FolioCorpusBhagavad-gītā

Bhagavad-gītā 13.20

ప్రకృతిం పురుషం చైవ విద్ధ్యనాదీ ఉభావపి । వికారాంశ్చ గుణాంశ్చైవ విద్ధి ప్రకృతిసమ్భవాన్ ॥ ౨౦ ॥
prakṛtiṁ puruṣaṁ caiva
[prakritim purusham chaiva]
viddhy anādī ubhāv api
[viddhy anaadee ubhaav api]
vikārāṁś ca guṇāṁś caiva
[vikaaraamsh cha gunaamsh chaiva]
viddhi prakṛti-sambhavān
[viddhi prakriti-sambhavaan]
Word-for-word
prakṛtim — material nature puruṣam — the living entities ca — also eva — certainly viddhi — you must know anādī — without beginning ubhau — both api — also vikārān — transformations ca — also guṇān — the three modes of nature ca — also eva — certainly viddhi — know prakṛti — material nature sambhavān — produced of .
Blended reading (Sanskrit + English inline)
prakṛtiṁ puruṣaṁ caiva
prakṛtim
material nature
puruṣam
the living entities
ca
also
eva
certainly
viddhy anādī ubhāv api
viddhi
you must know
anādī
without beginning
ubhau
both
api
also
vikārāṁś ca guṇāṁś caiva
vikārān
transformations
ca
also
guṇān
the three modes of nature
ca
also
eva
certainly
viddhi prakṛti-sambhavān
viddhi
know
prakṛti
material nature
sambhavān
produced of .
Important Words
  • prakṛtim — material nature
    Returned to from verse 1. Now defined: anādi — beginningless. Prakṛti is not a created thing; it is co-eternal with the Lord, as His energy.
  • puruṣam — the living entities
    Here puruṣa refers to the jīva — the individual soul. (Context matters: elsewhere puruṣa names the Supreme.) The jīvas too are beginningless, never created, never destroyed.
  • anādī — without beginning
    Dual form — both are beginningless. This word closes off every theology that wants to date the soul's creation. The soul has no birthday.
  • vikārān — transformations
    From vi- + √kṛ — "alterations." The visible changes of the world — body, mind, emotion — are products of prakṛti, not of the soul. Soul does not transform; field transforms.
  • guṇān — the three modes of nature
    Sattva, rajas, tamas. The threads of which prakṛti's fabric is woven. They are *prakṛti-sambhavān* — born of prakṛti. The soul is the witness of their interplay, not their substrate.
Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.
Purport

By the knowledge given in this chapter, one can understand the body (the field of activities) and the knowers of the body (both the individual soul and the Supersoul). The body is the field of activity and is composed of material nature. The individual soul that is embodied and enjoying the activities of the body is the puruṣa, or the living entity. He is one knower, and the other is the Supersoul. Of course, it is to be understood that both the Supersoul and the individual entity are different manifestations of the Supreme Personality of Godhead. The living entity is in the category of His energy, and the Supersoul is in the category of His personal expansion. Both material nature and the living entity are eternal. That is to say that they existed before the creation. The material manifestation is from the energy of the Supreme Lord, and so also are the living entities, but the living entities are of the superior energy. Both the living entities and material nature existed before this cosmos was manifested. Material nature was absorbed in the Supreme Personality of Godhead, Mahā-viṣṇu, and when it was required, it was manifested by the agency of the mahat-tattva. Similarly, the living entities are also in Him, and because they are conditioned, they are averse to serving the Supreme Lord. Thus they are not allowed to enter into the spiritual sky. But with the coming forth of material nature these living entities are again given a chance to act in the material world and prepare themselves to enter into the spiritual world. That is the mystery of this material creation. Actually the living entity is originally the spiritual part and parcel of the Supreme Lord, but due to his rebellious nature, he is conditioned within material nature. It really does not matter how these living entities or superior entities of the Supreme Lord have come in contact with material nature. The Supreme Personality of Godhead knows, however, how and why this actually took place. In the scriptures the Lord says that those attracted by this material nature are undergoing a hard struggle for existence. But we should know it with certainty from the descriptions of these few verses that all transformations and influences of material nature by the three modes are also productions of material nature. All transformations and variety in respect to living entities are due to the body. As far as spirit is concerned, living entities are all the same.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
20. Know that both prakṛti and the jīva are without origin. And know that the guṇas and its transformations all arise from prakṛti.
Commentary

“You have described the Paramātmā as the knower of the field. But speaking of the jīva who is also the knower of the field, how does the jīva come in contact with māyā and when did it start?”

