So God is always puruṣa. Puruṣa means the enjoyer, the male part. Male and female-two parts required, negative and positive. So the male part is Bhagavān, and the female part is the prakṛti, and combination of puruṣa and prakṛti is the varieties of creation. This is Sāṅkhya philosophy. So you should not be misled that prakṛti itself has given so varieties of manifestation, cosmic manifestation. That is not possible. You have to accept the puruṣa theory by your practical experience, that without puruṣa, no prakṛti can give birth anything. Similarly, these varieties of manifestation in the world, in the material world, it is due to the combination of prakṛti and puruṣa.
So the atheistic philosopher, they think that this combination of prakṛti and puruṣa is without any aim, without any idea, just like a man and woman meets and they may have sex. There was no idea, but they have sex. They give this example. That is stated in the Bhagavad-gītā, Sixteenth Chapter. There is no aim, and that puruṣa becomes subdued by the prakṛti, and the manifestation comes. But this Kapiladeva, you will find, and we Vaiṣṇava philosophers, we do not admit this, that "without any aim." There is aim. Why Kṛṣṇa says that this material world, bhūtvā bhūtvā pralīyate (BG 8.19)? Bhūtvā bhūtvā. There is aim. The manifestation of prakṛti, cosmic manifestation, is there to give the living entities another chance for liberation. One chance is given. Just like we have got. Śrī Prakṛti is now manifested, and we are living entities. We are here, sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ (BG 14.4), in many varieties. So what is the aim? The aim is God realization. By evolutionary process, gradually, we come to the human form of life. Aśītiṁ caturaś caiva jīva-jātiṣu, jīva-jāti. Jīva, under different species of life, they are evolving.