A
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि |
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् || 20||
prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv api
vikārānśh cha guṇānśh chaiva viddhi prakṛiti-sambhavān
Chapter 13: 20 : Know that prakṛiti (material nature) and puruṣh (the individual souls) are both beginningless. Also know that all transformations of the body and the three modes of nature are produced by material energy.
A
Yes—this verse is very close to Sāṃkhya (Samkhya) philosophy, but with an important Bhagavad Gītā reinterpretation.
The line you’re referring to is from the Bhagavad Gita, Chapter 13 (Field and Knower of the Field).
🧠 Is it near Sāṃkhya? — YES
1. Core Sāṃkhya idea matches directly
In classical Samkhya Philosophy:
Prakṛti = material nature (matter, energy, mind, ego)
Puruṣa = pure consciousness (witness self)
Both are anādi (beginningless)
👉 Your verse says exactly this:
prakṛti and puruṣa are both beginningless
✔ This is straight Sāṃkhya metaphysics.
2. Also Sāṃkhya: transformation belongs to Prakṛti
Sāṃkhya says:
All change, evolution, body-mind processes come from prakṛti
Puruṣa does not act or change
Your verse:
“all transformations of the body and the three modes are produced by material energy”
✔ This is pure Sāṃkhya causation (guṇa theory + prakṛti evolution)
⚠️ BUT Gītā is NOT pure Sāṃkhya
The Gītā modifies Sāṃkhya in a key way:
1. Sāṃkhya = two independent realities
Puruṣa and Prakṛti are completely separate principles
Liberation = their separation (kaivalya)
2. Gītā = devotion + higher unity
In the Gītā:
Puruṣa is not fully independent
There is a Supreme Reality (Īśvara / Krishna) above both
Liberation is through realization + devotion (bhakti)
🔑 Key difference in one line
Sāṃkhya: Puruṣa and Prakṛti are eternal and independent dual realities.
Gītā: Same framework, but both are ultimately under a higher divine principle.
🧾 Simple conclusion
✔ YES — the verse is strongly Sāṃkhya in structure
❗ BUT it is theistic Sāṃkhya (Sāṃkhya + devotion + Īśvara), not classical atheistic Sāṃkhya
If you want, I can show:
Gītā vs classical Sāṃkhya in a table
or how this differs from Advaita Vedānta (which rejects both prakṛti and puruṣa as ultimate)
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