B.G 13.21
कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥२१॥
kāryakāraṇakartṛtve hetuḥ prakṛtirucyate। puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate ॥21॥
[कार्य (kārya) - effect; कारण (kāraṇa) - instrument; कर्तृत्वे (kartṛtve) - in the capacity of doer; हेतुः (hetuḥ) - cause; प्रकृतिः (prakṛtiḥ) - nature; उच्यते (ucyate) - is said; पुरुषः (puruṣaḥ) - the soul; सुखदुःखानां (sukhaduḥkhānāṃ) - of happiness and distress; भोक्तृत्वे (bhoktṛtve) - in the capacity of experiencer; हेतुः (hetuḥ) - cause; उच्यते (ucyate) - is said;]
The insentient Prakrti is considered the cause of 'actions, instruments, and agency', while it is the Being, the Purusha, who is the cause for experiencing happiness and distress.
Gīta Bhāshya 13.21
'kārya' - body, that does the action. 'karaṇā' - the instrument are functional organs (the mind, five senses, five action organs). It is the insentient 'Prakrti' that is the cause of 'action, instrument, and agency'. But, it is the 'Purusha', the being, who is the cause for experiencing happiness and distress.
कार्यं शरीरम्।
kāryaṃ śarīram।
[कार्यं (kāryam) - action; शरीरम् (śarīram) - body;]
'kārya', i.e. action, is the material body (as body is meant for action).
"शरीरं कार्यमुच्यते"
"śarīraṃ kāryam ucyate"
[शरीरं (śarīraṃ) - body; कार्यं (kāryam) - action; उच्यते (ucyate) - is called;]
"The body is referred to as 'kārya'"
इत्यभिधानात्न।
ityabhidhānātna।
[इति (iti) - thus; अभिधानात् (abhidhānāt) - from the name; न (na) - not;]
- declared thus (in ancient testimonial).
करणानि इंद्रियाणि। भोगोनुभवः। स हि चिद्रूपत्वात् अनुभवति। प्रकृतिश्च जडत्वात् परिणामिनी।
karaṇāni indriyāṇi। bhogonubhavaḥ। sa hi cidrūpatvāt anubhavati। prakṛtiśca jaḍatvāt pariṇāminī।
[करणानि (karaṇāni) - instruments; इंद्रियाणि (indriyāṇi) - senses; भोगः (bhogaḥ) - enjoyment; अनुभवः (anubhavaḥ) - experience; सः (saḥ) - he; हि (hi) - indeed; चित् (cit) - consciousness; रूपत्वात् (rūpatvāt) - due to the nature; अनुभवति (anubhavati) - experiences; प्रकृतिः (prakṛtiḥ) - insentient; च (ca) - and; जडत्वात् (jaḍatvāt) - due to inertness; परिणामिनी (pariṇāminī) - transforming;]
(The instruments are the senses. Enjoyment is experience. He indeed, due to the nature of consciousness, experiences. Nature, due to inertness, is transforming.)
The functional organs (the mind, five senses, and five actor organs) are the instruments. The enjoyment is nothing but the experience. Because of the nature of consciousness, one experiences. Insentient (prakṛti), being inert, undergoes transformation.
"कार्यकारणकर्तृत्वे कारणं प्रकृतिं विदुः। भोक्तृत्वे सुखदुःखानां पुरुषं प्रकृतेः परम्॥"
इति भागवते ॥२१॥
"kāryakāraṇakartṛtve kāraṇaṃ prakṛtiṃ viduḥ। bhoktṛtve sukhaduḥkhānāṃ puruṣaṃ prakṛteḥ param॥"
iti bhāgavate ॥21॥
[कार्य (kārya) - effect; कारण (kāraṇa) - cause; कर्तृत्वे (kartṛtve) - agency; कारणं (kāraṇam) - cause; प्रकृतिं (prakṛtim) - nature; विदुः (viduḥ) - they know; भोक्तृत्वे (bhoktṛtve) - in the matter of enjoyment; सुखदुःखानां (sukhaduḥkhānāṃ) - of happiness and distress; पुरुषं (puruṣam) - the living entity; प्रकृतेः (prakṛteḥ) - of material nature; परम् (param) - beyond;]
[इति (iti) - thus; भागवते (bhāgavate) - in the Bhāgavata Purāṇa;]
"The Prakrti is understood to be the cause in the matters regarding 'action, instrument, and agency'. It is the being, Purusha, who transcends insentient Prakrti who experiences happiness and distress."
