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Chapter 9
Appendix:—Nature brings into being the whole creation, both animate and inanimate by receiving power from God viz., nature undergoes all changes, there is no change in God. So long as beings are attached to prakrti (nature), they under the control of prakrti, undergo different changes viz., they don't remain at rest anywhere but they whirl in the wheel of birth and death.
Prakrti under the control of God, creates the entire universe but the embodied soul being controlled by one's own prakrti, whirls in the circle of birth and death. It means that God is independent, but His fragment, the self becomes dependent because of the desire for pleasure.
In essence God (the powerful) and prakrti (His power)—both are one but the Lord in order to explain it to people, declares that prakrti plays the predominant role in the creation of the universe. In fact neither prakrti nor actions have independent existence.
If we perceive God and His prakrti different, then prakrti is the material cause and God is the instrumental cause; because God is not transformed into the world but it is prakrti which is transformed. But if we perceive God and His prakrti as one (which really are one), then He alone is the material cause and as well the instrumental cause.
At the beginning of the seventh chapter the Lord described the nature of para and apara prakrtis and here (at the beginning of the ninth chapter) He is describing their evolutes (origin, state of existence and dissolution) which is the Lord's drama (play) of human semblance. It means that in the seventh chapter there is predominantly the description of para and apara and here is predominantly the description of the master of para and apara (God). In this chapter there is elaborate description of the Lord's pastime, influence and glory, by which a striver may develop his love (devotion) for God, lest he may rest content merely at salvation.
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