विवेचन सारांश

Differentiating the Prakṛti and Puruṣa - A key to Liberation

• Prakṛti is the Jada tattva - the inert matter. It has no life or consciousness of its own.
• Puruṣa is the Chaitanya tattva - the conscious principle, the energy or life force that enlivens Prakṛti. Eg. a bulb (jada) will not glow until the electric energy (Puruṣa) flows through it.

Prakṛti is eternal, but it is also ever-changing, constantly in motion due to its inherent nature of the three guṇas, Sattva, Rajas, and Tamas.
Puruṣa, on the other hand, is also eternal, but unlike Prakṛti, it is avyaya - unchanging, imperishable, and pure consciousness.

Though both Prakṛti and Puruṣa are eternal tattvas, Prakṛti undergoes continuous transformation due to its triguṇātmika (threefold) nature:

• Sattva guṇa leads to purity, knowledge
• Rajo guṇa leads to desire, restlessness, and action
• Tamo guṇa leads to ignorance, inertia, and delusion.

Because of the dynamic interplay of these guṇas, Prakṛti keeps changing and evolving, forming the entire manifest world of experiences and activities.

Bhagavān emphasised that all actions are performed by Prakṛti, yet the Puruṣa, the Kṣetrajña, wrongly associates with Prakṛti and assumes doership, forgetting its true nature (mool svabhava) as the non-doer, the witness.

Prakṛti is the cause of everything (all actions, all phenomena) that happens in the manifest world. 

Puruṣa, the pure conscious Self, is the experiencer of these outcomes, such as pleasure and pain, not because it is truly bound, but because of its close association with Prakṛti.

This profound relationship can be beautifully illustrated with the analogy of fire and an iron ball:

Fire by itself has no specific shape, but when an iron ball is placed in it, the fire appears to take the form of the ball. The ball, originally cold and inert (jada), now glows and burns, appearing fiery. Yet the fire itself has not changed. The form belongs to the ball, and the heat and light belong to the fire.

In the same way, Puruṣa (Consciousness), though formless and unchanging, seems to experience change because of its close association with Prakṛti, the body-mind complex. The body is like the iron ball - jada, inert. The light of consciousness, like the fire, enlivens the body, making it seem intelligent and active.

However, because of ignorance (avidyā), the Self (Puruṣa) begins to identify with the body and wrongly assumes doership and enjoyership. This is the root of bondage.

As the Chaitanya Tattva, the luminous Self, it is the illuminator, not the doer.

In verse 17, HE beautifully reaffirmed that HE is present in every being, not just as a distant witness, but as an intimate, pervading presence within all.

अविभक्तं च भूतेषु विभक्तमिव च स्थितम् |

That (Supreme Reality), though undivided, appears as though divided among beings.

Bhagavān described how the Puruṣa, though eternal and changeless, experiences the dualities of life due to proximity and attachment (saṅga) to Prakṛti's Guṇas (Sattva, Rajas, and Tamas). Because of this attachment, the Puruṣa begins to experience the fruits of actions, whether pleasant or unpleasant.

The Puruṣa, though eternal and unaffected in truth, appears to become the enjoyer (bhoktṛ) due to its association with Prakṛti. Therefore, actions leading to favourable outcomes, result in birth in a good or 'Sat Yoni', while others lead to unfavourable outcomes, resulting in birth in an 'Asat Yoni'.

However, the Puruṣa tattva - pure consciousness, actually has no intrinsic relationship with Prakṛti. Just as electricity has no preference or identity, yet it can light a bulb or power an air conditioner to produce cool air, in the same way, the Puruṣa enlivens Prakṛti without being affected by it. Its nature is simply to illuminate, to give life.

The tragedy however is that the Puruṣa forgets its true nature - the nature of pure, unchanging awareness:
"Chidānanda-rūpaḥ Śivoham Śivoham"  (I am of the nature of consciousness and bliss; I am śiva, I am śiva).

Instead of remaining a witness, the Puruṣa begins to identify with the iron ball, the limited form shaped by Prakṛti. It starts experiencing joy and sorrow, pleasure and pain, as if they truly belonged to it.

