Bhagavad-gita As It Is
CHAPTER 13a: Nature, the Enjoyer, and Consciousness
©1989, The Bhaktivedanta Book Trust
Text:
1-2,
3,
4,
5,
6-7,
8-12,
13,
14,
15,
16,
17
TEXT 1-2
arjuna uvaca
prakrtim purusam caiva
ksetram ksetra-jnam eva ca
etad veditum icchami
jnanam jneyam ca kesava
sri-bhagavan uvaca
idam sariram kaunteya
ksetram ity abhidhiyate
etad yo vetti tam prahuh
ksetra-jna iti tad-vidah
WORD FOR WORD
arjunah uvaca -- Arjuna said; Prakrtim -- nature;
Purusam -- the enjoyer; ca -- also; eva -- certainly;
ksetram -- the field; ksetra-jnam -- the knower of the
field; eva -- certainly; ca -- also; etat -- all
this; veditum -- to understand; icchami -- I wish;
jnanam -- knowledge; jneyam -- the object of knowledge;
ca -- also; kesava -- O Krishna; sri-bhagavan uvaca
-- the Personality of Godhead said; idam -- this; sariram --
body; kaunteya -- O son of Kunti; ksetram -- the field;
iti -- thus; abhidhiyate -- is called; etat -- this;
yah -- one who; vetti -- knows; tam -- he;
prahuh -- is called; ksetra-jnah -- the knower of the field;
iti -- thus; tat-vidah -- by those who know this.
TRANSLATION
Arjuna said: O my dear Krishna, I wish to know about prakrti [nature],
purusa [the enjoyer], and the field and the knower of the field, and of
knowledge and the object of knowledge.
The Supreme Personality of Godhead said: This body, O son of Kunti, is
called the field, and one who knows this body is called the knower of
the field.
PURPORT
Arjuna was inquisitive about prakrti (nature), purusa (the
enjoyer), ksetra (the field), ksetra-jna (its knower), and
knowledge and the object of knowledge. When he inquired about all these,
Krishna said that this body is called the field and that one who knows
this body is called the knower of the field. This body is the field of
activity for the conditioned soul. The conditioned soul is entrapped in
material existence, and he attempts to lord it over material nature. And
so, according to his capacity to dominate material nature, he gets a field
of activity. That field of activity is the body. And what is the body? The
body is made of senses. The conditioned soul wants to enjoy sense
gratification, and, according to his capacity to enjoy sense
gratification, he is offered a body, or field of activity. Therefore the
body is called ksetra, or the field of activity for the conditioned
soul. Now, the person who identifies himself with the body is called
ksetra-jna, the knower of the field. It is not very difficult to
understand the difference between the field and its knower, the body and
the knower of the body. Any person can consider that from childhood to old
age he undergoes so many changes of body and yet is still one person,
remaining. Thus there is a difference between the knower of the field of
activities and the actual field of activities. A living conditioned soul
can thus understand that he is different from the body. It is described in
the beginning -- dehino 'smin -- that the living entity is within
the body and that the body is changing from childhood to boyhood and from
boyhood to youth and from youth to old age, and the person who owns the
body knows that the body is changing. The owner is distinctly
ksetra-jna. Sometimes we think, "I am happy," "I am a man," "I am a
woman," "I am a dog," "I am a cat." These are the bodily designations of
the knower. But the knower is different from the body. Although we may use
many articles -- our clothes, etc. -- we know that we are different from
the things used. Similarly, we also understand by a little contemplation
that we are different from the body. I or you or anyone else who owns the
body is called ksetra-jna, the knower of the field of activities,
and the body is called ksetra, the field of activities itself.
In the first six chapters of Bhagavad-gita the knower of the body
(the living entity) and the position by which he can understand the
Supreme Lord are described. In the middle six chapters of the
Bhagavad-gita the Supreme Personality of Godhead and the
relationship between the individual soul and the Supersoul in regard to
devotional service are described. The superior position of the Supreme
Personality of Godhead and the subordinate position of the individual soul
are definitely defined in these chapters. The living entities are
subordinate under all circumstances, but in their forgetfulness they are
suffering. When enlightened by pious activities, they approach the Supreme
Lord in different capacities -- as the distressed, those in want of money,
the inquisitive, and those in search of knowledge. That is also described.
Now, starting with the Thirteenth Chapter, how the living entity comes
into contact with material nature and how he is delivered by the Supreme
Lord through the different methods of fruitive activities, cultivation of
knowledge, and the discharge of devotional service are explained. Although
the living entity is completely different from the material body, he
somehow becomes related. This also is explained.
TEXT 3
ksetra-jnam capi mam viddhi
sarva-ksetresu bharata
ksetra-ksetrajnayor jnanam
yat taj jnanam matam mama
WORD FOR WORD
ksetra-jnam -- the knower of the field; ca -- also;
api -- certainly; mam -- Me; viddhi -- know;
sarva -- all; ksetresu -- in bodily fields; bharata
-- O son of Bharata; ksetra -- the field of activities (the body);
ksetra-jnayoh -- and the knower of the field; jnanam --
knowledge of; yat -- that which; tat -- that; jnanam
-- knowledge; matam -- opinion; mama -- My.
TRANSLATION
O scion of Bharata, you should understand that I am also the knower in all
bodies, and to understand this body and its knower is called knowledge.
That is My opinion.
