Bhagavad Gita Chapter 13, Verse 32

English Translation

Being without beginning and without alities, O son of Kunti, this immutable, supreme Self does not act. nor is It affected [Also translated as tainted.-Tr.], although existing in the body.

Detailed Commentary

।।13.32।। Elucidation — *Anaditvān-nirguṇatvāt Paramātmā-yam-avyayaḥ*: That which was referred to as *Anadi* (beginningless) in the nineteenth verse of this very chapter, is here again called *Anadi* by the term *Anaditvāt*, meaning that this *Purusha* is without origin or beginning. Now, a question arises: there, *Prakriti* was also called *Anadi*. So, what is the difference between *Prakriti* and *Purusha*? In response, Bhagavan says: *Nirguṇatvāt*, meaning this *Purusha* is devoid of *gunas* (qualities). *Prakriti* is indeed *Anadi*, but it is not devoid of *gunas*. Rather, it possesses *gunas* and *vikaras* (modifications/transformations). From it arise the three *gunas* — *Sattvic*, *Rajasic*, and *Tamasic* — along with their *vikaras*. But *Purusha* is completely free from these three *gunas* and *vikaras* (*Nirguna* and *Nirvikar*). This *Purusha* is directly the imperishable *Paramātmā* (Supreme Self), meaning this *Purusha* is the indestructible, supremely pure *Ātman*. Even while situated in the body, it neither performs any action nor is it tainted by any karma. That is, this *Purusha* has never done anything, does not do anything in the present, and cannot do anything in the future. This *Purusha* has always been *nirlipta* (unattached) and *asanga* (untainted) from *Prakriti*, devoid of *gunas*, and imperishable (*Avinashi*). It has no *kartritva* (doership) or *bhoktritva* (experiencership). The implication of saying *sharīrastho'pi* (even though situated in the body) here is that even when this *Purusha* considers itself situated in the body, and thereby believes itself to be the *kartā* (doer) of actions and the *bhoktā* (experiencer) of happiness and sorrow, it actually remains neutral (*tatastha*) and pure consciousness (*prakāshamātra*). The awareness of happiness and sorrow arises from it; thus, it can be called the illuminator (*prakāshaka*), but it does not inherently possess the *dharma* (property) of being an illuminator. Here, the word 'api' (even) suggests that every *jiva* (individual soul), from an ant to Brahma, who has considered itself situated in the body since time immemorial (*anadi-kāla*), is inherently (*svarūpataḥ*) eternally *nirlipta* and *asanga*. Its unity with the body never occurs because the body is a product of *Prakriti* and always remains situated in *Prakriti*. Being an *aṃśa* (part/essence) of *Paramātmā* itself, it eternally resides in *Paramātmā*. Even by considering identity with the body, even by merging deeply with the body, even by considering the body as one's own self (*svarūpa*), its *nirliptatā* (unattachedness) is never destroyed. It remains inherently *nirlipta* forever. Even if its unattachedness is not experienced, there is no distortion (*vikriti*) in its essential nature (*svarūpa*). Therefore, inherently, it has never done anything nor does it do anything, and it itself has never been tainted nor does it become tainted. Although *Purusha* becomes the *kartā* and *bhoktā* only by considering itself situated in the body, yet in the twenty-first verse, Bhagavan stated that the *Purusha* situated in *Prakriti* becomes the *bhoktā*, and here it is said that even while situated in the body, *Purusha* is not the *kartā*-*bhoktā*. The import of this statement is that *Prakriti* and its effect, the body, are one and the same. Therefore, whether one says *Purusha* is situated in *Prakriti* or in the body, it is the same thing. A connection with an individual body implies a connection with *Prakriti* itself. In reality, *Purusha*'s connection is neither with the *vyashti* (individual) body nor with the *samasti* (cosmic) *Prakriti*. Only by considering its connection with the body does it regard itself as the *kartā*-*bhoktā*. In reality, it is neither the *kartā* nor the *bhoktā*. Connection: In the previous verse, it was stated that *Purusha* neither acts nor becomes tainted. Now the question arises: how does it remain untainted, and how does it not act? The answer to this will be given in the subsequent verse.