Bhagavad-gita As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
CHAPTER THIRTEEN
Nature, the Enjoyer, and Consciousness
Bg13.1-2
TEXTS 1–2
arjuna uvaca
prakrtim purusam caiva
ksetram ksetra-jnam eva ca
etad veditum icchami
jnanam jneyam ca kesava
sri-bhagavan uvaca
idam sariram kaunteya
ksetram ity abhidhiyate
etad yo vetti tam prahuh
ksetra-jna iti tad-vidah
arjunah uvaca—Arjuna said; prakrtim—nature; purusam—the enjoyer; ca—also; eva—certainly; ksetram—body; ksetrajnam—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—him; prahuh—is called; ksetrajnah—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 prakrti or nature, purusa, the enjoyer, ksetra, the field, ksetrajna, 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 does not identify himself with the body is called ksetrajna, 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—dehe ’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 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 into 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. Bg13.3 TEXT 3 ksetra-jnam capi mam viddhi sarva-ksetresu bharata ksetra-ksetrajnayor jnanam yat taj jnanam matam mama ksetrajnam—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); ksetrajnayoh—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 1iving 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 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 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 that “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. Bg13.4 TEXT 4 tat ksetram yac ca yadrk ca yad-vikari yatas ca yat sa ca yo yat-prabhavas ca tat samasena me srnu 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—one; sah—he; ca—also; yah—one; yat—which; prabhavah ca—influence also; tat—that; samasena—in detail; 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, the 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. Bg13.5 TEXT 5 rsibhir bahudha gitam chandobhir vividhaih prthak brahma-sutra-padais caiva hetumadbhir viniscitaih rsibhih—by the wise sages; bahudha—in many ways; gitam—described; chandobhih—Vedic hymns; vividhaih—in various; prthak—variously; brahma-sutra—the Vedanta; padaih—aphorism; ca—also; eva—certainly; hetumadbhih—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 non-duality of the soul and the Supersoul by referring to 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 athanye…” “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 the 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 is 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. Bg13.6-7 TEXTS 6–7 maha-bhutany ahankaro buddhir avyaktam eva ca indriyani dasaikam ca panca cendriya-gocarah iccha dvesah sukham duhkham sanghatas cetana dhrtih etat ksetram samasena sa-vikaram udahrtam 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-gocarah—objects of the senses; iccha—desire; dvesah—hatred; sukham—happiness; duhkham—distress; sanghatah—the aggregate; cetana—living symptoms; dhrtih—conviction; etat—all this; ksetram—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, warmth, touch and sound. Now the aggregate of these twenty-four elements is called the field of activity. If one makes an analytical study of these twenty-four subjects, then he can very well understand the field of activity. Then there is desire, hatred, pleasure and pain, which are interactions, representations of the five great elements in the gross body. The living symptoms, represented by consciousness and conviction, are the manifestation of the subtle body—mind, ego and intelligence. These subtle elements are included within the field of activities. The five great elements are a gross representation of the subtle false ego. They are a representation in the material conception. Consciousness is represented by intelligence, of which the unmanifested stage is the three modes of material nature. The unmanifested three modes of material nature is called 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. Bg13.8-12 TEXTS 8–12 amanitvam adambhitvam ahimsa ksantir arjavam acaryopasanam saucam sthairyam atma-vinigrahah indriyarthesu vairagyam anahankara eva ca janma-mrtyu-jara-vyadhi- duhkha-dosanudarsanam asaktir anabhisvangah putra-dara-grhadisu nityam ca sama-cittatvam istanistopapattisu mayi cananya-yogena bhaktir avyabhicarini vivikta-desa-sevitvam aratir jana-samsadi adhyatma-jnana-nityatvam tattva-jnanartha-darsanam etaj jnanam iti proktam ajnanam yad ato ’nyatha 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—son; dara—wife; grha-adisu—home, etc.; nityam; ca—also; sama-cittatvam—equilibrium; ista—desirable; anistah—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—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 evenmindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth—all these I thus declare to be knowledge, and what is contrary to these is ignorance. PURPORT This process of knowledge is sometimes misunderstood by less intelligent men as being the interaction of the field of activity. But actually this is the real process of knowledge. If one accepts this process, then the possibility of approaching the Absolute Truth exists. This is not the interaction of the tenfold elements, as described before, This is actually the means to get out of it. Of all the descriptions of the process of knowledge, the most important point is described in the first line of the tenth verse: The process of knowledge terminates in unalloyed devotional service to the Lord. So, if one does not approach, or is not able to approach, the transcendental service of the Lord, then the other nineteen items are of no particular value. But, if one takes to devotional service in full 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 straightforward that he can disclose the real truth even to an enemy. As for acceptance of the spiritual master, that is essential, because without the instruction of a bona fide spiritual master, one cannot progress in the spiritual science. One should approach the spiritual master with all humility and offer him all services so that he will be pleased to bestow his blessings upon the disciple. Because a bona fide spiritual master is a representative of Krsna, if he bestows any blessings upon his disciple, that will make the disciple immediately advanced without the disciple’s following the regulated principles. Or, the regulated principles will be easier for one who has served the spiritual master without reservation. Cleanliness is essential for making advancement in spiritual life. There are two kinds of cleanliness: external and internal. External cleanliness means taking a bath, but for internal cleanliness, one has to think of 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 concommitant 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 equiposed 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 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.
tani vetti sa yogatma tatah ksetrajna ucyate.