B.G 13.30
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः। यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति ॥३०॥
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ। yaḥ paśyati tathā''tmānamakartāraṃ sa paśyati ॥30॥
[प्रकृत्या (prakṛtyā) - by Prakrti; एव (eva) - certainly; च (ca) - and, the Lord; कर्माणि (karmāṇi) - actions are effected; क्रियमाणानि (kriyamāṇāni) - being performed; सर्वशः (sarvaśaḥ) - in all respects; यः (yaḥ) - who; पश्यति (paśyati) - sees; तथा (tathā) - thus; आत्मानम् (ātmānam) - oneself; अकर्तारम् (akartāram) - non-doer; सः (saḥ) - he; पश्यति (paśyati) - sees;]
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।
prakṛtya svayameva prārabhya viṣṇunā kriyamāṇāni। viṣṇoḥ na anyaḥ pūrvaprerakaḥ iti।
[प्रकृत्य (prakṛtya) - through Prakrti; स्वयमेव (svayameva) - by itself; प्रारभ्य (prārabhya) - beginning; विष्णुना (viṣṇunā) - by Vishnu; क्रियमाणानि (kriyamāṇāni) - being done; विष्णोः (viṣṇoḥ) - of Vishnu; न (na) - not; अन्यः (anyaḥ) - another; पूर्वप्रेरकः (pūrvaprerakaḥ) - prior instigator; इति (iti) - thus;]
Actions are initiated by Vishnu himself, through Prakrti. There is no other instigator before Vishnu.
"पूर्वं तु बादरायणो हेतुव्यपदेशात्"
"pūrvaṃ tu bādarāyaṇo hetuvyapadeśāt (॥ 3.2.42॥)"
[पूर्वं (pūrvaṃ) - before; तु (tu) - but; बादरायणः (bādarāyaṇaḥ) - Bādarāyaṇa; हेतु (hetu) - reason; व्यपदेशात् (vyapadeśāt) - from designation;]
"However, Bādarāyaṇa, previously itself designated (the Lord) as the reason."
इति भगवद्वचनात्। (॥ब्र.सू ३.२.४२॥)
iti bhagavadvacanāt। (Br. Su 3.2.42)
[इति (iti) - thus; भगवद्वचनात् (bhagavadvacanāt) - from the words of the Lord;]
- stated thus by the Lord. (Br. Su 3.2.42)
"द्रव्यं कर्म च कालश्च स्वभावो जीव एव च। यदनुग्रहतः सन्ति न सन्ति यदुपेक्षया॥"
"dravyaṁ karma ca kālaśca svabhāvo jīva eva ca। yadanugrahataḥ santi na santi yadapekṣayā॥"
[द्रव्यं (dravyaṁ) - substance; कर्म (karma) - action; च (ca) - and; कालः (kālaḥ) - time; च (ca) - and; स्वभावः (svabhāvaḥ) - innate-nature; जीवः (jīvaḥ) - the being; एव (eva) - indeed; च (ca) - and; यत् (yat) - which; अनुग्रहतः (anugrahataḥ) - by favor; सन्ति (santi) - exist; न (na) - not; सन्ति (santi) - exist; यत् (yat) - which; उपेक्षया (upekṣayā) - by neglect;]
"Substance, action, time, innate-nature, and the beings exist due to His favour and cease to exist if He neglects."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and / as well;]
- stated thus as well. (Bhāgavata Purāṇa 2.10.12)
"स्वयं प्रकृत्य भगवान् करोति निखिलं जगत्। नैव कर्ता हरेः कश्चिदकर्ता तेन केशवः॥"
"svayaṁ prakṛtya bhagavān karoti nikhilaṁ jagat। naiva kartā hareḥ kaścidakartā tena keśavaḥ॥"
[स्वयं (svayam) - by oneself; प्रकृत्य (prakṛtya) - by nature; भगवान् (bhagavān) - the Lord; करोति (karoti) - does; निखिलं (nikhilam) - entire; जगत् (jagat) - world; नैव (naiva) - not; कर्ता (kartā) - doer; हरेः (hareḥ) - of Hari; कश्चित् (kaścit) - anyone; अकर्ता (akartā) - non-doer; तेन (tena) - therefore; केशवः (keśavaḥ) - Keshava;]
"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।
iti skānde।
[इति (iti) - thus; स्कान्दे (skānde) - in the Skanda Purana;]
- stated thus in the Skanda Purana.
