The finite acts because of the Infinite and yet the Infinite is said to be neutral. This strange relationship between the finite and the Infinite is explained here. The Lord presides over only as a witness; nature does everything. By reason of His proximity or presence, nature sends forth the moving and the unmoving. The prime cause of this creation is nature or prakriti.

Although all actions are done with the help of the light of the sun, yet the sun cannot become the doer of all actions. Similarly, the Lord cannot become the doer of actions eventhough nature does all actions with the help of the light of the Lord.

As the Self illumines ignorance or maya, which is the material cause of this world, the Self is regarded as the cause of this world. The magnet is indifferent although it makes the iron pieces move on account its proximity.

Similarly, The Lord remains indifferent although He makes the nature-Prakriti- create the world. He presides over the world which consists of moving and unmoving objects as a witness. By His presence the wheel of the manifested and unmanifested beings revolves round and round.
The question why The Lord created the world when He is a mere witness is a mystic one. We cannot say that the purpose of creation is meant for the enjoyment of the Supreme; for the Supreme is devoid of desire and does not enjoy. It is pure consciousness, a mere witness. And there is no other enjoyer for there is no other consciousness; A question arises whether is creation intended to secure heaven for it is opposed to heaven. Thus the question regarding the purpose of creation cannot be asked if one remembers that creation is maya or an illusion.

In Verses 7 to 10 The Lord defines His position through easy steps leading to a subtle concept which may appear contradictory. He begins by saying that He projects all beings at the beginning of evolution; Prakriti is only an instrument in His hands. Next, He says, He is not affected by the act, since He sits by, as the one neutral, perfectly unattached. Lastly, He tells the final truth that He really does nothing, that it is Prakriti, activated by His proximity produces the universe. It is His light that lights up the Prakriti and makes it live and act. This is the only relation between the Lord and His Prakriti.
The important point for us to note in these Verses 7 to 10 is that Sri Krishna imparts the subtle knowledge that Brahman, being neutral, remains apart as a silent witness of all that happens in the phenomenal world of the animate and inanimate.

DEVOTION TO THE SUPREME BRINGS ITS GREAT REWARDS

The commentary on this verse and the rest, is avaialble for free as:
Kindle eBook
Google Play Book
Apple Books

Maya, under Me; adhyaksena, as the supervisor, remaining changeless as a mere witness under all circumstances; prakrtih, the Prakrti, My maya consisting of the three gunas and characterized as ignorance; suyate, produces; the world sa-cara-acaram. of the moving and the none-moving things. Thus there is the Vedic text, ‘The one divine Being is hidden in all beings; He is amnipresent, the indwelling Self of all bengs, the Supervisor of actions, the refuge of all beings, the witness, the one who imparts consceiousness, unconditioned [This is according to Sankaracarya’s commentary on this verse. A. G. interprets kevala as non-dual.-Tr.] and without qualities’ (Sv. 6.11). Anena hetuna, owing to this reason-because of this presiding over; O son of Kunti, the jagat, world, with the moving and the non-moving things, consisting of the manifest and the unmanifest; viparivartate, revolves, under all conditions [During creation, continuance and dissolution.] All the activities of the world in the form, ‘I eat this; I see; I hear this; I experience this happiness, suffer this sorrow; I shall do this for that purpose, [Ast. omits this portion.-Tr] I shall do this for this purpose; I shall know this,’ etc. indeed arise owing to their being the objects of the conscious witness. They verily exist in consciousness, and end in consciousness. And such mantras as, ‘He who is the witness of this is in the supreme heaven’ [Supreme heaven, the heart; i. e. He is inscrutable.] (Rg., Na. Su. 10.129.7; Tai. Br.2.8.9), reveal this fact. Since it follows from this that there is no other conscious being part from the one Deity-who is the witness of all as the absolute Consciousness, and who in reality has no contact with any kind of enjoyment-, therefore there is no other enjoyer. Hence, in this context, the question, ‘For what purpose is this creation?’, and its answer are baseless-in accordance with the Vedic text, ‘Who know (It) truly, who can fully speak about this here? From where has this come? From where is this variegated creation?’ (Rg. 3.54.5; 10.129.6). And it has been pointed out by the Lord also: ‘Knowledge remains covered by ignorance. Thereby the creatures become deluded’ (5.15).