- stated thus in the Bhāgavata Purāṇa.
Gīta Tātparya 13.21
Though Lord Vishnu is the cause of all, Prakrti is the primary cause when it comes to agency, while it is the being who is the special cause for experiencing.
"स्वदेहेंद्रियहेतुत्वं यज्जीवस्य स्वकर्मभिः। आवृत्य विष्णुतत्त्वं तद्धेतुश्चित्प्रकृतिर्मता॥
"svadehendriyahetutvaṃ yajjīvasya svakarmabhiḥ। āvṛtya viṣṇutattvaṃ taddhetuścitprakṛtirmatā॥
[स्व (sva) - own; देह (deha) - body; इंद्रिय (indriya) - senses; हेतुत्वं (hetutvaṃ) - cause; यत् (yat) - which; जीवस्य (jīvasya) - of the living being; स्वकर्मभिः (svakarmabhiḥ) - by own actions; आवृत्य (āvṛtya) - covering; विष्णु (viṣṇu) - Vishnu; तत्त्वं (tattvaṃ) - truth; तत् (tad) - that; हेतु (hetu) - cause; चित् (cit) - consciousness; प्रकृतिः (prakṛtiḥ) - nature; मता (matā) - is considered;]
"One's own actions are considered as the cause of one's own body and senses; and is surrounded by the principles of Lord Vishnu, whose cause is considered to be 'Cit-Prakrti'.
जीवस्य सुखदुःखानां भोगशक्तिप्रदः सदा। परमः पुरुषो विष्णुः सर्वकर्तापि सन् सदा॥
jīvasya sukhaduḥkhānāṃ bhogaśaktipradaḥ sadā। paramaḥ puruṣo viṣṇuḥ sarvakartāpi san sadā॥
[जीवस्य (jīvasya) - of the living being; सुखदुःखानां (sukhaduḥkhānāṃ) - of happiness and distress; भोगशक्तिप्रदः (bhogaśaktipradaḥ) - grantor of the power to enjoy; सदा (sadā) - always; परमः (paramaḥ) - supreme; पुरुषः (puruṣaḥ) - person; विष्णुः (viṣṇuḥ) - Vishnu; सर्वकर्तापि (sarvakartāpi) - although the doer of all; सन् (san) - being; सदा (sadā) - always;]
Lord Vishnu, the supreme being, always grants the power to enjoy happiness and distress to the living being, always being the doer of all.
विशेषकर्ता केषाञ्चिदुक्तो यद्वद् विकुण्ठपः। उच्यते सर्वपालोऽपि विशेषेण स कर्मणा॥"
viśeṣakartā keṣāñcidukto yadvad vikuṇṭhapaḥ। ucyate sarvapālo'pi viśeṣeṇa sa karmaṇā॥"
[विशेषकर्ता (viśeṣakartā) - special doer; केषाञ्चित् (keṣāñcit) - of some; उक्तः (uktaḥ) - said; यद्वत् (yadvad) - as; विकुण्ठपः (vikuṇṭhapaḥ) - the abode of liberated; उच्यते (ucyate) - is called; सर्वपालः (sarvapālaḥ) - protector of all; अपि (api) - also; विशेषेण (viśeṣeṇa) - especially; सः (saḥ) - he; कर्मणा (karmaṇā) - by action;]
Though He is the protector of all, for some actions, regarding the abode of the liberated, i.e. Vaikuntha, He is said to be the "special-doer", as his actions are of a special type."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and / as well;]
- stated thus, as well.
