Bhagavad Gita Chapter 13 Verse 6 — Meaning & Life Application
Sanskrit Shloka (Original)
महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च | इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ||१३-६||
Transliteration
mahābhūtānyahaṃkāro buddhiravyaktameva ca . indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ||13-6||
Word-by-Word Meaning
📖 Translation
13.6 The great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses and one (mind), and the five objects of the senses.
।।13.6।। पंच महाभूत, अहंकार, बुद्धि, अव्यक्त (प्रकृति), दस इन्द्रियाँ, एक मन, इन्द्रियों के पाँच विषय।।
How to Apply This Verse in Modern Life
💼 At Work & Career
In career, understanding the components of your inner experience—intellect for strategic thinking, ego for ambition or self-sabotage, senses for information, and the mind for generating ideas and doubts—allows for more conscious navigation. Recognize how the mind's incessant thoughts, desires, and fears can influence career choices and satisfaction. Practice discernment to separate objective facts from mental projections, leading to clearer goals and more effective execution.
🧘 For Stress & Anxiety
This verse and commentary highlight the mind as a primary source of stress, fear, and illusion ('Mind is Avidya... fosters fear... builds castles in the air'). Recognizing that thoughts, emotions, and sensory experiences are merely elements of your 'field' (Kṣetra), rather than your true identity, can create a valuable mental distance. Practicing awareness of the mind's continuous activity—its tendency to generate doubt, cravings, and duality—is the first step towards managing mental health, allowing you to observe these processes without being overwhelmed.
❤️ In Relationships
In relationships, recognizing the interplay of ego, intellect, senses, and mind is crucial. Ego (ahaṅkāra) can lead to self-centeredness and conflict, while intellect (buddhi) enables understanding and empathy. The mind's tendency to 'create distinctions and differences' and 'awaken the sense of duality' can manifest as judgment and misunderstanding. Practicing mindfulness about how one's own desires, fears, and mental projections influence interactions can foster deeper connection and reduce unnecessary conflict.
Solves These Life Problems
Key Message in One Line
“Gain clarity and mastery over your life by understanding the fundamental building blocks of your mind, senses, and the material world, recognizing them as the 'field' of your experience, distinct from your true Self.”
🕉️ Council of Sages
Compare interpretations from revered Acharyas and scholars
🌍 English Interpretations
Swami Sivananda
13.6 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.
Shri Purohit Swami
13.6 The five great fundamentals (earth, fire, air, water and ether), personality, intellect, the mysterious life force, the ten organs of perception and action, the mind and the five domains of sensation;
Dr. S. Sankaranarayan
13.6. The [five] great elements, the Egotism. The Intellect, the Unmanifest, and also the ten organs and the one (organ and the) five objects of the sense-organs;
Swami Adidevananda
13.6 The great elements, the Ahankara, the Buddhi, the Avyakta, the ten senses and the one, besides, the five objects of the senses;
Swami Gambirananda
13.6 The great elements, egoism, intellect and the Unmanifest itself; the ten organs and the one, and the five objects of the senses;
🇮🇳 Hindi Interpretations
Swami Chinmayananda
।।13.6।। See Commentary under 13.7
Swami Ramsukhdas
।।13.6।। 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।
Swami Tejomayananda
।।13.6।। पंच महाभूत, अहंकार, बुद्धि, अव्यक्त (प्रकृति), दस इन्द्रियाँ, एक मन, इन्द्रियों के पाँच विषय।।
📜 Sanskrit Commentaries
Sri Madhavacharya
।।13.6।।Sri Madhvacharya did not comment on this sloka.
