Bhagavad Gita - Chapter 13 - Shloka (Verse) 6

व्याख्या -- अव्यक्तमेव च -- अव्यक्त नाम मूल प्रकृतिका है। मूल प्रकृति समष्टि बुद्धिका कारण होनेसे और स्वयं किसीका भी कार्य न होनेसे केवल प्रकृति ही है।बुद्धिः -- यह पद समष्टि बुद्धि अर्थात् महत्तत्त्वका वाचक है। इस बुद्धिसे अहंकार पैदा होता है? इसलिये यह प्रकृति है और मूल प्रकृतिका कार्य होनेसे यह विकृति है। तात्पर्य है कि यह बुद्धि प्रकृतिविकृति है।अहंकारः -- यह पद समष्टि अहंकारका वाचक है। इसको अहंभाव भी कहते हैं। पञ्चमहाभूतका कारण होनेसे यह अहंकार प्रकृति है और बुद्धिका कार्य होनेसे यह विकृति है। तात्पर्य है कि यह अहंकार प्रकृतिविकृति है।महाभूतानि -- पृथ्वी? जल? तेज? वायु और आकाश -- ये पाँच महाभूत हैं। महाभूत दो प्रकारके होते हैं -- पञ्चीकृत और अपञ्चीकृत। एकएक महाभूतके पाँच विभाग होकर जो मिश्रण होता है? उसको,पञ्चीकृत महाभूत कहते हैं (टिप्पणी प0 673)। इन पाँच महाभूतोंके विभाग न होनेपर इनको,अपञ्चीकृत महाभूत कहते हैं। यहाँ इन्हीं अपञ्चीकृत महाभूतोंका वाचक महाभूतानि पद है। इन महाभूतोंको पञ्चतन्मात्राएँ तथा सूक्ष्ममहाभूत भी कहते हैं।दस इन्द्रियाँ? एक मन और शब्दादि पाँच विषयोंके कारण होनेसे ये महाभूत प्रकृति हैं और अहंकारके कार्य होनेसे ये विकृति हैं। तात्पर्य है कि ये पञ्चमहाभूत प्रकृतिविकृति हैं।इन्द्रियाणि दश -- श्रोत्र? त्वचा? नेत्र? रसना और घ्राण -- ये पाँच ज्ञानेन्द्रियाँ हैं तथा वाक्? पाणि? पाद? उपस्थ और पायु -- ये पाँच कर्मेन्द्रियाँ हैं। ये दसों इन्द्रियाँ अपञ्चीकृत महाभूतोंसे पैदा होनेसे और स्वयं किसीका भी कारण न होनेसे केवल विकृति ही हैं।एकं च -- अपञ्चीकृत महाभूतोंसे पैदा होनेसे और स्वयं किसीका भी कारण न होनेसे मन केवल,विकृति ही है।पञ्च चेन्द्रियगोचराः -- शब्द? स्पर्श? रूप? रस और गन्ध -- ये (पाँच ज्ञानेन्द्रियोंके) पाँच विषय हैं। अपञ्चीकृत महाभूतोंसे पैदा होनेसे और स्वयं किसीके भी कारण न होनेसे ये पाँचों विषय केवल विकृति ही हैं।इन सबका निष्कर्ष यह निकला कि पाँच महाभूत? एक अहंकार और एक बुद्धि -- ये सात प्रकृतिविकृति हैं? मूल प्रकृति केवल प्रकृति है और दस इन्द्रियाँ? एक मन और पाँच ज्ञानेन्द्रियोंके विषय -- ये सोलह केवल विकृति हैं। इस तरह इन चौबीस तत्त्वोंके समुदायका नाम क्षेत्र है। इसीका एक तुच्छ अंश यह मनुष्यशरीर है? जिसको भगवान्ने पहले श्लोकमें इदं शरीरम् और तीसरे श्लोकमें तत्क्षेत्रम् पदसे कहा है।

