B.G 13.30
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ। yaḥ paśyati tathā''tmānamakartāraṃ sa paśyati ॥30॥
Certainly actions are effected by Prakṛti and being performed in every way, by the Lord. One who sees oneself as not the doer, sees truly.
Gīta Bhāshya 13.30
One who perceives oneself as the non-doer sees truly.
ātmānaṁ ca ākartāraṁ paśyati saḥ paśyati ॥30॥
One who perceives oneself as the non-doer sees truly.
Gīta Tātparya 13.30
Various testimonials are provided to substantiate that the ultimate cause is always the Lord and Prakrti is only an instrumental cause. In the phrase "prakṛtyaiva ca", i.e. "by Prakrti indeed, AND", the word 'cha' implies the Lord.
prakṛtya svayameva prārabhya viṣṇunā kriyamāṇāni। viṣṇoḥ na anyaḥ pūrvaprerakaḥ iti।
Actions are initiated by Vishnu himself, through Prakrti. There is no other instigator before Vishnu.
"pūrvaṃ tu bādarāyaṇo hetuvyapadeśāt (॥ 3.2.42॥)"
"However, Bādarāyaṇa, previously itself designated (the Lord) as the reason."
iti bhagavadvacanāt। (Br. Su 3.2.42)
- stated thus by the Lord. (Br. Su 3.2.42)
"dravyaṁ karma ca kālaśca svabhāvo jīva eva ca। yadanugrahataḥ santi na santi yadapekṣayā॥"
"Substance, action, time, innate-nature, and the beings exist due to His favour and cease to exist if He neglects."
iti ca।
- stated thus as well. (Bhāgavata Purāṇa 2.10.12)
"svayaṁ prakṛtya bhagavān karoti nikhilaṁ jagat। naiva kartā hareḥ kaścidakartā tena keśavaḥ॥"
"The Lord, by His own nature, i.e. own Prakrti, governs the entire universe. No one is a doer in the presence of Lord Hari; therefore, Keshava is beyond all actions."
iti skānde।
- stated thus in the Skanda Purana.
teneti prastutatvādeva siddham।
Indeed, it is established by these very presented testimonials (that the Lord is the ultimate cause).
"ahaṁ sarvasya prabhavaḥ",
"I am the source of everything." (Gita 10.8)
"sa hi kartā"
"He is indeed the doer."
kartāram īśaṁ puruṣaṁ brahmayonim
"The creator, the lord, the supreme person who is the source of the Universe" (Viṣṇu Purāṇa -1.2.23),
"janmādyasya yataḥ"
"From whom are the origin, sustenance, and dissolution of this universe." (Brahma-sūtra 1.1.2)
"mtta eveti tān viddhi"
"Understand that they originate solely from me." (Gītā 7.12)
ityādi sakalapramāṇavirodhaśca anyathā. "prakṛtyaiva ca" iti caśabdāt tenaiveti siddhyati.
There are such statements as well. Thus, a contrary view will be against the basic tenets of foundational Vedic testimonials. In the phrase "prakṛtyaiva ca", i.e. "by Prakrti indeed, AND", the word 'cha' designates that Lord only, and is implied.
"prakṛtena kriyāyogaṃ caśabdaḥ kvacidīrayet। kvacit samuccayaṃ brūyāt kvacit daurlabhyavācakaḥ॥"
"The word 'ca' along with the word 'prakṛti' can sometimes indicates action union, sometimes expresses conjunction, and sometimes indicates rarity."
iti śabdanirṇaye।
- stated thus, in the determination of words.
prakṛteḥ kartṛtvaṁ "racanānupapatteśca nānumānam" ityādinā ca nirastam।
The agency of Prakrti is refuted by statements like, "because of the impossibility, creation (by Prakrti) is not inferred."
"na ṛte tvat kriyate kiñcanāre"
"O Lord, nothing happens without you."
iti ca।
- stated thus as well.
kevalaprakṛteḥ kartṛtvāṅgīkāre ca śabdo vyarthaḥ।
The concept of agency being solely attributed to Prakrti, i.e. nature, renders the word meaningless.
tata eva ca vistāram
"And that is indeed the expansion." (Gita - 13.31)
iti vākyaśeṣavirodhaśca।
Then, the above sentence contradicts with the remainder of the sentence.
"ahaṁ bījapradaḥ pitā"
"I am the father who provides the seed." (Gita - 14.4)
iti vakṣyamāṇamatrāpi "kṣetrakṣetrajñasaṃyogāt" iti prakṛtamiti tenāpi virodhaḥ। acetanaṃ karotīti svakotivirodhaśca।
Even here, the meaning is same as "from the union of the field and the knower of the field"; It contradicts the statement that the insentient Prakrti acts.
"icchāpūrvaṃ kriyādānaṃ kartṛtvaṃ mukhyamīritam॥"
"The primary agency is said to be the desire that precedes action and giving."
iti paiṅgiśrutiḥ।
- stated thus by Paingi Vedic testimonial.
vikāralakṣaṇaṃ kartṛtvaṃ tu prakṛteraṅgīkṛtameva। tathāpi lakṣmīparameśvaramuktaceṣṭāsu tadabhāvāt "sarvaśaḥ" ityasya saṅkocaprāptiḥ।
The agency characterized by distortions (with qualities acting as catalyst) is indeed accepted as belonging to Prakrti. However, in the activities concerning Goddess Lakshmi, the Supreme Lord, and the liberated (who are all free from the influence of three qualities), the term 'sarvaśaḥ', i.e. 'entirely' becomes contracted.
"acetanaśritaṃ karma vikārātmakamīritam। yattu kevalacitsaṃsthaṃ pratyabhijñāpramāṇataḥ। avikārātmakaṃ jñeyaṃ tanna tat prākṛtaṃ bhavet॥"
"Action that relies on the insentient is only transformative in nature. However, what is rooted in pure consciousness, recognized through realization, is inherently without distortion and does not come from the Prakrti."
iti ca ॥30॥
- stated thus as well.
