Knowledge, the known and the knower form the threefold impulse to action; the instrument, the action and the doer form the threefold basis of action.
Krishna systematically categorizes the components of action into two triads, creating a comprehensive framework for understanding human behavior. This analytical approach helps transform Arjuna's emotional conflict into philosophical clarity, preparing him for the classification that follows.
Knowledge, action and the doer are declared in the science of the gunas to be of three kinds, according to the distinction of the gunas. Hear them also duly.
Krishna introduces the application of the three gunas (qualities of nature) to knowledge, action, and the doer. This systematic approach reveals how the gunas influence every aspect of life, offering a complete framework for self-understanding and transformation.
That knowledge by which one sees the one indestructible reality in all beings, undivided in the divided, know that knowledge to be sattvic.
The description of sattvic knowledge presents the highest spiritual vision—seeing unity amid diversity. This perspective doesn't deny the world's apparent multiplicity but perceives the underlying wholeness, enabling action that honors both universal principles and particular situations.
But that knowledge which sees multiplicity of beings of different kinds due to their separateness, know that knowledge to be rajasic.
Rajasic knowledge represents partial understanding that sees only separation without underlying unity. While functional on a practical level, this perspective misses the deeper connections between beings, leading to action motivated by self-interest rather than universal welfare.
But that knowledge which clings to one single effect as if it were the whole, without reason, without foundation in truth, and narrow, that is declared to be tamasic.
Tamasic knowledge represents the most limited perspective—focusing narrowly on isolated phenomena without understanding broader contexts or deeper principles. This constricted view leads to dogmatic thinking and actions that create harm due to ignorance of consequences.
An action which is ordained, which is free from attachment, which is done without love or hatred by one not desirous of the fruit, that action is declared to be sattvic.
Sattvic action embodies the ideal of nishkama karma (desireless action) taught throughout the Gita. By defining it as action performed without attachment yet with full dedication, Krishna presents the practical solution to Arjuna's dilemma about how to act in the world.
But that action which is done by one longing for pleasures, or done with egoism, or with much effort, that is declared to be rajasic.
Rajasic action reveals how desire and ego-involvement complicate our activities, requiring excessive effort while yielding less meaningful results. This middle category shows how most human action becomes tiring and ultimately unsatisfying when motivated by personal desires.