Chapter 13 Shloka 19

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।

विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान्।।१९।।

Know that both Prakriti and Purusha

are without origin; know also

that all aberrations and all attributes

originate from Prakriti.

Chapter 13 Shloka 19

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।

विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान्।।१९।।

Know that both Prakriti and Purusha are without origin; know also that all aberrations and all attributes originate fromPrakriti.

Prakriti

Little one, now understand that Prakriti, i.e. the five essential elements, the mind, the intellect, ego, the threefold energy which is the cause of all actions, is also called ‘kshetra’.

Purusha

a) Pure consciousness.

b) The individual Atma.

c) The fraction of the Supreme.

d) That constituent of Brahm which can be intuitively experienced.

e) Pure existence.

f) The Atma Itself.

g)The power of the jivatma.

The Lord says, “Both these are without beginning. Also, the aberrations and the modifications that arise in the individual originate from Prakriti.” The Lord says, “Look! Nothing is in the hands of the individual. All qualities that comprise that particular being are a benediction of Prakriti. The Purusha is the Atma and Prakriti is anatma.”

However Kamla, now let me explain this from your point of view. From this statement of the Lord, do not draw the conclusion that you are never at fault since it is Prakriti that creates all. Nor must you feel that you cannot do anything.

Thinking in this manner the individual usually:

1. Renounces the path of shreya or the northward path.

2. Relinquishes his duties.

3. Ceases to glorify the Lord.

4. Stops treading the path of Truth.

However, one whose eyes are open to the Truth, who transcends all qualities and ceases to be influenced by the qualities of others as well as his own, who seeks the refuge of the Lord, how can such a one ever be subdued by his own qualities?

a) On the contrary, he uses all his potential for the welfare of all beings.

b) He will do nothing for the establishment of his own body self.

c) He will do nothing to please his own mind.

His idea of individuality ceases to exist.

A man must consider himself responsible for his own deeds as long as he remains attached to Prakriti and its insentient nature. Once he renounces the body idea and merges into the Atma, he himself will be master of all qualities and will cease to be influenced by any qualities whatsoever.

Little one, understand this once again. The Lord has just said that both Purusha and Prakriti are without beginning. He has not said that they are eternal. The world exists for the individual only as long as modifications persist in his mind due to his attachment with Prakriti. This sphere of the mind is in reality the root of illusion.

The idea of individual entity and Prakriti are without beginning so long as:

1. The triad is not eliminated.

2. The intellect which is subservient to the body persists.

When the individual is successful in transforming knowledge into practice, all aberrations and modifications of the mind cease and the Jivatma merges into his true Self. Then he is absorbed – Indestructible into the Indestructible; then he becomes completely silent towards the world. The body that remains is visible to the world; it has become meaningless for that Atmavaan. He no longer thinks of his body from the point of view of the ‘I’. He is distanced from the appendages of name and form.

It matters not to him:

a) as to who calls him by what name;

b) as to who abuses or defames him;

c) as to who uses his body and for what purpose!