PURPORT
While discussing the subject of the body and the knower of the body, the
soul and the Supersoul, we shall find three different topics of study: the
Lord, the living entity, and matter. In every field of activities, in
every body, there are two souls: the individual soul and the Supersoul.
Because the Supersoul is the plenary expansion of the Supreme Personality
of Godhead, Krishna, Krishna says, "I am also the knower, but I am not the
individual knower of the body. I am the superknower. I am present in every
body as the Paramatma, or Supersoul."
One who studies the subject matter of the field of activity and the knower
of the field very minutely, in terms of this Bhagavad-gita, can
attain to knowledge.
The Lord says, "I am the knower of the field of activities in every
individual body." The individual may be the knower of his own body, but he
is not in knowledge of other bodies. The Supreme Personality of Godhead,
who is present as the Supersoul in all bodies, knows everything about all
bodies. He knows all the different bodies of all the various species of
life. A citizen may know everything about his patch of land, but the king
knows not only his palace but all the properties possessed by the
individual citizens. Similarly, one may be the proprietor of the body
individually, but the Supreme Lord is the proprietor of all bodies. The
king is the original proprietor of the kingdom, and the citizen is the
secondary proprietor. Similarly, the Supreme Lord is the supreme
proprietor of all bodies.
The body consists of the senses. The Supreme Lord is Hrsikesa, Which means
"the controller of the senses." He is the original controller of the
senses, just as the king is the original controller of all the activities
of the state; the citizens are secondary controllers. The Lord says, "I am
also the knower." This means that He is the superknower; the individual
soul knows only his particular body. In the Vedic literature, it is stated
as follows:
ksetrani hi sarirani
bijam capi subhasubhe
tani vetti sa yogatma
tatah ksetra-jna ucyate
This body is called the ksetra, and within it dwells the owner of
the body and the Supreme Lord, who knows both the body and the owner of
the body. Therefore He is called the knower of all fields. The distinction
between the field of activities, the knower of activities, and the supreme
knower of activities is described as follows. Perfect knowledge of the
constitution of the body, the constitution of the individual soul, and the
constitution of the Supersoul is known in terms of Vedic literature as
jnana. That is the opinion of Krishna. To understand both the soul
and the Supersoul as one yet distinct is knowledge. One who does not
understand the field of activity and the knower of activity is not in
perfect knowledge. One has to understand the position of prakrti
(nature), purusa (the enjoyer of nature) and isvara (the
knower who dominates or controls nature and the individual soul). One
should not confuse the three in their different capacities. One should not
confuse the painter, the painting and the easel. This material world,
which is the field of activities, is nature, and the enjoyer of nature is
the living entity, and above them both is the supreme controller, the
Personality of Godhead. It is stated in the Vedic language (in the
Svetasvatara Upanisad 1.12), bhokta bhogyam preritaram ca matva/
sarvam proktam tri vidham-brahmam etat. There are three Brahman
conceptions: prakrti is Brahman as the field of activities, and the
jiva (individual soul) is also Brahman and is trying to control
material nature, and the controller of both of them is also Brahman, but
He is the factual controller.
In this chapter it will also be explained that out of the two knowers, one
is fallible and the other is infallible. One is superior and the other is
subordinate. One who understands the two knowers of the field to be one
and the same contradicts the Supreme Personality of Godhead, who states
here very clearly, "I am also the knower of the field of activity." One
who misunderstands a rope to be a serpent is not in knowledge. There are
different kinds of bodies, and there are different owners of the bodies.
Because each individual soul has his individual capacity for lording it
over material nature, there are different bodies. But the Supreme also is
present in them as the controller. The word ca is significant, for
it indicates the total number of bodies. That is the opinion of Srila
Baladeva Vidyabhusana. Krishna is the Supersoul present in each and every
body apart from the individual soul. And Krishna explicitly says here that
the Supersoul is the controller of both the field of activities and the
finite enjoyer.
TEXT 4
tat ksetram yac ca yadrk ca
yad-vikari yatas ca yat
sa ca yo yat-prabhavas ca
tat samasena me srnu
WORD FOR WORD
tat -- that; ksetram -- field of activities; yat --
what; ca -- also; yadrk -- as it is; ca -- also;
yat -- having what; vikari -- changes; yatah -- from
which; ca -- also; yat -- what; sah -- he; ca
-- also; yah -- who; yat -- having what; prabhavah --
influence; ca -- also; tat -- that; samasena -- in
summary; me -- from Me; srnu -- understand.
TRANSLATION
Now please hear My brief description of this field of activity and how it
is constituted, what its changes are, whence it is produced, who that
knower of the field of activities is, and what his influences are.
PURPORT
The Lord is describing the field of activities and the knower of the field
of activities in their constitutional positions. One has to know how this
body is constituted, the materials of which this body is made, under whose
control this body is working, how the changes are taking place, wherefrom
the changes are coming, what the causes are, what the reasons are, what
the ultimate goal of the individual soul is, and what the actual form of
the individual soul is. One should also know the distinction between the
individual living soul and the Supersoul, their different influences,
their potentials, etc. One just has to understand this
Bhagavad-gita directly from the description given by the Supreme
Personality of Godhead, and all this will be clarified. But one should be
careful not to consider the Supreme Personality of Godhead in every body
to be one with the individual soul, the jiva. This is something
like equating the potent and the impotent.
