Bhagavad Gita 13.20

Kshetra Kshetrajna Vibhaga Yoga · English Translation

Know thou that Nature (matter) and the Spirit are both beginningless; and know also that all modifications and alities are born of Nature.

Sanskrit

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि | विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ||१३-२०||

Transliteration

prakṛtiṃ puruṣaṃ caiva viddhyanādi ubhāvapi . vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān ||13-20||

What Does This Verse Mean?

In this verse, Krishna tells Arjuna to understand that the material world (Nature) and the conscious spirit are both eternal, having no beginning or end. He clarifies that while these two realities exist forever, every change, emotion, and quality we experience is created by Nature alone, not by the Spirit itself. The core teaching is a call for Arjuna to distinguish between his true self as an unchanging observer and the temporary activities of the body and mind.

The Teaching Behind It

This verse is foundational to Sankhya philosophy and Jnana Yoga (the path of knowledge), as it establishes the critical distinction between Purusha (consciousness) and Prakriti (matter). It develops the concept that liberation comes not from changing external circumstances, but from realizing one's identity as the eternal witness distinct from the ever-changing material world.

Word by Word

प्रकृतिम् matter, पुरुषम् spirit, च and, एव even, विद्धि know, अनादी beginningless, उभौ both, अपि also, विकारान् modifications, च and, गुणान् alities, च and, एव even, विद्धि know, प्रकृतिसंभवान् born of Prakriti

Classical Commentary

Steps are necessary to reach the top floor of a building. Even so, steps are necessary to reach the summit of the knowledge of the Self. That is the reason why Lord Krishna took Arjuna to the summit of knowledge step by step. He first taught Arjuna the nature of the field, then knowledge, ignorance or nonwisdom, and ultimately the knowable. When a child is to be fed,the intelligent mother divides the food into small portions and feeds the child little by little. Even so Lord Krishna fed His spiritual child Arjuna with the spiritual food little by little. Lord Krishna says O Arjuna I will give you the same teaching in another form by the description of the Spirit and Nature. Till now the Lord expounded the knowledge of the field and the Self in accordance with the philosophy of the Upanishads. Now He explains the same knowledge in accordance with the Sankhya philosophy, but without accepting its dual nature in the form of discrimination between the Spirit and Nature. Vikaras Modifications from the MahatTattva or intellect down to the physical body the twentyfour principles of the Sankhyas. The Self within is changeless. All changes take place in Nature. Mulaprakriti (the Primordial Nature, the Unmanifested) becomes modified into Mahat, egoism, mind, the great elements and other minor modifications. Just as coolness and ice, the day and the night, are inseparable, so also matter and Spirit are inseparable. The three alities Sattva? Rajas and Tamas are born of Nature (matter). All actions proceed from the mind, the lifeforce, the senses and the physical body. According to the Sankhya philosophy? Prakriti and Purusha are not only eternal and beginningless but also independent of each other and selfcreated. According to Vedanta philosophy? Prakriti or Maya originates from Brahman and is, therefore, neither selfcreated nor independent. Isvara has Maya under His perfect control. Maya is His causal body. Maya is His illusory power. Matter and Spirit are the Natures of Isvara. Know that these two are beginningless. That which has no beginning is Anadi. As Isvara is eternal? His two Natures also should be eternal. (This is according to the Sankhyas.)Isvara possesses these two Natures (superior and inferior) by which He causes the creation, preservation and destruction of the universe. Therefore He has the Lordship and rules over the universe. The two Natures have no beginning. Therefore they are the cause of Samsara. The inferior Nature (Apara Prakriti) which consists of the eightfold division of Nature referred to in chapter VII, verse 4, is the Prakriti of chapter XIII, verse 19. The superior Nature (Para Prakriti) referred to in chapter VII, verse 5, is the Purusha of chapter XIII, verse 19. Purusha here means Jiva (the individual soul).Even a child smiles and experiences exhilaration, grief, fear, anger, pleasure and pain. Who taught it The impressions of the virtuous and vicious actions of this birth cannot be the cause of these. The impressions of the previous birth alone are the cause of all these. They (the impressions) must have a support. From this we can clearly infer the existence of the individual soul in the previous birth and that the individual soul is beginningless. If you do not accept that the individual soul is beginningless, the two defects of Kritanasa (nonfruition of actions performed) and Akritabhyagama (causeless effect) will creep in. Pleasure and pain which are the fruits of virtuous and vicious actions done previously will pass away without being experienced. This is the defect of Kritanasa. So also, one will have to enjoy pleasure and pain, the fruits of good and bad actions which were not done by him previously. This is the defect of Akritabhyagama. In order to get rid of these two defects we will have to accept that the individual soul is beginningless. The scriptures,also emphatically declare that the soul is beginningless.

