Bhagavad Gita Chapter 13, Verse 20

English Translation

Know both Nature and also the individual soul [Prakrti is sometimes translated as matter, and purusa as spirit.-Tr.] to be verily without beginning; know the modifications as also the alities as born of Nature.

Detailed Commentary

In the third verse of this very chapter, Bhagavan had commanded to hear four aspects concerning Kshetra: 'yachcha' (what it is), 'yādṛk cha' (of what nature it is), 'yad vikāri' (what are its transformations), and 'yatascha yat' (from what and what it is). Among these, 'yachcha' was described in the fifth verse and 'yad vikāri' in the sixth verse. 'Yādṛk cha' will be described further in the twenty-sixth and twenty-seventh verses. Now, describing 'yatascha yat', it is stated that Vikaras (modifications) and Gunas (qualities) arise from Prakriti. In this, the Vikaras, such as desire and aversion, have already been described in the sixth verse. Here, the fact that Gunas originate from Prakriti is stated as new information. From the twelfth to the eighteenth verse, the knowable essence (Parātman) is described, and here, from the nineteenth to the thirty-fourth verse, Purusha (Kshetrajna) is described. There, everything is encompassed within the knowable essence, and here, everything is within Purusha. Both essences are one. Both Prakriti and Purusha are anādi (beginningless). Prakriti possesses Gunas, while Purusha is devoid of Gunas. Prakriti has Vikaras; Purusha does not. Here, Purusha means Kshetrajna. The term 'Prakritim' has been used to identify Prakriti and its effects, and the term 'Purusham' has been used to denote only Kshetrajna. The word 'viddhi' (know) is used to understand the distinction of Purusha from Prakriti. Bhagavan instructs Arjuna to understand that these two are distinct. Vikaras and Gunas originate from Prakriti. In the seventh chapter, Bhagavan stated that Gunas originate from Him. Here, being a chapter on knowledge (Jñāna), Gunas are considered to originate from Prakriti. In the realm of activity (kārya), instruments (karaṇa), and agency (kartṛtva), Prakriti is the cause. That which is produced is called kārya (effect), and the means that fulfill a purpose are called karaṇa (instruments). The Karmendriyas (organs of action) are gross, the Jñānendriyas (organs of knowledge) are subtle, and Manas (mind), Buddhi (intellect), and Ahaṅkāra (ego) are extremely subtle. All actions occur through the Antaḥkaraṇa (inner instrument) and Bahiḥkaraṇa (outer instruments). Purusha associates the experience of pleasure and pain with itself. Being happy or unhappy occurs only in the conscious (Purusha), not in the inert (Prakriti). The experience of pleasure and pain occurs only in the conscious. The conscious superimposes Vikaras upon itself. The conscious does not inherently possess two opposing states of pleasure and pain. All Vikaras exist in that which is mutable. The conscious, through its association with mutable Prakriti, continually takes on its Vikaras. In the previous verse, Bhagavan stated that Purusha is the cause of pleasure and pain. Now the question arises: which Purusha experiences pleasure and pain? Bhagavan will answer this in the next verse.