प्रकृतिं पुरुषं चैव विद्ध्यनादी उभौऽपि। विकरान् च गुणान् चैव विद्धि प्रकृतिसम्भवान्।।13.20।।
prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhau api; vikārān ca guṇān caiva viddhi prakṛti-sambhavān
Translation
Know that both material nature (prakṛti) and the individual soul (puruṣa) are beginningless. Also understand that all bodily transformations and the three modes of nature arise from material energy.
Word Meanings
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.
Understanding the Verse
In this verse, Lord Krishna expands the disciple’s understanding of the two fundamental realities that constitute existence: prakṛti (material nature) and puruṣa (the living entity). The instruction to ‘know both are beginningless’ (anādī) emphasizes that neither the subtle soul nor the gross universe has an origin in time. They have always existed, co‑existing as eternal companions in the cosmic play. By recognizing the timelessness of both, the seeker lifts the mind beyond the illusion of a singular creation point, thereby reducing attachment to transient phenomena.
The verse further instructs the devotee to perceive that all transformations (vikārān) of the body and the three gunas (guṇān) – sattva, rajas, and tamas – are products of prakṛti. This statement underscores the material cause of every change we experience. The gunas are not separate entities; they are modes that arise from the same primal matter. Understanding that the fluctuations of mind, emotion, and physical form are rooted in material energy enables a practitioner to observe them as external to the true self (puruṣa).
Krishna’s emphasis on ‘knowing’ (viddhi) is not a mere intellectual exercise. It is a call for direct, experiential realization. When one truly perceives the distinctness between the unchanging consciousness and the mutable material world, the source of suffering – identification with the body’s changes – begins to dissolve. This discernment (viveka) is the cornerstone of the path of knowledge (jñāna yoga).
The mention of ‘both beginningless’ also aligns with the Upaniṣadic teaching that the soul is eternal, while the body is temporary. The same principle applies to the universe: material nature does not arise from nothing; it is an eternal substratum that manifests in countless forms. By internalizing this, the aspirant cultivates detachment (vairāgya) towards the ever‑changing external world, fostering a stable inner peace.
In practical terms, this verse guides the seeker to observe the mind’s tendencies toward the three gunas without judgment, recognizing them as natural expressions of material nature. Such observation paves the way for transcending the gunas through sustained practice, ultimately leading to the realization of the puruṣa‑tattva – the pure consciousness untouched by material modifications.
Thus, Bhagavad Gita 13.20 serves as a pivotal teaching that links metaphysical insight with everyday practice. It encourages the aspirant to differentiate the immutable self from the mutable world, to understand the origin of all change, and to cultivate a steadfast awareness that is the foundation for liberation (mokṣa).
