Bhagavad Gita Chapter 18, Verse 13

English Translation

O mighty-armed one, learned from Me these [Another reading is etani.-Tr.] five factors for the accomplishment of all actions, which have been spoken of in the Vedanta in which actions terminate.

Detailed Commentary

18.13. Explanation -- The Five Causes -- O Mahabaho, in the philosophy of Sannyasa, where all actions culminate, five causes are stated for the occurrence of all good and bad actions. Actions themselves are not the cause. The meaning of 'nibodha' here implies understanding. When the Lord began the description of Sannyasa in this chapter, He used 'nibodha', whereas in other places, 'shravana' has been used for listening. This implies that the principle of Sannyasa should be deeply understood. If it is understood deeply by oneself, the experience of Tattva (Truth/Essence) is immediate. In the principle of Sannyasa, discrimination (Viveka) and contemplation (Vichara) are paramount. For the accomplishment of all actions, there are five causes: Adhishthana (the body/seat), Karana (the instruments), Cheshta (the effort), Daiva (destiny/divine), and the Purusha's Kartrutva (the doership of the individual soul). When there is doership (Kartrutva) in the Purusha, both the accomplishment of actions (Karmasiddhi) and the accumulation of karmic impressions (Karmasangraha) occur. When doership ceases, only action occurs, and no karmic accumulation takes place. This is similar to the activities of the world, like rivers flowing, wind blowing, etc. From these, neither merit nor demerit, nor bondage, arises. The Lord spoke of actions here because Arjuna is in the context of war. Being a Kshatriya, war is his duty. Therefore, one should perform actions through Karma Yoga or Sannyasa Yoga in such a way that one remains unattached even while performing them. Arjuna wanted to abandon actions by nature, so it had to be explained that neither accepting nor abandoning actions is the cause of welfare. The cause of welfare is to separate oneself from Prakriti and become unconnected with one's eternal Self (Swaroopa). There are two methods for this severance of connection: Karma Yoga and Sannyasa Yoga. In Karma Yoga, the relinquishment of fruits, i.e., attachment (Mamata), is primary; and in Sannyasa Yoga, the relinquishment of egoism (Ahanta) is primary. However, by abandoning Mamata, Ahanta automatically recedes, and by abandoning Ahanta, Mamata automatically vanishes. The reason is that even in Ahanta, there is Mamata, for instance: 'my word should stand,' 'my word should not be cut off'. From this, it is clear that by abandoning Ahanta, Mamata also automatically ceases. Connection -- Now it is explained what the five causes are for the accomplishment of all actions.