इस प्रकार स्तुति सुनकर सम्मुख हुए अर्जुनसे भगवान् कहते हैं --, महाभूत यानी सूक्ष्मभूत? वे सब विकारोंमें व्यापक होनेके कारण महान् भी हैं और भूत भी हैं? इसलिये वे महाभूत कहे जाते हैं। स्थूल पञ्चभूत तो इन्द्रियगोचरशब्दसे कहे जायँगे? इसलिये यहाँ महाभूतशब्दसे सूक्ष्म पञ्चमहाभूतोंका ग्रहण है। महाभूतोंका कारण अहंप्रत्ययरूप अहंकार तथा अहंकारकी कारणरूपा निश्चयात्मिका बुद्धि और उसकी भी कारणरूपा अव्यक्त प्रकृति अर्थात् जो व्यक्त नहीं है ऐसी अव्यक्त नामक अव्याकृत -- ईश्वरशक्ति जो कि मम माया दुरत्यया इत्यादि वचनोंसे कही गयी है। यहाँ एव शब्द प्रकृतिको विशेषरूपसे बतलानेके लिये है और च शब्द सारे भेदका समुच्चय करनेके लिये है। अभिप्राय यह कि यही आठ प्रकारसे विभक्त हुई अपरा प्रकृति है। तथा दश इन्द्रियाँ अर्थात् श्रोत्रादि पाँच ज्ञान उत्पन्न करनेवाली होनेके कारण ज्ञानेन्द्रियाँ और वाणी आदि पाँच कर्म सम्पादन करनेवाली होनेसे कर्मेन्द्रियाँ और एक ग्यारहवाँ संकल्पविकल्पात्मक मन तथा शब्द? स्पर्श? रूप? रस और गन्धये पाँच इन्द्रियोंके विषय। इन सबको ही सांख्यमतावलम्बी चौबीस तत्त्व कहते हैं।

The stated meaning, 'that the field is that which and of that nature,' having been explained by the designation of the essential nature; now, to remove the idea of desire etc. being modifications of the Self, and to define 'Yad-vikari' (that which has modifications) by describing the modifications of the Field, He introduces the verse for the sake of refuting other doctrines—with 'Atha' (Now). Thinking that the Vaisheshika doctrine is to be rejected due to contradiction with the statement of the Omniscient, He says—'Bhagavan' (The Lord).

He states the reason for the desire to grasp the perceivable class of objects—with 'Sukha' (Pleasure). The word 'Iti' is in the sense of 'cause'. Meaning, because it is the cause of pleasure, there is desire in it. Explaining desire as having pleasure and its cause as its object, He refutes its nature as a modification of the Self—with 'Seyam' (That this) etc. Still, how is it included in the Field? To that He says—'Jneyatvat' (Due to being knowable).

Like desire, hatred is also a modification of the intellect, He says—'Tatha' (Similarly). What is that hatred whose characteristic is a modification of the intellect? To that He says—'Yajjatiyam' (Of which class). Its inclusion in the Field, like desire, He says—'So'yam' (That this).

Like desire and hatred, pleasure is also a modification of the intellect, He says—'Tatha' (Similarly). By stating its essential nature, He states its inclusion within the Field—with 'Anukulam' (Favorable).

By stating the essential nature of pain also, He states its being situated within the Field—with 'Duhkham' (Pain).

To refute the doctrines of body-sense-self being the ultimate reality, He divides the aggregate (body-mind complex) which is included in the Field itself—with 'Deha' (Body) etc. Regarding the Vijnanavada (Idealism), He says—'Tasyam' (In that).

Like the manifestation of fire in a heated iron lump, the modification of the intellect is manifested in the stated aggregate. And there, the fire being manifested makes the iron lump itself graspable by the cognition of 'fire'. Similarly, the consciousness of the Self, being manifested in the modification of the intellect, makes that (modification) itself perceivable as the Self; therefore, that (modification), being pervaded by the reflection of the Self, is called 'Consciousness'. And that (modification), due to being knowable to the principal sentient entity and due to not being its nature, is indeed the 'Field'; this is the meaning.

By stating the nature of Dhriti (Fortitude), He shows its Field-nature—with 'Dhritih' (Fortitude) etc.

