Bhagavad Gita - Chapter 13 - Shloka (Verse) 22

व्याख्या -- पुरुषः प्रकृतिस्थो (टिप्पणी प0 697) हि भुङ्क्ते प्रकृतिजान्गुणान् -- वास्तवमें पुरुष प्रकृति(शरीर) में स्थित है ही नहीं। परन्तु जब वह प्रकृति(शरीर)के साथ तादात्म्य करके शरीरको मैं और मेरा मान लेता है? तब वह प्रकृतिमें स्थित कहा जाता है। ऐसा प्रकृतिस्थ पुरुष ही (गुणोंके द्वारा रचित अनुकूलप्रतिकूल परिस्थितिको सुखदायीदुःखदायी मानकर) अनुकूल परिस्थितिके आनेपर सुखी होता है और प्रतिकूल परिस्थितिके आनेपर दुःखी होता है। यही पुरुषका प्रकृतिजन्य गुणोंका भोक्ता बनना है।जैसे मोटरदुर्घटनामें मोटर और चालक -- दोनोंका हाथ रहता है। क्रियाके होनेमें तो केवल मोटरकी ही प्रधानता रहती है? पर दुर्घटनाका फल (दण्ड) मोटरसे अपना सम्बन्ध जोड़नेवाले चालक(कर्ता) को ही भोगना पड़ता है। ऐसे ही सांसारिक कार्योंको करनेमें प्रकृति और पुरुष -- दोनोंका हाथ रहता है। क्रियाओंके होनेमें तो केवल शरीरकी ही प्रधानता रहती है? पर सुखदुःखरूप फल शरीरसे अपना सम्बन्ध जोड़नेवाले पुरुष(कर्ता) को ही भोगना पड़ता है। अगर वह शरीरके साथ अपना सम्बन्ध न जोड़े और सम्पूर्ण क्रियाओंको प्रकृतिके द्वारा ही होती हुई माने (गीता 13। 29)? तो वह उन क्रियाओंका फल भोगनेवाला नहीं बनेगा।कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु -- जिन योनियोंमें सुखकी बहुलता होती है? उनको सत्योनि कहते हैं और जिन योनियोंमें दुःखकी बहुलता होती है? उनको असत्योनि कहते हैं। पुरुषका सत्असत् योनियोंमें जन्म लेनेका कारण गुणोंका सङ्ग ही है।सत्त्व? रज और तम -- ये तीनों गुण प्रकृतिसे उत्पन्न होते हैं। इन तीनों गुणोंसे ही सम्पूर्ण पदार्थों और क्रियाओंकी उत्पत्ति होती है। प्रकृतिस्थ पुरुष जब इन गुणोंके साथ अपना सम्बन्ध मान लेता है? तब ये उसके ऊँचनीच योनियोंमें जन्म लेनेका कारण बन जाते हैं।प्रकृतिमें स्थित होनेसे ही पुरुष प्रकृतिजन्य गुणोंका भोक्ता बनता है और यह गुणोंका सङ्ग? आसक्ति? प्रियता ही पुरुषको ऊँचनीच योनियोंमें ले जानेका कारण बनती है। अगर यह प्रकृतिस्थ न हो? प्रकृति(शरीर) में अहंताममता न करे? अपने स्वरूपमें स्थित रहे? तो यह पुरुष सुखदुःखका भोक्ता कभी नहीं बनता? प्रत्युत सुखदुःखमें सम हो जाता है? स्वस्थ हो जाता है (गीता 14। 24)। अतः यह प्रकृतिमें भी स्थित हो सकता है और अपने स्वरूपमें भी। अन्तर इतना ही है कि प्रकृतिमें स्थित होनेमें तो यह परतन्त्र है और स्वरूपमें स्थित होनेमें यह स्वाभाविक स्वतन्त्र है। बन्धनमें पड़ना इसका अस्वाभाविक है और मुक्त होना इसका स्वाभाविक है। इसलिये बन्धन इसको सुहाता नहीं है और मुक्त होना इसको सुहाता है।जहाँ प्रकृति और पुरुष -- दोनोंका भेद (विवेक) है? वहाँ ही प्रकृतिके साथ तादात्म्य करनेका? सम्बन्ध जोड़नेका अज्ञान है। इस अज्ञानसे ही यह पुरुष स्वयं प्रकृतिके साथ तादात्म्य कर लेता है। तादात्म्य कर लेनेसे यह पुरुष अपनेको प्रकृतिस्थ अर्थात् प्रकृति(शरीर) में स्थित मान लेता है। प्रकृतिस्थ होनेसे शरीरमें मैं और मेरापन हो जाता है। यही गुणोंका सङ्ग है। इस गुणसङ्गसे पुरुष बँध जाता है (गीता 14। 5)। गुणोंके द्वारा बँध जानेसे ही पुरुषकी गुणोंके अनुसार गति होती है (गीता 14। 18)। सम्बन्ध -- उन्नीसवें? बीसवें और इक्कीसवें श्लोकमें प्रकृति और पुरुषका वर्णन हुआ। अब आगेके श्लोकमें पुरुषका विशेषतासे वर्णन करते हैं।