तेनेति प्रस्तुतत्वादेव सिद्धम्।
teneti prastutatvādeva siddham।
[तेन (tena) - by that; इति (iti) - thus; प्रस्तुतत्वात् (prastutatvāt) - due to being presented; एव (eva) - indeed; सिद्धम् (siddham) - established;]
(By that, thus, due to being presented, indeed, established.)
Indeed, it is established by these very presented testimonials (that the Lord is the ultimate cause).
"अहं सर्वस्य प्रभवः",
"ahaṁ sarvasya prabhavaḥ",
[अहं (ahaṁ) - I; सर्वस्य (sarvasya) - of all; प्रभवः (prabhavaḥ) - origin;]
"I am the source of everything." (Gita 10.8)
"स हि कर्ता"
"sa hi kartā"
[स (sa) - he; हि (hi) - indeed; कर्ता (kartā) - doer;]
"He is indeed the doer."
कर्तारमीशं पुरुषं ब्रह्मयोनिम्
kartāram īśaṁ puruṣaṁ brahmayonim
[कर्तारम् (kartāram) - the creator; ईशम् (īśam) - the lord; पुरुषम् (puruṣam) - the person; ब्रह्मयोनिम् (brahmayonim) - the source of the Brahman;]
"The creator, the lord, the supreme person who is the source of the Universe" (Viṣṇu Purāṇa -1.2.23),
"जन्माद्यस्य यतः"
"janmādyasya yataḥ"
[जन्म (janma) - birth; आदि (ādi) - etc.; अस्य (asya) - of this; यतः (yataḥ) - from whom;]
"From whom are the origin, sustenance, and dissolution of this universe." (Brahma-sūtra 1.1.2)
"म्त्त एवेति तान् विद्धि"
"mtta eveti tān viddhi"
[म्त्त (mtta) - from me; एव (eva) - only; इति (iti) - thus; तान् (tān) - them; विद्धि (viddhi) - know;]
"Understand that they originate solely from me." (Gītā 7.12)
इत्यादि सकलप्रमाणविरोधश्च अन्यथा। "प्रकृत्यैव च" इति चशब्दात् तेनैवेति सिद्ध्यति।
ityādi sakalapramāṇavirodhaśca anyathā. "prakṛtyaiva ca" iti caśabdāt tenaiveti siddhyati.
[इत्यादि (ityādi) - thus; etc.; सकल (sakala) - all; प्रमाण (pramāṇa) - evidence; विरोधः (virodhaḥ) - contradiction; च (ca) - and; अन्यथा (anyathā) - otherwise; प्रकृत्या (prakṛtyā) - by nature; एव (eva) - indeed; च (ca) - and; इति (iti) - thus; चशब्दात् (caśabdāt) - from the word 'ca'; तेनैव (tenaiva) - by that alone; इति (iti) - thus; सिद्ध्यति (siddhyati) - it is established;]
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॥"
"prakṛtena kriyāyogaṃ caśabdaḥ kvacidīrayet। kvacit samuccayaṃ brūyāt kvacit daurlabhyavācakaḥ॥"
[प्रकृतेन (prakṛtena) - by nature; क्रियायोगं (kriyāyogaṃ) - action union; चशब्दः (caśabdaḥ) - the word 'ca'; क्वचित् (kvacit) - sometimes; ईरयेत् (īrayet) - indicates; क्वचित् (kvacit) - sometimes; समुच्चयं (samuccayaṃ) - conjunction; ब्रूयात् (brūyāt) - expresses; क्वचित् (kvacit) - sometimes; दौर्लभ्यवाचकः (daurlabhyavācakaḥ) - indicating rarity;]
"The word 'ca' along with the word 'prakṛti' can sometimes indicates action union, sometimes expresses conjunction, and sometimes indicates rarity."
