The Bhagavad-gita
is universally renowned as the jewel of India's spiritual
wisdom. Spoken by Lord Krishna, the Supreme Personality
of Godhead to His intimate disciple Arjuna, the Gita's
seven hundred concise verses provide a definitive guide
to the science of self realization. No other philosophical
or religious work reveals, in such a lucid and profound
way, the nature of consciousness, the self, the universe
and the Supreme.
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada is
uniquely qualified to present this English translation
and commentary on Bhagavad-gita. He is the world's foremost
Vedic scholar and teacher, and he is also the current
representative of an unbroken chain of fully self-realized
spiritual masters begining with Lord Krishna Himself.
Thus, unlike other editions of the Gita, this one is presented
as it is--without the slightest taint of adulteration
or personal motivation. This edition is certain to stimulate
and enlighten with its ancient yet thoroughly timely message.
Chapter
13.
Nature, the Enjoyer, and Consciousness
Chapter
13, Verse 1-2.
Arjuna said: O my dear Krsna, I wish
to know about prakrti [nature], purusa [the enjoyer], and
the field and the knower of the field, and of knowledge and
the end of knowledge. The Blessed Lord then said: This body,
O son of Kunti, is called the field, and one who knows this
body is called the knower of the field.
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
SYNONYMS
arjunah uvaca--Arjuna
said; prakrtim--nature; purusam--the enjoyer; ca--also; eva--certainly;
ksetram--body; ksetra-jnam--knower of the body; eva--certainly;
ca--also; etat--all this; veditum--to understand; icchami--I
wish; jnanam--knowledge; jneyam--the object of knowledge;
ca--also; kesava--O Krsna; 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--anyone; vetti--knows; tam--he; prahuh--is
called; ksetra-jnah--knower of the body; iti--thus; tat-vidah--one
who knows.
TRANSLATION
Arjuna said: O
my dear Krsna, I wish to know about prakrti [nature], purusa
[the enjoyer], and the field and the knower of the field,
and of knowledge and the end of knowledge. The Blessed Lord
then 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 prakrtil, or nature, purusa, the enjoyer, ksetra, the
field, ksetra-jna, its knower, and of knowledge and the object
of knowledge. When he inquired about all these, Krsna 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 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 ksetrajna. Sometimes we understand
that I am happy, I am a mad, I am a woman, I am a dog, I am
a cat: these are the knowers. The knower is different from
the field. Although we 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.
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 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 in contact with material
nature, 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.
Chapter 13, Verse 3.
O scion of Bharata, you should understand
that I am also the knower in all bodies, and to understand
this body and its owner is called knowledge. That is My opinion.
TEXT 3
ksetra-jnam capi
mam viddhi
sarva-ksetresu bharata
ksetra-ksetrajnayor jnanam
yat taj jnanam matam mama
SYNONYMS
ksetra-jnam--the
knower; ca--also; api--certainly; mam--Me; viddhi--know; sarva--all;
ksetresu--in bodily fields; bharata--O son of Bharata; ksetra--field
of activities (the body); ksetra-jnayoh--the knower of the
field; jnanam--knowledge; yat--that which is taught; tat--that;
jnanam--knowledge; matam--opinion; mama--that.
TRANSLATION
O scion of Bharata,
you should understand that I am also the knower in all bodies,
and to understand this body and its owner is called knowledge.
That is My opinion.
PURPORT
While discussing
the subject of this body and the owner 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, Krsna, Krsna
says, "I am also the knower, but I am not the individual
owner 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,
and the citizens are secondary controllers. The Lord also
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 owner of activities and the supreme owner 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 jnanam. That is the opinion of Krsna. 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, and purusa, the
enjoyer of the 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: "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 be also 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 of 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: Krsna is the Supersoul present in each and every
body apart from the individual soul. And Krsna explicitly
says here that the Supersoul is the controller of both the
field of activities and the finite enjoyer.
Chapter 13, Verse 4.
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.
TEXT 4
tat ksetram yac
ca yadrk ca
yad-vikari yatas ca yat
sa ca yo yat-prabhavas ca
tat samasena me srnu
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 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 and individual soul to be the jiva.
This is something like equalizing the potent and the impotent.
Chapter 13, Verse 5.
That knowledge of the field of activities
and of the knower of activities is described by various sages
in various Vedic writings--especially in the Vedanta-sutra--and
is presented with all reasoning as to cause and effect.
rsibhih--by the
wise sages; bahudha--in many ways; gitam--described; chandobhih--Vedic
hymns; vividhaih--in various; prthak--variously; brahma-sutra--the
Vedanta; padaih--aphorisms; ca--also; eva--certainly; hetu-madbhih--with
cause and effect; viniscitaih--ascertain.
TRANSLATION
That knowledge
of the field of activities and of the knower of activities
is described by various sages in various Vedic writings--especially
in the Vedanta-sutra--and is presented with all reasoning
as to cause and effect.
PURPORT
The Supreme Personality
of Godhead, Krsna, 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. Krsna is explaining this most controversial point
regarding the duality and nonduality of the soul and the Supersoul
by referring to the scriptures, the Vedanta, which are 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, was also a great sage, and he
writes in his books of religiosity: "aham tvam ca tathanye..."
"we--you, I and 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 is a manifestation of the Supreme Lord's energy known
as annamaya, by which one depends simply upon food for existence.
This is a materialistic realization of the Supreme. Then there
is pranamaya; this means that after realizing the Supreme
Absolute Truth in foodstuff, one can realize the Absolute
Truth in the living symptoms, or life forms. In jnanamaya
the living symptom develops to the point of thinking, feeling
and willing. Then there is Brahman realization and realization
called vijnanamaya by which the living entity's mind and life
symptoms are distinguished from the living entity himself.
