View source for Suppose you have got a piece of land as agriculturist, and you produce your food grain in large quantity or small quantity. It doesn't matter. Similarly, this body we are utilizing

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG13812BombayOctober21973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="358" link="Lecture on BG 13.8-12 -- Bombay, October 2, 1973" link_text="Lecture on BG 13.8-12 -- Bombay, October 2, 1973">
<div class="heading">We should not mistake this that we accept the field of activities identified with myself. That is going on. Suppose you have got a piece of land as agriculturist, and you produce your food grain in large quantity or small quantity. It doesn't matter. Similarly, this body we are utilizing.
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<span class="link">[[Vanisource:Lecture on BG 13.8-12 -- Bombay, October 2, 1973|Lecture on BG 13.8-12 -- Bombay, October 2, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So we have discussed about the body, kṣetra. The question of Arjuna was kṣetra, kṣetrajna, jñānam, and jñeyam. Now kṣetra, we have discussed yesterday. Kṣetra, this body, is combination of "the five great elements, false ego, intelligence, the unmanifested, the ten senses, the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptom, and convictions—all these are considered in summary to be the field of activities." Yesterday we have discussed.</p>
<p>So we should not mistake this that we accept the field of activities identified with myself. That is going on. Suppose you have got a piece of land as agriculturist, and you produce your food grain in large quantity or small quantity. It doesn't matter. Similarly, this body we are utilizing.</p>
<p>We can practically see. Everyone is working with this body in Bombay city. A very poor man is also in Bombay city, and a very rich man is also there. Both of them have the same facilities to work, but we find that one man is working very hard day and night. Hardly he is getting his morsel of food. Another man, simply by going, sitting in the office, earning thousands and thousands. Why? Because the difference of the field of activities. The body is different. Because one has got a certain type of body, his destination is already there. Karmaṇā daiva-netreṇa jantur dehopapattaye ([[Vanisource:SB 3.31.1|SB 3.31.1]]). We can study this thing, that somebody is living in a poor slum and another man is living in a very palatial building. So simply by endeavoring that "I shall live in a palatial building, and I shall not live in this poor slumhole," it is not possible because the destiny is there. Therefore the body is made according to our past karma, and that is called destiny. Your happiness and distress according to the body is already settled up. It is not possible by natural way to improve or disimprove it. It is already settled up. Therefore śāstra says,</p>
:tasyaiva hetoḥ prayateta kovido
:na labhyate yad bhramatām upary adhaḥ
:tal labhyate duḥkhavad anyataḥ sukhaṁ
:kālena sarvatra gabhīra-raṁhasā
:([[Vanisource:SB 1.5.18|SB 1.5.18]])
<p>The human life should be utilized for understanding the Absolute Truth. The next paragraph, that describes how one can understand the Absolute Truth. Amānitvam adambhitvam ahiṁsā kṣāntir ārjavam. So our life should be utilized for understanding the Absolute Truth, not for economic development. Economic development, what is already destined, you cannot improve less or more. It is already settled up.</p>
<p>There are so many examples. Just like a pig has got a body. He likes to eat stool. If you give him halavā, that "Don't eat stool. Take this nice halavā," he's not interested because he has got a particular type of body. That is the aggregate. That is already explained. Mahā-bhūtāny ahaṅkāro buddhir avyaktam (eva) ca, icchā dveṣaḥ sukhaṁ duḥkham. Icchā dveṣaḥ. The icchā and dveṣa according to the body. He has got the desire to eat the stool. That is his icchā. And he has got a dveṣa for the halavā, while a gentlemen, advanced gentlemen, he has got the icchā for halavā, not for the stool.</p>
<p>Therefore our duty should be that without trying... That was Indian civilization. Everyone was happy in his position, everyone—brāhmaṇa, kṣatriya, vaiśya, śūdra. The culture was so nice that nobody was unhappy, even if he is a śūdra or even if he is a vaiśya or a brāhmaṇa or kṣatriya. It is not that because the kṣatriyas, the royal family, they were happy, and the brāhmaṇas were not happy or the śūdras were not happy. No. Everyone was happy because... Still in India you go to the village. They are happy with their destination. This is the Indian culture. Now we are injecting discontentment, injecting. Otherwise everyone was happy in his position: "God has given this position. So this is all right. Let me do my work." That is satisfaction. Everyone was satisfied.</p>
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