Verse 18.13

Verse 18.:13 “These five, O Long-armed, learn from me as the causes,—declared in the Samkhya doctrinal system—(as operating) in the accomplishment of all actions:

Commentary called Jnaneshwari by Jnaneshwar:

You might even know the five causes which the Scriptures have described with upraised arms. These are proclaimed loudly through the beating of the big drums in the form of preaching, in the palace in the form of Samkhya philosophy, in the capital town of the King the Vedas. Since these alone are the root causes in this world of the genesis of all actions, the attributeless soul should not in any way be connected with them. These (causes) are well known in the world, Oh Kiriti, since they have been proclaimed, accompanied by such tom-tom and it is but fitting that they should be wafted to your ears. Possessing in your hands as you do, the supreme gem of knowledge in the form of myself, why should you be burdened with hearing (about them) through other sources? With a mirror placed in front of you, why give importance to the vision of others, and importune them to see and tell you how you look? I assume that very form, and appear in that particular direction, realizing the aim and the object with which my devotee looks in a particular direction for a particular form. That selfsame person (i.e. myself) has today become a plaything in your hands”.

Lord Krishna forgot himself while talking in this way in the rush of affection, while (Arjuna) on the other hand, got dissolved in bliss. A mountain of moonstone, oozes out and gets dissolved forming a lake with a copious shower of moonshine; in that way Arjuna became the very idol of happiness, the barriers (walls) between happiness and self-realization getting smashed. The Lord being himself all-powerful and all-knowing, regained his normal self and ran forward spiritedly to drag out (Arjuna) as he was getting drowned in the ocean of pleasure.

The rushing torrent of pleasure was so strong and powerful that Arjuna, although a prodigy of talent, was engulfed in it having lost self-consciousness: yet Lord Krishna checked it (torrent) and said, “Oh Partha, see (do not lose sight of) your own self!

At this, Arjuna heaved a sigh and bending low his neck said, “You are a generous donor and you already know, that I got tired of living with you on the plane of duality as a separate individual, and I was trying to attain unison, which is the primal state, with you. Should you feel pleased to look with fervour on such a state of mind, why then remind me over and over again of my state as a (individual) being?”

Hearing this, Lord Krishna said, “You silly one, you have not come yet to know this properly: Are the Moon and her splendour distinct from each other? Having spoken of this (inner) identity (subsisting between us), I feel really afraid lest you experience the same and resent this (behaviour of mine); the bond (of love) is greatly strengthened thereby, such is the unique nature of the love I bear towards you: and so long as our mutual affection is intact the distinction as individual and individual between us is bound to remain, and therefore let this discussion stop here. We were, Oh Son of Pandu, just now talking of the actions being distinct from the soul.”

Arjuna said at this, “You have read my mind correctly and well introduced this problem to be solved. You promised to explain to me how there were five causes that were at the root of all actions, and you have also to explain to me what you said about the soul being in no way concerned with the actions.”

At this, the Lord of the Universe said with great pleasure, “Where (else) could there be found one (hearer) who would be firmly importunate and persist in asking questions on this topic. Therefore, Oh Arjuna, I shall now tell you as I said I would; but that will mean putting an additional burden (debt) of affection on you.”

At this Arjuna said, “Oh God, have you forgotten what was said (by you) before? It is for this (affection) that you are maintaining the distinction between you and me.”

At this Lord Krishna said, “Is it so? Well, I now broach what I began before and hear it lending full attention. Oh Dhanurdhara, verily the five causes bring about the event of actions, without the soul getting any cognisance of it. These five causes combine together and give formation to the actions, and five causes are patently at the root of all actions. Distinct from these is the spirit of the self (soul), which abides neutral. It (soul) is neither the instrumental nor the material cause, nor does it ever exert itself in bringing about the formation of actions. The actions good or bad take place (in the soul) in the way night and day take place in the sky. Water, heat and smoke (vapour) getting combined with the wind create clouds in the sky; yet the sky knows nothing about it. A small boat is built of several wooden planks and is rowed by the boatman or moved by the breeze, water remaining only a neutral onlooker: or an earthen pot is moulded out of a lump of clay which is placed on a wheel and is whirled round and round with a stick fixed in it, along with the wheel. Here all this is the doing of the potter, the earth taking no other part but the one of giving support.

Just consider all this: let this however alone. All. the diverse world affairs are carried on in the light of the Sun; does the Sun ever take any part in all this? In that way, the creeping plants of actions get firmly fixed (in the soil) through these five causes only, when they are in union, the soul keeping itself entirely aloof. Now I shall describe the five causes, each one separately, in the way pearls should be picked up and weighed each one separately.