The next and supreme stage is anandamaya, 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--annamaya, pranamaya and jnanamaya--involve
the fields of activities of the living entities. Transcendental
to all these fields of activities is the Supreme Lord, who
is called anandamaya. In the Vedanta-sutra also the Supreme
is called, anandamayo 'bhyasat. The Supreme Personality of
Godhead is by nature full of joy, and to enjoy His transcendental
bliss, He expands into vijnanamaya, pranamaya, jnanamaya,
and annamaya. In this field of activities the living entity
is considered to be the enjoyer, and different from him is
the anandamaya. That means that if the living entity decides
to enjoy, in dovetailing himself with the anandamaya, then
he becomes perfect. This is the real picture of the Supreme
Lord, as supreme knower of the field, the living entity, as
subordinate knower, and the nature of the field of activities.
Chapter 13, Verse 6-7.
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.
TEXT 6-7
maha-bhutany ahankaro
buddhir avyaktam eva ca
indriyani dasaikam ca
panca cendriya-gocarah
maha-bhutani--great
elements; ahankarah--false ego; buddhih--intelligence; avyaktam--the
unmanifested; eva--certainly; ca--also; indriyani--senses;
dasa-ekam--eleven; ca--also; panca--five; ca--also; indriya-go-carah--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--interaction;
udahrtam--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 Vedanta-sutra, the components of this world are earth,
water, fire, air and ether. These are the five great elements
(mahabhuta). 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, 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 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 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
begins to decay, and at the last stage it vanishes. Therefore
the field is a nonpermanent material thing. However, the ksetrajna,
the knower of the field, its proprietor, is different.
Chapter 13, Verse 8-12.
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 even-mindedness
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.
adhyatma-jnana-nityatvam
tattva-jnanartha-darsanam
etaj jnanam iti proktam
ajnanam yad ato 'nyatha
SYNONYMS
amanitvam--humility;
adambhitvam--pridelessness; ahimsa--nonviolence; ksantih--tolerance;
arjavam--simplicity; acarya-upasanam--approaching a bona fide
spiritual master; saucam--cleanliness; sthairyam--steadfastness;
atma-vinigrahah--control; indriya-arthesu--in the matter of
the senses; vairagyam--renunciation; anahankarah--being without
false egoism; eva--certainly; ca--also; janma--birth; mrtyu--death;
jara--old age; vyadhi--disease; duhkha--distress; dosa--fault;
anudarsanam--observing; asaktih--without attachment; anabhisvangah--without
association; putra--sons; dara--wife; grha-adisu--home, etc.;
nityam--eternal; ca--also; sama-cittatvam--equilibrium; ista--desirable;
anista--undesirable; upapattisu--having obtained; mayi--unto
Me; ca--also; ananya-yogena--by devotional service; bhaktih--devotion;
avyabhicarini--constant, unalloyed; vivikta--solitary; desa--place;
sevitvam--aspiring; aratih--without attachment; jana--to people
in general; samsadi--mass; adhyatma--pertaining to the self;
jnana--knowledge; nityatvam--eternity; tattva-jnana--knowledge
of the truth; artha--the object; darsanam--philosophy; etat--all
this; jnanam--knowledge; iti--thus; proktam--declared; ajnanam--ignorance;
yat--that which; atah--from this; anyatha--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 even-mindedness 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 Krsna
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, Sri Krsna, 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, 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 straight-forward
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 Krsna, 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 Krsna always and chant Hare
Krsna, Hare Krsna, Krsna Krsna, 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 Krsna and chanting Hare Krsna. As
far as the eyes are concerned, they should not be allowed
to see anything but the beautiful form of Krsna. That will
control the eyes. Similarly, the ears should be engaged in
hearing about Krsna and the nose in smelling the flowers offered
to Krsna. 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
Gita try to divert the mind of the reader to other subjects,
but there is no other subject in Bhagavad-gita 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: 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 Krsna
consciousness. If one is in full Krsna consciousness, he can
make his home very happy because this process of Krsna consciousness
is very easy. One need only chant Hare Krsna, Hare Krsna,
Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare
Hare, accept the remnants of foodstuffs offered to Krsna,
have some discussion on books like Bhagavad-gita and Srimad-Bhagavatam,
and engage oneself in Deity worship. These four 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 Krsna, Hare Krsna, Krsna Krsna, Hare Hare/
Hare Rama, Hare Rama, Rama Rama, Hare Hare. If one can mold
his family life in this way to develop Krsna 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 Krsna, 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 Krsna realization,
he accepted the instruction of Krsna 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 Krsna 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 with what the self is concerned. 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, otherwise it is only a waste of time, ignorance.
In the Srimad-Bhagavatam, 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."
(Bhag. 1.2.11) 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 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 up to the top floor. Now on this staircase there are
so many people who have reached the first floor, the second
or third floor, etc., but unless one reaches the top floor,
which is the understanding of Krsna, 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 harmful. To think oneself God is most puffed
up. Although the living entity is always being kicked by the
stringent laws of material nature, still he thinks, "I
am God" because of ignorance. 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.
Chapter 13, Verse 13.
I shall now explain the knowable, knowing
which you will taste the eternal. This is beginningless, and
it is subordinate to Me. It is called Brahman, the spirit,
and it lies beyond the cause and effect of this material world.
TEXT 13
jneyam yat tat
pravaksyami
yaj jnatvamrtam asnute
anadi mat-param brahma
na sat tan nasad ucyate
I shall now explain
the knowable, knowing which you will taste the eternal. This
is beginningless, and it is subordinate to Me. It is called
Brahman, the spirit, and it 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 is explaining the knowable, both the
soul and the Supersoul respectively. 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. The knower of
the body is never born and never dies, and he is full of knowledge.