(Objection) "Now, other modifications of the mind like Sankalpa (determination) etc. also exist; why are they not stated here as the Field?" To that He says—'Sarve' (All).

He states the reason for its meaning being an indication (of others)—with 'Yatah' (Since). Assuming that Sankalpa etc. are also demonstrated here like desire etc., for the purpose of dividing the context, since the Lord concludes the stated Field (description), the grasping of desire etc. as an indication of all unstated modifications of the intellect is appropriate; this is the meaning.

He restates that the Field is explained for the sake of dispassion (Vairagya), for the qualification of the detached person for knowledge—with 'Yasya' (Of which).

Meaning, of the entire individual body division born of the distinction of the Field. "Samhati"—Cosmic body (aggregate body). (The commentator ends by confirming that the entire description of the Field and its modifications is for the sake of promoting dispassion and eligibility for knowledge.)

"That Field' etc. 'By Sages' etc. By which it undergoes modification is 'Yadvikari' (having what modification).

'Briefly' -- He determines all questions (or these questions) with a general answer indeed without division.

And although this has been said in many ways by Sages and by Vedas.

Still, I explain it briefly

-- thus.

'Sentences indicative of Brahman are Brahma Sutras (Shankara)' -- thus someone says.

And then, since the Chandas and the words of the Sages are also like that (indicative of Brahman), 'By Sages' etc. would be futile;

therefore, resorting to convention, He says -- 'Brahma' (Sutra) etc.

Regarding the expectation 'Of what elaborated by whom is this a summary?', praising to stimulate the listener's intellect, He says -- 'By Sages' etc. By Sages like Vasishtha etc., in Yoga Shastras, it has been sung, i.e., described, in many ways as the object of concentration (Dharana) and meditation (Dhyana). By this, its being the subject matter of Dharma Shastra is stated.

By 'various' Chandas having the subject of obligatory, occasional, and desire-prompted actions etc., i.e., by Mantras like Rig etc. and Brahmanas, it has been sung separately with discrimination. By this, its being the subject matter of Karma Kanda is stated.

And indeed by 'Brahma Sutra Padas' -- Brahman is threaded (sutryate), indicated, propounded with some mediation by these, thus they are 'Brahma Sutras'. (Like) 'From whom indeed these beings are born', 'By whom the born live', 'Into whom they depart and enter' -- etc., Upanishadic sentences treating the accidental definition (Tatastha Lakshana). Similarly, Brahman is 'padyate', i.e., directly propounded by these, thus they are 'Padas', treating the essential definition (Swarupa Lakshana) -- (like) 'Truth Knowledge Infinite Brahman' etc.; by those Brahma Sutras and Padas which are 'reasoned' (hetumadbhih) -- starting with 'O dear, this was Being alone in the beginning, one only without a second', and presenting the atheist view 'But there some say, this was Non-being alone in the beginning, one only without a second; from that Non-being, Being was born', and then propounding arguments like 'But how indeed, O dear, could it be so, he said, how could Being be born from Non-being?' etc.

'Decisive' (vinishcitaih) -- by those propounding meaning devoid of doubt through the syntactical unity of introduction and conclusion; it is sung in many ways. By this, its being the subject matter of Jnana Kanda is stated.

Thus, the true nature of Field and Knower of the Field spoken of in great detail by these, I will tell you briefly, hear that, this is the meaning. Or, 'Brahma Sutras which are those Padas' is a Karmadharaya compound. There, knowledge-sutras like 'One should meditate as the Self alone' etc., and ignorance-sutras like 'He does not know, like an animal' etc., by them it is sung -- thus.

'By Sages' like Vasishtha etc. 'in many ways' i.e., in many modes, it is 'sung' i.e., told. 'By Chandas' -- Chandas are Rig etc., by those various Chandas of diverse purport and diverse modes, it is sung separately with discrimination.

Moreover, 'and indeed by Brahma Sutra Padas' -- sentences indicative of Brahman are 'Brahma Sutras'; by them it is 'padyate' (gamyate), i.e., known, so they are called 'Padas'; by them indeed the true nature of Field and Knower of the Field is sung, this is implied.

