In Gita 13.24 why does Krishna say that he has spoken about the modes when he hasn’t spoken about them?

Transcript

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Hare Krishna. Question from Rambadrapi Apru.
In the Bhagavad Gita, 13th chapter, 24th verse, Krishna says, Yenam Vaktipurusham Prakritim Chakunah Saha, Sarvatha Vartamanopi Asaguyo Vijayate. He says, in this way, I have spoken about Prakriti, Purusha and Guna, and one who understands this will not take birth again. But we see that Krishna has spoken about Purusha and Prakriti, he has not spoken about the Gunas.
So, why does he say that he has spoken about the Gunas? Answer, the Bhagavad Gita is a book that offers a devotional perspective of the different systems of thought that were present at that time. So, for example, there was the conception of renunciation, Jnana. And Krishna tells Arjuna that renunciation doesn’t have to be of action.
You can have renunciation in action also. So, Krishna talks about how Bhakti Yoga is a culmination of Jnana. So, like that, there is a system of thought called Sankhya.
In Indian history, there are six systems of philosophy. One of them was Sankhya. Now, all these six systems were originally theistic but over the centuries as they were propagated, their devotional connection was lost.
The understanding of how they were connected to the devotional conclusion, that was lost. And Krishna in the Bhagavad Gita and Lord Kapila in the Bhagavatam revise their understanding or restore their understanding of that devotional connection. So, now if you look at the concept of Purusha, Prakriti, Guna, all this is integral to the Sankhya system of thought.
And the Vedanta Acharyas, they have integrated various systems of thought in a Vedantic perspective. The Vaishnava Acharyas have shown how Vedantic perspective is concluding in the Bhakti perspective. So, now if we see directly between the 12th and the 13th chapters, there doesn’t seem to be any immediate connection.
So, suddenly Arjuna asks a question about Purusha and Prakriti at the start of the 13th chapter and Krishna starts answering. So, essentially what is happening is that Arjuna has told in the 10th chapter that he accepts Krishna’s supremacy. Param Brahma, Param Dhama and Sarvamitritam Mani.
You are the supreme truth. I accept everything that you say. But afterwards, whatever he asks is for Lokahitam, for the illuminating others.
That’s why he asks first in the 10th chapter Keshu, Keshu, Jabhavishu. How can you be seen in my true nature? Then 11th chapter he asks can you show me the Vishwaroop? That is also Vishwaroop. Vipassana was also one kind of Vipassana that was happening at that time.
12th chapter, he asks about impersonal worship and in 13th chapter he asks about Sankhya. So, although he does not use the specific word Guna in his question, but the term which is used Purusha, Prakriti, Kshetra, Kshetragya Gyanagya they are all terms which come from Sankhya and so Krishna when he answers if we see, if we look at the overall chapter also we can see that Krishna answers about Kshetra and Kshetragya from verses around 2 to 12 2 to 7 then 8 to 12 is Gyan and then 13 to 18 is Jaya and then from 19 onwards till around 26 actually till 24, 25, 26 is actually the process of disentangling Purusha from Prakriti. So, we could say 19 to 26 is Purusha to Prakriti.
Now 27 to 35 is like a surplus section Krishna is telling something more than what Arjuna had asked. Krishna is saying how all this can be integrated together in one mission. Krishna uses the word Gyanachakshu in the 35th verse, last verse of that chapter.
Antaram Gyanachakshucha Bhuta Prakriti Mokshamcha Evidu Yantite Param So, one who can understand the difference between Kshetra and Kshetragya with Gyanachakshu that a person can be liberated. So, essentially Krishna does not restrict his answer to only the specific question that Arjuna is asking. Krishna addresses the thought system about which Arjuna is asking.
And in that thought system the concept of the Gunas is integral. And when Krishna is saying Prakritincha Gunaisaha So, now his emphasis is not on stating that he has told everything about Purusha and Prakriti. But essentially there is Purusha, there is Prakriti.
These two are realities. But they become entangled because of the Gunas. So, in that sense when the question of Purusha and Prakriti is there their relationship is also an implied question.
And to understand that relationship the concept of Guna is there. So, the role of Guna in a seed form Krishna has said So, although it is not mentioned much Purusha Prakriti Stohi Bhoomte Prakriti Jan Gunan This, our Acharya has described in 13.22 is the Bija Vakya for the tree of material existence which Krishna talks about in 15th Chakra. Every tree comes from a seed.
So, the seed which leads to the the upside down tree of material existence is this Bhoomte Prakriti Jan Gunan the desire to enjoy material nature. So, that is Gunan. So, the modes are what cause the eternal spiritual being to want to enjoy temporary material things.
And in that way, the Gunas form the bond between Purusha and Prakriti. And so, Krishna talks about this process that I have talked about Purusha and Prakriti and the way they get bound, that is through the Gunas. I have talked about this.
And one who understands this, that person will become liberated from material existence. And yes, Krishna has not talked elaborately about the Gunas. And that’s why we will see at the end of this chapter, without any prompt, in the 14th chapter Krishna starts off.
And Krishna starts speaking about the Gunas in the 14th chapter. So, if we look at the start of the 14th chapter itself, Krishna says about how Purusha and Prakriti come together. He says, 14.3 and 14.4 he says that it is you injects souls in the womb of Prakriti.
So, the Gunas are implicit in any discussion about Purusha and Prakriti because the Gunas are what cause the bond between Purusha and Prakriti. And in that sense, Krishna has said that I have talked about the Gunas also. Thank you.