The Supreme Lord is also stated in the Vedic literature as
pradhana-ksetrajna-patir gunesah. The Supreme Lord as the
Supersoul is the chief knower of the body, and He is 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 ananta-brahma. Ananta-brahma
is the Supreme Brahman Personality of Godhead.
Chapter 13, Verse 14.
Everywhere are His hands and legs, His
eyes and faces, and He hears everything. In this way the Supersoul
exists.
Everywhere are
His hands and legs, His eyes and faces, and He hears everything.
In this way the Supersoul exists.
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 although 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. 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 it is stated, goloka
eva nivasaty: 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.
Chapter 13, Verse 15.
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 modes of material nature.
TEXT 15
sarvendriya-gunabhasam
sarvendriya-vivarjitam
asaktam sarva-bhrc caiva
nirgunam guna-bhoktr ca
SYNONYMS
sarva--all; indriya--senses;
guna--qualities; abhasam--original source; sarva--all; indriya--senses;
vivarjitam--being without; asaktam--without attachment; sarva-bhrt--maintainer
of everyone; ca--also; eva--certainly; nirgunam--without material
qualities; guna-bhoktr--simultaneously 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 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 sensual activities, He has His
transcendental senses which are uncontaminated. This is very
nicely explained in the Svetasvatara Upanisad in the verse:
sarvatah pani-padam. 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 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 then 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.
Chapter 13, Verse 16.
The Supreme Truth exists both internally
and externally, in the moving and nonmoving. He is beyond
the power of the material senses to see or to know. Although
far, far away, He is also near to all.
TEXT 16
bahir antas ca
bhutanam
acaram caram eva ca
suksmatvat tad avijneyam
durastham cantike ca tat
SYNONYMS
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;
durastham--far away; ca--also; antike--near; ca--and; tat--that.
TRANSLATION
The Supreme Truth
exists both internally and externally, in the moving and nonmoving.
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
both in 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.
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 Krsna 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.
Chapter 13, Verse 17.
Although the Supersoul appears to be
divided, 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.
TEXT 17
avibhaktam ca bhutesu
vibhaktam iva ca sthitam
bhuta-bhartr ca taj jneyam
grasisnu prabhavisnu ca
SYNONYMS
avibhaktam--without
division; ca--also; bhutesu--in every living being; vibhaktam--divided;
iva--as if; ca--also; sthitam--situated; bhuta-bhartr--maintainer
of all living entities; ca--also; tat--that; jneyam--to be
understood; grasisnu--devours; prabhavisnu--develops; ca--also.
TRANSLATION
Although the Supersoul
appears to be divided, 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 that 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 Visnu 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 has 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).
Chapter 13, Verse 18.
He is the source of light in all luminous
objects. He is beyond the darkness of matter and is unmanifested.
He is knowledge, He is the object of knowledge, and He is
the goal of knowledge. He is situated in everyone's heart.
TEXT 18
jyotisam api taj
jyotis
tamasah param ucyate
jnanam jneyam jnana-gamyam
hrdi sarvasya visthitam
SYNONYMS
jyotisam--in all
luminous objects; api--also; tat--that; jyotih--source of
light; tamasah--of the darkness; param--beyond; ucyate--is
said; jnanam--knowledge; jneyam--to be known; jnana-gamyam--to
be approached by knowledge; hrdi--in the heart; sarvasya--of
everyone; visthitam--situated.
TRANSLATION
He is the source
of light in all luminous objects. He is beyond the darkness
of matter and is unmanifested. He is knowledge, He is the
object of knowledge, and He is the goal of knowledge. He is
situated in everyone's heart.
PURPORT
The Supersoul,
the Supreme Personality of Godhead, is the source of light
in all luminous objects like the sun, moon, stars, etc. In
the Vedic literature we find that in the spiritual kingdom
there is no need of sun or moon because the effulgence of
the Supreme Lord is there. In the material world that brahmajyoti,
the Lord's spiritual effulgence, is covered by mahat-tattva,
the material elements; therefore in this material world we
require the assistance of sun, moon, electricity, etc., for
light. But in the spiritual world there is no need of such
things. It is clearly stated in the Vedic literature that
because of His luminous effulgence, everything is illuminated.
It is clear, therefore, that His situation is not in the material
world. He is situated in the spiritual world which is far,
far away in the spiritual sky. That is also confirmed in the
Vedic literature. Aditya-varnam tamasah parastat. He is just
like the sun, eternally luminous, but He is far, far beyond
the darkness of this material world. His knowledge is transcendental.
The Vedic literature confirms that Brahman is concentrated
transcendental knowledge. To one who is anxious to be transferred
to that spiritual world, knowledge is given by the Supreme
Lord who is situated in everyone's heart.
One Vedic mantra says: tam ha devam atma-buddhi-prakasam mumuksur
vai saranam aham prapadye. One must surrender unto the Supreme
Personality of Godhead if he at all wants liberation. As far
as the goal of ultimate knowledge is concerned, it is also
confirmed in Vedic literature: tam eva viditvati mrtyum eti.
"Only by knowing You can one surpass the boundary of
birth and death." He is situated in everyone's heart
as the supreme controller. The Supreme has legs and hands
distributed everywhere, and this cannot be said of the individual
soul. Therefore that there are two knowers of the field of
activity, the individual soul and the Supersoul, must be admitted.
One's hands and legs are distributed locally, but Krsna's
hands and legs are distributed everywhere. This is confirmed
in the Svetasvatara Upanisad: sarvasya prabhum isanam sarvasya
saranam brhat. That Supreme Personality of Godhead, Supersoul,
is the prabhu or master of all living entities; therefore
He is the ultimate center of all living entities. So there
is no denying the fact that the Supreme Supersoul and the
individual soul are always different.
Chapter 13, Verse 19.
