असच्च सज्जीवमजीवमन्यत् ।
द्रव्यस्वभावाशयकालकर्म
नाम्नाजयावेहि कृतं द्वितीयम् ॥१०॥
evaṠkṛśaṠsthūlam aṇur bṛhad yad
asac ca saj jīvam ajīvam anyat
dravya-svabhÄvÄÅ›aya-kÄla-karma-
nÄmnÄjayÄvehi ká¹›taá¹ dvitÄ«yam
evam - thus; kṛśam - skinny or short; sthÅ«lam - fat; aṇuḥ - tiny; bá¹›hat - big; yat - which; asat - impermanent; ca - and; sat - existing; jÄ«vam - the living entities; ajÄ«vam - inanimate, lifeless matter; anyat - other causes; dravya - phenomena; sva-bhÄva - nature; ÄÅ›aya - disposition; kÄla - time; karma - activities; nÄmnÄ - only by such names; ajayÄ - by material nature; avehi - you should understand; ká¹›tam - done; dvitÄ«yam - duality.
Since this universe has no real ultimate existence, the things within it — shortness, differences, grossness, skinniness, smallness, bigness, result, cause, living symptoms, and materials — are all imagined. They are all pots made of the same substance, earth, but they are named differently. The differences are characterized by the substance, nature, predisposition, time and activity. You should know that all these are simply mechanical manifestations created by material nature.
The temporary manifestations and varieties within this material world are simply creations of material nature under various circumstances: praká¹›teḥ kriyamÄṇÄni guṇaiḥ karmÄṇi sarvaÅ›aḥ. The actions and reactions carried out by the material nature are sometimes accepted as our scientific inventions; therefore we want to take credit for them and defy the existence of God. This is described in Bhagavad-gÄ«tÄ (3.27), ahaá¹…kÄra-vimÅ«á¸hÄtmÄ kartÄham iti manyate: due to being covered by the illusory external energy, the living entity tries to take credit for the differentiated creations within the material world. Actually all these are being created automatically by the material force set in motion by the energy of the Supreme Personality of Godhead. Therefore the ultimate cause is the Supreme Person. As stated in Brahma-saá¹hitÄ:
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-Änanda-vigrahaḥ
anÄdir Ädir govindaḥ
sarva-kÄraṇa-kÄraṇam
He is the cause of all causes, the ultimate cause. In this regard ÅšrÄ«la MadhvÄcÄrya says: evaá¹ sarvaá¹ tathÄ praká¹›tvayai kalpitaá¹ viṣṇor anyat. evaá¹ praká¹›tyÄdhÄraḥ svayam ananyÄdhÄro viṣṇur eva ataḥ sarva-Å›abdÄÅ› ca tasminn eva. Actually the original cause is Lord Viṣṇu, but out of ignorance people think that matter is the cause of everything.
rÄjÄ goptÄÅ›rayo bhÅ«miḥ
śaraṇaṠceti laukikaḥ
vyavahÄro na tat satyaá¹
tayor brahmÄÅ›rayo vibhuḥ
Things are contemplated on the ephemeral or external platform, but actually this is not the truth. The actual protector and shelter of everyone is Brahman, the Supreme, not the king.
goptrī ca tasya prakṛtis
tasyÄ viṣṇuḥ svayaá¹ prabhuḥ
tava goptrī tu pṛthivī
na tvaá¹ goptÄ ká¹£iteḥ smá¹›taḥ
ataḥ sarvÄÅ›rayaiÅ› caiva
goptÄ ca harir Ä«Å›varaḥ
sarva-Å›abdÄbhidheyaÅ› ca
Å›abda-vá¹›tter hi kÄraṇam
sarvÄntaraḥ sarva-bahir
eka eva janÄrdanaḥ
The actual protectress is the material nature, but Viṣṇu is her Lord. He is the Lord of everything. Lord JanÄrdana is the director both externally and internally. He is the cause of the function of words and what is expressed in all sound.
Å›irasodhÄratÄ yadvad
grÄ«vÄyÄs tadvad eva tu
ÄÅ›rayatvaá¹ ca goptá¹›tvam
anyeá¹£Äm upacÄrataḥ
Lord Viṣṇu is the resting place of the entire creation: brahmaṇo hi pratiá¹£á¹hÄham (Bg. 14.27). On Brahman, everything is resting. All the universes are resting on the brahmajyoti, and all the planets are resting on the universal atmosphere. In each and every planet there are oceans, hills, states and kingdoms, and each planet is giving shelter to so many living entities. They are all standing on the earth of feet and legs, torso and shoulders, but actually everything is resting ultimately on the potencies of the Supreme Personality of Godhead. Therefore He is known ultimately as sarva-kÄraṇa-kÄraṇam, the cause of all causes.
