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adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛithag-vidham
vividhāśh cha pṛithak cheṣhṭā daivaṁ chaivātra pañchamam

The body, the doer, the various senses, the many kinds of efforts, and Divine Providence—these are the five factors of action.

In this verse, adhiṣhṭhānam means “place of residence,” and refers to the body, since karmas can only be performed when the soul is situated in the body. Kartā means “the doer,” and refers to the soul. Although the soul itself does not perform actions, it inspires the body-mind-intellect mechanism with the life force to act. Further, it identifies with their actions, due to the influence of the ego. Therefore, it is responsible for the actions performed by the body, and it is called both the knower and the doer. The Praśhna Upaniṣhad states: eṣha hi draṣhṭā spraṣhṭā śhrotā ghrātā rasayitā mantā boddhā kartā vijñānātmā puruṣhaḥ sa pare ’kṣhara ātmani saṁpratiṣhṭhate (4.9)[v3] “It is the soul that sees, touches, hears, feels, tastes, thinks, and comprehends. Thus, the soul is to be considered both—the knower and the doer of actions.” The Brahma Sūtra states: kartā śhāstrārthavattvāt (2.3.33)[v5] “The soul is the doer of actions, and this is confirmed by the scriptures.” From the above quotations, it is clear that the soul is also a factor in accomplishing actions.

The senses are instruments used for performing actions. Without the senses, the soul could not have experienced the sensations of taste, touch, sight, smell, or sound. There are also the five working senses—hands, legs, voice, genitals, and anus. It is with their help that the soul accomplishes various kinds of work. Thus, the senses are also listed as factors in accomplishing actions.

Despite all the instruments of action, if one does not put in effort, nothing is ever done. In fact, effort is so important that Chanakya Pandit states in his Neeti Sūtras: utsāhavatāṁ śhatravopi vaśhībhavanti [v6] “With sufficient effort, even poor destiny can be transformed into good fortune.” Nirutvāhād daivaṁ patita [v7] “Without proper effort, even good destiny can be converted into misfortune.” Therefore, cheṣhṭhā (effort) is another ingredient of action.

God is seated within the body of the living being as the witness. Based upon their past karmas, he also bestows different abilities to different people to perform actions. One may call this Divine Providence. For example, some people possess the acumen for earning huge amounts of wealth. Their acquaintances become astonished by their brilliant states: kartā śhāstrārthavattvāt (2.3.33)[v5] “The soul is the doer of actions, and this is confirmed by the scriptures.” From the above quotations, it is clear that the soul is also a factor in accomplishing actions.

śharīra-vāṅ-manobhir yat karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
paśhyaty akṛita-buddhitvān na sa paśhyati durmatiḥ

These five are the contributory factors for whatever action is performed, whether proper or improper, with body, speech, or mind. Those who do not understand this regard the soul as the only doer. With their impure intellects they cannot see things as they are.

The three kinds of actions are—kāyik (those performed with the body), vāchik (those performed by speech), and mānasik (those performed by the mind). In each of these categories, whether we do virtuous or sinful acts, the five causes mentioned in the previous verse are responsible. Due to the ego, we think of ourselves as the doers of our actions. “I achieved this.” “I accomplished that.” “I will do this.” These are statements we make under the illusion of being the doer. Shree Krishna’s purpose in revealing this knowledge is to annihilate the soul’s pride of doership. Thus, he states that those who see the soul only as the contributory factor for action do not see things as they truly are. If the soul were not granted a body by God, it could not have done anything at all. Further, if the body were not energized by God, it could have still done nothing. The Kenopaniṣhad states:

yadvāchānabhyuditaṁ yena vāgabhyudyate (1.4)[v8]

“Brahman cannot be described by the voice. By its inspiration, the voice gets the power to speak.”

yanmanasā na manute yenāhurmano matam 

Brahman cannot be understood by the mind and intellect. By its power, the mind and intellect work.”

yachchakṣhuṣhā na paśhyati yena chakṣhūṁṣhi paśhyati (1.6)[v10]

Brahman cannot be seen with the eyes. By its inspiration, the eyes see.”

yachchhrotreṇa na śhṛiṇoti yena śhrotramidaṁ śhrutam (1.7)[v11]

“Brahman cannot be heard with the ears. By its power, the ears hear.”

yat prāṇena na prāṇiti yena prāṇaḥ praṇīyate (1.8)[v12]

Brahman cannot be energized by the life airs. By its inspiration, the life airs function.”

This does not mean that the soul has no role in performing karmas. It is like the driver in the car, who controls the steering wheel of the car and decides where to turn it and at what speed to drive. Similarly, the soul too governs the actions of the body, mind, and intellect, but it should not claim credit for any action(s) for itself. If we see ourselves to be the sole cause of action, then we want to be the enjoyers of our actions as well. But when we free ourselves from the pride of doership and ascribe the credit of our efforts to the grace of God and the tools provided by him, then we also realize that we are not the enjoyers of our actions and all actions are meant for his pleasure. As explained in the next verse, this understanding helps us to dedicate to him every act of sacrifice, charity, and penance, and perform these with devotion.