TEXT 5
rsibhir bahudha gitam
chandobhir vividhaih prthak
brahma-sutra-padais caiva
hetumadbhir viniscitaih
WORD FOR WORD
rsibhih -- by the wise sages; bahudha -- in many ways;
gitam -- described; chandobhih -- by Vedic hymns;
vividhaih -- various; prthak -- variously;
brahma-sutra -- of the Vedanta; padaih -- by the aphorisms;
ca -- also; eva -- certainly; hetu-madbhih -- with
cause and effect; viniscitaih -- certain.
TRANSLATION
That knowledge of the field of activities and of the knower of activities
is described by various sages in various Vedic writings. It is especially
presented in Vedanta-sutra with all reasoning as to cause and effect.
PURPORT
The Supreme Personality of Godhead, Krishna, is the highest authority in
explaining this knowledge. Still, as a matter of course, learned scholars
and standard authorities always give evidence from previous authorities.
Krishna is explaining this most controversial point regarding the duality
and nonduality of the soul and the Supersoul by referring to a scripture,
the Vedanta, which is accepted as authority. First He says, "This
is according to different sages." As far as the sages are concerned,
besides Himself, Vyasadeva (the author of the Vedanta-sutra) is a
great sage, and in the Vedanta-sutra duality is perfectly
explained. And Vyasadeva's father, Parasara, is also a great sage, and he
writes in his books of religiosity, aham tvam ca tathanye... "we --
you, I and the various other living entities -- are all transcendental,
although in material bodies. Now we are fallen into the ways of the three
modes of material nature according to our different karma. As such,
some are on higher levels, and some are in the lower nature. The higher
and lower natures exist due to ignorance and are being manifested in an
infinite number of living entities. But the Supersoul, which is
infallible, is uncontaminated by the three qualities of nature and is
transcendental." Similarly, in the original Vedas, a distinction
between the soul, the Supersoul and the body is made, especially in the
Katha Upanisad. There are many great sages who have explained this,
and Parasara is considered principal among them.
The word chandobhih refers to the various Vedic literatures. The
Taittiriya Upanisad, for example, which is a branch of the Yajur
Veda, describes nature, the living entity and the Supreme Personality
of Godhead.
As stated before, ksetra is the field of activities, and there are
two kinds of ksetra-jna: the individual living entity and the
supreme living entity. As stated in the Taittiriya Upanisad (2.9),
brahma puccham pratistha. There is a manifestation of the Supreme
Lord's energy known as anna-maya, dependence upon food for
existence. This is a materialistic realization of the Supreme. Then, in
prana-maya, after realizing the Supreme Absolute Truth in food, one
can realize the Absolute Truth in the living symptoms or life forms. In
jnana-maya, realization extends beyond the living symptoms to the
point of thinking, feeling and willing. Then there is Brahman realization,
called vijnana-maya, in which the living entity's mind and life
symptoms are distinguished from the living entity himself. The next and
supreme stage is ananda-maya, realization of the all-blissful
nature. Thus there are five stages of Brahman realization, which are
called brahma puccham. Out of these, the first three --
anna-maya, prana-maya and jnana-maya -- involve the fields
of activities of the living entities. Transcendental to all these fields
of activities is the Supreme Lord, who is called ananda-maya. The
Vedanta-sutra also describes the Supreme by saying, ananda-mayo
'bhyasat: the Supreme Personality of Godhead is by nature full of joy.
To enjoy His transcendental bliss, He expands into vijnana-maya,
prana-maya, jnana-maya and anna-maya. In the field of
activities the living entity is considered to be the enjoyer, and
different from him is the ananda-maya. That means that if the
living entity decides to enjoy in dovetailing himself with the
ananda-maya, then he becomes perfect. This is the real picture of
the Supreme Lord as the supreme knower of the field, the living entity as
the subordinate knower, and the nature of the field of activities. One has
to search for this truth in the Vedanta-sutra, or
Brahma-sutra.
It is mentioned here that the codes of the Brahma-sutra are very
nicely arranged according to cause and effect. Some of the sutras,
or aphorisms, are na viyad asruteh (2.3.2), natma sruteh
(2.3.18), and parat tu tac-chruteh (2.3.40). The first aphorism
indicates the field of activities, the second indicates the living entity,
and the third indicates the Supreme Lord, the summum bonum among
all the manifestations of various entities.
TEXTS 6-7
maha-bhutany ahankaro
buddhir avyaktam eva ca
indriyani dasaikam ca
panca cendriya-gocarah
iccha dvesah sukham duhkham
sanghatas cetana dhrtih
etat ksetram samasena
sa-vikaram udahrtam
WORD FOR WORD
maha-bhutani -- the great elements; ahankarah -- false ego;
buddhih -- intelligence; avyaktam -- the unmanifested;
eva -- certainly; ca -- also; indriyani -- the
senses; dasa-ekam -- eleven; ca -- also; panca --
five; ca -- also; indriya-go-carah -- the objects of the
senses; iccha -- desire; dvesah -- hatred; sukham --
happiness; duhkham -- distress; sanghatah -- the aggregate;
cetana -- living symptoms; dhrtih -- conviction; etat
-- all this; ksetram -- the field of activities; samasena --
in summary; sa-vikaram -- with interactions; udahrtam --
exemplified.
TRANSLATION
The five great elements, false ego, intelligence, the unmanifested, the
ten senses and the mind, the five sense objects, desire, hatred,
happiness, distress, the aggregate, the life symptoms, and convictions --
all these are considered, in summary, to be the field of activities and
its interactions.