Know that māyā (prakṛti), and the jīva (puruṣa) are both without an origin (anādi), having no first cause. This is because they are śaktis of Me, the Lord who is also without origin (anādi). In verses 4 and 5 of chapter 7 it was said: bhūmir āpo ’nalo vāyuḥ khaṁ mano buddhir eva ca ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām jīva-bhūtāṁ mahābāho yayedaṁ dhāryate jagat From this it is understood that, because matter and jīva are both without origin, being My śaktis, their connection is also without origin (anādi). But there is a real difference between them, even though they are mutually connected. Know that the body, senses and other elements (guṇān) and the transformations of the guṇas such as happiness, distress, lamentation and illusion (vikārān), all arise from prakṛti. Know that the jīva is very different from that prakṛti which has transformed into the field.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
20. Know that both prakṛti and the jīva are without origin. And know that the body, senses, happiness and distress all arise from prakṛti, not the jīva.
Commentary

The association of the jīva and prakṛti, both of which are without beginning but which have differing natures, has no beginning in time. Now differing functions of prakṛti and the jīva in combination, and the cause of their beginningless association will be described. The word api indicates emphasis or certainty. Know for certain (api) that the prakṛti and jīva which are combined together are both without beginning. Know that they are eternal because of being My śaktis. I have already explained that they are My energies, in verses like bhūmir āpo’ nalo vayuḥ. The Lord then shows that the very nature of these two which have been associating without beginning are very different. Know that the body and senses (vikārān) and happiness and distress (guṇān) arise from prakṛti, not from the jīva. The Lord indicates that jīva is different from the transformations of prakṛti as the field.

Bhūrijana Dāsa Gauḍīya
Commentary

Here the main point to understand is that the transformations (vikaran) are not of the living entities but it is of the material nature.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

All good and bad events occur in matter

Material nature and living entities are beginningless. (Their union is described as anadi, beginningless)
Their “transformations” and “modes of matter” are products of material nature

PRACTICAL APPLICATION OF SECTION IV

Conditioned souls desire to control and enjoy matter binds him to material nature
Supersoul is the factual enjoyer and controller
Understanding this will lead the conditioned living entity towards liberation
Focus of Learning

(a) Vijnana – Knower, knowable and process of knowing is called “Science of knowledge” or vijnana

(b) Opinion of monists – At ultimate stage the above mentioned three items become one

But the devotees do not agree to this

(c) Knowledge means understanding oneself in Krishna consciousness and realizing Krishna in

everything

Knowledge is nothing but preliminary stage of understanding devotional service perfectly

(d) Conclusion – Texts 13.13 – 13.18 explain the “Soul and Supersoul as the knowable”

Supersoul is the ultimate object to be known

SUMMARISED THEME 13B continued…

CHARACTERISITICS OF THE SUPERSOUL

C) Supersoul as the ‘Purusha’ (Supreme enjoyer) – (13.23)

Transcendental enjoyer
Overseer and permitter
Maintainer and real friend

LINK BETWEEN TEXTS 13.20 & 13.21: The relationship between the living entity and the changes caused

by material nature is elaborated upon in the next verse.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
13.20 Viddhi, know; ubhau, both; prakrtim Nature; and also the purusam, individual soul;-these two; Nature and the soul. the aspects of God-to be api, verily; anadi, without beginning. Those two that have no beginning (adi), are anadi. Since the godhood of God is eternal, therefore it is logical that even His aspects also should have eternality. For God's god-hood consists verily in having the two aspects. Those two aspects through which God becomes the cause of creation, continuance and dissolution of the Universe, and which are beginningless, are the sources of mundane existence. Some interpret the phrase anadi in the tatpurusa [Tatpurusa: Name of a class of compounds in which the first member determines the sense of the other members, or in which the last member is defined or alified by the first, without losing its original independence.-V.S.A.] sense of na adi, not primeval (not cause). (According to them) thery indeed is established the causality of God. Again, if Nature and soul themselves be eternal, the mundane existence would surely be their creation, and the causality of the mundane existence would not be God's. That is wrong because, there being nothing to rule over before the emergence of Nature and soul, there will arise the contingency of God ceasing to be God! And if the mundane state be uncaused [Uncaused, i.e. not caused by Nature and soul, but by God independently of those two aspects.] there arises the contingency of the absence of Liberation, [If God were. Himself the sole cause of mundane existence, independently of His two aspects, then it would be endless because there would be nothing to prevent liberated souls from being put under bondage again.] the scriptures becoming useless, and the absence of bondage and freedom. On the other hand, all these become justifiable if God and the two aspects be eternal. How? Viddhi, know; the vikaran, modifications that will be spoken of-the intellect etc., the body and the organs; ca eva, as also; gunan, the alities (sattva etc.)-manifest in the form of the mental states of happiness, sorrow and attachment; as prakriti-sambhavan, born of Nature. Nature, Maya, is the power of God, which is the cause of the modifications and which consists of the three alities. Those modifications and alities, which have that Nature as their source,-know those modifications and alities as 'born of Nature', as transformations of Nature. Which again, are those modifications and alities born of Nature?
Śrī Rāmānujācārya Classical
Translation
13.20 Know this Prakrti and Purusa (self) are uncreated and are beginningless. Know that the modifications, desire, hatred etc., which cause bondage, and the alities of modesty etc., which cause release, originate from Prakrti. The Prakrti, having no beginning, develops into the form of the body, and conjoint with the self, causes bondage through its own transformations such as desire and hatred. The same Prakrti, through its transformations like modesty etc., causes release. Such is the meaning. The difference in the functions of Prakrti and Purusa in combination is stated -
Śrī Abhinavagupta Classical
Translation
13.20 See Comment under 13.23
Swami Sivananda Classical
Translation
13.20 Know thou that Nature (matter) and the Spirit are both beginningless; and know also that all modifications and alities are born of Nature.
Commentary

