पञ्चैतानि महाबाहो कारणानि निबोध मे ।
सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८.१३ ॥
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८.१४ ॥

pañcaitāni mahābāho kāraṇāni nibodha me |
sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām || 18.13 ||
adhiṣṭhānam tathā kartā karaṇam ca pṛthag-vidham |
vividhāś-ca pṛthak-ceṣṭā daivam caivātra pañcamam || 18.14 ||

Audio-BG-18.13

Audio-BG-18.14

Recognition of Daiva – the fifth factor

The objective results of actions done by anyone anywhere any time, Krishna further explains, are never fully predictable, because, besides visible, human and natural factors, something invisible also governs them:

For all actions to fruition, the sāṅkhya system speaks of these five as causes. Know them O Arjuna, from me.

The body — the seat and source, the actor (kartā), different organs (senses), diverse efforts and Providence, the Fifth.

In taking any activity to its fruition, there are five contributory factors. While four of them are tangible, daiva – the fifth factor is unseen. It is Providential. So the result will always remain imponderable, unpredictable.

Of the five factors, the body is the first. It is the foundation (adhiṣṭhānam) on which all activities rest. Without the body, there will be no activity for anyone. Body is thus the seat of all actions. But the body, by itself, cannot act. It has to be activated for the purpose. The living being or jeeva, like a wielder of an instrument, employs the body for various actions. This is the second factor.

The senses on the body enable a variety of activities. They are thus the instruments (karaṇam) of action and become the third factor. The jñānendriyas and karmendriyas (the organs of perception and action) together bring about complex activities (vividhāśca pṛthak ceṣṭāḥ) — seeing, hearing, smelling, touching and tasting, as well as holding, walking, standing, etc — these together form the four constituents of action.

The fifth factor (pañcama) Krishna describes as daivam, Providential. It is called so, because it is clearly above the visible human horizon. Therefore, however much an action may be correct and precise, it will carry a measure of unpredictability in attaining fruition. The best of drugs and doctors sometimes fail to bring about expected cure for a patient, because of this fifth factor, daivam. Agricultural ventures, however well pursued, sometimes become abortive due to pests, adverse weather and the like. Krishna spoke about these in the 2nd chapter, under abhikrama-nāśaḥ and pratyavāyaḥ (2.40).

As four of the five factors are within our range, the actions, for the most part, must generally bring the necessary result. But the role of the fifth factor (pañcama) should be properly recognized. How significant is the role the fifth factor plays, is explained by Krishna elaborately in Mahābhārata in the same Parva where Bhagavadgītā too appears.

The 12-year old forest exile of the Pānḍavas was over. Their one-year incognito life in the palace of Virāṭa Rājā was also complete, without anyone identifying them.

For Abhimanyu’s marriage a number of Kings had assembled in Upaplavya. A dialogue between the Yudhiṣṭhira-brothers and Krishna ensued. What was the rightful step to get back the kingdom for the Pāṇḍavas? A discussion followed. Krishna asked for a decision on the subject from the Assembly, in which Sātyaki and Drupada were also present. He wanted a messenger to be sent to Hastināpura for apprising Dhṛtarāṣṭra and the rest about their proposed move.

It was decided that Sri Krishna himself should go and speak persuasively to the Duryodhanas. The rightful Yudhiṣṭhira was reluctant to precipitate war and bloodshed. Telling Krishna about his anxiety, he desired that Krishna himself should undertake the mission of peace. But he was worried about Krishna’s safety due to Duryodhana’s wickedness and recklessness.

While Krishna was ready to do anything for Yudhiṣṭhira, he wanted to make it clear that the outcome of the mission would be doubtful. To explain the intricacy, he points out how every endeavour in the world does not depend totally upon human effort. There always is a non-human factor, namely Daiva (Providence). Krishna’s exposition of the subject throws unique light on the potential of human will and choice as also their limitations.

He says about agriculture: “The land fit for cultivation is de-weeded and made ready by human effort. Yet, without rains, it will not bring, O son of Kunti, the desired result. In the absence of rains, to resort to irrigational measures is the role of human ingenuity. Even then draught may set in for Providential reasons.”

Therefore, it has been decided by the ancient Mahātmās that the course of the world rests upon the combined operation of Providence and human will.

I shall do the maximum that lies within human ingenuity. At no time is it possible for me to do the Providential part.

There as well as here, Krishna uses the word ‘daivam’ to denote the unpredictable Providential element. He makes it clear that in everything of human life, there is the play of Providence. The major part, however, rests with human ingenuity and perseverance.

Krishna continued: “I shall, however, proceed to Hastināpura. But knowing as I do Duryodhana, it will not serve any purpose. For, Duryodhana chooses to be wicked, flouting all canons of dharma and social considerations. He is not sensitive to any dhārmic (righteous) consequence. Nor is he mindful of what the society will think about him.

“He is not the least afflicted by such indifference, callousness. Of what effect will it be then, even if I go and speak with all persuasiveness?”

How well Krishna analyses the situation, assessing even the consequences that are likely to be! In spite of it, he is ready to undertake the task and do his best. A clear instance of making the best of efforts, knowing well that there is no chance of success!

The samatva towards siddhi (fruition) and asiddhi (non-fruition) of actions Krishna insists upon right from the 2nd chapter (2.48), has its roots in this pañcama factor, providential constituent. This factor always brings an unpredictable note to the outcome of all efforts. Being so, the seeker should be intelligent enough to have the necessary safeguard to look after the pañcama factor. The attitude of samatva fulfills this need beautifully.