Where This Happens

This verse occurs on the battlefield of Kurukshetra during a critical moment when Arjuna is overwhelmed by grief and confusion about fighting his own relatives. Krishna has just finished explaining that the soul cannot be killed, and now he begins to define exactly what the 'field' (body) and its 'knower' (soul) are in relation to each other. The listener, Arjuna, is still paralyzed by attachment and emotional turmoil, seeking clarity on who he truly is versus his physical circumstances.

Living It Out Today

When you face a sudden setback at work that triggers intense frustration or anxiety, remember that these emotions are just 'modifications' of Nature (Prakriti) like clouds passing in the sky. Your true self remains calm and unchanged behind those feelings; by realizing this, you can observe your reaction without being swept away by it. This shift allows you to make a clear-headed decision on how to handle the project rather than reacting impulsively from fear or anger.

Explained for Children

Imagine you are watching your favorite movie on TV; the screen (the spirit) stays clean and unchanged no matter what happens in the story, but all the colors, sounds, and actions come from the projector (Nature). Just like the movie can have happy or scary scenes that change constantly, our feelings and thoughts also keep changing because they belong to Nature. Krishna wants us to know we are like the screen—always there forever—even though the 'movie' of life keeps playing different stories.

Daily Reflection

Today, I invite you to notice how often you confuse yourself with the storm rather than seeing the sky that holds it all together. You may feel overwhelmed by circumstances, but remember that every change, joy, and sorrow is born of nature's play, not your true self. When you step back as the silent observer, you discover a peace that no external situation can disturb or take away.

A Practice for Today

Sit quietly and visualize yourself as the vast, silent sky while your thoughts and emotions are merely clouds passing through it; recognize that these changes belong to the nature of matter, not to your eternal consciousness. Rest in this awareness that you are the timeless witness, untouched by the fluctuations of birth or death.

Key Teachings

The Timeless Duo
Both matter (Prakriti) and spirit (Purusha) are beginningless realities; they have always existed without a start date. Understanding this removes the anxiety of 'origin' and places you in an eternal context where your soul is as ancient as existence itself.
The Witness Distinction
You must clearly distinguish between the Knower (yourself) and the Known (the field of experience). By realizing that changes are merely modifications of matter, you stop identifying with them and remain steady in your true spiritual nature.
The Source of Change
All transformations, qualities (gunas), and activities arise solely from Nature. Recognizing this prevents the ego from claiming ownership over events or feelings that are simply the unfolding mechanics of the material world.

Themes

Consciousness and MatterEternal Nature of the SoulSource of ChangeDetachment from EmotionsSankhya PhilosophySelf-Realization

Related Verses

2.13 2.45 3.27 13.2

Read This Next

2.47 — To deepen your understanding of performing duty without attachment to results, a natural extension of knowing what is real.
3.30 — This verse teaches the complete surrender of actions to the Divine, aligning with the realization that Nature acts while you observe.
12.15 — To see how a person who has realized this distinction becomes dear to Krishna and attains supreme peace.

Frequently Asked Questions

What exactly are 'modifications' (vikaras) mentioned in this verse?

Modifications refer to the changing states, emotions, thoughts, and physical transformations that occur within our bodies and minds. These include everything from hunger and fatigue to joy and sorrow, which arise due to the interaction of the three gunas.

If both Nature and Spirit are beginningless, does it mean they will last forever?

Yes, according to this teaching, neither matter nor spirit has a starting point in time or an end; they exist eternally. However, while the entities themselves never die, their specific interactions can cease for the individual seeker who realizes their true nature.

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