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?

Adhisthanam, the locus, the body, which is the seat, the basis, of the manifestation of desire, hatred, happiness, sorrow, knowledge, etc.; tatha, as also karta, the agent, the enjoyer [The individual Self which has intelligence etc. as its limiting adjuncts, due to which it appears to possess their characteristics and become identified with them.] who has assumed the characteristics of the limiting adjuncts; prthak vidham, the different kinds of; karanam, organs, the ears etc. which, twelve [The five organs of knowledge (eyes, ears, nose, tongue and skin), the five organs of actions (hands, feet, speech, organ of excertion and that of generation), the mind and the intellect.] in number, are of different kinds for the experience of sound etc.; the vividhah, many; and prthak, distinct; cesta, activities connected with air-exhalation, inhalation, etc.; ca eva, and; daivam, the divine, i.e. the Sun and the others who are the presiding deities of the eye etc.; is atra, here, in relation to these four; pancamam, the fifth-completing the five.