13.20 प्रकृतिम् matter? पुरुषम् spirit? च and? एव even? विद्धि know? अनादी beginningless? उभौ both? अपि also? विकारान् modifications? च and? गुणान् alities? च and? एव even? विद्धि know? प्रकृतिसंभवान् born of Prakriti.Commentary Steps are necessary to reach the top floor of a building. Even so? steps are necessary to reach the summit of the knowledge of the Self. That is the reason why Lord Krishna took Arjuna to the summit of knowledge step by step. He first taught Arjuna the nature of the field? then knowledge? ignorance or nonwisdom? and ultimately the knowable. When a child is to be fed,the intelligent mother divides the food into small portions and feeds the child little by little. Even so Lord Krishna fed His spiritual child Arjuna with the spiritual food little by little.Lord Krishna says O Arjuna I will give you the same teaching in another form by the description of the Spirit and Nature.Till now the Lord expounded the knowledge of the field and the Self in accordance with the philosophy of the Upanishads. Now He explains the same knowledge in accordance with the Sankhya philosophy? but without accepting its dual nature in the form of discrimination between the Spirit and Nature.Vikaras Modifications from the MahatTattva or intellect down to the physical body the twentyfour principles of the Sankhyas. The Self within is changeless. All changes take place in Nature. Mulaprakriti (the Primordial Nature? the Unmanifested) becomes modified into Mahat? egoism? mind? the great elements and other minor modifications.Just as coolness and ice? the day and the night? are inseparable? so also matter and Spirit are inseparable. The three alities Sattva? Rajas and Tamas are born of Nature (matter). All actions proceed from the mind? the lifeforce? the senses and the physical body.According to the Sankhya philosophy? Prakriti and Purusha are not only eternal and beginningless but also independent of each other and selfcreated. According to Vedanta philosophy? Prakriti or Maya originates from Brahman and is? therefore? neither selfcreated nor independent. Isvara has Maya under His perfect control. Maya is His causal body. Maya is His illusory power.Matter and Spirit are the Natures of Isvara. Know that these two are beginningless. That which has no beginning is Anadi. As Isvara is eternal? His two Natures also should be eternal. (This is according to the Sankhyas.)Isvara possesses these two Natures (superior and inferior) by which He causes the creation? preservation and destruction of the universe. Therefore He has the Lordship and rules over the universe. The two Natures have no beginning. Therefore they are the cause of Samsara.The inferior Nature (Apara Prakriti) which consists of the eightfold division of Nature referred to in chapter VII? verse 4? is the Prakriti of chapter XIII? verse 19. The superior Nature (Para Prakriti) referred to in chapter VII? verse 5? is the Purusha of chapter XIII? verse 19. Purusha here means Jiva (the individual soul).Even a child smiles and experiences exhilaration? grief? fear? anger? pleasure and pain. Who taught it The impressions of the virtuous and vicious actions of this birth cannot be the cause of these. The impressions of the previous birth alone are the cause of all these. They (the impressions) must have a support. From this we can clearly infer the existence of the individual soul in the previous birth and that the individual soul is beginningless. If you do not accept that the individual soul is beginningless? the two defects of Kritanasa (nonfruition of actions performed) and Akritabhyagama (causeless effect) will creep in. Pleasure and pain which are the fruits of virtuous and vicious actions done previously will pass away without being experienced. This is the defect of Kritanasa. So also? one will have to enjoy pleasure and pain? the fruits of good and bad actions which were not done by him previously. This is the defect of Akritabhyagama. In order to get rid of these two defects we will have to accept that the individual soul is beginningless. The scriptures,also emphatically declare that the soul is beginningless.

Swami Gambhīrānanda Classical
Translation
13.20 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.
Shri Purohit Swami Classical
Translation
13.20 Know thou further that Nature and God have no beginning; and that differences of character and quality have their origin in Nature only.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 2.12 BG 7.5 BG 14.5 SB 3.26.10 SB 11.24.3 SB 3.7.9 CC Madhya 20.108 CC Madhya 24.139 CC Ādi 7.117 Śvetāśvatara Upaniṣad 1.9Śvetāśvatara Upaniṣad 4.5
Concepts
BhavaMaya
Sciences essays referencing this verse
Related lectures
Personal Guidance
Material nature and the living entity should both be understood as beginningless; the modifications and modes spring from material nature.
Practical Applications
  • Honor the eternity of both nature and soul.
  • Don't expect either to be 'created at some point.'
  • Use this beginninglessness as a stable backdrop.
Reflection Questions
  • Where do I assume created-at-a-point cosmology?
  • How does beginninglessness change perception?
Analogy

Two parallel rivers, neither traceable to a source, neither younger than the other — flowing side by side through eternity. Prakṛti and puruṣa are such rivers. Asking when either began is to ask when time itself began. The mind that demands a starting point is the mind that has not yet grasped the meaning of "beginningless."

📝 My note

Source: vedabase.io

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