Bg 18.13
pañcaitāni mahā-bāho kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām
Bg 18.14
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham
vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam
Bg 18.15
śarīra-vāṅ-manobhir yat karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ
Bg 18.16
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ
Translation
13. Learn from Me, O mighty-armed, these five causes for the accomplishment of all actions, as declared in the SANKHYA (UPANISHAD) system, which is the end of all actions.
14. The "seat" (body) , the doer (ego) , the various organs-of-perception, the different functions of various organs-of-action, and also the presiding deity, the fifth.
15. Whatever action a man performs by his body, speech and mind --- whether right, or the reverse --- these five are its causes.
16. Now, such being the case, verily he who --- owing to his untrained understanding --- looks upon his Self, which is "alone" (never conditioned by the "engine" ) , as the doer, he, of perverted intelligence, sees not.
Commentary
When Arjuna was thus told conclusively that action could be performed without ego-centric desires and clinging attachment to the fruits, as an intelligent enquirer, he had every right to ask: "What constitutes an action?" To lay bare the inner essence of action, Krishna analyses the anatomy of work --- the external structure of action, and the physiology of action --- the inner inspirations, motives and urges in work.
Addressing Arjuna as mighty-armed, Krishna declares that, for the real accomplishment, fulfilment or achievement of an action, five aspects of action are necessarily to be disciplined and marshalled. These five are the "limbs of action" without which no action is ever possible. When these five aspects work in happy co-ordination, the undertaking is assured of the greatest success, be it secular or sacred, material or spiritual. The term "Mighty-armed" is used to invoke the adventurous heroism in Arjuna, for, a large share of daring courage, consistency of purpose, faith in oneself and intellectual heroism are necessary, if one is to discipline one's actions and successfully accomplish a thorough cultural development within.
In this stanza, the Geetaacharya confesses that this enumeration of the aspects that constitute an action is not his own original contribution, but it is exactly what is said in the Saankhyan philosophy. The Saankhyan philosophy as a separate text no longer exists... perhaps, here, the word Saankhyan indicates only the Upanishads. The existing Saankhyan books do not mention these five-fold categories. It is reasonable to suppose that at the time of Vyasa there might have been some books discussing this topic which are now lost to us. However, one thing is clear: that this five-fold division, which the Lord discusses in the following stanzas, faithfully follows the philosophy of the Geeta as discussed so far. The Geeta has declared that all actions cease when the knowledge of the Self dawns, so that the Advaita commentator concludes: "Vedanta, which imparts to us knowledge, is THE END OF ACTIONS."
HEREIN THE LORD ENUMERATES FIVE FACTORS WHICH ARE THE CONSTITUENT PARTS IN ALL ACTIONS:
The promise made in the previous stanza is being fulfilled herein and Lord Krishna enumerates the five component parts that go into the constitution of any "action." We have already discussed that the enumeration as it stands today in this stanza does not correspond to the Saankhyan declaration. Commentators interpret these terms, each slightly differently from the others, and this five-fold division being rather obscure, the various explanations of the commentators are not very helpful to a practical student. However, we can see in these five terms the twenty-four fold division of Prakriti, which the Saankhyans hold and follow.
Every work is undertaken with the help of the "body" (Adhishthaanam), for the body is the gateway for the stimuli to enter as well as for the responses to exist. A body in itself can neither receive the world nor react to it unless there is the "ego" (Kartaa) functioning in and through it. There must be an intelligent personality, presiding over its own desires, wanting to fulfil them and thus constantly seeking a fulfilment through its body activities. The ego sets the body in continuous activity. When an ego, thus riddled with its own desires, wants to seek its fulfilment in the world of objects outside, it certainly needs "instruments" (Karanam) of perception. Without these, the inner personality cannot come to contact the field of enjoyment and find satisfaction in it.
The term "function" (Cheshtaa) here has been commented upon by Shankara as the physiological activities, known as Praana, Apaana, etc. No doubt it is sufficiently explanatory to all students who have a knowledge of the traditions in Vedantic thought. But to a lay student this explanation might be rather confusing. As a result of the physiological activities (Praana, Apaana etc.) the health of the body gets toned up and it must flow out in its own vigour and enthusiasm through the organs-of-action. Thus, for our understanding of these enumerations, we can directly take the term "function" (Cheshtaa) used here as indicating the organs-of-action.
