Bhagavad Gita Chapter 13, Verse 22

English Translation

Since the soul is seated in Nature, therefore it experiences the alities born of Nature. Contact with the alities is the cause of its births in good and evil wombs.

Detailed Commentary

The Purusha is not intrinsically situated within Prakriti (the body). However, when the Purusha identifies with the body, perceiving it as 'I' and 'mine,' then it is said to be situated in Prakriti. It is this Purusha, thus situated in Prakriti, that experiences happiness in favorable circumstances and sorrow in adverse ones. This is known as the Purusha becoming the enjoyer (bhokta) of the Gunas born of Prakriti. Just as in a motor accident, both the vehicle and the driver are involved – with the vehicle being primary in the accident itself, but the consequences (punishment) being borne by the driver – similarly, in the world, both Prakriti and Purusha are involved in actions. While the body's actions are primary, the fruits of pleasure and pain are experienced by the Purusha. If the Purusha does not associate with the body and considers actions as emanating from Prakriti, then it will not become the enjoyer of their fruits. The cause is attachment to the Gunas, by which an individual takes birth in 'satya yonis' (higher realms) and 'asatya yonis' (lower realms). In satya yonis, happiness abounds, whereas in asatya yonis, sorrow predominates. Sattva, Rajas, and Tamas — these three Gunas arise from Prakriti, and from them originate all objects and actions. When the Purusha identifies with these Gunas, it takes birth in higher and lower realms. Being situated in Prakriti alone causes the Purusha to become the enjoyer of the Gunas, and this association becomes the cause of attachment. If the Purusha does not develop 'ahamta-mamta' (I-ness and my-ness) towards Prakriti, then it does not become the enjoyer of pleasure and pain, but rather becomes balanced (sama), healthy (svastha), and liberated (mukta). It can be situated either in Prakriti or in its own essential nature (svarupa). Being in Prakriti makes it dependent (paratantra), whereas in its own nature, it is naturally independent (svatantra). Bondage is unnatural for it, and liberation is its natural state. Not understanding the distinction between Prakriti and Purusha leads to ignorance of their relationship, and it is this ignorance that causes the Purusha to identify with Prakriti. Connection: The nature of Prakriti and Purusha was described in the nineteenth, twentieth, and twenty-first shlokas. Now, in the following shloka, the Purusha is described in particular detail.