By such Brahma Sutra Padas beginning with 'One should meditate as the Self alone' (Bri. U. 1.4.7), the Self is known;

'reasoned' (hetumadbhih) i.e., endowed with logic; 'decisive' (vinishcitaih) i.e., of the nature of doubtlessness, producing certain conviction -- this is the meaning. To Arjuna who has become attentive by the praise, the Lord says --

Regarding 'That Field and what (it is) and what like' (13.4) etc., thinking that 'The great elements, Egoism, Intellect, and indeed the Unmanifest' is the propounder of what was promised as 'and what', he says starting with 'Great elements' -- 'substances originating the Field'. Since the word 'Bhuta' (element/being) is used even for embodied sentients etc., to remove that delusion, he states the meaning suitable to the context -- 'Earth, water, fire', etc. Although the word 'Ahankara' denotes the threefold egoism, since the Sattvic egoism is the originator of the senses, and the Rajasic is the helper of both, he states that it refers to the Tamasic -- 'Egoism'. To remove the delusion that the word 'Buddhi' refers to determination (function), he says -- 'Buddhi is Mahan' (the Mahat principle). Regarding the word 'Avyakta', thinking that if it refers to the Unmanifest stated in 'The Unmanifest merges into the Imperishable' (Subalo. 2), then its cause would also have to be stated, he explains it as -- 'Avyakta is Prakriti' (Primordial Nature).

'The senses ten and one' etc. -- thinking that this is the propounder of what was promised as 'and what like', he says starting with 'The senses ten' -- 'principles dependent on the Field'. To make manifest the eleven-ness of the senses, and to clarify the number five stated as 'their objects' -- 'Skin, eye, nose, tongue, ear and the fifth here; for the attainment of sound etc. and endowed with understanding, O twice-born; anus, genitals, hands, feet and speech the fifth, O Maitreya; excretion, craft, movement, speech is said to be their action; and the eleventh mind here' (V.P. 1.2.48-49) -- following this statement of Parashara, he states those senses and objects specifically with 'Ear, skin' etc.

See Commentary under 13.7

'Great elements'. 'Desire'. 'Unmanifest' is Prakriti. 'Senses' are eleven along with the mind. 'Objects of senses' are form etc., five. 'Cetana' (Consciousness) is the power of seeing, the Purusha.

'Firmness' (Dhriti) -- In the end indeed, for everyone from Brahma down to a worm, in work undertaken or accomplished, and in desire, anger, etc., "This much is enough for me, what need for another? And may I be like this forever" -- such a life-sustaining 'Firmness', which is of the nature of assurance, is born, which is denoted by the word 'Raga' (attachment) in the supreme secret scriptures.

Thus having stimulated Arjuna's interest, He states the nature of the Field with two (verses) -- 'Great elements' etc. 'Great elements' -- earth etc., five; 'Egoism' -- their cause characterized by self-sense; 'Intellect' -- the cause of egoism, the Mahat principle, characterized by determination; 'Unmanifest' -- its cause, Pradhana consisting of Sattva, Rajas, and Tamas qualities, the cause of all, effect of none. The word 'Eva' (indeed) is for determining (limiting) the Nature (Prakriti). This much alone is the eightfold Nature. The word 'Cha' (and) is for the collection of varieties. So thus, it has been explained according to the Sankhya view.

But in the view of the followers of Upanishads -- 'Unmanifest' is the Undifferentiated, Indefinable, Supreme Power named Maya, 'My Maya is difficult to cross'—thus it is said. 'Intellect' -- the 'seeing' (ikshana) regarding Existence at the beginning of creation; 'Egoism' -- the resolve 'May I become many' after the 'seeing'. After that, the origin of the five elements in the order of Ether etc. -- thus. For the Unmanifest, Mahat, and Egoism established by Sankhya are not accepted by the followers of Upanishads; due to reasons like 'being non-scriptural' etc. -- this is established. 'Know Maya as Prakriti, and the Wielder of Maya as the Great Lord', 'They, following meditation-yoga, saw the Divine Self-Power hidden by its own qualities' -- the 'Unmanifest' is propounded by this Sruti. 'That saw' (tadaikshata) -- this is 'Intellect' in the form of seeing. 'May I become many, may I be born' -- this is 'Egoism' in the form of the resolve to become many. 'From that, from this Self, ether was born; from ether, air; from air, fire; from fire, water; from water, earth' -- these are the five 'Sruti-based' elements. This view alone is better.

