Verse 7.12 completed an important section of Chapter 7: the teaching of Īśvara-svarūpam [the nature of Bhagavān]. Bhagavān has been presented as having parā prakṛti [higher conscious nature] and aparā prakṛti [lower material nature]; as the source, sustainer, and dissolution-ground of the universe; as the cause that manifests as the whole universe; and as the independently existent reality upon which the dependent world rests.

Now 7.13 begins a new question: If Bhagavān is the very reality behind everything, why do human beings fail to recognize Him?

Kṛṣṇa answers: tribhir guṇamayair bhāvair ebhiḥ — because of these states belonging to the three guṇas. Sattva, rajas, and tamas belong to aparā prakṛti. The entire changing world, including our body, mind, emotions, desires, ambitions, possessions, relationships, experiences, pleasures, fears, and worries, belongs to this guṇa-based lower nature.

Kṛṣṇa says, mohitaṃ sarvam idaṃ jagat — the whole human world is deluded by these. Here jagat particularly points to humanity. An animal cannot be blamed for not seeking parā prakṛti; it does not have the human capacity for Vedāntic inquiry. A human being has the faculty to ask, “What am I really seeking? Can the changing world provide it? Is there something changeless?” Yet most people remain so occupied with aparā prakṛti that they do not even begin this inquiry.

The problem is not that aparā prakṛti is bad. The world is useful, beautiful, and necessary. Relationships have value. Money has value. Education, work, health, possessions, entertainment, travel, success, and family all have their appropriate place. The mistake begins when we ask them to provide something they are incapable of providing.

Every human being fundamentally seeks pūrṇatvam [completeness or fulfilment], security, and something permanent to rely upon. But everything within aparā prakṛti is finite and subject to time. Therefore no object, achievement, relationship, body condition, role, possession, or experience can remain permanently unchanged.

A finite thing cannot give infinite fulfilment. An impermanent thing cannot give permanence. An insecure thing cannot become the final source of security.

Yet this is precisely what the deluded mind keeps trying to do. It says, “Once I get this, I will finally be complete.” The object comes, and after some time another desire appears. “Once this problem is solved, I will finally be secure.” That problem ends, and another source of insecurity appears. “At least this relationship, role, health condition, possession, or status will remain.” But anything within time must change.

This is mohaḥ [delusion]: not merely being confused about some fact, but asking the wrong source to satisfy the deepest human need.

It is like trying to extract oil from sand. One may crush the sand harder, buy a bigger machine, work longer hours, and become more efficient — but oil will not appear because oil is not present there. The problem is not insufficient effort. The problem is asking the material for something it cannot supply.

Another useful way to understand this is the flowing-river example. Imagine entering a powerful river. The flowing water can be refreshing and enjoyable, but before playing in the water, one needs something firm to hold on to — a solid chain or support fixed to the bank. If everything around you is flowing, there is nothing secure to hold.

Aparā prakṛti is like the flowing river. Everything in it changes. Parā prakṛti is the changeless support. The teaching does not ask us to drain the river or reject the world. Hold on to the changeless and then transact with the changing.

This is the crucial mistake of humanity: we reverse the roles. We try to depend upon aparā prakṛti and ignore parā prakṛti. We expect the changing to give changeless security.

Therefore Kṛṣṇa says, nābhijānāti mām ebhyaḥ param avyayam — humanity does not know Me as param [beyond these guṇa-based states] and avyayam [changeless, undecaying]. Here Kṛṣṇa is pointing specifically to His higher nature: nirguṇa, parā prakṛti, the conscious principle that does not undergo the changes of aparā prakṛti.

Why is discovering this higher nature necessary? Because the deepest human requirements cannot be supplied by the finite. If we want temporary pleasure, convenience, achievement, or enjoyment, aparā prakṛti has much to offer. But if we ask for final fulfilment, permanent security, and freedom from dependence, we must discover parā prakṛti.

Thus 7.13 diagnoses the cause of samsāra as misplaced seeking. Humanity becomes absorbed in the guṇa-based, changing aparā prakṛti and therefore misses the changeless parā prakṛti. We continue demanding permanence from the impermanent, security from the insecure, and completeness from the finite. The solution is not to reject aparā prakṛti, but to stop leaning upon it for what it cannot provide and discover Bhagavān’s higher, changeless nature as the real basis of security and fulfilment.