३५९ ॥ कां तांथुवाचा ताणा । तांथु घालितां वैरणा । तो तंतुचि विचक्षणा । होय पटु ॥ ३६० ॥ तैसें मनवाचादेहाचें । कर्म मनादि हेतुचि रचे । रत्नीं घडे रत्नाचें । दळवाडें जेवीं ॥ ३६१ ॥ एथ शरीरादिकें कारणें । तेंचि हेतु केवीं हें कोणें । अपेक्षिजे तरी तेणें । अवधारिजो ॥ ३६२ ॥ आइका सूर्याचिया प्रकाशा । हेतु कारण सूर्युचि जैसा । कां ऊंसाचें कांडें ऊंसा । वाढी हेतु ॥ ३६३ ॥ नाना वाग्देवता वानावी । तैं वाचाचि लागे कामवावी । कां वेदां वेदेंचि बोलावी । प्रतिष्ठा जेवीं ॥ ३६४ ॥ तैसें कर्मा शरीरादिकें । कारण हें कीर ठाउकें । परी हेंचि हेतु न चुके । हेंही एथ ॥ ३६५ ॥ आणि देहादिकीं कारणीं । देहादि हेतु मिळणीं । होय जया उभारणी । कर्मजातां ॥ ३६६ ॥ तें शास्त्रार्थेंं मानिलेया । मार्गा अनुसरे धनंजया । तरी न्याय तो न्याया । हेतु होय ॥ ३६७ ॥ जैसा पर्जन्योदकाचा लोटु । विपायें धरी साळीचा पाटु । तो जिरे परी अचाटु । उपयोगु आथी ॥ ३६८ ॥ कां रोषें निघालें अवचटें । पडिलें द्वारकेचिया वाटे । तें शिणे परी सुनाटें । न वचिती पदें ॥ ३६९ ॥ तैसें हेतुकारण मेळें । उठी कर्म जें आंधळें । तें शास्त्राचें लाहे डोळे । तैं न्याय म्हणिपे ॥ ३७० ॥ ना दूध वाढिता ठावो पावे । तंव उतोनि जाय स्वभावें । तोही वेंचु परी नव्हे । वेंचिलें तें ॥ ३७१ ॥ तैसें शास्त्रसाह्येंवीण । केलें नोहे जरी अकारण । तरी लागो कां नागवण । दानलेखीं ॥ ३७२ ॥ अगा बावन्ना वर्णांपरता । कोण मंत्रु आहे पंडुसुता । कां बावन्नही नुच्चारितां । जीवु आथी ? ॥ ३७३ ॥ परी मंत्राची कडसणी । जंव नेणिजे कोदंडपाणी । तंव उच्चारफळ वाणी । न पवे जेवीं ॥ ३७४ ॥ तेवीं कारणहेतुयोगें । जें बिसाट कर्म निगे । तें शास्त्राचिये न लगे । कांसे जंव ॥ ३७५ ॥ कर्म होतचि असे तेव्हांही । परी तें होणें नव्हे पाहीं । तो अन्यायो गा अन्यायीं । हेतु होय ॥ ३७६ ॥

(18.354) अकस्मात् वसन्त ऋतु आ जाती है तो वही नूतन पल्लवों की उत्पत्ति का हेतु हो जाती है। पल्लवों से पुष्प-समुदाय उत्पन्न होता और पुष्पों से फल उत्पन्न होते हैं,

(18.355) अथवा वर्षाकाल के आने से मेघ उत्पन्न होते हैं, मेघों से वृष्टि होती और वृष्टि के कारण धान्य-सुख का उपभोग प्राप्त होता है;

(18.356) अथवा पूर्व दिशा से अरुण का उदय होता है, अरुण से सूर्योदय होता और सूर्य से सम्पूर्ण दिन प्रकाशित होता है;

(18.357) वैसे ही हे पाण्डव! कर्मसंकल्प का हेतु मन है, उस संकल्प से वाणी-रूपी दीपक प्रकाशित होता है

(18.358) और वह वाचा-दीपक सम्पूर्ण कर्मों के मार्गों का प्रकाशित करता है जिससे कर्ता कर्तृत्व के व्यापार में प्रवृत्त होता है।

(18.359) वस्तुतः शरीर इत्यादि समुदाय का हेतु शरीर ही है, जैसे लोहे का काम लोटे से ही किया जाता है,

(18.360) अथवा जैसे तन्तु का ही ताना और तन्तु का ही बाना, इस प्रकार हे ज्ञानी! तन्तु ही कपड़ा बनता है (18.361) वैसे ही मन, वाचा और देह के कर्म का हेतु मन इत्यादि ही है जैसे कि रत्नसमुदाय का हेतु रत्न ही है।