'The senses ten and one' -- five organs of knowledge named ear, skin, eye, tongue, nose; five organs of action named speech, hand, foot, anus, genital -- thus. Those and 'one' mind consisting of fancy and doubt etc.; and 'five objects of senses' -- sound, touch, form, taste, smell; they are objects for the organs of knowledge as things to be known, and for the organs of action as things to be effected. These the Sankhyas call the twenty-four principles.

He states the nature of that Field with two (verses) -- 'Great elements' etc. 'Great elements' -- earth etc. 'Egoism' -- consisting of their cause. 'Intellect' -- consisting of Vijnana (knowledge/consciousness). 'Unmanifest' -- Primordial Nature.

'Senses' -- ten. 'And' again one mind. 'Objects of senses' -- sound etc. five, which are of the nature of Tanmatras (subtle elements).

Thus twenty-four principles have been propounded.

'Great elements' -- and they are 'Great' because they pervade all modifications, and they are 'elements' (and) subtle. The gross ones, however, will be denoted by the word 'objects of senses'. 'Egoism' -- the cause of the great elements, characterized by the 'I-concept'.

The cause of Egoism is 'Intellect' -- characterized by determination. Its cause is 'Unmanifest' -- 'indeed and' (eva ca); not manifest, Unmanifest, Undifferentiated, the Power of the Lord, 'My Maya is difficult to cross' (Gita 7.14) -- thus it is said.

The word 'Eva' (indeed) is for limiting the Nature (Prakriti); this much alone is the Nature divided eightfold. The word 'Cha' (and) is for the collection of varieties.

'Senses ten' -- Ear etc. five are 'organs of knowledge' (Buddhindriyas) because they produce knowledge; Speech, hands etc. five are 'organs of action' (Karmendriyas) because they accomplish actions; they are ten.

'And one' -- what is that? Mind, the eleventh, consisting of resolve etc. 'And five objects of senses' -- sound etc. objects. These the Sankhyas call the twenty-four principles.

'Great elements' etc. That field which is a substance is of the nature of the substance of great elements (and) gross; and 'what like' (yadrik) -- it is the support of Egoism, Intellect, Mahat, the eleven senses and objects, the subtle body and the subtle elements.

महाभूतानि the great elements? अहङ्कारः egoism? बुद्धिः intellect? अव्यक्तम् the unmanifested (MulaPrakriti)? एव even? च and? इन्द्रियाणि the senses? दश ten? एकम् one? च and? पञ्च five? च and? इन्द्रियगोचराः objects of the senses.Commentary The field and its modifications are described in this verse. The twentyfour principles of the Sankhya school of philosophy are mentioned here.Great elements Earth? water? fire? air and ether are so called because they pervade all modifications of matter. The elements here referred to are the subtle? not the gross ones.Egoism is the cause of the great elements. It is the selfarrogating principle. Intellect is the cause of egoism. The function of the intellect is determination. Buddhi is the faculty of determination. The cause of the intellect is the Unmanifested (which is the undifferentiated energy of the Lord). (Cf.VII.14 Daivi hyesha gunamayi mama maya duratyaya -- This divine illusion of Mine? caused by the alities? is difficult to cross over.) The above Nature is divided eightfold (Cf.VII.4).The ten senses are the five organs of knowledge (ears? skin? eyes? tongue and nose)? so called because they enable the mind to get knowledge of the external world? and the five organs of action (hands? feet? mouth? anus and the generative organ)? so called because they perform actions.The one This is the mind. This is the eleventh sense whose function is thinking and doubting (Sankalpa and Vikalpa).The five objects of the senses are sound? touch? form (colour)? taste and smell. These are the fivefol pastures of the senses.All the great elements? egoism? intellect? the senses and mind are all absorbed in the Unmanifested at the time of the cosmic dissolution.Mind is Maya. Mind is Avidya (ignorance). Mind is at the root of all activities. It gives strength to desires? fosters fear and builds castles in the air. It confers force on egoism and stimultates,aspirations. Every tendency has its origin in the mind. It augments passions? gives strength to hope and awakens the sense of duality. It increases ignorance and plunges the senses in the ocean of senseobjects. It creates distinctions and differences. It separates? divides and limits. It is a strong wall or an iron barrier that stands between the individual soul and the Absolute. It is this mind that has brought Brahman to the condition of the individual soul. It is the storehouse of error? cravings? doubt? delusion and ignorance. It is an everrevolving wheel that generates thoughts. It is a miraculous thoughtproducing machine. It creates at one moment. It destroys at the next moment.