यह जो कहा कि सुखदुःखोंका भोक्तृत्व ही पुरुषका संसारित्व है? सो वह उसमें किस कारणसे है यह बतलाते हैं --, क्योंकि पुरुष -- जीवात्मा प्रकृतिमें स्थित है अर्थात् कार्य और करणके रूपमें परिणत हुई अविद्यारूपा प्रकृतिमें स्थित है -- प्रकृतिको अपना स्वरूप मानता है? इसलिये वह प्रकृतिसे उत्पन्न हुए सुखदुःख और मोहरूपसे प्रकट गुणोंको मैं सुखी हूँ? दुःखी हूँ? मूढ़ हूँ? पण्डित हूँ इस प्रकार मानता हुआ भोगता है अर्थात् उनका उपभोग करता है। यद्यपि जन्मका कारण अविद्या है तो भी भोगे जाते हुए सुखदुःख और मोहरूप गुणोंमें जो आसक्त हो जाना है -- तद्रूप हो जाना है? वह जन्मरूप संसारका प्रधान कारण है। वह जैसी कामनावाला होता है वैसा ही कर्म करता है इस श्रुतिसे भी यही बात सिद्ध होती है। इसी बातको भगवान् कहते हैं कि गुणोंका सङ्ग ही अर्थात् गुणोंमें जो आसक्ति है वही इस भोक्ता पुरुषके अच्छीबुरी योनियोंमें जन्म लेनेका कारण है। अच्छी और बुरी योनियोंका नाम सदसत् योनि है? उनमें जन्मोंका होना सदसद्योनिजन्म है? इन भोग्यरूप सदसद्योनिजन्मोंका कारण गुणोंका सङ्ग ही है। अथवा संसारपदका अध्याहार करके यह अर्थ कर लेना चाहिये कि अच्छी औरबुरी योनियोंमें जन्म लेकर गुणोंका सङ्ग करना ही इस संसारका कारण है। देवादि योनियाँ सत् योनि हैं और पशु आदि योनियाँ असत् योनि हैं। प्रकरणकी सामर्थ्यसे मनुष्ययोनियोंको भी सत् असत् योनियाँ माननेमें ( किसी प्रकारका ) विरोध नहीं समझना चाहिये। कहनेका तात्पर्य यह है कि प्रकृतिमें स्थित होनारूप अविद्या और गुणोंका सङ्ग -- आसक्ति ये ही दोनों संसारके कारण हैं और वे छोड़नेके लिये ही बतलाये गये हैं। गीताशास्त्रमें इनकी निवृत्तिके साधन संन्यासके सहित ज्ञान और वैराग्य प्रसिद्ध हैं। वह क्षेत्रक्षेत्रज्ञविषयक ज्ञान पहले बतलाया ही गया है। साथ ही ( न सत्तन्नासदुच्यते इत्यादि कथनसे ) अन्यों ( धर्मों ) का निषेध करके और ( सर्वतः पाणिपादम् इत्यादि कथनसे ) अनात्म धर्मोंका अध्यारोप करके ज्ञेयके स्वरूपका भी यज्ज्ञात्वामृतमश्नुते आदि वचनोंसे प्रतिपादन किया गया है।

To point out directly the very context of Knowledge which is the cause of liberation, he raises the next verse -- 'Of that'.

He explains the word 'Upadrashta' (Onlooker) as meaning 'standing near the active body and organs, being their witness merely by proximity' -- 'Standing near'. Doubting that like a worldly seer, if this one also is qualified by his own activity, there would be contradiction with actionlessness, he says -- 'Himself'. Without own activity, proximity alone is seership. He clarifies with an example -- 'Just as'.

