Srimad Bhagavad-Gita : Ch-13, Slo-20, Discussion-2.

28/05/2018
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-2.
7
Lord Krishna is known as the Supreme Controller because everything in exsitence emanates originally from Him in the material worlds and Vaikuntha the spiritual worlds. Even though the Supreme Lord creates everything, to show that the privilege of experience has been granted to prakriti to a small degree, He uses the word ucyate or speaks in two places. The puport is to emphasize the purusa is the principle cause and prakriti is the secondary effect.
8
Specifically prakriti is more an instrument of action then experiencing actions. The jiva to a lesser extent has been granted agency for experiencing and enjoyment but the actual experiencer and enjoyer is the Supreme Lord who is the controller of everything and who is known as the purusa and ordains through the medium of His localized aspect of paramatma the supreme soul present in the etheric heart of all living entities.
9
The word karya meaning effect refers to the physical body. The word karana means the instrument of action denoting the senses of perception, the organs of action and the mind. In the activation of both karya and karana to function the atma or immortal soul alone is the cause.
10
This confirms that all manifest activity by which the jiva or embodied being experiences existence is dependent upon prakriti or the material substratum pervading physical existence which is predicated by the impulses of the atma. The atma merely performs its natural function as monitor and director of the jiva in all respects.
11
Affirmation of this is given in the following Vedic aphorism found in the Vedanta Sutra II:III.XXXX beginning krita prayatna apekesah meaning the Supreme Lord induces the atma to act according to the effects experienced by the jiva so that there is no contradiction in the prohibitions and injunctions of the Vedic scriptures.
12
The function of the atma is to witness the karma or reactions to one's actions and govern the jiva effects of karma as they evolve and grow. The atma being embodied is the sole cause for a jiva to experience joy and grief through the medium of matter. Thus the difference in function in regard to both the atma and the physical body has been briefly elaborated seperately and in conjunction.
13
The process by which the inherently pure and spiritual atma which is most blessed comes to experience pleasures and pain derived from contact with products of matter is through the three gunas being modes of goodness, passion and ignorance which are effects of prakriti and figuratively symbolise all derivatives of matter as all matter is within the purvey of the three gunas.

To be continued ..