PURPORT
From all the authoritative statements of the great sages, the Vedic hymns
and the aphorisms of the Vedanta-sutra, the components of this
world can be understood as follows. First there are earth, water, fire,
air and ether. These are the five great elements (maha-bhuta). Then
there are false ego, intelligence and the unmanifested stage of the three
modes of nature. Then there are five senses for acquiring knowledge: the
eyes, ears, nose, tongue and skin. Then five working senses: voice, legs,
hands, anus and genitals. Then, above the senses, there is the mind, which
is within and which can be called the sense within. Therefore, including
the mind, there are eleven senses altogether. Then there are the five
objects of the senses: smell, taste, form, touch and sound. Now the
aggregate of these twenty-four elements is called the field of activity.
If one makes an analytical study of these twenty-four subjects, then he
can very well understand the field of activity. Then there are desire,
hatred, happiness and distress, which are interactions, representations of
the five great elements in the gross body. The living symptoms,
represented by consciousness and conviction, are the manifestation of the
subtle body -- mind, ego and intelligence. These subtle elements are
included within the field of activities.
The five great elements are a gross representation of the false ego, which
in turn represents the primal stage of false ego technically called the
materialistic conception, or tamasa-buddhi, intelligence in
ignorance. This, further, represents the unmanifested stage of the three
modes of material nature. The unmanifested modes of material nature are
called pradhana.
One who desires to know the twenty-four elements in detail along with
their interactions should study the philosophy in more detail. In
Bhagavad-gita, a summary only is given.
The body is the representation of all these factors, and there are changes
of the body, which are six in number: the body is born, it grows, it
stays, it produces by-products, then it begins to decay, and at the last
stage it vanishes. Therefore the field is a nonpermanent material thing.
However, the ksetra-jna, the knower of the field, its proprietor,
is different.
TEXTS 8-12
amanitvam adambhitvam
ahimsa ksantir arjavam
acaryopasanam saucam
sthairyam atma-vinigrahah
indriyarthesu vairagyam
anahankara eva ca
janma-mrtyu-jara-vyadhi-
duhkha-dosanudarshanam
asaktir anabhisvangah
putra-dara-grhadisu
nityam ca sama-cittatvam
istanistopapattisu
mayi cananya-yogena
bhaktir avyabhicarini
vivikta-desa-sevitvam
aratir jana-samsadi
adhyatma-jnana-nityatvam
tattva-jnanartha-darshanam
etajjnanam iti proktam
ajnanam yad ato 'nyatha
WORD FOR WORD
amanitvam -- humility; adambhitvam -- pridelessness;
ahimsa -- nonviolence; ksantih -- tolerance; ariavam
-- simplicity; acarya-upasanam -- approaching a bona fide spiritual
master; saucam -- cleanliness; sthairyam -- steadfastness;
atma-vinigrahah -- self-control; indriya-arthesu -- in the
matter of the senses; vairagyam -- renunciation; anahankarah
-- being without false egoism; eva -- certainly; ca -- also;
janma -- of birth; mrtyu -- death; jara -- old age;
vyadhi -- and disease; duhkha -- of the distress;
dosa -- the fault; anudarshanam -- observing; asaktih
-- being without attachment; anabhisvangah -- being without
association; putra -- for son; dara -- wife;
grha-adisu -- home, etc.; nityam -- constant; ca --
also; sama-cittatvam -- equilibrium; ista -- the desirable;
anista -- and undesirable; upapattisu -- having obtained;
mayi -- unto Me; ca -- also; ananya-yogena -- by
unalloyed devotional service; bhaktih -- devotion;
avyabhicarini -- without any break; vivikta -- to solitary;
desa -- places; sevitvam -- aspiring; aratih -- being
without attachment; jana-samsadi -- to people in general;
adhyatma -- pertaining to the self; jnana -- in knowledge;
nityatvam -- constancy; tattva-jnana -- of knowledge of the
truth; artha -- for the object; darshanam -- philosophy;
etat -- all this; jnanam -- knowledge; iti -- thus;
proktam -- declared; ajnanam -- ignorance; yat --
that which; atah -- from this; anyatha -- other.
TRANSLATION
Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a
bona fide spiritual master; cleanliness; steadiness; self-control;
renunciation of the objects of sense gratification; absence of false ego;
the perception of the evil of birth, death, old age and disease;
detachment; freedom from entanglement with children, wife, home and the
rest; even-mindedness amid pleasant and unpleasant events; constant and
unalloyed devotion to Me; aspiring to live in a solitary place; detachment
from the general mass of people; accepting the importance of
self-realization; and philosophical search for the Absolute Truth -- all
these I declare to be knowledge, and besides this whatever there may be is
ignorance.
