Bhagavad Gita sings:
पंचैतानि महाबाहो कारणानि निबोध मे
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्
paṁcaitāni mahābāho kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām
“Learn well from me, O the mighty-armed, the five principles that Sankhya acknowledges as accomplishers of all action.”
Sri Krishna adds:
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पंचमम्
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham
vividhāśca pṛthakceṣṭā daivaṁ caivātra paṁcamam
“In respect of this, there are the prime mover, the several agents, the varied endeavours, the sustaining power, and likewise the fifth means that is providence.”
The mind is the doer. Virtuous and evil inclinations are the agents. Performance of righteous action demands a predisposition to discernment, non-attachment, tranquility, self-restraint, sacrifice, and constant meditation.
But lust, anger, infatuation, aversion, and avarice are the agents that effect unrighteous deeds. There are then the manifold efforts-the endless desires-and the means. That aspiration begins to be fulfilled which is supported by means.
And last of all there is the fifth principle, providence or sanskar-the outcome of all that has happened to the Soul in the past. This is borne out by Sri Krishn.
Sri Krishna sings:
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः
न्याय्यं वा विपरीतं वा पंचैते तस्य हेतवः
śarīravāṅmanobhiryatkarma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā paṁcaite tasya hetavaḥ
“These are the five causes of whatever action a man accomplishes with his mind, speech, and body, either in accordance with or even in contravention of scripture.”
Sri Krishna concludes:
तत्रैवं सति कर्तारमात्मानं केवलं तु यः
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः
tatraivaṁ sati kartāramātmānaṁ kevalaṁ tu yaḥ
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ
“Despite this, however he who-out of his immature judgement-views the consummate, detached Self as the doer is dull-minded and he sees not.’’
*
As the Soul is identical with God, the pronouncement also implies that God does not act.This is the second time that the Yogeshwar has stressed the point. He has said in Chapter 5 that God neither acts himself nor impels others to act, nor does he bring about even the association of actions. Then why do we say that everything is done by God?
It is only because our minds are clouded by delusion. We just say whatever comes to our mind. However, as Sri Krishn has affirmed, there are five causes of action. Yet the ignorant man, incapable of perceiving the reality, views the lone, Godlike Soul as the doer. He fails to realize that God does not perform any deed.
Paradoxically, however, while saying all this,Sri Krishn also girds up his loins for Arjun and assures him that he has just to play the part of an instrument, for he (Krishn) is the real doer-arbiter. What after all is the sage’s import?
In truth, there is a line of gravity that separates God from nature. So long as the seeker is within the boundaries of nature, of the three properties, God does not act.
While abiding close by the worshiper, he is yet only an onlooker. But when the seeker gets hold of the cherished goal with firm intentness, God begins to regulate his inner life. The seeker then breaks free from the gravity of nature and enters the realm of God. God ever stands by such a seeker. But he acts only for a worshipper such as this. So let us always meditate on him.
~Revered Gurudev Swami Adgadanand Jee Paramhans~
_/l\_
Humble Wishes.
~mrityunjayanand~
