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Bhagwad Gita (English) | Chapter 13 | Verse 8

Chapter 13, Verse 8

Nature, the Enjoyer, and Consciousness

Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, and self-control.

Verse

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्।आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः।।13.8।।


amānitvam adambhitvam ahinsā kṣhāntir ārjavam
āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ

Meaning of each word

amānitvam — humbleness;
adambhitvam — freedom from hypocrisy;
ahinsā — non-violence;
kṣhāntiḥ — forgiveness;
ārjavam — simplicity;
āchārya-upāsanam — service of the Guru;
śhaucham — cleanliness of body and mind;
sthairyam — steadfastness;
ātma-vinigrahaḥ — self-control;

Interpretation

In this verse, Krishna describes important qualities that show what it means to truly know ourselves and the world around us. Let's break these qualities down:

1. **Humility**: This means being modest and not seeking praise or recognition from others. A humble person doesn’t think they are better than anyone else and understands that titles or honors are not the most important things in life. For example, when someone achieves something great but doesn’t boast about it, that person is showing humility.

2. **Unpretentiousness**: This is about being genuine and not pretending to be something you’re not. It means being sincere in your actions, without the need for attention or fame. For instance, if someone does a good deed just to show off, they are being pretentious. However, if a person helps others quietly and without expecting anything in return, they demonstrate unpretentiousness.

3. **Non-injury**: This means not causing harm to others, either physically or emotionally. It also means helping others grow in their knowledge and understanding because ignorance often leads to suffering. For example, if someone sees others struggling and offers help instead of being critical, they are practicing non-injury.

4. **Forgiveness**: This involves letting go of grudges and not holding onto anger when someone insults or dishonors you. Instead of taking things personally, understanding that everyone faces challenges and setbacks can help foster forgiveness. If someone spills coffee on you and you don’t get mad but laugh it off, you are showing forgiveness.

5. **Uprightness**: This means being honest and straightforward. Being upright involves being true to your word and admitting the truth even when it’s hard, even to someone you might disagree with. If you keep your promises and speak the truth clearly, you show uprightness.

6. **Service to the teacher (Guru)**: This refers to respecting and learning from a mentor or teacher. It’s about acknowledging that we can’t know everything on our own and that we need guidance to grow. For example, learning dance from a teacher and helping them with their work in return shows respect and service to the teacher.

7. **Purity**: This includes keeping both your body and mind clean. It’s not just about taking baths but also about having pure thoughts and intentions. For instance, if someone focuses on positive thoughts or chants mantras regularly, they are practicing purity.

8. **Steadfastness**: This means being consistent and determined in your spiritual journey. Even if you encounter challenges, you keep going. For example, if someone works hard at developing a good habit, like meditation, every day without giving up, they are showing steadfastness.

9. **Self-control**: This involves regulating your desires and actions. It means saying no to things that might harm your spiritual growth, like bad habits. For instance, if someone avoids junk food because they want to be healthy, they are exercising self-control.

Overall, these qualities show that to gain true knowledge, we need to work on our character and actions daily. They help us build better relationships with others, improve ourselves, and lead a more peaceful and gratifying life.

Other Verses of Chapter 13
Verse 1
Arjuna said, "I wish to learn about Nature and the Spirit, the field and the knower of the field, knowledge and that which ought to be known, O Kesava."
Verse 2
The Blessed Lord said, "O Arjuna, this body is called the field; he who knows it is called the knower of the field by those who know them."
Verse 3
O scion of Bharat, 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.
Verse 4
Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.
Verse 5
That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings-especially in the Vedanta-sutra-and is presented with all reasoning as to cause and effect.
Verse 6
The great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses, and one mind, and the five objects of the senses.
Verse 7
Desire, hatred, pleasure, pain, the body, intelligence, and willpower—these things have been briefly described as aspects of the field of our activities.
Verse 9
Indifference to the objects of the senses and also absence of egoism; perceiving the evil in birth, death, old age, sickness, and pain.
Verse 10
Non-attachment, non-identification of the Self with son, wife, home, and the rest, and constant even-mindedness in the face of the attainment of both desirable and undesirable.
Verse 11
Unswerving devotion to Me through the Yoga of non-separation, resorting to solitary places, and a distaste for the company of people.
Verse 12
Constancy in Self-knowledge, the perception of the end of true knowledge—this is declared to be knowledge, and what is opposed to it is ignorance.
Verse 13
I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahman, the spirit, and it lies beyond the cause and effect of this material world.
Verse 14
Everywhere are His hands and legs, His eyes and faces, and He hears everything. In this way the Supersoul exists.
Verse 15
The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all modes of material nature.
Verse 16
The Supreme Truth exists both internally and externally, in the moving and nonmoving. He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.
Verse 17
Although the Supersoul appears to be divided, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.
Verse 18
He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.
Verse 19
Thus the field of activities [the body], knowledge, and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.
Verse 20
Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.
Verse 21
Nature is said to be the cause of all material activities and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.
Verse 22
The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species.
Verse 23
Yet in this body there is another, a transcendental enjoyer who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.
Verse 24
One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.
Verse 25
That Supersoul is perceived by some through meditation, by some through the cultivation of knowledge, and by others through working without fruitive desire.
Verse 26
Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.
Verse 27
O chief of the Bharatas, whatever you see in existence, both moving and unmoving, is only the combination of the field of activities and the knower of the field.
Verse 28
One who sees the Supersoul accompanying the individual soul in all bodies and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees.
Verse 29
One who sees the Supersoul in every living being and equal everywhere does not degrade himself by his mind. Thus he approaches the transcendental destination.
Verse 30
One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.
Verse 31
When a sensible man ceases to see different identities, which are due to different material bodies, he attains to the Brahman conception. Thus he sees that beings are expanded everywhere.
Verse 32
Those with the vision of eternity can see that the soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.
Verse 33
The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul, situated in Brahman vision, does not mix with the body, though situated in that body.
Verse 34
O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.
Verse 35
One who knowingly sees this difference between the body and the owner of the body and can understand the process of liberation from this bondage, also attains to the supreme goal.
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