PURPORT
This process of knowledge is sometimes misunderstood by less intelligent
men as being the interaction of the field of activity. But actually this
is the real process of knowledge. If one accepts this process, then the
possibility of approaching the Absolute Truth exists. This is not the
interaction of the twenty-four elements, as described before. This is
actually the means to get out of the entanglement of those elements. The
embodied soul is entrapped by the body, which is a casing made of the
twenty-four elements, and the process of knowledge as described here is
the means to get out of it. Of all the descriptions of the process of
knowledge, the most important point is described in the first line of the
eleventh verse. Mayi cananya-yogena bhaktir avyabhicarini: the
process of knowledge terminates in unalloyed devotional service to the
Lord. So if one does not approach, or is not able to approach, the
transcendental service of the Lord, then the other nineteen items are of
no particular value. But if one takes to devotional service in full
Krishna consciousness, the other nineteen items automatically develop
within him. As stated in Srimad-Bhagavatam (5.18.12), yasyasti
bhaktir bhagavaty akincana sarvair gunais tatra samasate surah. All
the good qualities of knowledge develop in one who has attained the stage
of devotional service. The principle of accepting a spiritual master, as
mentioned in the eighth verse, is essential. Even for one who takes to
devotional service, it is most important. Transcendental life begins when
one accepts a bona fide spiritual master. The Supreme Personality of
Godhead, Sri Krishna, clearly states here that this process of knowledge
is the actual path. Anything speculated beyond this is nonsense.
As for the knowledge outlined here, the items may be analyzed as follows.
Humility means that one should not be anxious to have the satisfaction of
being honored by others. The material conception of life makes us very
eager to receive honor from others, but from the point of view of a man in
perfect knowledge -- who knows that he is not this body -- anything, honor
or dishonor, pertaining to this body is useless. One should not be
hankering after this material deception. People are very anxious to be
famous for their religion, and consequently sometimes it is found that
without understanding the principles of religion one enters into some
group which is not actually following religious principles and then wants
to advertise himself as a religious mentor. As for actual advancement in
spiritual science, one should have a test to see how far he is
progressing. He can judge by these items.
Nonviolence is generally taken to mean not killing or destroying the body,
but actually nonviolence means not to put others into distress. People in
general are trapped by ignorance in the material concept of life, and they
perpetually suffer material pains. So unless one elevates people to
spiritual knowledge, one is practicing violence. One should try his best
to distribute real knowledge to the people, so that they may become
enlightened and leave this material entanglement. That is nonviolence.
Tolerance means that one should be practiced to bear insult and
dishonor from others. If one is engaged in the advancement of spiritual
knowledge, there will be so many insults and much dishonor from others.
This is expected because material nature is so constituted. Even a boy
like Prahlada, who, only five years old, was engaged in the cultivation of
spiritual knowledge, was endangered when his father became antagonistic to
his devotion. The father tried to kill him in so many ways, but Prahlada
tolerated him. So there may be many impediments to making advancement in
spiritual knowledge, but we should be tolerant and continue our progress
with determination.
Simplicity means that without diplomacy one should be so straightforward
that he can disclose the real truth even to an enemy. As for acceptance of
the spiritual master, that is essential, because without the instruction
of a bona fide spiritual master one cannot progress in the spiritual
science. One should approach the spiritual master with all humility and
offer him all services so that he will be pleased to bestow his blessings
upon the disciple. Because a bona fide spiritual master is a
representative of Krishna, if he bestows any blessings upon his disciple,
that will make the disciple immediately advanced without the disciple's
following the regulative principles. Or, the regulative principles will be
easier for one who has served the spiritual master without reservation.
Cleanliness is essential for making advancement in spiritual life. There
are two kinds of cleanliness: external and internal. External cleanliness
means taking a bath, but for internal cleanliness one has to think of
Krishna always and chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare
Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. This process cleans the
accumulated dust of past karma from the mind.
Steadiness means that one should be very determined to make progress in
spiritual life. Without such determination, one cannot make tangible
progress. And self-control means that one should not accept anything which
is detrimental to the path of spiritual progress. One should become
accustomed to this and reject anything which is against the path of
spiritual progress. This is real renunciation. The senses are so strong
that they are always anxious to have sense gratification. One should not
cater to these demands, which are not necessary. The senses should only be
gratified to keep the body fit so that one can discharge his duty in
advancing in spiritual life. The most important and uncontrollable sense
is the tongue. If one can control the tongue, then there is every
possibility of controlling the other senses. The function of the tongue is
to taste and to vibrate. Therefore, by systematic regulation, the tongue
should always be engaged in tasting the remnants of foodstuffs offered to
Krishna and chanting Hare Krishna. As far as the eyes are concerned, they
should not be allowed to see anything but the beautiful form of Krishna.
That will control the eyes. Similarly, the ears should be engaged in
hearing about Krishna and the nose in smelling the flowers offered to
Krishna. This is the process of devotional service, and it is understood
here that Bhagavad-gita is simply expounding the science of
devotional service. Devotional service is the main and sole objective.
Unintelligent commentators on the Bhagavad-gita try to divert the
mind of the reader to other subjects, but there is no other subject in
Bhagavad-gita than devotional service.
False ego means accepting this body as oneself. When one understands that
he is not his body and is spirit soul, he comes to his real ego. Ego is
there. False ego is condemned, but not real ego. In the Vedic literature
(Brhad-aranyaka Upanisad 1.4.10) it is said, aham brahmasmi:
I am Brahman, I am spirit. This "I am," the sense of self, also exists in
the liberated stage of self-realization. This sense of "I am" is ego, but
when the sense of "I am" is applied to this false body it is false ego.
When the sense of self is applied to reality, that is real ego. There are
some philosophers who say we should give up our ego, but we cannot give up
our ego, because ego means identity. We ought, of course, to give up the
false identification with the body.