The organs-of-perception are presided over by the five great elements. These presiding deities are technically called Devas, and they indicate particular functions and faculties in the sense-organs, such as the "power of vision" of the eye, the "power of audition" in the ears etc. i. e., the sense-organs must have their full vigour and must function properly in order to play their part in any field of work.
Stripping off all these details of explanations, if we re-read the stanza, it merely enumerates the constituent parts of every action. They are: (1) the body, (2) the ego, (3) the organs-of-perception, (4) the organs-of-action and, (5) the five elemental forces. The stanza is dedicated merely to enumerating these five aspects without which no ego-centric activity is ever possible.
HOW CAN THESE FIVE BECOME THE COMPONENT PARTS IN EVERY HUMAN ACTIVITY?
The items listed above must all come into full play in order to accomplish any work, and therefore, these five component parts are called the causes of all actions. To show that there is no exception, the Lord says that whatever action a man might undertake, be it by his body, speech or mind, and that too whether right or wrong, in every expression of action there is the play of all these five essential parts.
These five constitute the equipment of action, and the Spirit, the eternally Actionless, conditioned by the intellectual desires, behaves AS THOUGH it is an ego (Jiva); and this individualised personality, forgetting its own State-of-Perfection demanding satisfaction through sense gratifications, making use of the faculties of sense-enjoyment, strives in the world-of-objects to achieve, to gain, to aggrandise. Here we should not forget, in our haste, to grasp clearly that the five-fold division is the description of the "engine under the bonnet" and not of the "petrol;" and yet, "petrol" in itself cannot make the travel pleasant and successful --- nor can the "engine" move without the "petrol."
A motor vehicle becomes an automobile only when "petrol" plays through the "engine," and when the driver can, by his faculties, take the vehicle to its destination, which is determined by the demand or the desire of the owner of the vehicle. If this analogy is understood, we can correctly evaluate this portion of Krishna's enumeration, and can truly appreciate what the Lord means when he says "these five are the causes" of all work.
ALL THESE ENUMERATIONS AND EXPLANATIONS OF THE LAST TWO STANZAS ADD UP TO THE CONCLUSION THAT THE 'SENSE-OF-AGENCY' OF THE SELF IS AN ILLUSION:
In the previous stanzas we found that action belongs to the realm of matter, no doubt IN THE PRESENCE of the Spirit. Failing to discriminate thus between the equipments of action and the actionless Spirit, which, in an unhealthy combination between them, comes to manifest as the "actor" (doer), the poor ego-centric personality so born comes to pant and sigh at its own disappointments and failures, or dances and jumps at its own joys and successes. The moment an individual becomes aware of these inner mechanisms and their play, the delusory ego-centric individuality ends as it becomes a mere myth of the mind, a delusory phantom of a midsummer, mid-day dream.
THIS BEING THE CASE (Tatra evam sati) --- In all such actions, whether good or bad, as undertaken by the body, speech or mind, the essential component parts are the body, ego, organs-of-perception, organs-of-action and the elements; thus all actions belong to matter. But the Spirit, which is the essential nature, in identifying Itself with the matter-vestures, comes to live through the disturbing destinies as the ever-changing man. All pangs and joys, all failures and successes, all imperfections and impediments, belong to the ego, which is the Spirit considering Itself as conditioned by these components of action. The Supreme Pure Self (Kevalam Aatmaanam) is misunderstood by the ordinary man to be the actor (Kartaaram), and in the consequent ego-sense, the divinity is forgotten and the individual comes to despair. The causes of this misunderstanding have been indicated here. Untempered reason (Akrita Buddhi) and perverted mind (Durmati) are the maladjustments in an individual, because of which, right recognition of one's own divinity is not constantly maintained within. The implication of the statement is that, if a seeker can integrate himself --- through the process of disciplining his reasoning faculty and guiding his mind away from his intellectual perversities --- that individual will come to experience within himself that it is only the five-fold components made up of matter that are indulging in the agitations of the outer activity.