Thus the field of activities [the body],
knowledge and the knowable have been summarily described by
Me. Only My devotees can understand this thoroughly and thus
attain to My nature.
iti--thus; ksetram--the
field of activities (the body); tatha--also; jnanam--knowledge;
jneyam--the knowable; ca--also; uktam--described; samasatah--in
summary; mat-bhaktah--My devotee; etat--all this; vijnaya--after
understanding; mat-bhavaya--My nature; upapadyate--attains.
TRANSLATION
Thus the field
of activities [the body], knowledge and the knowable have
been summarily described by Me. Only My devotees can understand
this thoroughly and thus attain to My nature.
PURPORT
The Lord has described
in summary the body, knowledge and the knowable. This knowledge
is of three things: the knower, the knowable and the process
of knowing. Combined, these are called vijnana, or the science
of knowledge. Perfect knowledge can be understood by the unalloyed
devotees of the Lord directly. Others are unable to understand.
The monists say that at the ultimate stage these three items
become one, but the devotees do not accept this. Knowledge
and development of knowledge mean understanding oneself in
Krsna consciousness. We are being led by material consciousness,
but as soon as we transfer all consciousness to Krsna's activities
and realize that Krsna is everything, then we attain real
knowledge. In other words, knowledge is nothing but the preliminary
stage of understanding devotional service perfectly.
Chapter 13, Verse 20.
Material nature and the living entities
should be understood to be beginningless. Their transformations
and the modes of matter are products of material nature.
TEXT 20
prakrtim purusam
caiva
viddhy anadi ubhav api
vikarams ca gunams caiva
viddhi prakrti-sambhavan
Material nature
and the living entities should be understood to be beginningless.
Their transformations and the modes of matter are products
of material nature.
PURPORT
By this knowledge,
the body, the field of activities and the knowers of the body
(both the individual soul and the Supersoul) can be known.
The body is the field of activity and is composed of material
nature. It is the individual soul which is embodied. Enjoying
the activities of the body is the purusa, or the living entity.
He is one knower, and the other is the Supersoul. Of course,
it is to be understood that both the Supersoul and the individual
entity are different manifestations of the Supreme Personality
of Godhead. The living entity is in the category of His energy,
and the Supersoul is in the category of His personal expansion.
Both material nature and the living entity are eternal. That
is to say that they existed before the creation. The material
manifestation is from the energy of the Supreme Lord and so
also are the living entities, but they are of the superior
energy. Both of them existed before this cosmos was manifested.
Material nature was absorbed in the Supreme Personality of
Godhead, Maha-Visnu, and when it was required, it was manifested
by the agency of mahat-tattva. Similarly, the living entities
are also in Him, and because they are conditioned, they are
averse to serving the Supreme Lord. Thus they are not allowed
to enter into the spiritual sky. After the winding up of material
nature, these living entities are again given a chance to
act in the material world and prepare themselves to enter
into the spiritual world. That is the mystery of this material
creation. Actually the living entity is originally the spiritual
part and parcel of the Supreme Lord, but due to his rebellious
nature, he is conditioned within material nature. It really
does not matter how these living entities or superior entities
of the Supreme Lord have come in contact with material nature.
The Supreme Personality of Godhead knows, however, how and
why this actually took place. In the scriptures the Lord says
that those attracted by this material nature are undergoing
a hard struggle for existence. But we should know it with
certainty from the descriptions of these few verses that all
the transformations and influences of material nature by the
three modes are also productions of material nature. All transformations
and variety in respect to living entities are due to the body.
As far as spirit is concerned, living entities are all the
same.
Chapter 13, Verse 21.
Nature is said to be the cause of all
material activities and effects, whereas the living entity
is the cause of the various sufferings and enjoyments in this
world.
karya--effect;
karana--cause; kartrtve--in the matter of creation; hetuh--instrument;
prakrtih--material nature; ucyate--is said to be; purusah--the
living entity; sukha--of happiness; duhkhanam--and distress;
bhoktrtve--in enjoyment; hetuh--the instrument; ucyate--is
said to be.
TRANSLATION
Nature is said
to be the cause of all material activities and effects, whereas
the living entity is the cause of the various sufferings and
enjoyments in this world.
PURPORT
The different manifestations
of body and senses among the living entities are due to material
nature. There are 8,400,000 different species of life, and
these varieties are the creation of the material nature. They
arise from the different sensual pleasures of the living entity,
who thus desires to live in this body or that. When he is
put into different bodies, he enjoys different kinds of happiness
and distress. His material happiness and distress are due
to his body, and not to himself as he is. In his original
state there is no doubt of enjoyment; therefore that is his
real state. Because of the desire to lord it over material
nature, he is in the material world. In the spiritual world
there is no such thing. The spiritual world is pure, but in
the material world everyone is struggling hard to acquire
victims who present different pleasures to the body. It might
be more clear to state that this body is the effect of the
senses. The senses are instruments for gratifying desire.
Now, the sum total--body and instrument senses--are offered
by material nature and, as will be clear in the next verse,
the living entity is blessed or damned with circumstances
according to his past desire and activity. According to one's
desires and activities, material nature places one in various
residential quarters. The being himself is the cause of his
attaining such residential quarters and his attendant enjoyment
or suffering. Once placed in some particular kind of body,
he comes under the control of nature because the body, being
matter, acts according to the laws of nature. At that time,
the living entity has no power to change that law. Suppose
an entity is put into the body of a dog. As soon as he is
put into the body of a dog, he must act like a dog. He cannot
act otherwise. And if the living entity is put into the body
of a hog, then he is forced to eat stool and act like a hog.
Similarly, if the living entity is put into the body of a
demigod, he must act according to his body. This is the law
of nature. But in all circumstances, the Supersoul is with
the individual soul. That is explained in the Vedas as follows:
dva suparna sayuja sakhayah. The Supreme Lord is so kind upon
the living entity that He always accompanies the individual
soul and in all circumstances is present as the Supersoul
or Paramatma.
