Verse 13.4

Verse 12.4: “By the Sages it is severally recited in manifold ways and in different metrical compositions, as also in the Brahmasutra-containing (cogent) reasonings and definite (in import). (27)

Commentary called Jnaneshwari by Jnaneshwar:

One (advocate of action) says that this field entirely belongs to the individual soul (jīva) and further that the main life-wind (prāṇa) is its agent. In his house, labour his four brothers (the remaining four life-winds) while the farmer in the form of mind, manages the whole affair. He makes the pairs of bullocks in the form of the two sets of organs—five sense-organs and five organs of actions—work day and night and gets thoroughly ploughed the field of the objects (viṣaya). He fails to take advantage of the seasonal atmosphere of industry (i.e. fails to perform actions according to scriptural injunction) and sows seeds of injustice, and treats them with fertilizing manures (rāba) in the form of evil actions.

The crop of great sins flourishes abundantly from them, with the result that the individual soul has to suffer pain throughout crores of births. If, in the right atmosphere of seasonal industry, the seeds of good actions are sown, the soul would enjoy pleasures throughout crores of births. In regard to this, others (sāṃkhyas—followers of the path of metaphysical knowledge) assert that this field (kṣetra) is not under the supremacy of soul (jīva), and that they themselves should be referred to for obtaining all information about this field.

(They further say)

“Know ye, this soul is simply apathetic, and only stays in the field like a way-farer (ukhitā—tho[ḍ?]e divasa rāhaṇārā), the life-wind (prāṇa) remains all alert (jāge) having a vested interest in it (field), Prakriti (matter) whose fame is sung by the Samkhya-preachers, is definitely the owner (with hereditary rights) of the field, and she, being always possessed of the necessary implements, herself cultivates the field at home. The three original tenants (of the field) viz. Satva [sattva], Rajas and Tamas (of spiritual, material, and vicious or wayward tendencies respectively), from the time the universe was created, were born only of her (Prakriti). Whatever is sown by Rajas is protected by the Satva, while the Tamas alone collects the entire yield. Preparing the threshing ground of Mahat (mahat—modified form of Primeval Matter), he gets the threshing done by the lusty bullock in the form of Time (kāla), when there is formed a big heap of the unmanifest”.

The talented ones resentfully opposed this, and retorted that this was all a modem idea. They argued how long could this Prakriti (matter) take a stand before the Supreme and asked that they should be heard about the entire position of this field.

(They say)

“the powerful fancy was sleeping happily on the plank in the form of the Great void (sulīnatā) in the sleeping saloon in the form of illusion (māyā). It suddenly awoke and being ever active in the performance of its duty, it secures the treasure (of the world), in conformity with its desire. There was the habitation of qualityless aspect, as extensive as the universe, which having consorted with it (fancy) assumed name and form. Then the five great elements getting together coil round this unfertile land, with the result that four kinds of living beings [those born of embryo-sheath, those born of sweat, those born of eggs, and those born of soil, (“jarāyujā”-“svedaja”-“aṇḍaja”-“udbhija”) are created therefrom. Then in these living beings, speech and other objects of (action) organs arise. On both the sides of mankind, fortifications in the form of good and evil are erected, leaving a barren land (lower animals). Then fancy (illusion) constructs a path in the form of births and deaths for going to and fro constantly. Then the fancy forms close friendship with egoism, and through the agency of intellect occupies the entire universe. Thus shoots forth, from the sentient void a separate branch in the form of fancy, and therefore fancy is at the root of worldly existence”.

Hearing this talk of the advocates of Maya (illusion), the Samkhyas (advocates of Samkhya doctrine) get wrathful and retort,

“well, sir, you do not exhibit any discrimination at all! If your fancy can find an abode in the locality of the Supreme, why can the Prakriti (nature) of the Samkhyas not do the same? But this is not correct, you should keep away from such abstruse problem. We alone can give the right explanation and do hear it. Now say, who makes of the clouds in the sky full of water, and who supports the stars hanging in the sky? Who is he that stretches out the canopy of the sky? Who is he that has ordained that the wind should always blow? Who creates the tremor and horripilation? Who fills up the ocean with water? Who creates rain-showers? Like all these events the condition of the field is (only) natural. No one has got a proprietary right over it. Those who exert get the fruit, the idlers getting nothing”.

On this, the advocates of the Kala (destroyer) theory wrathfully say, “Is it all you have learnt? If it is true, why has Kala (the destroyer) kept his mastery over it (field)?” The attack of Kala is very formidable and knowing this, these men, (opponents of Kala theory) take pride in (sticking to) their own doctrines. This dreadful death is the very den of lions. Knowing this (they) indulge in their lofty but empty talk which avails them nothing. The Kala (the destroyer lion) is such that he will in a moment hold in a coil (kava), even bigger than that of the great destructor as at the end of the world, (mahā kalpāparautī) the elephant in the form of the region of the God Brahma. On reaching the heavenly woods, he destroys incessantly the eight guardians of the eight cardinal points (as they finish their term) (aṣṭalokapāla), and also the (eight) elephants. Similarly he (it is) by whose breath, the deer in the form of living beings get nervous, whirl round and round and fall into the pit (cavity) of births and deaths. Just see how wide Kala has spread out his palm and has held in it (the world form) as big as the elephant. And therefore the destroyer’s supremacy is the whole and sole truth.”

Thus there are different opinions about the field, Oh Son of Pandu. The old historical records (purāṇa [purāṇe]) also prove that there were many controversial discussions over this amongst the sages in the ‘Naimisha’ Forest. Even the eight Chhandas in the Vedas have propounded over this in many ways and yet they (the different schools of opinion) continue to hold discussion over it on account of conceit. Even the ‘Brihatsamasutra’ in the Veda, which is so holy from the point of view of knowledge has not been able to know about this field. Many other talented great poets have laboured over the discussions of this field. But this being a very deep subject, none could know for certain anything about it. Now I tell you in detail about this field such as it is.