The Gita: Chapter 13
In chapter thirteen Lord Krishna reveals the distinct difference between the physical body and the immortal soul. He explains that the physical is transitory and perishable whereas the soul is immutable and eternal. The Lord also gives precise knowledge about the individual soul and the ultimate soul. Thus this chapter is entitled: The Individual and Ultimate Consciousness.
TEXT 1-2
arjuna uvaca
prakrtim purusam caiva
ksetram ksetra-jnam eva ca
etad veditum icchami
jnanam jneyam ca kesava
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
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.
TEXT 3
ksetra-jnam capi mam viddhi
sarva-ksetresu bharata
ksetra-ksetrajnayor jnanam
yat taj jnanam matam mama
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.
TEXT 4
tat ksetram yac ca yadrk ca
yad-vikari yatas ca yat
sa ca yo yat-prabhavas ca
tat samasena me srnu
yad-vikari yatas ca yat
sa ca yo yat-prabhavas ca
tat samasena me srnu
SYNONYMS
tat--that; ksetram--field of activities; yat--as; ca--also; yadrk--as it is; ca--also; yat--what is; vikari--changes; yatah--from which; ca--also; yat--which; sah--he; ca--also; yah--one; yat--which; prabhavah ca--influence also; tat--that; samasena--in summary; me--from Me; srnu--understand.
TRANSLATION
Now
please hear My brief description of this field of activity and how it
is constituted, what its changes are, whence it is produced, who that
knower of the field of activities is, and what his influences are.
PURPORT
The
Lord is describing the field of activities and the knower of the field
of activities in their constitutional positions. One has to know how
this body is constituted, the materials of which this body is made,
under whose control this body is working, how the changes are taking
place, wherefrom the changes are coming, what the causes are, what the
reasons are, what the ultimate goal of the individual 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.
TEXT 5
rsibhir bahudha gitam
chandobhir vividhaih prthak
brahma-sutra-padais caiva
hetumadbhir viniscitaih
chandobhir vividhaih prthak
brahma-sutra-padais caiva
hetumadbhir viniscitaih
SYNONYMS
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.
TEXT 6-7
maha-bhutany ahankaro
buddhir avyaktam eva ca
indriyani dasaikam ca
panca cendriya-gocarah
buddhir avyaktam eva ca
indriyani dasaikam ca
panca cendriya-gocarah
iccha dvesah sukham duhkham
sanghatas cetana dhrtih
etat ksetram samasena
sa-vikaram udahrtam
sanghatas cetana dhrtih
etat ksetram samasena
sa-vikaram udahrtam
SYNONYMS
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.
TEXT 8-12
amanitvam adambhitvam
ahimsa ksantir arjavam
acaryopasanam saucam
sthairyam atma-vinigrahah
ahimsa ksantir arjavam
acaryopasanam saucam
sthairyam atma-vinigrahah
indriyarthesu vairagyam
anahankara eva ca
janma-mrtyu-jara-vyadhi-
duhkha-dosanudarsanam
anahankara eva ca
janma-mrtyu-jara-vyadhi-
duhkha-dosanudarsanam
asaktir anabhisvangah
putra-dara-grhadisu
nityam ca sama-cittatvam
istanistopapattisu
putra-dara-grhadisu
nityam ca sama-cittatvam
istanistopapattisu
mayi cananya-yogena
bhaktir avyabhicarini
vivikta-desa-sevitvam
aratir jana-samsadi
bhaktir avyabhicarini
vivikta-desa-sevitvam
aratir jana-samsadi
adhyatma-jnana-nityatvam
tattva-jnanartha-darsanam
etaj jnanam iti proktam
ajnanam yad ato 'nyatha
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.
TEXT 13
jneyam yat tat pravaksyami
yaj jnatvamrtam asnute
anadi mat-param brahma
na sat tan nasad ucyate
yaj jnatvamrtam asnute
anadi mat-param brahma
na sat tan nasad ucyate
SYNONYMS
jneyam--knowable; yat--that; tat--which; pravaksyami--I shall now explain; yat--which; jnatva--knowing; amrtam--nectar; asnute--taste; anadi--beginningless; mat-param--subordinate to Me; brahma--spirit; na--neither; sat--cause; tat--that; na--nor; asat--effect; ucyate--is called.
TRANSLATION
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.
TEXT 14
sarvatah pani-padam tat
sarvato 'ksi-siro-mukham
sarvatah srutimal loke
sarvam avrtya tisthati
sarvato 'ksi-siro-mukham
sarvatah srutimal loke
sarvam avrtya tisthati
SYNONYMS
sarvatah--everywhere; pani--hands; padam--legs; tat--that; sarvatah--everywhere; aksi--eyes; sirah--head; mukham--face; sarvatah--everywhere; sruti-mat--hearing; loke--in the world; sarvam--everything; avrtya--covering; tisthati--exists.
TRANSLATION
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.
TEXT 15
sarvendriya-gunabhasam
sarvendriya-vivarjitam
asaktam sarva-bhrc caiva
nirgunam guna-bhoktr ca
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.
TEXT 16
bahir antas ca bhutanam
acaram caram eva ca
suksmatvat tad avijneyam
durastham cantike ca tat
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.
TEXT 17
avibhaktam ca bhutesu
vibhaktam iva ca sthitam
bhuta-bhartr ca taj jneyam
grasisnu prabhavisnu ca
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).