Sri Anandgiri
।।13.6।।अव्यक्ताहंकारादीनां त्रैगुण्याभिमानादिधर्मकत्वं प्रसिद्धमिति शब्दादीनामेव ग्रहणे कर्मेन्द्रियाणां विषयानुक्तेर्वैरूप्यप्रसङ्गात्क्षेत्रनिरूपणस्य च प्रकृतत्वात्स्वरूपनिर्देशेनैव तत्क्षेत्रं यच्च यादृक्वेति व्याख्यातमिदानीमिच्छादीनामात्मविकारत्वनिवृत्तये क्षेत्रविकारत्वनिरूपणेन यद्विकारीत्येतन्निरूपयन्मतान्तरनिवृत्तिपरत्वेन श्लोकमवतारयति -- अथेति। सर्वज्ञोक्तिविरोधाद्धेयं वैशेषिकं मतमिति मत्वोक्तं -- भगवानिति। उपलब्धजातीयस्योपलभ्यमानस्यादानेच्छायां हेतुमाह -- सुखेति। इतिशब्दो हेत्वर्थः। सुखहेतुत्वात्तस्मिन्निच्छेत्यर्थः। इच्छां सुखतद्धेतुविषयत्वेन व्याख्यायात्मधर्मत्वं तस्या व्युदस्यति -- सेयमिति। तथापि कथं क्षेत्रान्तर्भूतत्वं तत्राह -- ज्ञेयत्वादिति। इच्छावद्द्वेषोऽपि धर्मो बुद्धेरित्याह -- तथेति। कोऽसौ द्वेषो यस्य बुद्धिधर्मत्वं तत्राह -- यज्जातीयमिति। तस्यापीच्छावत्क्षेत्रान्तर्भावमाह -- सोऽयमिति। इच्छाद्वेषवद्बुद्धिधर्मः सुखमपीत्याह -- तथेति। तस्यापि स्वरूपोक्त्या क्षेत्रान्तःपातित्वमाह -- अनुकूलमिति। दुःखस्यापि स्वरूपोक्त्या क्षेत्रमध्यवर्तित्वमाह -- दुःखमिति। देहेन्द्रियात्मवादौ व्युदसितुं क्षेत्रान्तर्भूतमेव संघातं विभजते -- देहेति। विज्ञानवादं प्रत्याह -- तस्यामिति। तप्ते लोहपिण्डे वह्नेरभिव्यक्तिवदुक्तसंहतौ बुद्धिवृत्तिरभिव्यज्यते। तत्र चाग्निरभिव्यक्तो लोहपिण्डमेवाग्निबुद्ध्या ग्राहयति। तथात्मचैतन्यं बुद्धिवृत्तावभिव्यक्तं तामेवात्मतया बोधयत्यतस्तदाभासानुविद्धा सैव चेतनेत्युच्यते। सा च मुख्यचेतनं प्रति ज्ञेयत्वादतद्रूपत्वात्क्षेत्रमेवेत्यर्थः। धृतिस्वरूपोक्त्या क्षेत्रत्वं तस्या दर्शयति -- धृतिरित्यादिना। नन्वन्येऽपि संकल्पादयो मनोधर्माः सन्ति ते किमित्यत्र क्षेत्रत्वेन नोच्यन्ते तत्राह -- सर्वेति। तस्योपलक्षणार्थत्वे हेतुमाह -- यत इति। इच्छादिवदस्मिन्नवसरे संकल्पादीनामपि दर्शितत्वं सिद्धवत्कृत्य प्रकरणविभागार्थं यतो भगवदुक्तं क्षेत्रमुपसंहरत्यतो युक्तमिच्छादिग्रहस्य सर्वानुक्तबुद्धिधर्मोपलक्षणार्थत्वमित्यर्थः। विरक्तस्य ज्ञानाधिकाराय वैराग्यार्थं क्षेत्रं व्याख्यातमित्यनुवदति -- यस्येति। क्षेत्रभेदजातस्य व्यष्टिदेहविभागस्य सर्वस्येत्यर्थः। संहतिः समष्टिशरीरम्।
Sri Vallabhacharya
।।13.6।।महाभूतेति। तत् क्षेत्रं यद्द्रव्यं तन्महाभूतद्रव्यात्मकं स्थूलं यादृक्च अहङ्कारबुद्धिमहतामेकादशेन्द्रियविषयाणां लिङ्गशरीरसूक्ष्मभूतानां चाश्रयभूतम्।
Sridhara Swami
।।13.6।।तत्र क्षेत्रस्वरूपमाह -- महाभूतानीति द्वाभ्याम्। महाभूतानि भूम्यादीनि पञ्च? अहंकारस्तत्कारणभूतः? बुद्धिर्विज्ञानात्मकं महत्तत्त्वं? अव्यक्तं मूलप्रकृतिः? इन्द्रियाणि बाह्य��नि दशश्रोत्रत्वग्घ्राणदृग्जिह्वावाग्दोर्मेढ्राङ्घ्रिपायवः इति? एकं च मनः? इन्द्रियगोचराश्च पञ्चतन्मात्ररूपा एव शब्दादय आकाशादिविशेषगुणतया व्यक्ताः सन्त इन्द्रियविषयाः पञ्च? तदेवं चतुर्विंशतितत्त्वान्युक्तानि।