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GĪTĀ, TRANSLATION & COMMENTARY, CH, XIII 1117
$$ प्रकृतिं पुरुषं चैव विद्धयनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥ १९॥ कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते।
पुरुषः सुखदुःखाना भोक्तृत्व तुरुच्यते ॥ २०॥ acceptable to the Gītā. Nay, the Consideration of Prakrti and Purusa is nothing but the Consideration of the Body and the Ātman in another form. (See Gi. Ra. Ch. VII). Therefore, the Blessed Lord, having expounded the Knowledge of the Body and the Ātman on the authority of the Upanisads, now again explains the same Knowledge in the terminology of Sāmkhya philosophy, but without accepting the Dualism of the Samkhyas, in the shape of a discrimination between the Prakrti and Purusa-]
(19) Know that both Prakrti and Purusa are eternal. Know that the evolutes (uzkāra) and the constituents (guna), all spring out of Prakrtı.
(According to Sāmkhya philosophy, Prakrti and Purusa are not only eternal but also independent of each other and self-created. According to Vedānta philosophy, Prakrti originates from the Parameśvara and is, therefore, neither self-created nor independent (Gi. 4. 5. 6). But, as it cannot be said when Prakrti originated from the Parameśvara, and as the Purusa (Jiva) is a part of the Parameśvara (Gi, 15. 7), Vedāntists admit that both are eternal. A further elucidation of this subject-matter has been made in Chap. VII of the Gītā-Rahasya, specially at pp. 219 to 226 and in Chapter X at pp. 362 to 366, to which the reader is referred.]
(20) Prakrti is said to be the cause for the activity of the karya (that is, the Body) and of the karana (that is, the senses); and (without being a Doer) the Purusa (Ksetrajña) is said to be the cause for experiencing pain or pleasure.
[In this stanza, the reading "kāryakārana' is found in some texts instead of the reading "kāryakaruna'; with that reading the stanza means, that the 23 elements of Sāmkhya philosophy, namely, Mahat and the others. spring one out of the other, the one being the cause for