He states another meaning of 'Upadrashta' -- 'Or'. Even if many are seers, whose is the status of onlooker? To this he says -- 'Of them'. Since the prefix 'Upa' has the meaning of proximity, meaning inwardness, and since proximity culminates there alone, 'Inner Self and Seer' is Upadrashta, meaning the witness of all, the Inner Self. He manifests the stated meaning indeed -- 'Because'.

Just as in the sacrificial act of the sacrificer and priests, the Onlooker (supervisor), being expert in all sacrifices, objectifies merit or defect, similarly this Self, of the nature of pure consciousness, perceives everything, thus 'Upadrashta' -- he states another view -- 'Sacrifice'.

He explains 'And Permitter' -- 'Permitter'. Those who themselves act and engage others, while they are acting, regarding their actions, the satisfaction of one standing by is 'Anumananam' (permitting), and that is approval; he who is the doer of that merely by proximity is the Permitter, this is the meaning. He states another explanation -- 'Or'. He clarifies that very thing -- 'Effect'. He states another meaning -- 'Or' etc.

Taking the word 'Supporter', he asks what is supporting named -- 'Supporter'. Ascertaining its form, he establishes the supportership of the Self -- 'Body'.

When 'Enjoyer' is said, since possession of action is obtained, he divides by the maxim 'Enjoyment culminates in Consciousness' -- 'Fire'.

Taking another adjective, he explains -- 'Great Lord'. He establishes the status of Supreme Self -- 'Of body etc.'. The connection is 'of those imagined by ignorance'. 'Paramatvam' means excellence. He possesses the previously stated adjectives, this is the meaning.

Regarding the word Supreme Self referring to the Self in context, he makes Sruti favorable -- 'End'. He refutes its neutrality through a question -- 'Where'. From what is the superiority? that he says -- 'From Unmanifest'. There itself he states the favorableness of the remainder of the sentence -- 'Supreme'. He is the Supreme Person in this body -- this is the connection.

He praises the previously stated knowledge of unity of the purified meanings by stating the fruit -- 'And Knower of the Field'.

Whatever is the cause of the transmigratory state of the Person characterized by experiencership of pleasure and pain -- if this is asked, He says it is caused by the superimposition of identity with Avidya -- 'Person'. 'Hi' (For) because the Person 'situated in Nature' characterized by Avidya has attained superimposition of identity with her, therefore thinking 'I am happy, miserable, deluded, learned', he 'enjoys', i.e., experiences, the 'Gunas' -- Sattva etc. -- born of Nature and manifested in the form of pleasure, pain, and delusion.

'Situated in Nature' means situated by identification with the body which is her effect -- this interpretation, however, was not given by the Teachers (Shankara), considering that even identification with the body depends on the superimposition of identity with Avidya, and because of the contingency of abandoning the primary meaning.

Having stated 'being situated in Nature' as the cause for the transmigratory state characterized by experiencership, He states the principal cause of birth -- 'Cause'. Of this Person, the enjoyer, there are good and bad wombs; 'Good wombs' are wombs of gods etc.; 'Bad wombs' are wombs of beasts etc. By the force of the mention of two wombs, the intermediate, good-and-bad wombs, i.e., human wombs, should also be seen. 'Births' in them; in them, 'Attachment to Gunas' regarding the Gunas which are objects -- the sense of identity or attachment in the Gunas, i.e., objects consisting of pleasure, pain, and delusion, while they are being enjoyed -- that alone is the principal cause even when Avidya exists, this is the meaning. From the Sruti: 'As is his desire, so is his resolve; as is his resolve, so is the action he performs; as is the action he performs, so he attains.'

Or, it should be explained by supplying the word 'Samsara' as: 'Attachment to Gunas is the cause of that Samsara consisting of birth in good and bad wombs'. 'Attachment to Gunas' meaning 'pride of identification with Nature consisting of Sattva, Rajas, and Tamas Gunas' -- this was not explained by the Teachers, intending that it would be repetitive with 'Situated in Nature meaning having attained Nature as the Self'. Attachment to 'Gunas' meaning 'senses which perform good and bad actions' was not shown, intending that it depends on attachment to objects. Because of the Sruti 'Objects are indeed higher than senses'.

