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Bhagavad Gita 13:20

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि | विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् || 20||

prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv api vikārānśh cha guṇānśh chaiva viddhi prakṛiti-sambhavān

“Know that prakriti and purusha are both beginningless. Also know that all transformations of the body and the three modes of nature are produced by prakriti.”

This quote from the Gita is heavily reliant on an earlier philosophical system in the classical Indian period: Sankhya.

The Sankhya-Karika posits two principles, Purusha and Prakrti, to resolve the issue of ‘how does a immaterial God create a material world’. Purusha is entirely immaterial, of the nature of pure consciousness, self-subsistent and unchanging. Prakriti is (as ‘pradhana’) pure matter, in which all things exist in potential. Prakriti is the unmoved and unchanging cause of all movement and change in the world, but exists to present its creations to Purusha (who, as pure consciousness, does not act at all, but merely witnesses all action). The Sankhya-Karika uses a kind of cosmological argument to demonstrate the need for prakriti but posits a discrimination between Purusha and Prakriti (called buddhi, the highest form of intellection a human is capable of) to address this material/immaterial causal problem.

Also, like most classical Indian schools, the world is affirmed as eternal, which means ‘creation’ is understood in quite a different way than is commonly understood in western religious discourse today, but in a way more comparable to the Aristotelian and Platonic conceptions of the unmoved mover / the One. Later schools such as Yoga identify/subsume Purusha with Ishvara (‘the Lord’, a conception of the divine crucial to the Gita and bhakti movements). In Shaiva and Shakta theology, Purusha and Prakriti are identified usually with Shiva and Devi (Parvati), respectively. While such an identification also occurs in some Vaishnava sects it’s not as universal (eg, the Gita makes no reference to a separate Goddess as Prakriti but Krishna rather refers to his own womb as Prakriti)