Bhagavatapurana 3.26.8

3.26.8

kārya-kāraṇa-kartṛtve kāraṇaṃ prakṛtiṃ viduḥ /
bhoktṛtve sukha-duḥkhānāṃ puruṣaṃ prakṛteḥ param //

Verse 8. *V.* In bringing about the activity or movements, observed in relation to the body, the Indriyas and the mind, Prakriti joined to Purusha and modified as his body, is said to be the cause; and in respect of being the subject of experience of pleasure and pain, Purusha who is of a different nature from Prakriti *i.e.*, the body, and who dwells in it, is said to be the cause (the Purusha or jiva is the subject of experience of pleasure and pain since he is the source of the bodily activity leading to pleasure and pain while he is in relation to it *D.* The wise know Prakriti *i.e.*, the principle of unintelligent matter and Lakshmi the deity presiding over it to be the cause of the body, the Indriyas and the mind (*i.e.*, the body, the organs etc., are produced by Prakriti ;) and they know that the Supreme Person higher than Prakriti is the cause of the Jiva's experience of pleasure and pain.

Verse 7. *V.* From the notion of being a doer induced by the association with the three gunas arises the Samsara or the bondage of jiva and to the same notion is due his dependent state *i.e.*, the state of being bound by karma; for in his essential nature the jiva is not the agent of the gross activities in Samsara and he is the lord *i.e.*, subject to no Karma and constituted of Gnana or consciousness and hence he is essentially of blissful nature *D.* Through his false supposition that he is a doer, jiva is subject to the bondage of Samsara and thereby comes to be a dependent even upon his inferiors, owing to the ruling power of the Lord who does everything without any effort who is the witness of every body's righteous and unrighteous conduct and who is of blissful nature. 8. Men of wisdom find that Prakriti is the cause of the *karya* (the body *i. e.*, of Purushas attaining to the embodied state), of the Karana (the organs of senses etc), and of agentship (the class of presiding deities); and that Purusha who is distinct from Prakriti is the cause of all pleasure and pain as being the subject of experiences or realisation.