BG 13.30

13.30 And yah, he who; pasyati, sees, realizes; karmani, actions, those performed through speech, mind and body; as kriyamanani, being done, being accomplished; sarvasah, in various ways; prakrtya, by Nature-Nature is God's Maya consisting of the three alities, as is said in the Upanisadic text, 'However, know Maya as Nature' (Sv. 4.10); by that Nature; eva, itself-not by the other [Not by the Pradhana of the Sankhyas, known otherwise as prakrti.] which transforms itself in the form of cause and effects such as Mahat etc.; tatha, and also; atmanam, the Self, the Knower of the field; as akartaram, the non-agent, devoid of all adjuncts; sah, he; pasyati, sees-he is the one who has realized the supreme Reality. This is the idea. What is implied is that there is no valid proof about differences in the Non-agent who is devoid of alities and is unconditioned like space. The Lord elaborates again in other words that very true knowledge:

13.30 He who sees that all acts are done universally by Prakrti alone and likewise that the self is not the doer, he sees indeed.

13.30 He who understands that it is only the Law of Nature that brings action to fruition, and that the Self never acts, alone knows the Truth.

13.30 He who understands that it is only the Law of Nature that brings action to fruition, and that the Self never acts, alone knows the Truth.

13.30. Whosoever views all actions as being performed (or all objects as being created), indeed by the Material Cause itself and at the same time views his own Self as non-performer (or non-creator) - he veiws properly.

13.30 He who sees that all acts are done universally by Prakrti alone and likewise that the self is not the doer, he sees indeed.

13.30 And he who sees actions as being done in various ways by Nature itself, and also the Self as the non-agent,-he sees.

13.30 When he perceives that 'all acts are performed by the Prakrti' in the manner previously stated in, 'Prakrti is said to be the cause of agency to the body and sense-organs' (13.20), and perceive also that 'the self, being of the form of knowledge, is not the doer,' and that the self's conjunction with the Prakrti, Its direction of the body and Its experiences of happiness and misery are the result of ignorance of the nature of Karma - then indeed he perceives the pure self.

13.30 Prakrtya etc. He whose firm conviction is of this nature 'The Material Cause alone performs (or creates) this; I do nothing' - he, though he performs (or creates) all, does not perform (or create) anything [in fact]. In this manner, is the absence of doership in him.

13.30 And yah, he who; pasyati, sees, realizes; karmani, actions, those performed through speech, mind and body; as kriyamanani, being done, being accomplished; sarvasah, in various ways; prakrtya, by Nature-Nature is God's Maya consisting of the three alities, as is said in the Upanisadic text, 'However, know Maya as Nature' (Sv. 4.10); by that Nature; eva, itself-not by the other [Not by the Pradhana of the Sankhyas, known otherwise as prakrti.] which transforms itself in the form of cause and effects such as Mahat etc.; tatha, and also; atmanam, the Self, the Knower of the field; as akartaram, the non-agent, devoid of all adjuncts; sah, he; pasyati, sees-he is the one who has realized the supreme Reality. This is the idea. What is implied is that there is no valid proof about differences in the Non-agent who is devoid of alities and is unconditioned like space. The Lord elaborates again in other words that very true knowledge:

One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.