(18.362) यहाँ यदि कोई यह पूछे कि शरीर इत्यादि जो कर्म के कारण हैं वही क्योंकर हेतु कहे जाते हैं तो सुनिए।

(18.363) देखिए, सूर्य के प्रकाश का हेतु और कारण जैसे सूर्य ही है, अथवा ईख की गँडरी जैसे ईख की बाढ़ का हेतु है,

(18.364) अथवा वाग्देवी की स्तुति करने के लिए जैसे वाचा को ही श्रम करता पड़ता है, अथवा वेदों की महिमा जैसे वेदों से ही बखानी जा सकती है,

(18.365) वैसे ही शरीर इत्यादि कर्म के कारण तो हैं ही पर यह भी मिथ्या नहीं कि वही कर्म के हेतु भी हैं।

(18.366) देह इत्यादि कारणों का देह इत्यादि हेतुओं से मेल होते ही जो कर्ममात्र की घटना होती है

(18.367) वह कर्म यदि शास्त्र-सम्मत मार्ग के अनुसार हो तो न्याय का हेतु (न्याय्य कर्म) होता है।

(18.368) जैसे बरसात के जल का प्रवाह कदाचित् धान में बह जाय तो वह वहाँ सोख जाता है, पर उससे लाभ भी खूब होता है, (18.369) अथवा क्रोध से भी घर छोड़ कर कोई अकस्मात् द्वारका का मार्ग ले तो, वह दुःखी हो तथापि, इसका उस मार्ग से चलना निष्फल नहीं जाता,

(18.370) वैसे ही हेतु और कारण के मेल से कोई अन्ध कर्म भी उत्पन्न हो तथापि उस पर यदि शास्त्र की दृष्टि पड़े तो वही न्याय्य कर्म कहलाता है।

(18.371) अथवा दूध जब उफनता है तब बढ़ते-बढ़ते बर्तन के मुँह तक पहुँच कर स्वभावतः बाहर गिरता है, वह भी वस्तुतः दूध का खर्च ही है, पर जैसे उसे खर्च नहीं कहते

(18.372) वैसे ही शास्त्र की सहायता के बिना किया हुआ कर्म यद्यपि वृथा न समझा जाय तथापि क्या द्रव्य का लूटा जाना दान किये जाने के समान लेखा जा सकता है?

(18.373) अजी हे पाण्डुसुत! ऐसा कौन-सा मन्त्र है जो वर्णमाला के बावन अक्षरों में न हो? और ऐसा कौन-सा जीव है जो इन्हीं बावन अक्षरों का न उच्चारता हो?

(18.374) परन्तु हे कोदण्डपाणि जब तक मन्त्र की युक्ति मालूम नहीं होती तब तक वाचा को इस मन्त्र के उच्चारण-फल का लाभ नहीं होता, (18.375) वैसे ही कारण और हेतु के मेल से जो अनियमित कर्म उत्पन्न होता है उसे जब तक शास्त्र की अनुकूलता का लाभ नहीं होता

(18.376) तब तक यद्यपि कर्म होता ही रहता है तथापि वह वास्तव में कर्म करना नहीं, अन्याय है तथा वह अन्याय का ही हेतु होता है।

'शरीरवाङ्मनोभिर्यत्कर्म'—'पञ्चैते तस्य हेतवः'—पीछेके (चौदहवें) श्लोकमें कर्मोंके होनेमें जो अधिष्ठान आदि पाँच हेतु बताये गये हैं, वे पाँचों हेतु इन पदोंमें आ जाते हैं; जैसे—'शरीर' पदमें अधिष्ठान आ गया, 'वाक्' पदमें बहिःकरण और 'मन' पदमें अन्तःकरण आ गया, 'नरः' पदमें कर्ता आ गया और 'प्रारभते' पदमें सम्पूर्ण इन्द्रियोंकी चेष्टा आ गयी। अब रही 'दैव' की बात। यह दैव अर्थात् संस्कार अन्तःकरणमें ही रहता है; परन्तु उसका स्पष्ट रीतिसे पता नहीं लगता। उसका पता तो उससे उत्पन्न हुई वृत्तियोंसे और उसके अनुसार किये हुए कर्मोंसे ही लगता है।

मनुष्य शरीर, वाणी और मनसे जो कर्म आरम्भ करता है अर्थात् कहीं शरीरकी प्रधानतासे, कहीं वाणीकी प्रधानतासे और कहीं मनकी प्रधानतासे जो कर्म करता है, वह चाहे न्याय्य—शास्त्रविहित हो, चाहे विपरीत—शास्त्र-विरुद्ध हो, उसमें ये (पूर्वश्लोकमें आये) पाँच हेतु होते हैं।