Sources: vedbase.com; The Holy Geeta
pañcaitāni mahā-bāho kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām
Bg 18.14
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham
vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam
Bg 18.15
śarīra-vāṅ-manobhir yat karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ
Bg 18.16
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ
Translation
13. Learn from Me, O mighty-armed, these five causes for the accomplishment of all actions, as declared in the SANKHYA (UPANISHAD) system, which is the end of all actions.
14. The "seat" (body) , the doer (ego) , the various organs-of-perception, the different functions of various organs-of-action, and also the presiding deity, the fifth.
15. Whatever action a man performs by his body, speech and mind --- whether right, or the reverse --- these five are its causes.
16. Now, such being the case, verily he who --- owing to his untrained understanding --- looks upon his Self, which is "alone" (never conditioned by the "engine" ) , as the doer, he, of perverted intelligence, sees not.
Commentary
When Arjuna was thus told conclusively that action could be performed without ego-centric desires and clinging attachment to the fruits, as an intelligent enquirer, he had every right to ask: "What constitutes an action?" To lay bare the inner essence of action, Krishna analyses the anatomy of work --- the external structure of action, and the physiology of action --- the inner inspirations, motives and urges in work.
Addressing Arjuna as mighty-armed, Krishna declares that, for the real accomplishment, fulfilment or achievement of an action, five aspects of action are necessarily to be disciplined and marshalled. These five are the "limbs of action" without which no action is ever possible. When these five aspects work in happy co-ordination, the undertaking is assured of the greatest success, be it secular or sacred, material or spiritual. The term "Mighty-armed" is used to invoke the adventurous heroism in Arjuna, for, a large share of daring courage, consistency of purpose, faith in oneself and intellectual heroism are necessary, if one is to discipline one's actions and successfully accomplish a thorough cultural development within.
In this stanza, the Geetaacharya confesses that this enumeration of the aspects that constitute an action is not his own original contribution, but it is exactly what is said in the Saankhyan philosophy. The Saankhyan philosophy as a separate text no longer exists... perhaps, here, the word Saankhyan indicates only the Upanishads. The existing Saankhyan books do not mention these five-fold categories. It is reasonable to suppose that at the time of Vyasa there might have been some books discussing this topic which are now lost to us. However, one thing is clear: that this five-fold division, which the Lord discusses in the following stanzas, faithfully follows the philosophy of the Geeta as discussed so far. The Geeta has declared that all actions cease when the knowledge of the Self dawns, so that the Advaita commentator concludes: "Vedanta, which imparts to us knowledge, is THE END OF ACTIONS."
HEREIN THE LORD ENUMERATES FIVE FACTORS WHICH ARE THE CONSTITUENT PARTS IN ALL ACTIONS:
The promise made in the previous stanza is being fulfilled herein and Lord Krishna enumerates the five component parts that go into the constitution of any "action." We have already discussed that the enumeration as it stands today in this stanza does not correspond to the Saankhyan declaration. Commentators interpret these terms, each slightly differently from the others, and this five-fold division being rather obscure, the various explanations of the commentators are not very helpful to a practical student. However, we can see in these five terms the twenty-four fold division of Prakriti, which the Saankhyans hold and follow.
Every work is undertaken with the help of the "body" (Adhishthaanam), for the body is the gateway for the stimuli to enter as well as for the responses to exist. A body in itself can neither receive the world nor react to it unless there is the "ego" (Kartaa) functioning in and through it. There must be an intelligent personality, presiding over its own desires, wanting to fulfil them and thus constantly seeking a fulfilment through its body activities. The ego sets the body in continuous activity. When an ego, thus riddled with its own desires, wants to seek its fulfilment in the world of objects outside, it certainly needs "instruments" (Karanam) of perception. Without these, the inner personality cannot come to contact the field of enjoyment and find satisfaction in it.
The term "function" (Cheshtaa) here has been commented upon by Shankara as the physiological activities, known as Praana, Apaana, etc. No doubt it is sufficiently explanatory to all students who have a knowledge of the traditions in Vedantic thought. But to a lay student this explanation might be rather confusing. As a result of the physiological activities (Praana, Apaana etc.) the health of the body gets toned up and it must flow out in its own vigour and enthusiasm through the organs-of-action. Thus, for our understanding of these enumerations, we can directly take the term "function" (Cheshtaa) used here as indicating the organs-of-action.
