Yes ! All actions happen in the regime of Prakruti (Apara Prakruti)

Yes ! All actions happen in the regime of Prakruti (Apara Prakruti) ! In Purusha there is not any action. But when any sin or virtue takes places, Self (Jeevatma/ Purusha/ Para Prakruti) experiences the results thereof. Yes ! It is the car which runs. The Driver does not run. But when any accident takes place, car is not punished, the Driver is punished.Kalpanaji ! 5 causes referred by you are in BG 18:14 not in 18:15 to 17. One of the 'cause' is 'Karta' (Doer) ! Jeeva becomes that 'karta' by 'acceptance' and hence suffers punishment. When 'Karta' viz Jeeva renounces the wrong 'acceptance' and admits 'I am not Karta'- he ceases to be 'Karta' and ceases to be sinful (18:17). It is all "accepted doership" not "actual doership" !! Actually there no doership in Jeeva. "Actual doership' is only in Prakruti (BG 13:20) !! "Punishable/ rewardable/ relevant doership" is "assumed doership" not "actual doership" !! Gita saying that Pure soul is not Karta is right. Jeeva is not Karta but 'accepts' to be Karta and thus artificially becomes a Karta. Without an "assumed" Karta an "activity" can place, but not "Karma". Hence there is no inconsistency in Gitaji. Sadhak Ramakrishna is right. Gitaji is right. Sadhak Basudeb Sen is also very right in his message. In fact Purusha ( Para Prakruti) who is part of God, forms affinity with Apara Prakruti (inert) ! Not only that, he in affinity with inert also 'creates' an independent entity of him'self' as "Prakrutishtha Purusha" ( BG 13:21- Jeeva ) ... Which creation is called 'Aham' ( ego as stated by Basudebji Sen ) ! In this 'Aham' (Jeeva) , both sentient and inert are there. The modification (vikaar) of happiness/sorrow takes place in inert portion only , but the "effect/result" of the same is on 'knower' sentient portion !!! In other words, sentient (chetan) 'assumes/accepts' that sorrow/happiness modification as taking place in him'self' !! Just as while fever comes in body, we say " I am
feverish" ! In fact when you realise that "I am not doer" then you are neither karta nor bhokta. ( BG 13:31) ! Thereafter , whatever "activities" take place in the body of Doershipless/ Suffershipless ( Kirtitva/bhktritva rahit) Jeeva are caused by "Aham vritti" (ego) ! The activities done by this "aham" is stated in Gita by various ways. Say in 13:29 by Prakruti; in 3:27 by Gunas of Prakruti; in 3:28 by Gunas interplay with Gunas; in 14:29 by Gunas and in 5:9 by stating senses are consuming in senses. Meaning thereby that whatever activities take
place by internal "karanas" and external "karanas" , are all by Prakruti.
Jai Shree Krishna

Duties happen automatically and naturally on renunciation of Desires

If a man has a particular desire, it is not a rule that this desire will always be satisfied. A desire may or may not be satiated. Till today all the desires of even a single individual have not been satiated, nor will they ever be satiated. If a desire is born, and if it is not fulfilled, it causes a lot of pain. But the condition of man is such that he continues to feel saddened by unfulfilled desires, simultaneously he continues to have new desires ! The outcome is that neither all his desires are fulfilled, nor does the pain and
sorrow end. Therefore if a person wants to be rescued from pain, the remedy is Renunciation of Desires (Kaamanaa ka tyaag).
In the scriptures it is written that in this human body, there is a predominance of action. Deep within himself, when a man, has the desire to acquire something, he is inclined to act. An action is of two kinds -
"kartavya" (duty, i.e. what ought to be done) and "akartavya" (what ought not be done). Performance of action with a disinterested spirit (nishkaam bhava) i.e. FREE OF DESIRES, is "kartavya". Performance of action with interested spirit (with personal desires) is "Akartavya." - NOT DUTY.
The root of Akartavya is desire for sensual pleasures that come from association. When desire for pleasure is wiped out, Akartavya does not happen. And when Akartavya does not happen, one automatically and by default observes "Kartavya", i.e DUTY is inevitably protected and fostered. The
spiritual discipline that happens naturally or automatically is real (authentic), whereas that spiritual discipline that is practiced intentionally
with effort is unreal (artificial) .
Ram Ram

What I want should happen – is `Kaam' or Kaamna (desire).

sri-bhagavan uvaca
kaama esa krodha esa, rajo-guna-samudbhav ah
mahaasano mahaa-paapma, viddhy enam iha vairinam

The Blessed Lord said: "Born of mode of passion (Rajas), this desire in other words this desire (kaamna) itself is the cause of sin. This desire (kaamna) itself is reason for the anger, insatiable, all devouring and most sinful. Know this to be the enemy here.

Comment

What I want should happen – is `Kaam' or Kaamna (desire). When any action, object or a person gives pleasure or one wishes to draw pleasure from them, it is `Kaam' (Desire). In this one desire 'Kaam' itself many faults, offenses and sins are hidden. As long as a person has desires 'Kaam' within, he can never be entirely free of faults and sins. Without the desire 'Kaamna' there is no other reason for committing sin. It means that neither God makes the person commit sin, nor are sins committed due to his past action 'karmas' (Karmic package from previous lives or Prarabhda), nor time is a factor, nor a situation, nor Kali-yuga (Iron age) causes one to sin. It is the man himself under the sway and impelled by desires 'kaamna' commits sins.