One should try to understand the distress of accepting birth, death, old
age and disease. There are descriptions in various Vedic literatures of
birth. In the Srimad-Bhagavatam the world of the unborn, the
child's stay in the womb of the mother, its suffering, etc., are all very
graphically described. It should be thoroughly understood that birth is
distressful. Because we forget how much distress we have suffered within
the womb of the mother, we do not make any solution to the repetition of
birth and death. Similarly at the time of death there are all kinds of
sufferings, and they are also mentioned in the authoritative scriptures.
These should be discussed. And as far as disease and old age are
concerned, everyone gets practical experience. No one wants to be
diseased, and no one wants to become old, but there is no avoiding these.
Unless we have a pessimistic view of this material life, considering the
distresses of birth, death, old age and disease, there is no impetus for
our making advancement in spiritual life.
As for detachment from children, wife and home, it is not meant that one
should have no feeling for these. They are natural objects of affection.
But when they are not favorable to spiritual progress, then one should not
be attached to them. The best process for making the home pleasant is
Krishna consciousness. If one is in full Krishna consciousness, he can
make his home very happy, because this process of Krishna consciousness is
very easy. One need only chant Hare Krishna, Hare Krishna, Krishna
Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, accept the
remnants of foodstuffs offered to Krishna, have some discussion on books
like Bhagavad-gita and Srimad-Bhagavatam, and engage oneself
in Deity worship. These four things will make one happy. One should train
the members of his family in this way. The family members can sit down
morning and evening and chant together Hare Krishna, Hare Krishna, Krishna
Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. If one can
mold his family life in this way to develop Krishna consciousness,
following these four principles, then there is no need to change from
family life to renounced life. But if it is not congenial, not favorable
for spiritual advancement, then family life should be abandoned. One must
sacrifice everything to realize or serve Krishna, just as Arjuna did.
Arjuna did not want to kill his family members, but when he understood
that these family members were impediments to his Krishna realization, he
accepted the instruction of Krishna and fought and killed them. In all
cases, one should be detached from the happiness and distress of family
life, because in this world one can never be fully happy or fully
miserable.
Happiness and distress are concomitant factors of material life. One
should learn to tolerate, as advised in Bhagavad-gita. One can
never restrict the coming and going of happiness and distress, so one
should be detached from the materialistic way of life and be automatically
equipoised in both cases. Generally, when we get something desirable we
are very happy, and when we get something undesirable we are distressed.
But if we are actually in the spiritual position these things will not
agitate us. To reach that stage, we have to practice unbreakable
devotional service. Devotional service to Krishna without deviation means
engaging oneself in the nine processes of devotional service -- chanting,
hearing, worshiping, offering respect, etc. -- as described in the last
verse of the Ninth Chapter. That process should be followed.
Naturally, when one is adapted to the spiritual way of life, he will not
want to mix with materialistic men. That would go against his grain. One
may test himself by seeing how far he is inclined to live in a solitary
place, without unwanted association. Naturally a devotee has no taste for
unnecessary sporting or cinema-going or enjoying some social function,
because he understands that these are simply a waste of time. There are
many research scholars and philosophers who study sex life or some other
subject, but according to Bhagavad-gita such research work and
philosophical speculation have no value. That is more or less nonsensical.
According to Bhagavad-gita, one should make research, by
philosophical discretion, into the nature of the soul. One should make
research to understand the self. That is recommended here.
As far as self-realization is concerned, it is clearly stated here that
bhakti-yoga is especially practical. As soon as there is a question
of devotion, one must consider the relationship between the Supersoul and
the individual soul. The individual soul and the Supersoul cannot be one,
at least not in the bhakti conception, the devotional conception of
life. This service of the individual soul to the Supreme Soul is eternal,
nityam, as it is clearly stated. So bhakti, or devotional
service, is eternal. One should be established in that philosophical
conviction.
In the Srimad-Bhagavatam (1.2.11) this is explained. Vadanti tat
tattva-vidas tattvam yaj jnanam advayam. "Those who are actually
knowers of the Absolute Truth know that the Self is realized in three
different phases, as Brahman, Paramatma and Bhagavan." Bhagavan is the
last word in the realization of the Absolute Truth; therefore one should
reach up to that platform of understanding the Supreme Personality of
Godhead and thus engage in the devotional service of the Lord. That is the
perfection of knowledge.
Beginning from practicing humility up to the point of realization of the
Supreme Truth, the Absolute Personality of Godhead, this process is just
like a staircase beginning from the ground floor and going up to the top
floor. Now on this staircase there are so many people who have reached the
first floor, the second or the third floor, etc., but unless one reaches
the top floor, which is the understanding of Krishna, he is at a lower
stage of knowledge. If anyone wants to compete with God and at the same
time make advancement in spiritual knowledge, he will be frustrated. It is
clearly stated that without humility, understanding is not truly possible.
To think oneself God is most puffed up. Although the living entity is
always being kicked by the stringent laws of material nature, he still
thinks, "I am God" because of ignorance. The beginning of knowledge,
therefore, is amanitva, humility. One should be humble and know
that he is subordinate to the Supreme Lord. Due to rebellion against the
Supreme Lord, one becomes subordinate to material nature. One must know
and be convinced of this truth.