इति शब्दनिर्णये।
iti śabdanirṇaye।
[इति (iti) - thus; शब्दनिर्णये (śabdanirṇaye) - in the determination of words;]
- stated thus, in the determination of words.
प्रकृतेः कर्तृत्वं "रचनानुपपत्तेश्च नानुमानम्" इत्यादिना च निरस्तम्।
prakṛteḥ kartṛtvaṁ "racanānupapatteśca nānumānam" ityādinā ca nirastam।
[प्रकृतेः (prakṛteḥ) - of Prakrti; कर्तृत्वं (kartṛtvaṁ) - agency; रचनानुपपत्तेश्च (racanānupapatteśca) - and due to the impossibility of creation; नानुमानम् (nānumānam) - not inferred; इत्यादिना (ityādinā) - by such statements; च (ca) - and; निरस्तम् (nirastam) - refuted;]
The agency of Prakrti is refuted by statements like, "because of the impossibility, creation (by Prakrti) is not inferred."
"न ऋते त्वत् क्रियते किञ्चनारे"
"na ṛte tvat kriyate kiñcanāre"
[न (na) - not; ऋते (ṛte) - without; त्वत् (tvat) - you; क्रियते (kriyate) - is done; किञ्चन (kiñcana) - anything; अरे (are) - O Lord;]
"O Lord, nothing happens without you."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and / as well;]
- stated thus as well.
केवलप्रकृतेः कर्तृत्वाङ्गीकारे च शब्दो व्यर्थः।
kevalaprakṛteḥ kartṛtvāṅgīkāre ca śabdo vyarthaḥ।
[केवल (kevala) - only; प्रकृतेः (prakṛteḥ) - of nature; कर्तृत्व (kartṛtva) - agency; अङ्गीकारे (aṅgīkāre) - in acceptance; च (ca) - and; शब्दः (śabdaḥ) - word; व्यर्थः (vyarthaḥ) - useless;]
(In the acceptance of agency only of nature, the word is useless.)
The concept of agency being solely attributed to Prakrti, i.e. nature, renders the word meaningless.
"तत एव च विस्तारम्"
tata eva ca vistāram
[तत (tat) - that; एव (eva) - indeed; च (ca) - and; विस्तारम् (vistāram) - expansion;]
"And that is indeed the expansion." (Gita - 13.31)
इति वाक्यशेषविरोधश्च।
iti vākyaśeṣavirodhaśca।
[इति (iti) - thus; वाक्य (vākya) - sentence; शेष (śeṣa) - remainder; विरोध (virodha) - contradiction; च (ca) - and;]
Then, the above sentence contradicts with the remainder of the sentence.
"अहं बीजप्रदः पिता"
"ahaṁ bījapradaḥ pitā"
[अहं (ahaṁ) - I; बीजप्रदः (bījapradaḥ) - seed-giving; पिता (pitā) - father;]
"I am the father who provides the seed." (Gita - 14.4)
इति वक्ष्यमाणमत्रापि "क्षेत्रक्षेत्रज्ञसंयोगात्" इति प्रकृतमिति तेनापि विरोधः। अचेतनं करोतीति स्वोक्तिविरोधश्च।
iti vakṣyamāṇamatrāpi "kṣetrakṣetrajñasaṃyogāt" iti prakṛtamiti tenāpi virodhaḥ। acetanaṃ karotīti svakotivirodhaśca।
[इति (iti) - thus; वक्ष्यमाणम् (vakṣyamāṇam) - to be spoken; अत्र (atra) - here; अपि (api) - also; "क्षेत्रक्षेत्रज्ञसंयोगात्" ("kṣetrakṣetrajñasaṃyogāt") - "from the union of the field and the knower of the field"; इति (iti) - thus; प्रकृतम् (prakṛtam) - nature; इति (iti) - thus; तेन (tena) - by that; अपि (api) - also; विरोधः (virodhaḥ) - contradiction; अचेतनम् (acetanaṃ) - unconscious; करोति (karoti) - does; इति (iti) - thus; स्वोक्तिविरोधः (svoktivirodhaḥ) - contradiction of one's own statement; च (ca) - and;]
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॥"
"icchāpūrvaṃ kriyādānaṃ kartṛtvaṃ mukhyamīritam॥"
[इच्छा (icchā) - desire; पूर्वं (pūrvaṃ) - preceding; क्रिया (kriyā) - action; दानं (dānaṃ) - giving; कर्तृत्वं (kartṛtvaṃ) - agency; मुख्यम् (mukhyam) - chief; ईरितम् (īritam) - is said;]
"The primary agency is said to be the desire that precedes action and giving."
