Bhagavad Gita Chapter 13 Verse 20 — Ksetra Ksetrajna Vibhaga Yoga
Sanskrit
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि | विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ||१३-२०||
Transliteration
prakṛtiṃ puruṣaṃ caiva viddhyanādi ubhāvapi . vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān ||13-20||
Hindi Meaning
।।13.20।। प्रकृति और पुरुष इन दोनों को ही तुम अनादि जानो। और तुम यह भी जानो कि सभी विकार और गुण प्रकृति से ही उत्पन्न हुए हैं।।
English Meaning
Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.
Commentary
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.
Hinglish Commentary
Is chapter mein jo gyaan diya gaya hai, usse hum apne sharir ko samajh sakte hain, jo ki humare karmon ka kshetra hai, aur unhe jaanne wale ko bhi, jo ki individual soul aur Supersoul dono hain. Sharir toh bas ek kshetra hai, jo material nature se bana hai. Jo individual soul is sharir mein hai aur iski activities ka anand le raha hai, use hum puruṣa yaani jeevatma kehte hain. Yeh ek jaanne wala hai, aur doosra hai Supersoul. Yeh samajhna zaroori hai ki Supersoul aur individual entity dono hi Supreme Godhead ke alag manifestations hain. Jeevatma uski energy ka hissa hai, jabki Supersoul uski personal expansion hai. Dono material nature aur living entity eternal hain, matlab yeh dono creation se pehle bhi the. Material manifestation Supreme Lord ki energy se aayi hai, aur jeev bhi usi energy se hain, lekin jeev superior energy hain. Dono living entities aur material nature is cosmos ke manifest hone se pehle hi maujood the. Material nature Supreme Lord, Mahā-viṣṇu mein absorbed thi, aur jab zaroorat hui, toh yeh mahat-tattva ke madhyam se manifest hui. Aise hi, living entities bhi usmein hain, lekin kyunki woh conditioned hain, unhe Supreme Lord ki seva karne mein uljhan hoti hai. Isliye unhe spiritual sky mein pravesh nahi diya jaata. Lekin jab material nature aati hai, toh in jeevon ko phir se material world mein kaam karne ka mauka milta hai, taaki woh spiritual world mein jaane ki tayyari kar sakein. Yeh hai is material creation ka rahasya. Asal mein, living entity pehle se hi Supreme Lord ka spiritual hissa hai, lekin apni rebellious nature ki wajah se yeh material nature mein conditioned ho gaya hai. Yeh zaroori nahi hai ki yeh superior entities kaise material nature se judi hain. Supreme Personality of Godhead ko pata hai ki yeh sab kaise aur kyun hua. Scriptures mein Lord kehte hain ki jo log is material nature ki taraf attract hain, woh existence ke liye kathin sangharsh kar rahe hain. Lekin humein yeh zaroor samajhna chahiye ki material nature ke teen modes ke sabhi transformations aur influences bhi material nature ki hi creations hain. Living entities mein sabhi transformations unke sharir ki wajah se hote hain. Spirit ke maamle mein, sabhi living entities ek jaise hain.
Chinmaya Commentary
इसके पूर्व सातवें अध्याय में भगवान् श्रीकृष्ण ने अपनी दो प्रकृतियों अपरा और परा का वर्णन करते हुए कहा था कि ये दोनों प्रकृतियाँ ही सृष्टि की योनि अर्थात् कारण हैं। इन दोनों का ही निर्देश यहाँ क्षेत्र और क्षेत्रज्ञ के रूप में किया गया है।उक्त विचार को ही दूसरी शब्दावली में बताते हुए भगवान् कहते हैं कि प्रकृति क्षेत्र और पुरुष क्षेत्रज्ञ दोनों ही अनादि हैं। ये दोनों ही परमात्मा के ही दो रूप हैं। परमेश्वर नित्य है इसलिए उसके इन दो रूपों का भी अनादि होना उचित ही है। प्रकृति और पुरुष ही परस्पर सम्बन्ध के द्वारा इस जगत् की उत्पत्ति स्थिति और लय के कारण हैं। इस प्रकार यद्यपि संसार के कारण ये दोनों हैं तथापि इनका अधिष्ठान ज्योतियों की ज्योतिस्वरूप ब्रह्म ही है।भगवान् आगे कहते हैं कि समस्त देह इन्द्रिय मन और बुद्धि ये विकार और सुखदुख मोहादिक ये गुण जिनका वर्णन गीता में ही आगे किया जाने वाला है प्रकृति से उत्पन्न होते हैं और आत्मा स्वयं अविकारी रहते हुए इन विकारों को प्रकाशित करता है।प्रकृति से उत्पन्न वे गुण और विकार क्या हैं सुनो