Bhagavad Gita Chapter 13, Verse 31

English Translation

When one realizes that the state of diversity of living things is rooted in the One, and that their manifestation is also from That, then one becomes identified with Brahman.

Detailed Commentary

13.31. Prakriti has two forms – action (kriya) and matter (padartha). The twenty-ninth verse addressed dissociation from action; now the thirtieth verse explains dissociation from matter. Regarding 'when the distinct nature of beings...': At that time, when a sādhaka sees the diverse forms of all beings—all the countless forms in which jīvas are born, their gross (sthūla), subtle (sūkṣma), and causal (kāraṇa) bodies—all situated in one single Prakriti, then he attains Brahman. The bodies, names, forms, shapes, mental tendencies (manovritti), qualities (guṇa), modifications (vikāra), origin (utpatti), sustenance (sthiti), and dissolution (pralaya) of all stationary (sthāvara) and moving (jaṅgama) beings in the three worlds originate from the one single Prakriti and dissolve back into it. One who perceives this attains Brahman, that is, he realizes his true Self (ātmasvarūpa), the Paramātma-tattva, which transcends Prakriti. In reality, it was already attained, but due to identifying with Prakriti, he did not experience his true nature. But when he sees everything situated in Prakriti and originating from it, then he experiences his inherent Self (ātmasvarūpa). Just as all bodies born from the earth undergo all their transformations upon the earth itself, similarly, all qualities (guṇa) and modifications (vikāra) originating from Prakriti undergo all their transformations within Prakriti itself. Just as substances born from the earth remain in the earth and, dissolving into it, become one with the earth, so too, all the creation (saṁsāra) born from Prakriti remains in Prakriti and, dissolving into it, becomes one with Prakriti. In the same way, the element of consciousness (chetanā-tattva) present in the form of beings remains steadfastly situated in the immutable Paramātma. However many modifications (vikāra) may appear in it due to association with Prakriti, it always remains unattached (asaṅga). Upon having such a clear experience, the sādhaka attains Brahman. It is a rule that due to identifying oneself with Prakriti, when one perceives beings as separate entities driven by self-interest (svārtha-buddhi), enjoyment (bhoga-buddhi), pleasure (sukha-buddhi), etc., then attachment (rāga) and aversion (dveṣa) arise. When there is attachment, one perceives virtues in them; when there is aversion, one perceives faults. Thus, when the veil of attachment and aversion (rāga-dveṣa) comes before one's vision, the reality is not experienced. But when a sādhaka sees the origin (utpatti), sustenance (sthiti), and destruction (vināśa) of his own so-called gross (sthūla), subtle (sūkṣma), and causal (kāraṇa) bodies, along with the bodies of all other beings, as occurring solely within Prakriti, and perceives their absence in himself, then the veil of attachment and aversion is removed from his sight, and he experiences the inherent Paramātma-tattva. The true nature of that Puruṣa (the conscious entity), who was described as distinct from the body in the twenty-second verse and whose attainment of Brahman was mentioned in the thirtieth verse, will be described in the following verse.