Bg 13.6, Bg 13.7, Bg 13.6-7
TEXTS 6-7
TEXT
mahā-bhūtāny ahaṅkāro
buddhir avyaktam eva ca
indriyāṇi daśaikaṁ ca
pañca cendriya-gocarāḥ
icchā dveṣaḥ sukhaṁ duḥkhaṁ
saṅghātaś cetanā dhṛtiḥ
etat kṣetraṁ samāsena
sa-vikāram udāhṛtam
SYNONYMS
mahā-bhūtāni-
great elements;
ahaṅkāraḥ-
false ego;
buddhiḥ-
intelligence;
avyaktam-
the unmanifested;
eva-
certainly;
ca-
also;
indriyāṇi-
senses ;
daśa ekam-
eleven;
ca-
also;
pañca
-five;
ca
-also;
indriya-gocarāḥ-
objects of the senses;
icchā-
desire;
dveṣaḥ-
hatred;
sukham-
happiness;
duḥkham-
distress;
saṅghataḥ-
the aggregate;
cetanā-
living symptoms;
dhṛtiḥ-
conviction;
etat-
all this;
kṣetram-
field of activities;
samāsena-
in summary;
sa-vikāram-
interaction;
udāhṛtam-
exemplified.
TRANSLATION
The five great elements, false ego, intelligence, the unmanifested, the ten senses, 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
Vedānta-sūtra,
the components of this world are earth, water, fire, air and ether. These are the five great elements
(mahābhūta).
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 touch. Then five working senses: voice, legs, hands, the anus and the 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, warmth, 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 is desire, hatred, pleasure and pain, 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 subtle false ego. They are a representation in the material conception. Consciousness is represented by intelligence, of which the unmanifested stage is the three modes of material nature. The unmanifested three modes of material nature is called
pradhāna.
One who desires to know the twenty-four elements in detail along with their interactions should study the philosophy in more detail. In
Bhagavad-gītā,
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 begins to decay, and at the last stage it vanishes. Therefore the field is a nonpermanent material thing. However, the
kṣetrajña,
the knower of the field, its proprietor, is different.
Bg 13.8, Bg 13.9, Bg 13.10, Bg 13.11, Bg 13.12, Bg 13.8-12
TEXTS 8-12
TEXT
amānitvam adambhitvam
ahiṁsā kṣāntir ārjavam
ācāryopāsanaṁ śaucaṁ
sthairyam ātma-vinigrahaḥ
anahaṅkāra eva ca
janma-mṛtyu-jarā-vyādhi-
duḥkha-doṣānudarśanam
putra-dāra-gṛhādiṣu
nityaṁ ca sama-cittatvam
iṣṭāniṣṭopapattiṣu
bhaktir avyabhicāriṇī
vivikta-deśa-sevitvam
aratir jana-saṁsadi
tattva-jñānārtha-darśanam
etaj jñānam iti proktam
ajñānaṁ yad ato 'nyathā
SYNONYMS
amānitvam
-humility;
adambhitvam-
pridelessness;
ahiṁsā
-nonviolence;
kṣāntiḥ
-tolerance;
ārjavam
-simplicity;
ācārya-upāsanam
-approaching a bona fide spiritual master;
śaucam-
cleanliness;
sthairyam-
steadfastness;
ātma-vinigrahaḥ-
control;
iṇdriya-artheṣu-
in the matter of the senses;
vairāgyam
-renunciation;
anahaṅkāraḥ-
being without false egoism;
eva-
certainly;
ca
-also;
janma
-birth;
mṛtyu
-death;
jarā
-old age;
vyādhi-
disease;
duḥkha-
distress;
doṣa-
fault;
anudarśanam
-observing;
asaktiḥ-
without attachment;
anabhiṣvaṅgaḥ-
without association;
putra
-son;
dāra
-wife;
gṛha-ādiṣu-
home, etc.;
nityam
;
ca
-also;
sama-cittatvam
-equilibrium;
iṣṭa-
desirable;
aniṣṭaḥ-
undesirable;
upapattiṣu-
having obtained;
mayi-
unto Me;
ca-
also;
ananya-yogena-
by devotional service;
bhaktiḥ-
devotion;
avyabhicāriṇī-
constant, unalloyed;
vivikta
-solitary;
deśa
-place;
sevitvam
-aspiring;
aratiḥ-
without attachment;
jana
-people in general;
saṁsadi-
mass;
adhyātma-
pertaining to the self;
jñāna
-knowledge;
nityatvam
-eternity;
tattva-jñāna
-knowledge of the truth;
artha
-the object;
darśanam-
philosophy;
etat
-all this;
jñānam
-knowledge;
iti
-thus;
proktam
-declared;
ajñānam
-ignoraṇce;
yat
-that which;
ataḥ
-from this;
anyathā
-others.
TRANSLATION
Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and 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; nonattachment to children, wife, home and the rest, and evenmindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth-all these I thus declare to be knowledge, and what is contrary to these 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 tenfold elements, as described before, This is actually 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 tenth verse: 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 Kṛṣṇa consciousness, the other nineteen items automatically develop within him. The principle of accepting a spiritual master, as mentioned in the seventh 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, Śrī Kṛṣṇa, 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 Prahlāda, 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, for making advancement in spiritual knowledge, there may be many impediments, 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 Kṛṣṇa, if he bestows any blessings upon his disciple, that will make the disciple immediately advanced without the disciple's following the regulated principles. Or, the regulated 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 Kṛṣṇa always and chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare Rāma. Hare Rāma, Rāma Rāma 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 Kṛṣṇa and chanting Hare Kṛṣṇa. As far as the eyes are concerned, they should not be allowed to see anything but the beautiful form of Kṛṣṇa. That will control the eyes. Similarly, the ears should be engaged in hearing about Kṛṣṇa and the nose in smelling the flowers offered to Kṛṣṇa. This is the process of devotional service, and it is understood here that
Bhagavad-gītā
is
simply expounding the science of devotional service. Devotional service is the main and sole objective. Unintelligent commentators on the
Gītā
try to divert the mind of the reader to other subjects, but there is no other subject in
Bhagavad-gītā
but devotional service.
False ego means accepting this body as oneself. When one understands that he is not his body and is spirit soul, that is real ego. Ego is there. False ego is condemned, but not real ego. In the Vedic literature, it is said:
ahaṁ brahmāsmi.
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.