Bhagavad Gita Chapter 13 Verse 22 — Ksetra Ksetrajna Vibhaga Yoga
Sanskrit
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् | कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ||१३-२२||
Transliteration
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān . kāraṇaṃ guṇasaṅgo.asya sadasadyonijanmasu ||13-22||
Hindi Meaning
।।13.22।। प्रकृति में स्थित पुरुष प्रकृति से उत्पन्न गुणों को भोगता है। इन गुणों का संग ही इस पुरुष (जीव) के शुभ और अशुभ योनियों में जन्म लेने का कारण है।।
English Meaning
The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.
Commentary
This verse is very important for an understanding of how the living entities transmigrate from one body to another. It is explained in the Second Chapter that the living entity is transmigrating from one body to another just as one changes dress. This change of dress is due to his attachment to material existence. As long as he is captivated by this false manifestation, he has to continue transmigrating from one body to another. Due to his desire to lord it over material nature, he is put into such undesirable circumstances. Under the influence of material desire, the entity is born sometimes as a demigod, sometimes as a man, sometimes as a beast, as a bird, as a worm, as an aquatic, as a saintly man, as a bug. This is going on. And in all cases the living entity thinks himself to be the master of his circumstances, yet he is under the influence of material nature. How he is put into such different bodies is explained here. It is due to association with the different modes of nature. One has to rise, therefore, above the three material modes and become situated in the transcendental position. That is called Kṛṣṇa consciousness. Unless one is situated in Kṛṣṇa consciousness, his material consciousness will oblige him to transfer from one body to another because he has material desires since time immemorial. But he has to change that conception. That change can be effected only by hearing from authoritative sources. The best example is here: Arjuna is hearing the science of God from Kṛṣṇa. The living entity, if he submits to this hearing process, will lose his long-cherished desire to dominate material nature, and gradually and proportionately, as he reduces his long desire to dominate, he comes to enjoy spiritual happiness. In a Vedic mantra it is said that as he becomes learned in association with the Supreme Personality of Godhead, he proportionately relishes his eternal blissful life.
Hinglish Commentary
Ye shlok bahut hi zaroori hai samajhne ke liye ki kaise jeevatmak prani ek sharir se doosre sharir mein jaate hain. Dusre Adhyay mein bataya gaya hai ki jeevatmak prani ek sharir se doosre sharir mein aise badalta hai jaise koi apni poshak badalta hai. Ye poshak badalne ka kaaran hai uski bhavik duniya se judaav. Jab tak wo is jhooti duniya se bandha rahega, tab tak usse sharir badalte rehna padega. Apne bhavik swabhav par raj karne ki ichha ke chakkar mein, wo aise avasthaon mein daala jata hai jo uske liye pasandida nahi hoti. Bhavik ichha ke prabhav mein, wo kabhi demigod, kabhi insaan, kabhi jaanvar, kabhi pakshi, kabhi keeda, kabhi paani mein rehne wala, kabhi sadhu, aur kabhi chidiya ban jaata hai. Ye sab chalta rahta hai. Aur har baar jeevatmak prani apne paristithiyon ka maalik samajhta hai, lekin wo bhavik prakriti ke prabhav mein hota hai. Kaise wo itne alag-alag shariron mein daala jata hai, ye yahan samjhaya gaya hai. Ye sab prakriti ke alag-alag gunon ke saath sambandh ki wajah se hota hai. Isliye, humein in teen bhavik gunon se upar uthna hoga aur ek transcendental avastha mein sthit hona hoga. Isse Kṛṣṇa chetna kehte hain. Jab tak koi Kṛṣṇa chetna mein sthit nahi hoga, uski bhavik chetna usse ek sharir se doosre sharir mein transfer karne par majboor karegi kyunki uski bhavik ichha purani hai. Lekin usse apne sochne ka tareeka badalna hoga. Ye badlav sirf pramanik srot se sunne se ho sakta hai. Sabse accha udaharan hai: Arjuna Kṛṣṇa se Bhagwan ki gyaan sun raha hai. Agar jeevatmak prani is sunne ki prakriya ko apnaata hai, to wo apni purani bhavik prakriti par raj karne ki ichha ko kho dega, aur dheere-dheere jab wo apni is ichha ko kam karega, to wo aadiatmik sukh ka anand lena shuru karega. Ek Vedic mantra mein kaha gaya hai ki jab wo Paramatma ke saath sambandh mein gyaan prapt karta hai, to wo apne anant sukh bhare jeevan ka anand uthane lagta hai.
Chinmaya Commentary
यद्यपि पूर्ण पुरुष परमात्मा का कोई संसार नहीं है तथापि प्रकृति से उत्पन्न उपाधियों से अविच्छिन्नसा हुआ वह भोक्ता भाव को प्राप्त होता है। यही प्रकृतिस्थ पुरुष है।शीतउष्ण रागद्वेष सुखदुख आदि गुण जड़ प्रकृति क्षेत्र के धर्म हैं। किन्तु उपाधियों के साथ अहंभाव से तादात्म्य होने के कारण यह पुरुष उसे अपने ही धर्म मानकर व्यर्थ ही दुखों को भोगता है। इससे यह स्पष्ट होता है कि पुरुष का दुख प्रकृति के कारण नहीं वरन् उसके साथ हुए तादात्म्य के कारण है।प्रकृति के गुणों के साथ अत्याधिक आसक्ति हो जाने के कारण यह पुरुष असंख्य शुभ और अशुभ उत्तम और अधम योनियों में जन्म लेता रहता है। ये असंख्य जन्म उसे उन वासनाओं के अनुसार प्राप्त होते हैं जिन्हें वह जगत् में कार्य करते और फल भोगते हुए अर्जित करता रहता है।इस प्रकार पारमार्थिक दृष्टि से सच्चिदानन्द स्वरूप होते हुए भी अविद्यावशात् यह पुरुष कर्ता भोक्ता सुखी दुखी इहलोक परलोकगामी संसारी जीव बन जाता है आत्म अज्ञान और प्रकृतिजनित गुणों से आसक्ति ही पुरुष के सांसारिक दुख का कारण है। अत संसार की आत्यन्तिक निवृत्ति के लिए जो ज्ञानमार्ग है उसके दो अंग हैं विवेक और वैराग्य। साधक को चाहिए कि वह विवेक के द्वारा आत्मज्ञान प्राप्त करे और वैराग्य के द्वारा मिथ्या आसक्ति का त्याग करे।अगले श्लोक में परमात्मा का ही साक्षात् निर्देश करते हुए भगवान् श्रीकृष्ण कहते हैं