(Objection): Well, just as the Bauddha (intellectual) agency is superimposed on the Person, similarly let the Paurusha (belonging to Person) experiencership be in the intellect -- He prevents this delusion -- 'Person'. 'Hi' means well-known. 'Situated in Nature' means mounted on the aggregate of body, senses, and mind, having attained identification with that, this is the meaning. He 'enjoys', experiences, the 'Gunas' born of Nature consisting of pleasure, pain, and delusion. But when there is no state of being situated in Nature in deep sleep, Samadhi, swoon, etc., then he does not experience pleasure etc.; therefore it is established that pleasure etc. belong only to the adjunct, because they appear (only) when that is present (or are known by the absence of that state?). The Sruti also 'The wise call him the enjoyer who is united with the self, senses, and mind', shows experiencership in the Self only due to union with senses and mind; it shows that there is no experiencership for the pure, absolute one.

Then whence is the natural (material) bondage for him even though he is a non-enjoyer? To this He says -- 'Cause'. For this Person, in births in good and bad wombs -- there, those born in good wombs are gods; those partaking of births in bad wombs are animals and immobile beings. Those born in mixed (good-bad) wombs are humans. In these three kinds of births to be attained, the 'cause', the reason, for this Person is 'Attachment to Gunas', intense attachment to pleasure etc. For thus: gods are Sattvic, humans Rajasic, and beasts Tamasic; in their attainment of respective wombs, the predominance of that Guna alone is the cause.

And He will say 'Those established in Sattva go upwards' etc.

This Person situated in this body becomes the 'Onlooker' and 'Permitter' of the body through forms like resolve etc. favorable to the activity of the body; similarly, he becomes the 'Supporter' of the body; and similarly, he becomes the 'Enjoyer' of pleasure and pain generated by the activity of the body. Thus, by ruling the body, by supporting the body, and by being the master of the body, he becomes the 'Great Lord' towards the body, senses, and mind.

And so it will be said -- 'When the Lord obtains a body and when He departs, He goes taking these like the wind takes scents from their seat' (Gita 15.8).

In this body, regarding the body, senses, and mind, he is 'also spoken of as the Supreme Self'. The word 'Self' (Atma) is used immediately after regarding the body and mind -- 'Some see the Self in the self by the self' (Gita 13.24). From the word 'also' (api), it is understood that he is 'also spoken of as' the Great Lord.

'The Supreme Person'; this Person described by 'Beginningless Supreme' (Gita 13.12) etc., possessing unlimited power of knowledge, becomes the Great Lord of this body alone and the Supreme Self of the body alone due to attachment to qualities caused by the beginningless connection with Nature.

Still, how is there experiencership for the changeless, birthless one? To this He says -- 'Person' (Purusha).

'Hi' (For) because 'situated in Nature' -- the Person is situated by identification in the body which is her effect. Therefore, he experiences pleasure etc. generated by her.

And for this Person, regarding the births which are in 'good' wombs like gods etc. and in 'bad' wombs like beasts etc., 'attachment to Gunas' (is the cause). Attachment to 'Gunas' -- meaning to the senses which perform good and bad actions -- is the cause, this is the meaning.