TEXT 13
jneyam yat tat pravaksyami
yaj jnatvamrtam asnute
anadi mat-param brahma
na sat tan nasad ucyate
WORD FOR WORD
jneyam -- the knowable; yat -- which; tat -- that;
pravaksyami -- I shall now explain; yat -- which;
jnatva -- knowing; amrtam -- nectar; asnute -- one
tastes; anadi -- beginningless; mat-param -- subordinate to
Me; brahma -- spirit; na -- neither; sat -- cause;
tat -- that; na -- nor; asat -- effect; ucyate
-- is said to be.
TRANSLATION
I shall now explain the knowable, knowing which you will taste the
eternal. Brahman, the spirit, beginningless and subordinate to Me, lies
beyond the cause and effect of this material world.
PURPORT
The Lord has explained the field of activities and the knower of the
field. He has also explained the process of knowing the knower of the
field of activities. Now He begins to explain the knowable, first the soul
and then the Supersoul. By knowledge of the knower, both the soul and the
Supersoul, one can relish the nectar of life. As explained in the Second
Chapter, the living entity is eternal. This is also confirmed here. There
is no specific date at which the jiva was born. Nor can anyone
trace out the history of the jivatma's manifestation from the
Supreme Lord. Therefore it is beginningless. The Vedic literature confirms
this: na jayate mriyate va vipascit (Katha Upanisad 1.2.18).
The knower of the body is never born and never dies, and he is full of
knowledge.
The Supreme Lord as the Supersoul is also stated in the Vedic literature
(Svetasvatara Upanisad 6.16) to be pradhana-ksetrajna-patir
gunesah, the chief knower of the body and the master of the three
modes of material nature. In the smrti it is said, dasa-bhuto
harer eva nanyasvaiva kadacana. The living entities are eternally in
the service of the Supreme Lord. This is also confirmed by Lord Caitanya
in His teachings. Therefore the description of Brahman mentioned in this
verse is in relation to the individual soul, and when the word Brahman is
applied to the living entity, it is to be understood that he is
vijnana-brahma as opposed to ananda-brahma. Ananda-brahma is
the Supreme Brahman Personality of Godhead.
TEXT 14
sarvatah pani-padam tat
sarvato 'ksi-siro-mukham
sarvatah srutimal loke
sarvam avrtya tisthati
WORD FOR WORD
sarvatah -- everywhere; pani -- hands; padam -- legs;
tat -- that; sarvatah -- everywhere; aksi -- eyes;
sirah -- heads; mukham -- faces; sarvatah --
everywhere; sruti-mat -- having ears; loke -- in the world;
sarvam -- everything; avrtya -- covering; tisthati --
exists.
TRANSLATION
Everywhere are His hands and legs, His eyes, heads and faces, and He has
ears everywhere. In this way the Supersoul exists, pervading everything.
PURPORT
As the sun exists diffusing its unlimited rays, so does the Supersoul, or
Supreme Personality of Godhead. He exists in His all-pervading form, and
in Him exist all the individual living entities, beginning from the first
great teacher, Brahma, down to the small ants. There are unlimited heads,
legs, hands and eyes, and unlimited living entities. All are existing in
and on the Supersoul. Therefore the Supersoul is all-pervading. The
individual soul, however, cannot say that he has his hands, legs and eyes
everywhere. That is not possible. If he thinks that under ignorance he is
not conscious that his hands and legs are diffused all over but when he
attains to proper knowledge he will come to that stage, his thinking is
contradictory. This means that the individual soul, having become
conditioned by material nature, is not supreme. The Supreme is different
from the individual soul. The Supreme Lord can extend His hand without
limit; the individual soul cannot. In Bhagavad-gita the Lord says
that if anyone offers Him a flower, or a fruit, or a little water, He
accepts it. If the Lord is a far distance away, how can He accept things?
This is the omnipotence of the Lord: even though He is situated in His own
abode, far, far away from earth, He can extend His hand to accept what
anyone offers. That is His potency. In the Brahma-samhita (5.37) it
is stated, goloka eva nivasaty akhilatma-bhutah: although He is
always engaged in pastimes in His transcendental planet, He is
all-pervading. The individual soul cannot claim that he is all-pervading.
Therefore this verse describes the Supreme Soul, the Personality of
Godhead, not the individual soul.
TEXT 15
sarvendriya-gunabhasam
sarvendriya-vivarjitam
asaktam sarva-bhrc caiva
nirgunam guna-bhoktr ca
WORD FOR WORD
sarva -- of all; indriya -- senses; guna -- of the
qualities; abhasam -- the original source; sarva -- all;
indriya -- senses; vivarjitam -- being without;
asaktam -- without attachment; sarva-bhrt -- the maintainer
of everyone; ca -- also; eva -- certainly; nirgunam
-- without material qualities; guna-bhoktr -- master of the
gunas; ca -- also.
TRANSLATION
The Supersoul is the original source of all senses, yet He is without
senses. He is unattached, although He is the maintainer of all living
beings. He transcends the modes of nature, and at the same time He is the
master of all the modes of material nature.
PURPORT
The Supreme Lord, although the source of all the senses of the living
entities, doesn't have material senses like they have. Actually, the
individual souls have spiritual senses, but in conditioned life they are
covered with the material elements, and therefore the sense activities are
exhibited through matter. The Supreme Lord's senses are not so covered.
His senses are transcendental and are therefore called nirguna.