Mahabhutani, the great elements: Those elements which are great owing to their pervasion of all midifications, and which are subtle. As for the gross elements, they will be spoken of by the word indriya-gocarah, objects of the senses.
Ahankarah, egoism, which is the source of the great elements and consists of the idea of 'I'. Buddhih, intellect, the source of egoism and consisting of the faculty of judgement; ca, and; its cause, the avyaktam eva, Unmanifest itself, the Undifferentiated, the power of God spoken of in, 'Maya of Mine৷৷.difficult to cross' (7.14). The word eva (itself) is used for singling out Prakrti (Nature). The Prakrti divided eightfold [The undifferentiated (avyakta), mahat, egoism and the five uncompunded subtle elements] is this much alone. The word ca (and) is used for joining the various categories.
The dasa, ten; indriyani, organs : The five, organs ear etc., which are called sense-organs since they produce perception, and the (other) five organs-organ of speech, hands, etc.-which are called motor-organs since they accomplish actions. They are ten. Ekam ca, and the one-which is that?-the mind, the eleventh, possessed of the power of thinking etc. (see fn. on p. 173). Ca, and; the panca, five; indriya-gacarah, objects of the senses-such objects as sound etc. The followers of the Sankhya call these which are such the twenty-four categories.
Thereafter, the Lord now says that even those alities which the Vaisesikas speak of as the attributes of the sould are certainly the attributes of the field, but not of the Knower of the field:

The 'great elements, the Ahankara, the Buddhi and the Avyakta' are substances that originate the Ksetra. The 'great elements' are the earth, water, fire, air and ether. The 'Ahankara' here means Bhutadi (primeval element). The 'Buddhi' is called Mahat; the 'Avyakta' is known as the Prakrti. The 'ten senses and the one' and the five objects of senses are principles depending on the Ksetra. The 'five sensorial organs' are ear, skin, eye, tongue and nose. The five motor organs are speech, hands, feet, and the organs of excretion and reproduction. These are the ten senses. The Manas is the additional 'one' moe. The 'objects of the senses' are five - sound, touch, form, taste and smell.
Desire, hatred, pleasure and pain, being the transformation of the Ksetra, are said to be the modifications of the Ksetra. Though desire, hatred, pleasure and pain are the alities of the self, yet they originate from the association of the self with the Ksetra. Sri Krsna will state that they are the attributes of the self; 'In the experience of pleasure and pain, the self is said to be the cause' (13.20).
The combination of elements serves as the support (Adhrti) of the intelligent self. As such, the word Adhrti means substratum. The combination of material elements has arisen as the substratum for the self to experience pleasure and pain, and for aciring worldly experiences and the final release. The combination of elements is formed by substances commencing from the Prakrti and ending with the earth; it is the basis of senses which are endowed with the modifications of the nature of desire, hatred, pleasure and pain. These form a Sanghata or an association of elements. It serves as the basis of the experience of pleasure and pain by the individual self. This is what is said of the Ksetra. This Ksetra has been explained briefly with its modifications and effects.
Now certain alities, the effects of the Ksetra, worthy of being acired as being the means for securing the knowledge of the self, are enumerated.