and the subsequent statement would be contradicted The statement already made is elaborated upon and re-translated to avoid repetition of what has been said and what will be said, as a doubt may arise in a part of the statement, thus: ‘evaṃ’. The enjoyment of external worldly pleasure and pain by the pure individual self (Pratyagātman), whose sole occupation is the bliss of experience, cannot be real, but would be merely imputed due to a special attachment, like the redness of a China rose on a crystal. This doubt is resolved in the first half of the verse, and this is stated by ‘puruṣasya’. The qualities (sattvādi guṇāḥ) are not directly enjoyable, because they are imperceptible, being inferable from their effects (pleasure, pain, and delusion). Their experiencership of pleasure and pain, which is pertinent, has to be established, and this is indicated by the word ‘hi’. Now, the question is how the enjoyment of the qualities born of Prakriti is spoken of here (‘prakṛtijān guṇān bhuṅkte’). Regarding this, it is said: ‘guṇaśabdaḥ’ (the word ‘guṇa’ means) a description based on the effect: ‘svakāryeṣu’ (in its own effects). The word ‘sva’ refers to the nature of the qualities. Although the word ‘guṇa’ is primary even in the context of pleasure and pain, it is called secondary (aupacārika) because the quality of being born of Prakṛti is intended (vivakṣitatvāt). Furthermore, in subsequent passages also, the word ‘guṇa’ frequently refers only to sattva, etc. The true nature of the self is here mentioned by the word ‘puruṣa’, and this is stated: ‘svataḥ svānubhavaikasukhaḥ’ (naturally happy due to the sole experience of self). The word ‘prakṛtistha’ (residing in Prakṛti) is sometimes used to mean self-residence (svāsthyādi), and to exclude that interpretation, it is said: ‘prakṛtisaṃsṛṣṭaḥ’ (associated with Prakṛti). By ‘prakṛtijān’ (born of Prakṛti), dependence on Prakṛti is not intended, because they are perceived as depending on oneself, as in ‘I am happy’, ‘I am miserable’. Moreover, the view that the modifications of the internal organ (antahkaraṇa), such as pleasure and pain, are superimposed upon the self, is contrary to the established प्रमाण (proof) cited. Therefore, association with Prakṛti (taduPādhikatvameva) is what is intended, and this is made known by the statement of the condition (upādhi) of association with Prakṛti. The word ‘ādi’ (etc.) includes the previously mentioned desire, hatred, etc. These too are the fruits of karma and must be experienced. Since the verb is in the middle voice (ātmanepada) and the meaning is inconsistent, the meaning ‘protecting’ is inappropriate here. The meaning ‘eating’ is also rejected here due to inappropriateness. Therefore, ‘bhuṅkte’ (enjoys) here signifies only the present experience (anubhava) intended. It is said: ‘anubhavati’ (experiences), implying the definition that enjoyment (bhoga) is the direct perception of the pleasure and pain currently existing in oneself.

Association with Prakṛti is stated as the cause of the enjoyment of worldly pleasure and pain by the self whose sole occupation is self-experience. The doubt as to how that association with Prakṛti, too, belongs to the pure self, is subsequently resolved, and this is stated by: ‘prakṛtisaṃsargahetumāha’ (He states the cause of the association with Prakṛti). By the analogy of seed and sprout (bījāṅkura-nyāya), mutual dependence and regressus ad infinitum are avoided due to the beginninglessness of the flow (anāditvāt). Also, infinite regress (anavasthā) is not a defect in flows. And due to the variety of previous causes in the flows, the variety of subsequent causes is established. Since the attachment to qualities leads to various births for the sake of experiencing the fruits of enjoined and forbidden actions (karma), the purpose of the scripture (śāstra) is fulfilled. He also states that this is not in conflict with the śruti which says that obtaining good and bad wombs is rooted in karma: ‘Those of pleasing conduct here will quickly attain a pleasing womb, the womb of a Brahmin, a Kshatriya, or a Vaishya. But those of vile conduct will quickly attain a vile womb, the womb of a dog, a pig, or a Chaṇḍāla’ (Chā. U. 5.10.7) by stating: ‘pūrvapūrveti’ (the previous previous). Since the Sattva, etc., cannot be directly objects of attachment, the word ‘guṇa’ here, as before, is used secondarily (aupacārika), and this is indicated by: ‘sattvādigṇamayeṣu sukhaduḥkhādiṣu’ (in pleasures and pains consisting of the qualities sattva, etc.). Attachment to pain (duḥkhasaṅgaḥ) is attachment through the delusion of pleasure in pain. People with illusory knowledge become attached to things that cause pain, such as crossing the ocean, due to the attachment to a small drop of pleasure; and they even say that a blow (prahāra) becomes enjoyable. Since it is established that whoever desires something has the knowledge of action regarding that thing or its means (tatsādhana), and since pleasure cannot be accomplished in its own nature, the human endeavor is directed only towards the means of pleasure, and this is stated by: ‘tatsādhanabhūteṣu’ (in the means thereof). It is also heard: ‘As he desires, so he resolves.’ Since the meaning is inconsistent if interpreted as ‘is’ or ‘is not’, and according to the śruti: ‘Those of pleasing conduct here will quickly attain a pleasing womb, the womb of a Brahmin, a Kshatriya, or a Vaishya. But those of vile conduct will quickly attain a vile womb, the womb of a dog, a pig, or a Chaṇḍāla’ (Chā. U. 5.10.7), the interpretation of others—‘in births in good and bad wombs’ (Śa.)—is refuted by stating that the words ‘sādhu’ and ‘asādhu’ refer to good and bad wombs. By the plural number (bahuvacana), it is intended that the connection of one single self, in the form of a flow, with various, endless, good and bad wombs is intended, and this is stated by: ‘tataśca karmārabheta, tataśca jāyate’ (and then he begins action, and then he is born, etc.).