Chapter 13, Verse 22.
The living entity in material nature
thus follows the ways of life, enjoying the three modes of
nature. This is due to his association with that material
nature. Thus he meets with good and evil amongst various species.
TEXT 22
purusah prakrti-stho
hi
bhunkte prakrti-jan gunan
karanam guna-sango 'sya
sad-asad-yoni-janmasu
SYNONYMS
purusah--the living
entity; prakrti-sthah--being situated in the material energy;
hi--certainly; bhunkte--enjoys; prakrti-jan--produced by the
material nature; gunan--modes of nature; karanam--cause; guna-sangah--association
with the modes of nature; asya--of the living entity; sat-asat--good
and bad; yoni--species of life; janmasu--birth.
TRANSLATION
The living entity
in material nature thus follows the ways of life, enjoying
the three modes of nature. This is due to his association
with that material nature. Thus he meets with good and evil
amongst various species.
PURPORT
This verse is very
important for an understanding of how the living entities
transmigrate from one body to another. It is explained in
the Second Chapter that the living entity is transmigrating
from one body to another just as one changes dress. This change
of dress is due to his attachment to material existence. As
long as he is captivated by this false manifestation, he has
to continue transmigrating from one body to another. Due to
his desire to lord it over material nature, he is put into
such undesirable circumstances. Under the influence of material
desire, the entity is born sometimes as a demigod, sometimes
as a man, sometimes as a beast, as a bird, as a worm, as an
aquatic, as a saintly man, as a bug. This is going on. And
in all cases the living entity thinks himself to be the master
of his circumstances, yet he is under the influence of material
nature.
How he is put into such different bodies is explained here.
It is due to association with the different modes of nature.
One has to rise, therefore, above the three material modes
and become situated in the transcendental position. That is
called Krsna consciousness. Unless one is situated in Krsna
consciousness, his material consciousness will oblige him
to transfer from one body to another because he has material
desires since time immemorial. But he has to change that conception.
That change can be effected only by hearing from authoritative
sources. The best example is here: Arjuna is hearing the science
of God from Krsna. The living entity, if he submits to this
hearing process, will lose his long-cherished desire to dominate
material nature, and gradually and proportionately, as he
reduces his long desire to dominate, he comes to enjoy spiritual
happiness. In a Vedic mantra it is said that as he becomes
learned in association with the Supreme Personality of Godhead,
he proportionately relishes his eternal blissful life.
Chapter 13, Verse 23.
Yet in this body there is another, a
transcendental enjoyer who is the Lord, the supreme proprietor,
who exists as the overseer and permitter, and who is known
as the Supersoul.
Yet in this body
there is another, a transcendental enjoyer who is the Lord,
the supreme proprietor, who exists as the overseer and permitter,
and who is known as the Supersoul.
PURPORT
It is stated here
that the Supersoul, who is always with the individual soul,
is the representation of the Supreme Lord. He is not an ordinary
living entity. Because the monist philosophers take the knower
of the body to be one, they think that there is no difference
between the Supersoul and the individual soul. To clarify
this, the Lord says that He is the representation of Paramatma
in every body. He is different from the individual soul; He
is parah, transcendental. The individual soul enjoys the activities
of a particular field, but the Supersoul is present not as
finite enjoyer nor as one taking part in bodily activities,
but as the witness, overseer, permitter and supreme enjoyer.
His name is Paramatma, not atma, and He is transcendental.
It is distinctly clear that the atma and Paramatma are different.
The Supersoul, the Paramatma, has legs and hands everywhere,
but the individual soul does not. And because He is the Supreme
Lord, He is present within to sanction the individual soul's
desiring material enjoyment. Without the sanction of the Supreme
Soul, the individual soul cannot do anything. The individual
is bhakta, or the sustained, and the Lord is bhukta, or the
maintainer. There are innumerable living entities, and He
is staying in them as a friend.
The fact is that individual living entities are eternally
part and parcel of the Supreme Lord, and both of them are
very intimately related as friends. But the living entity
has the tendency to reject the sanction of the Supreme Lord
and act independently in an attempt to dominate the supreme
nature, and because he has this tendency, he is called the
marginal energy of the Supreme Lord. The living entity can
be situated either in the material energy or the spiritual
energy. As long as he is conditioned by the material energy,
the Supreme Lord, as his friend, the Supersoul, stays with
him just to get him to return to the spiritual energy. The
Lord is always eager to take him back to the spiritual energy,
but due to his minute independence, the individual entity
is continually rejecting the association of spiritual light.
This misuse of independence is the cause of his material strife
in the conditioned nature. The Lord, therefore, is always
giving instruction from within and from without. From without
He gives instructions as stated in the Bhagavad-gita, and
from within He tries to convince him that his activities in
the material field are not conducive to real happiness. "Just
give it up and turn your faith toward Me. Then you will be
happy," He says. Thus the intelligent person who places
his faith in the Paramatma or the Supreme Personality of Godhead
begins to advance toward a blissful eternal life of knowledge.
Chapter 13, Verse 24.
One who understands this philosophy
concerning material nature, the living entity and the interaction
of the modes of nature is sure to attain liberation. He will
not take birth here again, regardless of his present position.
TEXT 24
ya evam vetti purusam
prakrtim ca gunaih saha
sarvatha vartamano 'pi
na sa bhuyo 'bhijayate
SYNONYMS
yah--anyone; evam--thus;
vetti--understands; purusam--the living entity; prakrtim--material
nature; ca--and; gunaih--modes of material nature; saha--with;
sarvatha--by all means; vartamanah--situated; api--in spite
of; na--never; sah--he; bhuyah--again; abhijayate--takes his
birth.
