B.G 13.30
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः। यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति ॥३०॥
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 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.
प्रकृत्य स्वयमेव प्रारभ्य विष्णुना क्रियमाणानि। विष्णोः न अन्यः पूर्वप्रेरकः इति।
Actions are initiated by Vishnu himself, through Prakrti. There is no other instigator before Vishnu.
"पूर्वं तु बादरायणो हेतुव्यपदेशात्"
"However, Bādarāyaṇa, previously itself designated (the Lord) as the reason."
इति भगवद्वचनात्। (॥ब्र.सू ३.२.४२॥)
- stated thus by the Lord. (Br. Su 3.2.42)
"द्रव्यं कर्म च कालश्च स्वभावो जीव एव च। यदनुग्रहतः सन्ति न सन्ति यदुपेक्षया॥"
"Substance, action, time, innate-nature, and the beings exist due to His favour and cease to exist if He neglects."
इति च।
- stated thus as well. (Bhāgavata Purāṇa 2.10.12)
"स्वयं प्रकृत्य भगवान् करोति निखिलं जगत्। नैव कर्ता हरेः कश्चिदकर्ता तेन केशवः॥"
"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."
इति स्कान्दे।
- stated thus in the Skanda Purana.
तेनेति प्रस्तुतत्वादेव सिद्धम्।
Indeed, it is established by these very presented testimonials (that the Lord is the ultimate cause).
"अहं सर्वस्य प्रभवः",
"I am the source of everything." (Gita 10.8)
"स हि कर्ता"
"He is indeed the doer."
कर्तारमीशं पुरुषं ब्रह्मयोनिम्
"The creator, the lord, the supreme person who is the source of the Universe" (Viṣṇu Purāṇa -1.2.23),
"जन्माद्यस्य यतः"
"From whom are the origin, sustenance, and dissolution of this universe." (Brahma-sūtra 1.1.2)
"म्त्त एवेति तान् विद्धि"
"Understand that they originate solely from me." (Gītā 7.12)
इत्यादि सकलप्रमाणविरोधश्च अन्यथा। "प्रकृत्यैव च" इति चशब्दात् तेनैवेति सिद्ध्यति।
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.
"प्रकृतेन क्रियायोगं चशब्दः क्वचिदीरयेत्। क्वचित् समुच्चयं ब्रूयात् क्वचित् दौर्लभ्यवाचकः॥"
"The word 'ca' along with the word 'prakṛti' can sometimes indicates action union, sometimes expresses conjunction, and sometimes indicates rarity."
इति शब्दनिर्णये।
- stated thus, in the determination of words.
प्रकृतेः कर्तृत्वं "रचनानुपपत्तेश्च नानुमानम्" इत्यादिना च निरस्तम्।
The agency of Prakrti is refuted by statements like, "because of the impossibility, creation (by Prakrti) is not inferred."
"न ऋते त्वत् क्रियते किञ्चनारे"
"O Lord, nothing happens without you."
इति च।
- stated thus as well.
केवलप्रकृतेः कर्तृत्वाङ्गीकारे च शब्दो व्यर्थः।
The concept of agency being solely attributed to Prakrti, i.e. nature, renders the word meaningless.
"तत एव च विस्तारम्"
"And that is indeed the expansion." (Gita - 13.31)
इति वाक्यशेषविरोधश्च।
Then, the above sentence contradicts with the remainder of the sentence.
"अहं बीजप्रदः पिता"
"I am the father who provides the seed." (Gita - 14.4)
इति वक्ष्यमाणमत्रापि "क्षेत्रक्षेत्रज्ञसंयोगात्" इति प्रकृतमिति तेनापि विरोधः। अचेतनं करोतीति स्वोक्तिविरोधश्च।
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.
"इच्छापूर्वं क्रियादानं कर्तृत्वं मुख्यमीरितम्॥"
"The primary agency is said to be the desire that precedes action and giving."
इति पैङ्गिश्रुतिः।
- stated thus by Paingi Vedic testimonial.
विकारलक्षणं कर्तृत्वं तु प्रकृतेरङ्गीकृतमेव। तथापि लक्ष्मीपरमेश्वरमुक्तचेष्टासु तदभावात् "सर्वशः" इत्यस्य सङ्कोचप्राप्तिः।
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.
"अचेतनाश्रितं कर्म विकारात्मकमीरितम्। यत्तु केवलचित्संस्थं प्रत्यभिज्ञाप्रमाणतः। अविकारात्मकं ज्ञेयं तन्न तत् प्राकृतं भवेत्॥"
"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."
इति च ॥३०॥
- stated thus as well.