इति पैङ्गिश्रुतिः।
iti paiṅgiśrutiḥ।
[इति (iti) - thus; पैङ्गिश्रुतिः (paiṅgiśrutiḥ) - the teaching of Paingi;]
- stated thus by Paingi Vedic testimonial.
विकारलक्षणं कर्तृत्वं तु प्रकृतेरङ्गीकृतमेव। तथापि लक्ष्मीपरमेश्वरमुक्तचेष्टासु तदभावात् "सर्वशः" इत्यस्य सङ्कोचप्राप्तिः।
vikāralakṣaṇaṃ kartṛtvaṃ tu prakṛteraṅgīkṛtameva। tathāpi lakṣmīparameśvaramuktaceṣṭāsu tadabhāvāt "sarvaśaḥ" ityasya saṅkocaprāptiḥ।
[विकारलक्षणं (vikāralakṣaṇaṃ) - characteristic of distortions; कर्तृत्वं (kartṛtvaṃ) - agency; तु (tu) - but; प्रकृतेः (prakṛteḥ) - of Prakrti; अङ्गीकृतम् (aṅgīkṛtam) - accepted; एव (eva) - indeed; तथापि (tathāpi) - nevertheless; लक्ष्मी (lakṣmī) - Lakshmi; परमेश्वर (parameśvara) - Supreme Lord; मुक्त (mukta) - liberated; चेष्टासु (ceṣṭāsu) - in activities; तदभावात् (tadabhāvāt) - due to absence of that; "सर्वशः" ("sarvaśaḥ") - "entirely"; इत्यस्य (ityasya) - of this; सङ्कोचप्राप्तिः (saṅkocaprāptiḥ) - contraction occurs;]
(The characteristic of modification, agency, is indeed accepted as of nature. Nevertheless, due to the absence of that in the activities liberated by Lakshmi and the Supreme Lord, the contraction of the term "entirely" occurs.)
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॥"
"acetanaśritaṃ karma vikārātmakamīritam। yattu kevalacitsaṃsthaṃ pratyabhijñāpramāṇataḥ। avikārātmakaṃ jñeyaṃ tanna tat prākṛtaṃ bhavet॥"
[अचेतनाश्रितं (acetanaśritam) - dependent on the insentient; कर्म (karma) - action; विकारात्मकम् (vikārātmakam) - of the nature of transformation; ईरितम् (īritam) - is said; यत् (yat) - which; तु (tu) - but; केवलचित्संस्थं (kevalacitsaṃstham) - established in pure consciousness; प्रत्यभिज्ञाप्रमाणतः (pratyabhijñāpramāṇataḥ) - by the means of recognition; अविकारात्मकं (avikārātmakam) - of the nature of non-transformation; ज्ञेयं (jñeyam) - to be known; तत् (tat) - that; न (na) - not; तत् (tat) - that; प्राकृतं (prākṛtam) - natural; भवेत् (bhavet) - would be;]
"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॥
iti ca ॥30॥
[इति (iti) - thus; च (ca) - and;]
- stated thus as well.