The doubt as to whether there would also be an endless flow (pravāhānantatvam), similar to beginninglessness by flow (pravāhato’nāditva), due to non-cessation, is resolved by ‘yāvat’ (as long as). Since the association with qualities (guṇasaṃsarga) is stated as the cause of association with Prakṛti (prakṛtisaṃsarga), it is understood that by the maxim ‘Where there is no cause, there is no effect’ (Vai. D. 1.2.1), the flow of births in good and bad wombs would also cease through the cessation of attachment to qualities achieved by the qualities such as humility (amānitvādi), and this is stated by: ‘tadidamuktam’ (this is stated). Although not explicitly stated here, the text implies, based on other śrutis and smṛtis, that attachment to qualities is occasioned by the connection with previous bodies and that it is the cause of obtaining a womb through karma.

यद्यपि पूर्ण पुरुष परमात्मा का कोई संसार नहीं है? तथापि प्रकृति से उत्पन्न उपाधियों से अविच्छिन्नसा हुआ वह भोक्ता भाव को प्राप्त होता है। यही प्रकृतिस्थ पुरुष है।शीतउष्ण? रागद्वेष? सुखदुख आदि गुण जड़ प्रकृति (क्षेत्र) के धर्म हैं। किन्तु उपाधियों के साथ अहंभाव से तादात्म्य होने के कारण यह पुरुष उसे अपने ही धर्म मानकर व्यर्थ ही दुखों को भोगता है। इससे यह स्पष्ट होता है कि पुरुष का दुख प्रकृति के कारण नहीं? वरन् उसके साथ हुए तादात्म्य के कारण है।प्रकृति के गुणों के साथ अत्याधिक आसक्ति हो जाने के कारण यह पुरुष असंख्य शुभ और अशुभ? उत्तम और अधम योनियों में जन्म लेता रहता है। ये असंख्य जन्म उसे उन वासनाओं के अनुसार प्राप्त होते हैं? जिन्हें वह जगत् में कार्य करते और फल भोगते हुए अर्जित करता रहता है।इस प्रकार? पारमार्थिक दृष्टि से सच्चिदानन्द स्वरूप होते हुए भी अविद्यावशात् यह पुरुष कर्ता? भोक्ता? सुखी? दुखी? इहलोक परलोकगामी संसारी जीव बन जाता है आत्म अज्ञान और प्रकृतिजनित गुणों से आसक्ति ही पुरुष के सांसारिक दुख का कारण है। अत संसार की आत्यन्तिक निवृत्ति के लिए जो ज्ञानमार्ग है? उसके दो अंग हैं विवेक और वैराग्य। साधक को चाहिए कि वह विवेक के द्वारा आत्मज्ञान प्राप्त करे और वैराग्य के द्वारा मिथ्या आसक्ति का त्याग करे।अगले श्लोक में परमात्मा का ही साक्षात् निर्देश करते हुए भगवान् श्रीकृष्ण कहते हैं

Know that Prakriti and Purusha both are mutually conjoined (anyonyasamsṛṣṭau) and beginningless (anādī). Know that the modifications (vikārān) which are causes of bondage—desire (icchā), hatred (dveṣa) etc.—and the qualities (guṇān) which are causes of liberation—humility (amānitva) etc.—are born of Prakriti (prakṛtisambhavān).

This Prakriti, conjoined with Purusha, functioning from beginningless time, and modified into the form of the Field, becomes the cause of Purusha's bondage through its own modifications like desire, hatred, etc.

That very (Prakriti), through its own modifications like humility etc., becomes the cause of the Purusha's liberation (apavarga); this is the meaning. He states the difference in the effects of the conjoined Prakriti and Purusha—

That the experiencership of pleasure and pain of the Person is the state of transmigratory existence -- thus what was stated, what is the cause of that? That is being said -- 'Person' etc. 'Nature' is Maya; having attained false identity with her indeed, the 'Person situated in Nature', 'Hi' (indeed), 'enjoys', perceives, the 'Gunas born of Nature'. Therefore, in 'births in good and bad wombs' which are the causes for the experience of Gunas born of Nature -- 'Good wombs' are gods etc., for in them Sattvic desired fruit is enjoyed; 'Bad wombs' are beasts etc., for in them Tamasic undesired fruit is enjoyed; 'Good-and-bad wombs' are Brahmins etc., i.e., humans, due to the mixture of Dharma and Adharma, for in them Rajasic mixed fruit is enjoyed.

