प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्।।13.20।।
।।13.20।।प्रकृति और पुरुष -- दोनोंको ही तुम अनादि समझो और विकारों तथा गुणोंको भी प्रकृतिसे ही उत्पन्न समझो। कार्य और करणके द्वारा होनेवाली क्रियाओंको उत्पन्न करनेमें प्रकृति हेतु कही जाती है और सुखदुःखोंके भोक्तापनमें पुरुष हेतु कहा जाता है।
Here Lord Krishna explains that from the beginning of time purusa or the immortal soul and prakriti the material substratum pervading physical existence have been existing united together. The word vikarams means modifications and transformations this denotes non-spiritual material attributes and passions. The word gunas or three modes of material nature being sattva or goodness with its virtues, rajas or passion with its desires and tamas or nescience with its ignorance are all by products of prakriti. Virtuous qualities such as reverence and humility are situated in sattva and effectuate moksa or liberation from material existence. The qualities of passion with their desires and attachments are situated in rajas and effectuates bondage to material existence. The qualities of ignorance with sense gratification as the goal of existence is situated in tamas and effectuates degeneration into less evolved species next life. Purusa uniting with prakriti has been perpetuating since the beginning of time and expresses itself as a ksetra or field of activity which is a physical body. The jiva or embodied being influenced by the modifications of rajas and tamas in the form of desire and attachment, attraction and aversion, shrouds the atma or immortal soul and keeps it in bondage. Contrarily the jiva being influenced by the modifications of sattva in the form of the 20 super excellent attributes of spiritual endowment given in verses 8 to 12 headed by reverence and humility constitutes the cause of the atma attaining moksa.