It is like a mighty king who, once captured and imprisoned by the enemy, forgets his power and becomes helpless. Puruṣa, though supreme, appears enslaved by Prakṛti and its three Guṇas - Sattva, Rajas, and Tamas.

The Puruṣa loses awareness of its own brilliance when entangled in the ever-changing, Guṇa-bound nature of Prakṛti, leading to rebirths in good or evil wombs depending on its actions; just like a lion, the undisputed king of the jungle, who becomes helpless when a mere thorn pricks its paw.

Bhagavān explains that the Jivātma falsely associates with Prakṛti and thus suffers. The way to freedom is through knowledge. When one recognises "I am not this body; I am not the doer", one stops being affected by sukha-duḥkha, and realises the ever-free nature of the Puruṣa.

मनोबुद्ध्यहङ्कार चित्तानि नाहं
न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
न च व्योम भूमिर्न तेजो न वायुः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥१॥

In this verse HE explained the position of the Paramātmā (Supreme Soul), who also resides within the body. The Supreme exhibits the following roles:

Paramātmā is the silent observer, the one who watches all our actions, thoughts, and choices without interference, much like a mirror that reflects everything yet remains unaffected. The word draṣṭā means “observer,” while upadraṣṭā implies one who observes closely, from all 14 directions. This means HE is not only aware of our external actions but also our innermost thoughts too.

Realising this truth inspires us to cultivate purity in thought and action, gradually cleansing the antahkaraṇa (inner instrument). This purification lifts the veil of ignorance and reveals our true Self.

• Anumantā – The true Guide

Paramātmā is also the silent permitter, the one who allows Prakṛti to function but remains detached. Nothing happens in this world without HIS will. Though HE grants us free will to act, HE remains the ever-compassionate guide, gently nudging us towards righteousness, never forcing, only allowing.

• Bhartā – The Sustainer

As Bhartā, Paramātmā sustains life and existence. HE fulfils our needs, empowers us, and provides whatever is truly beneficial for our journey.

An example was shared of people doing Narmadā Parikramā, who, in their exhaustion and hunger, reported divine interventions - an unknown hand offering support, or food appearing when least expected. Such moments are glimpses of HIS grace as the Bhartā.

As our actions become more virtuous, Paramātmā assumes the role of Bhoktā. Though HE remains unaffected, all experiences of joy and sorrow occur within HIS awareness. The Jīvātma falsely believes itself to be the sole enjoyer, but in truth, Paramātmā is the underlying substratum of all experience.

HE is the Supreme Controller, beyond the influence of the three guṇas. Though HE governs all beings, HE remains unattached and unbound by Prakṛti.
A realised saint, such as Swamiji, lives in this awareness, where every word uttered flows as if from Paramātmā Himself.

This is the divine presence within all beings, the unchanging truth behind all that changes. Those who come to understand this grand transition of roles, from witness to enjoyer to sustainer, are ultimately rewarded by HIM, as the next verse explains.

Swami ji beautifully illustrated how to distinguish Prakṛti from Puruṣa with a simple yet profound example. He says:

Imagine you have uncooked dal and uncooked rice, and you mix them together with the intent of making khichdi. However, you suddenly realise that these two need to be cooked separately for a particular dish. Now, the only way to separate them again is to sit down patiently and sort through each grain by hand - a tedious and time-consuming task.

This, he explained, is exactly how the separation of Prakṛti (matter) and Puruṣa (consciousness) works within us. They appear mixed and inseparable, but in reality, they are distinct. Our attachment, identification with the body, mind, and senses (Prakṛti) makes us forget our true nature (Puruṣa).

Chapter 13 of the Bhagavad Gītā is like the patient, guiding hand that teaches us how to sort the dal from the rice—how to discern the ever-changing Prakṛti from the unchanging Puruṣa. Once this separation is achieved, even while living in this very body, one becomes established in their true state of being. Even though such a knower continues to live and act in the world (sarvathā vartamānaḥ), engaging in duties, roles, and responsibilities, he does not develop attachment or ego about the actions. He knows “I am not the doer.”

Similarly, a seeker with a contemplative and analytical mind may be inclined towards the path of Sāṅkhya Yoga, seeking liberation through deep enquiry and discrimination between Puruṣa and Prakṛti.

