प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्॥
prakṛtiṃ puruṣaṃ caiva viddhy anādī ubhāv apivikārānś ca guṇānś caiva viddhi prakṛti-sambhavān
Word by word
The verse says
Know that nature and the person are both without beginning. And know that the changes, and the three strands, are born of nature.
In plain words
Two things, both beginningless. Not one producing the other.
That is a strong claim and it rules out a simple story where spirit comes first and matter is made later.
And then the division of labour: everything that changes belongs to nature.
Where you've felt this · with money
You take over a shop that has been running for forty years. The stock, the suppliers, the regulars, the leak in the back room — none of it started with you and all of it is now yours to deal with. There is no version of the shop where you began from nothing.
Going deeper
Two beginningless realities is philosophically awkward and the Gita states it anyway.
It would be tidier to have one source. The schools that grew out of this text spent centuries on exactly that problem, and the positions they reached — one reality appearing as two, two genuinely distinct, two with one dependent on the other — are the main fault lines of Indian philosophy.
This verse gives the raw material for the argument without settling it, and Chapter 7 complicated it further by calling both of them his natures.
What survives any reading is the division of labour in the second half. Change belongs to nature. Whatever in you has never changed — and the candidate list is very short — is not on that side, and everything you would normally point to when asked who you are is.