Therefore, therein, for this Person, 'attachment to Gunas' -- meaning the pride of identity with Nature consisting of Gunas Sattva, Rajas, and Tamas -- is the cause indeed; not that Samsara belongs to him, who is unattached, by himself, this is the meaning.

Or, 'attachment to Gunas' means attachment, desire, meaning lust, in Gunas, i.e., in sound etc. consisting of pleasure, pain, and delusion. That alone is the cause of his births in good and bad wombs. From the Sruti: "As is his desire, so is his resolve; as is his resolve, so is the action he performs; as is the action he performs, so he attains."

Even in this view, the pride of identity with Nature should be seen as the root cause.

Then what? To this He says -- 'Person'. 'Person' -- Bhagavan manifested in the form of Purusha;

'situated in Nature' -- being situated in the place of experience of His own Rasa; 'enjoys the Gunas born of Nature', meaning He performs enjoyment with the other (Prakriti).

But for the form of the Purusha, in births in the form of good and bad wombs like gods, animals, etc., the 'desire for enjoyment of the Rasa of Gunas' is the 'cause', meaning reason.

'Person' -- the enjoyer; 'Situated in Nature' -- situated in Nature characterized by Avidya transformed in the form of effect and instrument is 'Situated in Nature'; meaning having attained Nature as the Self; 'Hi' (for) because; therefore he 'enjoys', perceives, this is the meaning. 'Born of Nature' -- born from Nature, manifested in the form of pleasure, pain, and delusion -- the 'Gunas' -- thinking "I am happy, miserable, deluded, learned" thus. Even when Avidya exists, the 'attachment' -- the sense of self/identification -- in the Gunas consisting of pleasure, pain, and delusion while they are being enjoyed, that is the principal cause of Samsara, of birth; from the Sruti "As is his desire, so is his resolve" (Bri. U. 4.4.5) etc.

He says this very thing -- 'Cause', meaning reason, is 'Attachment to Gunas' -- attachment in Gunas; of 'this' Person, the enjoyer, 'in births in good and bad wombs' -- good and bad wombs are 'Sad-asad-yonis'; births in those good and bad wombs are 'Sad-asad-yoni-janmani'; in those births in good and bad wombs which are the objects, the cause is 'Attachment to Gunas'. Or, "Attachment to Gunas is the cause of this Samsara in births in good and bad wombs" -- the word 'Samsara' should be supplied. 'Good wombs' are wombs of gods etc.; 'Bad wombs' are wombs of beasts etc. By force (of context), 'Good-and-bad wombs' as human wombs should also be seen as not contradictory.

This is what is said -- Avidya named 'being situated in Nature', and Kama (desire) named 'attachment to Gunas', are the cause of Samsara. And that is spoken for the purpose of abandonment. And the cause of its cessation is Knowledge and Dispassion accompanied by Renunciation, well-known in the Gita scripture. And that Knowledge was set forth before, regarding the Field and Knower of the Field, as "Knowing which one attains immortality". And it was stated by negation of others and by superimposition of non-Self properties.

Of Him alone again direct indication is made --

Thus having stated the difference in function, He says that his experiencership also occurs only by contact with the Field which is a modification of Nature, not otherwise -- 'Person'.

'Situated in Nature' indeed -- situated in the Field indeed -- the Jiva 'enjoys', becomes the enjoyer of, the 'Gunas born of Nature' -- which are modifications of Sattva etc. -- through the senses which are effects of that; not unattached like the Inner Controller; (as per the Sruti) "The other looks on without eating" [Rig. 2.3.17.5; Mun. U. 3.1.1; Sve. U. 4.6]. As stated in the Bhagavata [3.26.6-7] --

"Thus by the superimposition (abhidhyana) of the Other (Prakriti), the Person thinks the agency of Nature in actions being performed by Gunas as being in himself. That is his transmigration and bondage, and dependence caused by that; (even though) he is the non-doer, the Lord, the Witness, and the Blissful Self" -- thus. And "In the agency of cause and effect, the Gunas, which are the locus of substance, knowledge, and action, bind the eternally liberated Maya-wielding Person always" [Bhag. 2.5.19].

Therefore, for this Person whose Imperishable nature is concealed by contact with Nature, 'attachment to her Gunas' alone should be known as the cause in births in good and bad wombs.

