Bhagavad Gita 13.6

Kshetra Kshetrajna Vibhaga Yoga · English Translation

The great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses and one (mind), and the five objects of the senses.

Sanskrit

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च | इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ||१३-६||

Transliteration

mahābhūtānyahaṃkāro buddhiravyaktameva ca . indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ||13-6||

What Does This Verse Mean?

In this verse, Lord Krishna is explaining to Arjuna the complete anatomy of our physical and mental existence within the 'field' of life. He lists all components that make up a living being: the five great elements (earth, water, fire, air, space), egoism, intellect, unmanifest nature, the ten senses plus the mind, and their respective objects like sound or touch. The key teaching is to recognize these as distinct parts of material nature rather than identifying them with your true self. This distinction is the first step toward realizing that you are the 'Knower' behind all this activity.

The Teaching Behind It

This verse is foundational to the Sankhya philosophy embedded within the Gita's Jnana Yoga (the path of knowledge). It develops the concept of 'Tattva-viveka' or discriminative knowledge, which distinguishes between the changing material field (Kshetra) and the unchanging conscious witness (Kshetrajna), a prerequisite for liberation.

Word by Word

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

Classical 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.

Where This Happens

This verse occurs on the battlefield of Kurukshetra during the Mahabharata war, where Prince Arjuna has fallen into a deep moral crisis and refuses to fight his own relatives. Lord Krishna is delivering the teachings of Chapter 13 after establishing that he is the Supreme Spirit; now He begins dissecting what constitutes 'Nature' (Prakriti) versus the 'Spirit'. Having just listened to verses about the difference between matter and consciousness, Arjuna is seeking clarity on how his own mind works so he can overcome his confusion and perform his duty.

Living It Out Today

Consider a professional facing burnout after a high-stakes project failure. Instead of thinking 'I am stupid' or 'My career is ruined,' apply this teaching by observing the situation objectively: note that your ego (self-image) is hurt, your intellect is analyzing the mistake, and your senses are reacting to stress signals from your body. By realizing these feelings and thoughts are just temporary components of a biological system rather than your core identity, you can detach emotionally, regain clarity, and make better decisions without being overwhelmed by anxiety.

Explained for Children

Imagine your body and mind are like a high-tech robot or a complex video game character. Krishna explains to Arjuna exactly what makes up this character: the raw materials (like metal and plastic), the computer chip that decides things, the eyes and ears that see and hear, and even the buttons you can press in the game world. Just as a player controls a remote car but isn't made of rubber or batteries, your true self is the conscious observer inside this body-mind machine, not the parts themselves.

Daily Reflection

Today, you might feel overwhelmed by the noise of ten senses pulling at different objects, but remember that you are not the sum of these parts. When frustration arises, pause and recognize it as a play of nature rather than your true self identity. You possess the capacity to stand back from this machinery and simply witness the dance without getting lost in it.

A Practice for Today

Begin by silently acknowledging your body as the 'great elements' and observing how the ego arises to claim ownership of this experience. Shift your awareness from the doer to the silent intellect witnessing these movements, resting in the stillness that precedes all sensory activity.

Key Teachings

The Anatomy of Experience
This verse maps the entire apparatus of human experience, breaking down reality into elements, mind, intellect, and senses. Understanding this structure helps us see that our reactions are mechanical processes rather than personal attacks.
Distinguishing Ego from Intellect
The text separates 'ahamkara' (egoism) from 'buddhi' (intellect), showing how the ego claims ownership while intellect discerns truth. This distinction is crucial for moving from identification with our actions to wise detachment.
Beyond the Unmanifested
The inclusion of 'avyaktam' points to the primordial, unmanifest nature that underlies all material manifestation and sensory interaction. Recognizing this source reminds us that we are more than just our physical form or immediate sensations.

Themes

The Self and the BodyNature vs ConsciousnessDiscriminative KnowledgeSenses and MindMaterial ElementsDetachment

Related Verses

2.45 3.27 13.9 13.20 18.61

Frequently Asked Questions

What exactly is 'Avyakta' mentioned in this verse?

In the context of Vedanta and Sankhya, Avyakta refers to Mula Prakriti or Unmanifest Nature. It is the primordial state of matter before it evolves into the gross elements we perceive; it contains all potentialities but has not yet taken form.

Why does Krishna list 'egoism' and 'intellect' as separate items?

Krishna separates them to show their distinct functions: Ahamkara (Ego) is the sense of individuality or 'I-am-ness', while Buddhi (Intellect) is the faculty of discrimination and decision-making. Both are subtle aspects of material nature, not your eternal soul.

How does understanding this verse help in daily life?

It helps by shifting your identity from a victim of circumstances to an observer of them. When you realize that emotions and thoughts are just temporary functions of the senses and mind, you can maintain inner stability even during crises.

Is the 'one' mentioned in this verse the same as God?

No, the 'one' (ekam) refers specifically to the Mind (Manas), which acts as a controller for the ten senses. It is considered part of the subtle body and material nature, distinct from the Supreme Consciousness or Soul that witnesses it all.

In Other Languages: Bhagavad Gita 13.6 →