TRANSLATION
One who understands
this philosophy concerning material nature, the living entity
and the interaction of the modes of nature is sure to attain
liberation. He will not take birth here again, regardless
of his present position.
PURPORT
Clear understanding
of material nature, the Supersoul, the individual soul and
their interrelation makes one eligible to become liberated
and turn to the spiritual atmosphere without being forced
to return to this material nature. This is the result of knowledge.
The purpose of knowledge is to understand distinctly that
the living entity has by chance fallen into this material
existence. By his personal endeavor in association with authorities,
saintly persons and a spiritual master, he has to understand
his position and then revert to spiritual consciousness or
Krsna consciousness by understanding Bhagavad-gita as it is
explained by the Personality of Godhead. Then it is certain
that he will never come again into this material existence;
he will be transferred into the spiritual world for a blissful
eternal life of knowledge.
Chapter 13, Verse 25.
That Supersoul is perceived by some
through meditation, by some through the cultivation of knowledge,
and by others through working without fruitive desire.
dhyanena--by meditation;
atmani--self; pasyanti--see; kecit--one; atmanam--Supersoul;
atmana--by the mind; anye--others; sankhyena--by philosophical
discussion; yogena--by the yoga system; karma-yogena--by activities
without fruitive desire; ca--also; apare--others.
TRANSLATION
That Supersoul
is perceived by some through meditation, by some through the
cultivation of knowledge, and by others through working without
fruitive desire.
PURPORT
The Lord informs
Arjuna that the conditioned souls can be divided into two
classes as far as man's search for self-realization is concerned.
Those who are atheists, agnostics and skeptics are beyond
the sense of spiritual understanding. But there are others
who are faithful in their understanding of spiritual life,
and they are called workers who have renounced fruitive results.
Those who always try to establish the doctrine of monism are
also counted among the atheists and agnostics. In other words,
only the devotees of the Supreme Personality of Godhead are
really capable of spiritual understanding because they understand
that beyond this material nature there is the spiritual world
and the Supreme Personality of Godhead who is expanded as
the Paramatma, the Supersoul in everyone, the all-pervading
Godhead. Of course there are those who try to understand the
Supreme Absolute Truth by cultivation of knowledge, and they
can be counted in the second class. The atheistic philosophers
analyze this material world into twenty-four elements, and
they place the individual soul as the twenty-fifth item. When
they are able to understand the nature of the individual soul
to be transcendental to the material elements, they are able
to understand also that above the individual soul there is
the Supreme Personality of Godhead. He is the twenty-sixth
element. Thus gradually they also come to the standard of
devotional service in Krsna consciousness. Those who work
without fruitive results are also perfect in their attitude.
They are given a chance to advance to the platform of devotional
service in Krsna consciousness. Here it is stated that there
are some people who are pure in consciousness and who try
to find out the Supersoul by meditation, and when they discover
the Supersoul within themselves, they become transcendentally
situated. Similarly, there are others who also try to understand
the Supreme Soul by cultivation of knowledge, and there are
others who cultivate the hatha-yoga system and who try to
satisfy the Supreme Personality of Godhead by childish activities.
Chapter 13, Verse 26.
Again there are those who, although
not conversant in spiritual knowledge, begin to worship the
Supreme Person upon hearing about Him from others. Because
of their tendency to hear from authorities, they also transcend
the path of birth and death.
TEXT 26
anye tv evam ajanantah
srutvanyebhya upasate
te 'pi catitaranty eva
mrtyum sruti-parayanah
SYNONYMS
anye--others; tu--but;
evam--thus; ajanantah--without spiritual knowledge; srutva--by
hearing; anyebhyah--from others; upasate--begin to worship;
te--they; api--also; ca--and; atitaranti--transcend; eva--certainly;
mrtyum--the path of death; sruti-parayanah--inclined to the
process of hearing.
TRANSLATION
Again there are
those who, although not conversant in spiritual knowledge,
begin to worship the Supreme Person upon hearing about Him
from others. Because of their tendency to hear from authorities,
they also transcend the path of birth and death.
PURPORT
This verse is particularly
applicable to modern society because in modern society there
is practically no education in spiritual matters. Some of
the people may appear to be atheistic or agnostic or philosophical,
but actually there is no knowledge of philosophy. As for the
common man, if he is a good soul, then there is a chance for
advancement by hearing. This hearing process is very important.
Lord Caitanya, who preached Krsna consciousness in the modern
world, gave great stress to hearing because if the common
man simply hears from authoritative sources, he can progress,
especially, according to Lord Caitanya, if he hears the transcendental
vibration Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/
Hare Rama, Hare Rama, Rama Rama, Hare Hare. It is stated,
therefore, that all men should take advantage of hearing from
realized souls and gradually become able to understand everything.
The worship of the Supreme Lord will then undoubtedly take
place. Lord Caitanya has said that in this age no one needs
to change his position, but one should give up the endeavor
to understand the Absolute Truth by speculative reasoning.
One should learn to become the servant of those who are in
knowledge of the Supreme Lord. If one is fortunate enough
to take shelter of a pure devotee, hear from him about self-realization
and follow in his footsteps, he will be gradually elevated
to the position of a pure devotee. In this verse particularly,
the process of hearing is strongly recommended, and this is
very appropriate. Although the common man is often not as
capable as so-called philosophers, faithful hearing from an
authoritative person will help one transcend this material
existence and go back to Godhead, back to home.
Chapter 13, Verse 27.
O chief of the Bharatas, whatever you
see in existence, both moving and unmoving, is only the combination
of the field of activities and the knower of the field.
