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Chapter 13
Kshetra-kshetraaajnyavibhaga Yoga
19 - 20. Thus the field, the Wisdom and the object of Wisdom have been briefly spoken. My devotees knowing in this manner attain the status of My nature. Prakriti and Purusha, know both these to be without beginning; and also know that the modifications and attributes are born of Prakriti.
Bhashya :- Before he explains in detail the query यतश्च यत् (what is it and what are its powers), the modifications of Prakriti and Purusha are explained here in brief. The attributes are सत्व रज and तम In dissolution of the creation whatever accumulation remains of the Prakriti, a small part of that will be on account of these attributes. In the Madhuchhanda section it has been mentioned that since there would remain some portion of the accumulation, these attributes will constitute action as well as in-action.
Tatparya Nirnaya :- मद्भावय means मयि भावय – attuned to My own nature. In saying प्रकृति पुरूषं च, the insentient prakriti and sentient purusa are suggested to be distinct from one another, using the word उभवापि. The attributes and modifications (like desire etc) possible only in respect of the Prakriti, therefore they are said to be born of the Prakriti. The Supreme Lord alone is independent, उपदष्टा - the Witness, अनुमन्ता - the ordainor of thoughts. Even though attributes and modifications are born of Prakriti, since they are distinct from the Prakriti they have been separately referred to.
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