परमेश्वरस्यैव सर्वकर्तृत्वेपि भोक्तृत्वदाने देव्या अल्पप्रवृत्तिरिति दर्शयितुं "उच्यते" इति स्थानद्वयेप्युक्तम्।
parameśvarasyaiva sarvakartṛtve'pi bhoktṛtvadāne devyā alpapravṛttiriti darśayituṃ "ucyate" iti sthānadvayepyuktam।
[परमेश्वरस्यैव (parameśvarasyaiva) - of the Supreme Lord indeed; सर्वकर्तृत्वेपि (sarvakartṛtve'pi) - in all-doership even; भोक्तृत्वदाने (bhoktṛtvadāne) - in granting enjoyership; देव्या (devyā) - by the Goddess; अल्पप्रवृत्तिरिति (alpapravṛttiriti) - little involvement thus; दर्शयितुं (darśayituṃ) - to show; उच्यते (ucyate) - is said; इति (iti) - thus; स्थानद्वयेपि (sthānadvayepi) - in two places even; उक्तम् (uktam) - it is stated;]
Even though it is Lord, who does everything, he has little involvement when it comes to experiencing (of happiness and misery), or in matters concerned with Prakrti - to demostrate the same two times separate declarative statements ('ucyate') are made.
कर्तृत्वेऽपि स एव मुख्यहेतुः। तथापि भोक्तृत्वापेक्षया तस्या अधिकप्रवृत्तिरिति "कर्तृत्वे हेतुः प्रकृतिरुच्यते" इति, सर्वहेतुत्वेपि विष्णोः प्रकृतेः जीवं प्रति भोक्तृत्वदाने अल्पप्रवृत्तिरिति पुरुषो "भोक्तृत्वे हेतुरुच्यते" इति विशेषहेतोः एवमुच्यते। मुख्यतस्तु सर्वहेतुत्वं विष्णोरेवेति भावः ॥२१॥
kartṛtve'pi sa eva mukhyahetuḥ. tathāpi bhoktṛtvāpekṣayā tasyā adhikapravṛttiriti "kartṛtve hetuḥ prakṛtirucyate" iti, sarvahetutvepi viṣṇoḥ prakṛteḥ jīvaṃ prati bhoktṛtvadāne alpapravṛttiriti puruṣo "bhoktṛtve heturucyate" iti viśeṣahetoḥ evamucyate. mukhyatastu sarvahetutvaṃ viṣṇoreveti bhāvaḥ ॥21॥
[कर्तृत्वे (kartṛtve) - in agency; अपि (api) - also; सः (saḥ) - he; एव (eva) - indeed; मुख्यहेतुः (mukhyahetuḥ) - main cause; तथापि (tathāpi) - however; भोक्तृत्वापेक्षया (bhoktṛtvāpekṣayā) - in comparison to enjoyership; तस्या (tasyā) - of that; अधिकप्रवृत्तिः (adhikapravṛttiḥ) - greater activity; इति (iti) - thus; कर्तृत्वे (kartṛtve) - in agency; हेतुः (hetuḥ) - cause; प्रकृतिः (prakṛtiḥ) - nature; उच्यते (ucyate) - is said; सर्वहेतुत्वे (sarvahetutve) - in all causation; अपि (api) - also; विष्णोः (viṣṇoḥ) - of Vishnu; प्रकृतेः (prakṛteḥ) - of nature; जीवं (jīvaṃ) - to the soul; प्रति (prati) - towards; भोक्तृत्वदाने (bhoktṛtvadāne) - in granting enjoyership; अल्पप्रवृत्तिः (alpapravṛttiḥ) - less activity; पुरुषः (puruṣaḥ) - the person; भोक्तृत्वे (bhoktṛtve) - in enjoyership; हेतुः (hetuḥ) - cause; उच्यते (ucyate) - is said; विशेषहेतोः (viśeṣahetoḥ) - of the specific cause; एवम् (evam) - thus; उच्यते (ucyate) - is said; मुख्यतः (mukhyataḥ) - primarily; तु (tu) - but; सर्वहेतुत्वं (sarvahetutvaṃ) - all causation; विष्णोः (viṣṇoḥ) - of Vishnu; एव (eva) - indeed; इति (iti) - thus; भावः (bhāvaḥ) - the sentiment;]
In the realm of agency, He is indeed the primary cause. However, regarding enjoyership, there is greater activity attributed to being, hence it is said, "Though lord Vishnu is the cause of all, Prakrti is the primary cause when it comes to agency, while it is the being who is the special cause for experiencing", such is the sentiment.