The following are the spiritual paths that lead to Self-realisation, which ultimately result in liberation (mokṣa) from the cycle of birth and death.

Meaning: Dhyāna is the continuous and uninterrupted flow of attention (pratyaya) towards a single object. It is a sustained meditation where the mind remains steadily focused on one point, without distraction. Bhagavān Buddha attained realisation through Dhyāna.

• Sāṅkhyena - Sāṅkhya Yoga (Path of Discrimination and Knowledge) : 

•  Karma-yogena - Karma Yoga (Path of Action):

Swami Ji advises us to listen to the Bhagavad Katha, Rama Katha, Hanuman katha etc. These purify the inner instrument helping us to realise the Divine. He says: 

शब्दों में अर्थ मत खोजो

Don't search for meaning in words. 

This means that true understanding often lies beyond literal meanings and translations. Not everyone can understand them. Thus just listen thinking of Bhagavān and contemplate on HIM.

A wise person is one who sees the same eternal, imperishable Supreme Self (Paramātmā) in all living beings, regardless of their outer differences. Even though bodies are perishable, the Self (Paramātmā) within is imperishable and unchanging. The same Paramātmā dwells equally in all whether in a saint or a sinner, a human or an animal.

Gold can be moulded into different ornaments of different designs. The forms differ, but the gold is one. To a goldsmith only the quantity of gold matters and not what form, or what design it is moulded into. Similarly, all beings appear different, but the divine Self (Brahma tattva) in all is one and the same.

Bhagavān explained that those, who see (paśhya) HIM as the Supreme Soul (īśhvaram) equally (samaṁ) present (samavasthitam) everywhere (sarvatra), and in all living beings, do not degrade (hinastya) themselves (ātmānaṁ) by their mind (ātmanā). Thereby (tato), they reach (yāti) the supreme destination (parāṁ gatim).

Once we develop this perception of equanimity, we begin to perceive everything with the same vision - a vision of oneness. We no longer distinguish or discriminate between beings based on outer differences, for we recognise the same divine presence - Paramātmā Tattva in all. This, in fact, is the very essence of Yoga. Bhagavān had earlier said:

Samatvam Yoga Uchyate – Equanimity is called Yoga.

When one truly sees all beings as equal, rooted in the same divine essence, there arises no room for hatred, violence, or selfishness. Such a person will never harm another, because he sees himself in all and all in himself.

This equal vision (sama darśana) leads to true union with the Supreme.

To help us understand this better, consider the example of a moving train:
When we sit inside the train and look outside, it seems as if the trees and houses are moving backwards, while we remain stationary. But in reality, it is the train, and we with it that are moving. Similarly, all action takes place within the realm of Prakṛti, while the Puruṣa remains still (akartāraṁ) merely witnessing.

Another apt illustration is that of a creeper climbing a pole.

The creeper nourishes itself and grows upwards. The pole does nothing. It simply provides support. In the same way, the Ātman (Self) does not engage in action, but provides the light of life to the body. It is the body, the mind, and the senses - all aspects of Prakṛti that act, while the Self silently supports and witnesses.

This understanding is vital on the spiritual path. Once we recognise that the Self is actionless and that doership belongs only to Prakṛti, we begin to disassociate ourselves from the ego and align more deeply with our true nature.

Herein Bhagavān reiterated that the immense variety of creation we perceive around us is nothing but an expansion of Brahmā Tattva - the fundamental spiritual reality underlying all existence.

This realisation is not only spiritual but also has a scientific basis. Over 750 years ago, Sant Dnyaneshwar Maharaj, in his Dnyaneshwari, hinted at atomic theory by describing the existence of subtle particles within each atom what we now call protons, electrons, and neutrons.

Even before modern science, Bhagavān had proclaimed in the Bhagavad Gītā that HE is present in the smallest of atoms. Science today confirms this in the form of the law of conservation of energy: Energy can neither be created nor destroyed; it only transforms from one form to another.

In this light, we can see that the Bhagavad Gītā propounds these eternal scientific truths, showing that our ancient sages and saints carried this profound knowledge long before modern discoveries.

The atom, whose vast expansion manifests as the universe, is nothing but Brahma Tattva. Recognising this truth, that the entire universe is a manifestation of the Supreme Consciousness, is known as Brahmā Vidyā.