The organs-of-perception are presided over by the five great elements. These presiding deities are technically called Devas, and they indicate particular functions and faculties in the sense-organs, such as the "power of vision" of the eye, the "power of audition" in the ears etc. i. e., the sense-organs must have their full vigour and must function properly in order to play their part in any field of work.
Stripping off all these details of explanations, if we re-read the stanza, it merely enumerates the constituent parts of every action. They are: (1) the body, (2) the ego, (3) the organs-of-perception, (4) the organs-of-action and, (5) the five elemental forces. The stanza is dedicated merely to enumerating these five aspects without which no ego-centric activity is ever possible.
HOW CAN THESE FIVE BECOME THE COMPONENT PARTS IN EVERY HUMAN ACTIVITY?
The items listed above must all come into full play in order to accomplish any work, and therefore, these five component parts are called the causes of all actions. To show that there is no exception, the Lord says that whatever action a man might undertake, be it by his body, speech or mind, and that too whether right or wrong, in every expression of action there is the play of all these five essential parts.
These five constitute the equipment of action, and the Spirit, the eternally Actionless, conditioned by the intellectual desires, behaves AS THOUGH it is an ego (Jiva); and this individualised personality, forgetting its own State-of-Perfection demanding satisfaction through sense gratifications, making use of the faculties of sense-enjoyment, strives in the world-of-objects to achieve, to gain, to aggrandise. Here we should not forget, in our haste, to grasp clearly that the five-fold division is the description of the "engine under the bonnet" and not of the "petrol;" and yet, "petrol" in itself cannot make the travel pleasant and successful --- nor can the "engine" move without the "petrol."
A motor vehicle becomes an automobile only when "petrol" plays through the "engine," and when the driver can, by his faculties, take the vehicle to its destination, which is determined by the demand or the desire of the owner of the vehicle. If this analogy is understood, we can correctly evaluate this portion of Krishna's enumeration, and can truly appreciate what the Lord means when he says "these five are the causes" of all work.
ALL THESE ENUMERATIONS AND EXPLANATIONS OF THE LAST TWO STANZAS ADD UP TO THE CONCLUSION THAT THE 'SENSE-OF-AGENCY' OF THE SELF IS AN ILLUSION:
In the previous stanzas we found that action belongs to the realm of matter, no doubt IN THE PRESENCE of the Spirit. Failing to discriminate thus between the equipments of action and the actionless Spirit, which, in an unhealthy combination between them, comes to manifest as the "actor" (doer), the poor ego-centric personality so born comes to pant and sigh at its own disappointments and failures, or dances and jumps at its own joys and successes. The moment an individual becomes aware of these inner mechanisms and their play, the delusory ego-centric individuality ends as it becomes a mere myth of the mind, a delusory phantom of a midsummer, mid-day dream.
THIS BEING THE CASE (Tatra evam sati) --- In all such actions, whether good or bad, as undertaken by the body, speech or mind, the essential component parts are the body, ego, organs-of-perception, organs-of-action and the elements; thus all actions belong to matter. But the Spirit, which is the essential nature, in identifying Itself with the matter-vestures, comes to live through the disturbing destinies as the ever-changing man. All pangs and joys, all failures and successes, all imperfections and impediments, belong to the ego, which is the Spirit considering Itself as conditioned by these components of action. The Supreme Pure Self (Kevalam Aatmaanam) is misunderstood by the ordinary man to be the actor (Kartaaram), and in the consequent ego-sense, the divinity is forgotten and the individual comes to despair. The causes of this misunderstanding have been indicated here. Untempered reason (Akrita Buddhi) and perverted mind (Durmati) are the maladjustments in an individual, because of which, right recognition of one's own divinity is not constantly maintained within. The implication of the statement is that, if a seeker can integrate himself --- through the process of disciplining his reasoning faculty and guiding his mind away from his intellectual perversities --- that individual will come to experience within himself that it is only the five-fold components made up of matter that are indulging in the agitations of the outer activity.
Sources: vedbase.com; The Holy Geeta