शरीर, वाणी और मन—इन तीनोंके द्वारा ही सम्पूर्ण कर्म होते हैं। इनके द्वारा किये गये कर्मोंकी ही कायिक, वाचिक और मानसिक कर्मकी संज्ञा दी जाती है। इन तीनोंमें अशुद्धि आनेसे ही बन्धन होता है। इसीलिये इन

तीनों—(शरीर, वाणी और मन-) की शुद्धिके लिये सत्रहवें अध्यायके चौदहवें, पन्द्रहवें और सोलहवें श्लोकमें क्रमशः कायिक, वाचिक और मानसिक तपका वर्णन किया गया है। तात्पर्य यह है कि शरीर, वाणी और मनसे कोई भी शास्त्रनिषिद्ध कर्म न किया जाय, केवल शास्त्रविहित कर्म ही किये जायें, तो वह 'तप' हो जाता है। सत्रहवें अध्यायके ही सत्रहवें श्लोकमें '**अफलाकाङ्क्षिभिः**' पद देकर यह बताया है कि निष्कामभावसे किया हुआ तप सात्त्विक होता है। सात्त्विक तप बाँधनेवाला नहीं होता, प्रत्युत मुक्ति देनेवाला होता है। परन्तु राजस-तामस तप बाँधनेवाले होते हैं।

इन शरीर, वाणी आदिको अपना समझकर अपने लिये कर्म करनेसे ही इनमें अशुद्धि आती है, इसलिये इनको शुद्ध किये बिना केवल विचारसे बुद्धिके द्वारा सांख्यसिद्धान्तकी बातें तो समझमें आ सकती हैं; परन्तु 'कर्मोंके साथ मेरा किंचिन्मात्र भी सम्बन्ध नहीं है'—ऐसा स्पष्ट बोध नहीं हो सकता। ऐसी हालतमें साधक शरीर आदिको अपना न समझे और अपने लिये कोई कर्म न करे तो वे शरीरादि बहुत जल्दी शुद्ध हो जायेंगे; अतः चाहे कर्मयोगकी दृष्टिसे इनको शुद्ध करके इनसे सम्बन्ध तोड़ ले, चाहे सांख्ययोगकी

दृष्टिसे प्रबल विवेकके द्वारा इनसे सम्बन्ध तोड़ ले। दोनों ही साधनोंसे प्रकृति और प्रकृतिके कार्यके साथ अपने माने हुए सम्बन्धका विच्छेद हो जाता है और वास्तविक तत्त्वका अनुभव हो जाता है।

जिस समष्टि-शक्तिसे संसारमात्रकी क्रियाएँ होती हैं, उसी समष्टि-शक्तिसे व्यष्टि शरीरकी क्रियाएँ भी स्वाभाविक होती हैं। विवेकको महत्त्व न देनेके कारण 'स्वयं' उन क्रियाओंमेंसे खाना-पीना, उठना-बैठना, सोना-जगना आदि जिन क्रियाओंका कर्ता अपनेको मान लेता है, वहाँ कर्मसंग्रह होता है अर्थात् वे क्रियाएँ बाँधनेवाली हो जाती हैं।

हैं। परन्तु जहाँ स्वयं अपनेको कर्ता नहीं मानता, वहाँ कर्मसंग्रह नहीं होता। वहाँ तो केवल क्रियामात्र होती है। इसलिये वे क्रियाएँ फलोत्पादक अर्थात् बाँधनेवाली नहीं होतीं। जैसे, बचपनसे जवान होना, श्वासका आना-जाना, भोजनका पाचन होना तथा रस आदि बन जाना आदि क्रियाएँ बिना कर्तृत्वाभिमानके प्रकृतिके द्वारा स्वतः-स्वाभाविक होती हैं और उनका कोई कर्मसंग्रह अर्थात् पाप-पुण्य नहीं होता। ऐसे ही कर्तृत्वाभिमान न रहनेपर 'सभी क्रियाएँ प्रकृतिके द्वारा ही होती हैं'—ऐसा स्पष्ट अनुभव हो जाता है।

**परिशिष्ट भाव**—मनमें राग-द्वेष, हर्ष-शोक आदि होना मानसिक कर्म हैं।

'न्याय्यम्' पदका अर्थ है—सात्त्विक कर्म, शास्त्रविहित कर्म अथवा शुभ कर्म। 'विपरीतम्' पदका अर्थ है—राजस-तामस कर्म, शास्त्रनिषिद्ध कर्म अथवा अशुभ कर्म। 'न्याय्यं वा विपरीतं वा' पदोंका तात्पर्य है—मात्र कर्म।

सम्बन्ध—भगवान्ने सांख्यसिद्धान्त बतानेके लिये जो उपक्रम किया है, उसमें कर्मोंके होनेमें पाँच हेतु बतानेका क्या आशय है—इसका वर्णन आगेके श्लोकमें करते हैं।