य एवं वेत्ति पुरुषं प्रकृतिं च गुणै: सह |
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते || 24||
ya evaṁ vetti puruṣhaṁ prakṛitiṁ cha guṇaiḥ saha
sarvathā vartamāno ’pi na sa bhūyo ’bhijāyate
yaḥ—who; evam—thus; vetti—understand; puruṣham—Puruṣh; prakṛitim—the material nature; cha—and; guṇaiḥ—the three modes of nature; saha—with; sarvathā—in every way; vartamānaḥ—situated; api—although; na—not; saḥ—they; bhūyaḥ—again; abhijāyate—take birth
He who thus knows Purusha and Prakriti, along with the gunas, is not born again. He will be liberated regardless of his present condition.
The man of discrimination is able to see distinctly what Prakriti is and who Purusha is. Such a man knows that he is the Drik (seer) and Prakriti Drisya (seen). He also knows the qualities of Prakriti – sattva, rajas and tamas. He takes refuge, not in Prakriti, which causes bondage, birth, and all the ills of life, but in Atma, the Purusha, free and perfect, the blissful and the blessed. Detached from Prakriti, he attaches himself to Purusha. He is not born again. He is liberated. He is Jivanmukta.
sarvatha vartamanopi: The wise man who has released himself from the bondage of prakriti, may act in whatever way he wishes. He may be Sannyasi, absorbed in ‘samadhi’ always. Or he may be an active worker in the world doing many good works for the benefit of humanity. He may be a celebite or a house-holder. He has no birth again. We should understand that the word ‘sarvatha’ does not imply sinful deeds, prohibited by the sastras. In fact, the Lord has the qualities of knowledge, without which this supreme understanding cannot be obtained by anyone. Having obtained the knowledge of the Purusha the Jivanmukta can work in whatever way he likes for universal good or he may remain in absolute samadhi. This makes no difference for Him. He is ever free.
Question: What is the reward of knowing distinctly Prakriti and Purusha?
Answer: He is not born again, though he may live in whatever way he wishes.