पुरुषः Purusha? प्रकृतिस्थः seated in Prakriti? हि indeed? भुङक्ते enjoys? प्रकृतिजान् born of Prakriti? गुणान् alities? कारणम् the cause? गुणसङ्गः attachment to the Gunas? अस्य of his? सदसद्योनिजन्मसु of birth in good and evil wombs.Commentary The soul residing in Nature and identifying itself with the body and the senses which are modifications of Nature acts through the alities of Nature and experiences pleasure and pain and delusion. It thinks? I am happy? I am miserable? I am deluded? I am wise. When it thus identifies itself with the alities? it assumes individuality and takes birth in pure and impure wombs.The soul (Jivatma) enjoys the sensual objects in conjunction with the body? mind and the senses and thus becomes the enjoyer. Brahman is the silent witness and nonenjoyer. The souls attachment to the alities of pleasure? pain and delusion is the chief cause of its birth. If you add the word Samsara to the second half of the verse? it will mean Attachment to the alities is the cause of Samsara through births in good and evil wombs.Good wombs (Sat Yoni) are those of the gods and the like evil wombs (Asat Yoni) are those of lower animals. The human womb is partly good and partly evil on account of mixed Karmas.Purushah prakritisthah Purusha (the soul) seated in Prakriti (Nature). This is Avidya (ignorance). Attachment to the alities of Nature is Kama (desire). Avidya and Kama are the cause of Samsara.Jnana (wisdom) and Vairagya (dispassion) will destroy ignorance and desire. (Cf.XIV.5XV.7)

Hi, since; purusah, the soul, the experiencer; is prakrtisthah, seated in Nature, which is characterized as ignorance and gets transformed into body and organs, i.e., (since the soul) has become identified with Nature; therefore, bhunkte, [Bhunkte, lit. enjoys, here means 'experiences'.-Tr.] it enjoys, i.e. experiences; gunan, the alities-manifest as happiness, sorrow and delusion; prakrtijan, born of Nature, thinking thus, 'I am happy, sorrowful, deluded, learned.' Even though ignorance continues as a cause, still the main cause of worldly existence, of birth, is the contact, the self-identification, with the alities-happiness,sorrow, and delusion-when they are experienced, as is affirmed by the Upanisadic text, 'What it desires, it resolves' (Br. 4.4.5) [See Sankaracarya's Comm. on this.-Tr.].
That very fact is stated here: Gunasangah, contact with the alities; is karanam, the cause; asya, of its, the soul's, the experiencer's; sad-asad-yoni-janmasu, births in good and evil wombs. Self-identification with the alities is the cause of the experience of births in good and evil wombs. Or the meaning is, 'Self-identification with the alities is the cause or its worldly existence through birth in good and evil wombs,' where the words 'of worldly existence' have to be supplied. The good wombs are he wombs of gods and others; evil wombs are the wombs of gods and others; evil wombs are the wombs of beasts etc. From the force of the context it is to be understood that there is no contradiction in including even human wombs among 'good and evil wombs'.
It amounts to saying that ignorance-called 'being seated in Nature'-and the contact with. i.e. the desire for, the alities are the causes of worldly existence. And this is said so that they can be avoided. And in the scripture Gita it is a well-known fact that knowledge and dispassion, accompanied with renunciation, are the causes of removing this (ignorance and self-identification with the alities). That knowledge about the field and the Knower of the field, too, has been presented earlier. This has also been said in, '৷৷.by realizing which one attains Immortality' (12), etc., through the process of refutation of elements alien (to the Self) and superimposition of alities belonging to others (that are not the Self). [Verse 12 deals with the refutation of alien elements, and vere 13 with the superimposition of alities belonging to others.]
A direct presentation is again being made of that (knowledge) itself:

The self, settled in a series of bodies of divinities, men etc., which are modifications of Prakrti, becomes attached to happiness, pain etc., resulting from the Sattva and other alities associated with the respective wombs, and hence engages Itself in virtuous and sinful deeds, constituting the means for happiness, misery etc. In order to experience the fruits of those good and evil deeds, It is born again in good and evil wombs. Then It becomes active and conseently is born again as a result of Its activities. As long as It does not cultivate alities like modesty etc., which are the means for realising the self, so long Its entanglement in Samsara continues like this. Thus, it has been declared here that attachment causes births in good and evil wombs.