Guna means the material modes, but His senses are without material
covering. It should be understood that His senses are not exactly like
ours. Although He is the source of all our sensory activities, He has His
transcendental senses, which are uncontaminated. This is very nicely
explained in the Svetasvatara Upanisad (3.19) in the verse
apani-padojavano grahita. The Supreme Personality of Godhead has no
hands which are materially contaminated, but He has His hands and accepts
whatever sacrifice is offered to Him. That is the distinction between the
conditioned soul and the Supersoul. He has no material eyes, but He has
eyes -- otherwise how could He see? He sees everything -- past, present
and future. He lives within the heart of the living being, and He knows
what we have done in the past, what we are doing now, and what is awaiting
us in the future. This is also confirmed in Bhagavad-gita: He knows
everything, but no one knows Him. It is said that the Supreme Lord has no
legs like us, but He can travel throughout space because He has spiritual
legs. In other words, the Lord is not impersonal; He has His eyes, legs,
hands and everything else, and because we are part and parcel of the
Supreme Lord we also have these things. But His hands, legs, eyes and
senses are not contaminated by material nature.
Bhagavad-gita also confirms that when the Lord appears He appears
as He is by His internal potency. He is not contaminated by the material
energy, because He is the Lord of material energy. In the Vedic literature
we find that His whole embodiment is spiritual. He has His eternal form,
called sac-cid-ananda-vigraha. He is full of all opulence. He is
the proprietor of all wealth and the owner of all energy. He is the most
intelligent and is full of knowledge. These are some of the symptoms of
the Supreme Personality of Godhead. He is the maintainer of all living
entities and the witness of all activity. As far as we can understand from
Vedic literature, the Supreme Lord is always transcendental. Although we
do not see His head, face, hands or legs, He has them, and when we are
elevated to the transcendental situation we can see the Lord's form. Due
to materially contaminated senses, we cannot see His form. Therefore the
impersonalists, who are still materially affected, cannot understand the
Personality of Godhead.
TEXT 16
bahir antas ca bhutanam
acaram caram eva ca
suksmatvat tad avijneyam
dura-stham cantike ca tat
WORD FOR WORD
bahih -- outside; antah -- inside; ca -- also;
bhutanam -- of all living entities; acaram -- not moving;
caram -- moving; eva -- also; ca -- and;
suksmatvat -- on account of being subtle; tat -- that;
avijneyam -- unknowable; dura-stham -- far away; ca
-- also; antike -- near; ca -- and; tat -- that.
TRANSLATION
The Supreme Truth exists outside and inside of all living beings, the
moving and the nonmoving. Because He is subtle, He is beyond the power of
the material senses to see or to know. Although far, far away, He is also
near to all.
PURPORT
In Vedic literature we understand that Narayana, the Supreme Person, is
residing both outside and inside of every living entity. He is present in
both the spiritual and material worlds. Although He is far, far away,
still He is near to us. These are the statements of Vedic literature.
Asino duram vrajati sayano yati sarvatah (Katha Upanisad
1.2.21). And because He is always engaged in transcendental bliss, we
cannot understand how He is enjoying His full opulence. We cannot see or
understand with these material senses. Therefore in the Vedic language it
is said that to understand Him our material mind and senses cannot act.
But one who has purified his mind and senses by practicing Krishna
consciousness in devotional service can see Him constantly. It is
confirmed in Brahma-samhita that the devotee who has developed love
for the Supreme God can see Him always, without cessation. And it is
confirmed in Bhagavad-gita (11.54) that He can be seen and
understood only by devotional service. Bhaktya tv ananyaya sakyah.
TEXT 17
avibhaktam ca bhutesu
vibhaktam iva ca sthitam
bhuta-bhartr ca tajjneyam
grasisnu prabhavisnu ca
WORD FOR WORD
avibhaktam -- without division; ca -- also; bhutesu
-- in all living beings; vibhaktam -- divided; iva -- as if;
ca -- also; sthitam -- situated; bhuta-bhartr -- the
maintainer of all living entities; ca -- also; tat -- that;
jneyam -- to be understood; grasisnu -- devouring;
prabhavisnu -- developing; ca -- also.
TRANSLATION
Although the Supersoul appears to be divided among all beings, He is never
divided. He is situated as one. Although He is the maintainer of every
living entity, it is to be understood that He devours and develops all.
PURPORT
The Lord is situated in everyone's heart as the Supersoul. Does this mean
that He has become divided? No. Actually, He is one. The example is given
of the sun: The sun, at the meridian, is situated in its place. But if one
goes for five thousand miles in all directions and asks, "Where is the
sun?" everyone will say that it is shining on his head. In the Vedic
literature this example is given to show that although He is undivided, He
is situated as if divided. Also it is said in Vedic literature that one
Vishnu is present everywhere by His omnipotence, just as the sun appears in
many places to many persons. And the Supreme Lord, although the maintainer
of every living entity, devours everything at the time of annihilation.
This was confirmed in the Eleventh Chapter when the Lord said that He had
come to devour all the warriors assembled at Kuruksetra. He also mentioned
that in the form of time He devours also. He is the annihilator, the
killer of all. When there is creation, He develops all from their original
state, and at the time of annihilation He devours them. The Vedic hymns
confirm the fact that He is the origin of all living entities and the rest
of all. After creation, everything rests in His omnipotence, and after
annihilation everything again returns to rest in Him. These are the
confirmations of Vedic hymns. Yato va imani bhutani jayante yena jatani
jivanti yat prayanty abhisam-visanti tad brahma tad vijijnasasva
(Taittiriya Upanisad 3.1).
Texts 18 to 35
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