TEXT 27
yavat sanjayate
kincit
sattvam sthavara-jangamam
ksetra-ksetrajna-samyogat
tad viddhi bharatarsabha
SYNONYMS
yavat--whatever;
sanjayate--takes place; kincit--anything; sattvam--existence;
sthavara--not moving; jangamam--moving; ksetra--the body;
ksetra-jna--knower of the body; samyogat--union between; tat
viddhi--you must know it; bharata-rsabha--O chief of the Bharatas.
TRANSLATION
O chief of the
Bharatas, whatever you see in existence, both moving and unmoving,
is only the combination of the field of activities and the
knower of the field.
PURPORT
Both material nature
and the living entity, which were existing before the creation
of the cosmos, are explained in this verse. Whatever is created
is but a combination of the living entity and material nature.
There are many manifestations like trees, mountains and hills,
which are not moving, and there are many existences which
are moving, and all of them are but combinations of material
nature and superior nature, the living entity. Without the
touch of the superior nature, the living entity, nothing can
grow. Therefore the relationship between matter and nature
is eternally going on, and this combination is effected by
the Supreme Lord; therefore He is the controller of both the
superior and inferior natures. The material nature is created
by Him, and the superior nature is placed in this material
nature, and thus all these activities and manifestations take
place.
Chapter 13, Verse 28.
One who sees the Supersoul accompanying
the individual soul in all bodies, and who understands that
neither the soul nor the Supersoul is ever destroyed, actually
sees.
One who sees the
Supersoul accompanying the individual soul in all bodies,
and who understands that neither the soul nor the Supersoul
is ever destroyed, actually sees.
PURPORT
Anyone who can
see three things--the body, the proprietor of the body, or
individual soul, and the friend of the individual soul, combined
together by good association--is actually in knowledge. Those
who are not associated with the soul's friend are ignorant;
they simply see the body, and when the body is destroyed they
think that everything is finished, but actually it is not
so. After the destruction of the body, both the soul and the
Supersoul exist, and they go on eternally in many various
moving and unmoving forms. The Sanskrit word paramesvara is
sometimes translated as "the individual soul" because
the soul is the master of the body, and after the destruction
of the body he transfers to another form. In that way he is
master. But there are others who interpret this paramesvara
to be the Supersoul. In either case, both the Supersoul and
the individual soul continue. They are not destroyed. One
who can see in this way can actually see what is happening.
Chapter 13, Verse 29.
One who sees the Supersoul in every
living being and equal everywhere does not degrade himself
by his mind. Thus he approaches the transcendental destination.
TEXT 29
samam pasyan hi
sarvatra
samavasthitam isvaram
na hinasty atmanatmanam
tato yati param gatim
One who sees the
Supersoul in every living being and equal everywhere does
not degrade himself by his mind. Thus he approaches the transcendental
destination.
PURPORT
The living entity,
by accepting his material existence as just so much suffering,
can become situated in his spiritual existence. If one understands
that the Supreme is situated in His Paramatma manifestation
everywhere, that is, if one can see the presence of the Supreme
Personality of Godhead in every living thing, he does not
degrade himself, and he therefore gradually advances in the
spiritual world. The mind is generally addicted to self-centered
processes; but when the mind turns to the Supersoul, one becomes
advanced in spiritual understanding.
Chapter 13, Verse 30.
One who can see that all activities
are performed by the body, which is created of material nature,
and sees that the self does nothing, actually sees.
TEXT 30
prakrtyaiva ca
karmani
kriyamanani sarvasah
yah pasyati tathatmanam
akartaram sa pasyati
SYNONYMS
prakrtya--by material
nature; eva--certainly; ca--also; karmani--activities; kriyamanani--engaged
in performing; sarvasah--in all respects; yah--anyone who;
pasyati--sees; tatha--also; atmanam--himself; akartaram--non-doer;
sah--he; pasyati--sees perfectly.
TRANSLATION
One who can see
that all activities are performed by the body, which is created
of material nature, and sees that the self does nothing, actually
sees.
PURPORT
This body is made
by material nature under the direction of the Supersoul, and
whatever activities are going on in respect to one's body
are not his doing. Whatever one is supposed to do, either
for happiness or for distress, one is forced to do because
of the bodily constitution. The self, however, is outside
all these bodily activities. This body is given according
to one's past desires. To fulfill desires, one is given the
body, with which he acts accordingly. Practically speaking,
the body is a machine, designed by the Supreme Lord, to fulfill
desires. Because of desires, one is put into difficult circumstances
to suffer or to enjoy. This transcendental vision of the living
entity, when developed, makes one separate from bodily activities.
One who has such a vision is an actual seer.
Chapter 13, Verse 31.
When a sensible man ceases to see different
identities, which are due to different material bodies, he
attains to the Brahman conception. Thus he sees that beings
are expanded everywhere.
TEXT 31
yada bhuta-prthag-bhavam
eka-stham anupasyati
tata eva ca vistaram
brahma sampadyate tada
SYNONYMS
yada--when; bhuta--living
entities; prthak-bhavam--separated identities; eka-stham--situated
in one; anupasyati--tries to see through authority; tatah
eva--thereafter; ca--also; vistaram--expanded; brahma--the
Absolute; sampadyate--attains; tada--at that time.
TRANSLATION
When a sensible
man ceases to see different identities, which are due to different
material bodies, he attains to the Brahman conception. Thus
he sees that beings are expanded everywhere.
PURPORT
When one can see
that the various bodies of living entities arise due to the
different desires of the individual soul and do not actually
belong to the soul itself, one actually sees. In the material
conception of life, we find someone a demigod, someone a human
being, a dog, a cat, etc. This is material vision, not actual
vision. This material differentiation is due to a material
conception of life. After the destruction of the material
body, the spirit soul is one. The spirit soul, due to contact
with material nature, gets different types of bodies. When
one can see this, he attains spiritual vision; thus being
freed from differentiations like man, animal, big, low, etc.,
one becomes beautified in his consciousness and able to develop
Krsna consciousness in his spiritual identity. How he then
sees things will be explained in the next verse.
