Srimad Bhagavatam — Panchama Skandha, Shloka 11
Jaḍa Bharata Instructs King Rahūgaṇa: The Mind as Bondage and the Two Kṣetrajñas
द्रव्यस्वभावाशयकर्मकालै- रेकादशामी मनसो विकारा: । सहस्रश: शतश: कोटिशश्च क्षेत्रज्ञतो न मिथो न स्वत: स्यु: ॥ ११ ॥
dravya-svabhāvāśaya-karma-kālair ekādaśāmī manaso vikārāḥ sahasraśaḥ śataśaḥ koṭiśaś ca kṣetrajñato na mitho na svataḥ syuḥ
Die stofflichen Elemente, die Natur, die ursprüngliche Ursache, Karma, Schicksal und der Zeitfaktor sind materielle Ursachen. Von ihnen aufgewühlt, wandeln sich die elf Funktionen des Geistes in Hunderte, dann Tausende und schließlich Millionen von Ausprägungen. Doch diese Wandlungen geschehen weder von selbst noch bloß durch gegenseitige Kombination; sie stehen unter der Leitung der Höchsten Persönlichkeit Gottes, des Paramātmā.
One should not think that all the interactions of the physical elements, gross and subtle, that cause the transformation of mind and consciousness are working independently. They are under the direction of the Supreme Personality of Godhead. In Bhagavad-gītā (15.15) , Kṛṣṇa says that the Lord is situated in everyone’s heart ( sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca ). As mentioned herein, Supersoul ( kṣetrajña ) is directing everything. The living entity is also kṣetrajña, but the supreme kṣetrajña is the Supreme Personality of Godhead. He is the witness and order giver. Under His direction, everything takes place. The different inclinations of the living entity are created by his own nature or his expectations, and he is trained by the Supreme Personality of Godhead through the agency of material nature. The body, nature and the physical elements are under the direction of the Supreme Personality of Godhead. They do not function automatically. Nature is neither independent nor automatic. As confirmed in Bhagavad-gītā , the Supreme Personality of Godhead is behind nature.
FAQs
This verse states that the mind’s many modifications arise due to material factors like substance, nature, desire, karma, and time, but they do not actually belong to the self (kṣetrajña), the conscious knower.
Rahugana was identifying himself with the body and mental states; Jada Bharata corrects him by teaching that the soul is distinct from the mind’s changing conditions and is not their true owner.
Treat thoughts and emotions as passing modifications influenced by time, habits, and past actions; practice steady self-observation and devotional remembrance so you respond from the soul’s standpoint rather than being driven by mental waves.