Srimad Bhagavad-Gita : Ch-13, Slo-20, Discussion-1.

20/05/2018
Srimad Bhagavad-Gita :

Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam)

Slokam-20. ( Nature is said to be the cause of all material activities and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.)


"karyakaranakartrtve  hetuh   prakrtirucyate,


purushah  sukhaduhkhanam  bhoktrtveh  heturucyate."



karya-karana-kartrtve  =   the  happening  of  cause and effect;

prakrtih  hetuh  ucyate  =   it  is  said  to  be  the  instrument  is  the  nature;

sukhaduhkhanam  bhoktrtveh  =   in the  experience  of  joy  and  sorrow;   

purushah  hetuh  ucyate  =  it  is  said  that  purusha  is  the  instrument.

Discussion-1.
1
After explaining how the evolution of all jivas or embodied beings along with their modifications and transformations all arise from prakriti or the material substratum pervading physical existence, Lord Krishna elaborates how the Purusa or eternal manifestation of the Supreme Lord as the atma or immortal soul is hetuh or responsible for determining one's transmigratory existence.
2
The effect of this is the physical body, the cause is the means to experience the dualities such as joy and distress if the senses and their production is from the gunas or the actions of goodness, passion and ignorance producing karma or reactions from past actions making the subsequent modifications and transformations.
3
Prakriti is the cause of the position of the physical body as confirmed by Kapila and Vedavyasa. The Purusa manifested as the atma is the cause of the happiness and misery experienced which are of its own making. Although the inert prakriti cannot by itself be considered the cause it is the source of the physical mnaifestation.
4
Neither can the Purusa which is immortal and changeless experience anything; but inexplicably it happens to both and by agency of its auspices it is accomplished. The agency referred to here is that of adrishta or the cumulative results of karma which acts as a sentient principle upon even the insentient. The same as fire burns upwards, rivers flow downwards, the wind blows obliquely and milk from the cow spurts outwards.
5
Therefore this agency of the insentient prakriti is said to be due to the influence of the Purusa by the experience of cognition in both joy and misery, happiness and distress and all such dualities. Whereas these being the qualities of only sentient beings the experience of the Purusa is said to be due to the proximity of prakriti.
6
It is prakriti in the form of maya or the external illusory energy that bewilders jivas into believing the physical body belongs to them and is acquired on ones own independently; due to being completely oblivious of the reality of Lord Krishna as the sole creator of everything in all times throughout all creation and it is He alone who awards the power of the jivas to experience the ksetra or field of activity within the physical body and within material existence.

To be continued ..