TEXT 18
jyotisam api taj jyotis
tamasah param ucyate
jnanam jneyam jnana-gamyam
hrdi sarvasya visthitam
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.
TEXT 19
iti ksetram tatha jnanam
jneyam coktam samasatah
mad-bhakta etad vijnaya
mad-bhavayopapadyate
jneyam coktam samasatah
mad-bhakta etad vijnaya
mad-bhavayopapadyate
SYNONYMS
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.
TEXT 20
prakrtim purusam caiva
viddhy anadi ubhav api
vikarams ca gunams caiva
viddhi prakrti-sambhavan
viddhy anadi ubhav api
vikarams ca gunams caiva
viddhi prakrti-sambhavan
SYNONYMS
prakrtim--material nature; purusam--living entities; ca--also; eva--certainly; viddhi--must know; anadi--without beginning; ubhau--both; api--also; vikaran--transformations; ca--also; gunan--three modes of nature; ca--also; eva--certainly; viddhi--know; prakrti--material nature; sambhavan--produced of.
TRANSLATION
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.
TEXT 21
karya-karana-kartrtve
hetuh prakrtir ucyate
purusah sukha-duhkhanam
bhoktrtve hetur ucyate
hetuh prakrtir ucyate
purusah sukha-duhkhanam
bhoktrtve hetur ucyate
SYNONYMS
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.
TEXT 22
purusah prakrti-stho hi
bhunkte prakrti-jan gunan
karanam guna-sango 'sya
sad-asad-yoni-janmasu
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.
TEXT 23
upadrastanumanta ca
bharta bhokta mahesvarah
paramatmeti capy ukto
dehe 'smin purusah parah
bharta bhokta mahesvarah
paramatmeti capy ukto
dehe 'smin purusah parah
SYNONYMS
upadrasta--overseer; anumanta--permitter; ca--also; bharta--master; bhokta--supreme enjoyer; maha-isvarah--the Supreme Lord; parama-atma--Supersoul; iti--also; ca--and; api uktah--is said; dehe--in this body; asmin--this; purusah--enjoyer; parah--transcendental.
TRANSLATION
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.
TEXT 24
ya evam vetti purusam
prakrtim ca gunaih saha
sarvatha vartamano 'pi
na sa bhuyo 'bhijayate
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.
TEXT 25
dhyanenatmani pasyanti
kecid atmanam atmana
anye sankhyena yogena
karma-yogena capare
kecid atmanam atmana
anye sankhyena yogena
karma-yogena capare
SYNONYMS
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.
TEXT 26
anye tv evam ajanantah
srutvanyebhya upasate
te 'pi catitaranty eva
mrtyum sruti-parayanah
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.
TEXT 27
yavat sanjayate kincit
sattvam sthavara-jangamam
ksetra-ksetrajna-samyogat
tad viddhi bharatarsabha
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.
TEXT 28
samam sarvesu bhutesu
tisthantam paramesvaram
vinasyatsv avinasyantam
yah pasyati sa pasyati
tisthantam paramesvaram
vinasyatsv avinasyantam
yah pasyati sa pasyati
SYNONYMS
samam--equally; sarvesu--in all; bhutesu--living entities; tisthan-tam--residing; parama-isvaram--the Supersoul; vinasyatsu--in the destructible; avinasyantam--not destroyed; yah--anyone; pasyati--sees; sah--he; pasyati--actually sees.
TRANSLATION
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.
TEXT 29
samam pasyan hi sarvatra
samavasthitam isvaram
na hinasty atmanatmanam
tato yati param gatim
samavasthitam isvaram
na hinasty atmanatmanam
tato yati param gatim
SYNONYMS
samam--equally; pasyan--seeing; hi--certainly; sarvatra--everywhere; samavasthitam--equally situated; isvaram--Supersoul; na--does not; hinasti--degrade; atmana--by the mind; atmanam--the soul; tatah yati--then reaches; param--the transcendental; gatim--destination.
TRANSLATION
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.
TEXT 30
prakrtyaiva ca karmani
kriyamanani sarvasah
yah pasyati tathatmanam
akartaram sa pasyati
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.
TEXT 31
yada bhuta-prthag-bhavam
eka-stham anupasyati
tata eva ca vistaram
brahma sampadyate tada
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.
TEXT 32
anaditvan nirgunatvat
paramatmayam avyayah
sarira-stho 'pi kaunteya
na karoti na lipyate
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.
TEXT 33
yatha sarva-gatam sauksmyad
akasam nopalipyate
sarvatravasthito dehe
tathatma nopalipyate
akasam nopalipyate
sarvatravasthito dehe
tathatma nopalipyate
SYNONYMS
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.
TEXT 34
yatha prakasayaty ekah
krtsnam lokam imam ravih
ksetram ksetri tatha krtsnam
prakasayati bharata
krtsnam lokam imam ravih
ksetram ksetri tatha krtsnam
prakasayati bharata
SYNONYMS
yatha--as; prakasayati--illuminates; ekah--one; krtsnam--the whole; lokam--universe; imam--this; ravih--the sun; ksetram--this body; ksetri--the soul; tatha--similarly; krtsnam--all; prakasayati--illuminates; bharata--O son of Bharata.
TRANSLATION
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..
TEXT 35
ksetra-ksetrajnayor evam
antaram jnana-caksusa
bhuta-prakrti-moksam ca
ye vidur yanti te param
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. 
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