Bhagavad Gita Chapter 13, Verse 6

English Translation

The great elements, egoism, intellect and the Unmanifest itself; the ten organs and the one, and the five objects of the senses;

Detailed Commentary

*Avyaktam eva cha* (the Unmanifest itself) – The term *Avyakta* refers to *Mūla Prakriti* (Primordial Nature). It is the cause of *samashti buddhi* (cosmic intellect) and is itself not an effect of anything; hence, it is called *Kevala Prakriti* (Pure Nature/Cause only). *Buddhiḥ* (Intellect) – This refers to *samashti buddhi*, also known as *Mahat-tattva* (the Great Principle). From this *buddhi*, *Ahamkara* (ego) arises; therefore, it is *Prakriti* (cause), and being an effect of *Mūla Prakriti*, it is *Vikriti* (effect). Thus, this *buddhi* is *Prakriti-Vikriti* (both cause and effect). *Ahamkaraḥ* (Ego) – This signifies *samashti ahamkara* (cosmic ego) and is also known as *Aham-bhāva* (sense of 'I'). Being the cause of the *pancha-maha-bhutas* (five great elements), it is *Prakriti* (cause), and being an effect of *buddhi*, it is *Vikriti* (effect). Thus, this *Ahamkara* is *Prakriti-Vikriti* (both cause and effect). *Mahābhūtāni* (the Great Elements) – Earth, Water, Fire, Air, and Akasha (Ether) are these five *Mahābhūtas*. *Mahābhūtas* are of two types: *Pañchīkṛita* (compounded) and *Apañchīkṛita* (uncompounded). When these five *Mahābhūtas* combine, they are called *Pañchīkṛita Mahābhūtas*. When they do not combine, they are called *Apañchīkṛita Mahābhūtas*. Here, the term *Mahābhūtāni* refers to these *Apañchīkṛita Mahābhūtas*. These *Mahābhūtas* are also called *Pañcha Tanmātrās* (five subtle elements) or *Sūkṣma Mahābhūtas* (subtle great elements). Being the cause of the ten *Indriyas* (senses), one *Manas* (mind), and the five *viṣayas* (sense objects), these *Mahābhūtas* are *Prakriti* (cause), and being the effect of *Ahamkara*, they are *Vikriti* (effect). Thus, these *Pancha Mahābhūtas* are *Prakriti-Vikriti* (both cause and effect). *Indriyāṇi Daśa* (the Ten Senses) – *Śrotra* (ears), *Tvacā* (skin), *Netra* (eyes), *Rasanā* (tongue), and *Ghrāṇa* (nose) are the five *Jñānendriyas* (senses of knowledge), and *Vāk* (speech), *Pāṇi* (hands), *Pāda* (feet), *Upastha* (genitals), and *Pāyu* (anus) are the five *Karmendriyas* (senses of action). These ten *Indriyas*, being produced from the *Apañchīkṛita Mahābhūtas*, are *Kevala Vikriti* (effects only). *Ekam cha* (and the One) – *Manas* (the mind) also arises from the *Apañchīkṛita Mahābhūtas* and is not a cause for anything further; therefore, it too is *Kevala Vikriti* (effect only). *Pañcha chendriya-gocharāḥ* (and the Five Objects of the Senses) – *Śabda* (sound), *Sparśa* (touch), *Rūpa* (form), *Rasa* (taste), and *Gandha* (smell) are these five sense objects. They originate from the *Apañchīkṛita Mahābhūtas* and are not causes for anything further; therefore, they too are *Kevala Vikriti* (effects only). The conclusion is that the five *Mahābhūtas*, one *Ahamkara*, and one *Buddhi* – these seven are *Prakriti-Vikriti* (both cause and effect). *Mūla Prakriti* (Primordial Nature) is *Prakriti* (cause only). And the ten *Indriyas* (senses), one *Manas* (mind), and the five *Jñānendriya-viṣayas* (objects of the senses of knowledge) – these sixteen are *Kevala Vikriti* (effects only). This collective group of twenty-four *tattvas* (principles/elements) is called *Kshetra* (the Field). This human body is a small part of it, which the Lord has referred to as "Idaṁ Śarīram" (this body) in the first verse and "Tat Kṣetram" (that Field) in the third verse.