Significantly, the Pushpikās (concluding verses) of each chapter of the Bhagavad Gītā reiterate this by stating:

"… Iti śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyām…"

This reinforces that the knowledge imparted in the Gītā is indeed Brahma Vidyā - the science of the Supreme Reality.

HE explained that Brahma Tattva is beginningless (anādi), imperishable (avyaya), and unbound by the three guṇas - Sattva, Rajas, and Tamas. It is the divine, supreme principle, untouched by the limitations of Prakṛti.

Though it resides within the body, it remains completely unaffected by bodily experiences. It is not the doer of actions but a silent witness, enabling all activity by its very presence.

A beautiful analogy was shared:

It is like a reflection in flowing water. The water keeps moving, but the reflection remains undisturbed.

In the same way, while the body and mind are constantly in motion due to Prakṛti, the Self - Brahma Tattva remains steady and unchanged.

We are advised to clearly recognise and understand this Brahma Tattva, and to discern it from Prakṛti, which is the body and all that is subject to change. This inner discrimination is the key to spiritual liberation.

To truly understand the distinction between Kṣetra (the body and all that is perceived) and Kṣetrajña (the knower of the body, the Self), one needs the vision of knowledge -Jñāna Chakṣu.

Just as sharp eyes are needed to carefully separate uncooked grains of rice and dal, similarly, we require refined intellect and inner clarity to discern between Prakṛti (matter) and Puruṣa (spirit). The entire play of the five great elements (pañcha-mahābhūtas) is part of Prakṛti - inert and ever-changing. To recognise this, one must awaken the eye of wisdom.

The key lies in distinguishing between Jada (inert) and Chetana (conscious). This one insight is enough to bring liberation (mokṣa). The root cause of all sorrow, fear, and repeated births is our ignorance, which makes us falsely identify with the body, the jada aspect. Even the thoughts that arise in the mind are part of this inert field. They are not the Self. The practice, therefore, is to separate Ātma (the Self) from Anātma (non-Self); to witness all that changes without claiming ownership of it. When this discrimination becomes firm, the cycle of sorrow ends, and one abides in the freedom of the Self.

The lives of great saints such as Mira Bai, Sant Dnyaneshwar Maharaj, Sant Soordas ji, and Sant Tukaram Maharaj serve as radiant examples of what it means to live with true discrimination between Jada and Chetana - the inert and the conscious. These saints remained unentangled by the world, untouched by its dualities. Through deep inner clarity and devotion, they saw the world with equanimity; and understanding the passing play of Prakṛti. They anchored themselves in the Self, the pure, eternal consciousness.

Their life’s sole aim was not worldly success, comfort, or recognition, but unison with the Divine. Because of their unwavering focus, surrender, and discrimination, they attained liberation while still living - jīvanmukti.

Bhagavān, through the wisdom of Chapter 13 of the Bhagavad Gītā, invites all of us to cultivate the same skillset, to develop the Jñāna Chakṣu, the eye of knowledge, that enables us to distinguish Ātma from Anātma, the Self from the non-Self.

The session and the chapter concluded with a heartfelt prayer, that the knowledge gained from this sacred chapter illuminate our hearts and help us walk the path of wisdom and devotion as the great saints did. May we too be blessed with the divine vision to see clearly - to rise above ignorance and attain oneness with the Supreme.

This shows that perception matters more than reality. We often see in others what our mind chooses to focus on.

While Samadarśhinaḥ ie., seeing the same divinity in all is the highest vision, Bhagavān understands that it is not easy for everyone. That is why the Gītā also praises those who practice Samavartinaḥ ie., those who maintain equanimity in their conduct towards all.

For example: When we serve food to a family member, we offer fresh, hot, nourishing food, but when it’s for a maid or a driver, we sometimes look for yesterday’s leftovers. This unequal behaviour is what we must watch and correct.

Even if we can’t see the Divine in all, we can at least treat everyone with basic dignity, fairness, and kindness. That is Samavartitā  and it is a big step forward on the spiritual path. However, one cannot give the keys of the vault to the maid or stranger. Therefore behaviour should be accordingly but vision should be pure.