Chapter 13, Verse 32.
Those with the vision of eternity can
see that the soul is transcendental, eternal, and beyond the
modes of nature. Despite contact with the material body, O
Arjuna, the soul neither does anything nor is entangled.
TEXT 32
anaditvan nirgunatvat
paramatmayam avyayah
sarira-stho 'pi kaunteya
na karoti na lipyate
SYNONYMS
anaditvat--due
to eternity; nirgunatvat--due to transcendental; parama--beyond
material nature; atma--spirit; ayam--this; avyayah--inexhaustible;
sarira-sthah api--though dwelling in the body; kaunteya--O
son of Kunti; na karoti--never does anything; na lipyate--nor
is he entangled.
TRANSLATION
Those with the
vision of eternity can see that the soul is transcendental,
eternal, and beyond the modes of nature. Despite contact with
the material body, O Arjuna, the soul neither does anything
nor is entangled.
PURPORT
A living entity
appears to be born because of the birth of the material body,
but actually the living entity is eternal; he is not born,
and in spite of his being situated in a material body, he
is transcendental and eternal. Thus he cannot be destroyed.
By nature he is full of bliss. He does not engage himself
in any material activities; therefore the activities performed
due to his contact with material bodies do not entangle him.
Chapter 13, Verse 33.
The sky, due to its subtle nature, does
not mix with anything, although it is all-pervading. Similarly,
the soul, situated in Brahman vision, does not mix with the
body, though situated in that body.
yatha--as; sarva-gatam--all-pervading;
sauksmyat--due to being subtle; akasam--the sky; na--never;
upalipyate--mixes; sarvatra--everywhere; avasthitah--situated;
dehe--in the body; tatha--such; atma--the self; na--never;
upalipyate--mixes.
TRANSLATION
The sky, due to
its subtle nature, does not mix with anything, although it
is all-pervading. Similarly, the soul, situated in Brahman
vision, does not mix with the body, though situated in that
body.
PURPORT
The air enters
into water, mud, stool and whatever else is there; still it
does not mix with anything. Similarly, the living entity,
even though situated in varieties of bodies, is aloof from
them due to his subtle nature. Therefore it is impossible
to see with the material eyes how the living entity is in
contact with this body and how he is out of it after the destruction
of the body. No one in science can ascertain this.
Chapter 13, Verse 34.
O son of Bharata, as the sun alone illuminates
all this universe, so does the living entity, one within the
body, illuminate the entire body by consciousness.
O son of Bharata,
as the sun alone illuminates all this universe, so does the
living entity, one within the body, illuminate the entire
body by consciousness.
PURPORT
There are various
theories regarding consciousness. Here in Bhagavad-gita the
example of the sun and the sunshine is given. As the sun is
situated in one place, but is illuminating the whole universe,
so a small particle of spirit soul, although situated in the
heart of this body, is illuminating the whole body by consciousness.
Thus consciousness is the proof of the presence of the soul,
as sunshine or light is the proof of the presence of the sun.
When the soul is present in the body, there is consciousness
all over the body, and as soon as the soul has passed from
the body, there is no more consciousness. This can be easily
understood by any intelligent man. Therefore consciousness
is not a production of the combinations of matter. It is the
symptom of the living entity. The consciousness of the living
entity, although qualitatively one with the supreme consciousness,
is not supreme because the consciousness of one particular
body does not share that of another body. But the Supersoul,
which is situated in all bodies as the friend of the individual
soul, is conscious of all bodies. That is the difference between
supreme consciousness and individual consciousness.
Chapter 13, Verse 35.
One who knowingly sees this difference
between the body and the owner of the body and can understand
the process of liberation from this bondage, also attains
to the supreme goal.
TEXT 35
ksetra-ksetrajnayor
evam
antaram jnana-caksusa
bhuta-prakrti-moksam ca
ye vidur yanti te param
SYNONYMS
ksetra--body; ksetra-jnayoh--of
the proprietor of the body; evam--that; antaram--difference;
jnana-caksusa--by vision of knowledge; bhuta--living entity;
prakrti--material nature; moksam--liberation; ca--also; ye--one
who; viduh--knows; yanti--approaches; te--they; param--Supreme.
TRANSLATION
One who knowingly
sees this difference between the body and the owner of the
body and can understand the process of liberation from this
bondage, also attains to the supreme goal.
PURPORT
The purport of
this Thirteenth Chapter is that one should know the distinction
between the body, the owner of the body, and the Supersoul.
A faithful person should at first have some good association
to hear of God and thus gradually become enlightened. If one
accepts a spiritual master, he can learn to distinguish between
matter and spirit, and that becomes the steppingstone for
further spiritual realization. A spiritual master teaches
his students to get free from the material concept of life
by various instructions. For instance, in Bhagavad-gita we
find Krsna instructing Arjuna to free him from materialistic
considerations.
One can understand that this body is matter; it can be analyzed
with its twenty-four elements. That is the gross manifestation.
And the subtle manifestation is the mind and psychological
effects. And the symptoms of life are the interaction of these
features. But over and above this, there is the soul, and
there is also the Supersoul. The soul and the Supersoul are
two. This material world is working by the conjunction of
the soul and the twenty-four material elements. One who can
see the constitution of the whole material manifestation as
this combination of the soul and material elements and also
can see the situation of the Supreme Soul becomes eligible
for transfer to the spiritual world. These things are meant
for contemplation and for realization, and one should have
a complete understanding of this chapter with the help of
the spiritual master.
Thus
end the Bhaktivedanta Purports to the Thirteenth Chapter of
the Srimad-Bhagavad-gita in the matter of Nature, the Enjoyer,
and Consciousness.
