भूषणायुधलिङ्गाख्या धत्ते शक्तीः स्वमायया ॥३२॥
तेनैव सत्यमानेन सर्वज्ञो भगवान् हरिः ।
पातु सर्वैः स्वरूपैर्नः सदा सर्वत्र सर्वगः ॥३३॥
yathaikÄtmyÄnubhÄvÄnÄá¹
vikalpa-rahitaḥ svayam
bhÅ«á¹£aṇÄyudha-liá¹…gÄkhyÄ
dhatte Å›aktīḥ sva-mÄyayÄ
tenaiva satya-mÄnena
sarva-jño bhagavÄn hariḥ
pÄtu sarvaiḥ svarÅ«pair naḥ
sadÄ sarvatra sarva-gaḥ
yathÄ - just as; aikÄtmya - in terms of oneness manifested in varieties; anubhÄvÄnÄm - of those thinking; vikalpa-rahitaḥ - the absence of difference; svayam - Himself; bhÅ«á¹£aṇa - decorations; Äyudha - weapons; liá¹…ga-ÄkhyÄḥ - characteristics and different names; dhatte - possesses; Å›aktīḥ - potencies like wealth, influence, power, knowledge, beauty and renunciation; sva-mÄyayÄ - by expanding His spiritual energy; tena eva - by that; satya-mÄnena - true understanding; sarva-jñaḥ - omniscient; bhagavÄn - the Supreme Personality of Godhead; hariḥ - who can take away all the illusion of the living entities; pÄtu - may He protect; sarvaiḥ - with all; sva-rÅ«paiḥ - His forms; naḥ - us; sadÄ - always; sarvatra - everywhere; sarva-gaḥ - who is all-pervasive.
The Supreme Personality of Godhead, the living entities, the material energy, the spiritual energy and the entire creation are all individual substances. In the ultimate analysis, however, together they constitute the supreme one, the Personality of Godhead. Therefore those who are advanced in spiritual knowledge see unity in diversity. For such advanced persons, the Lord’s bodily decorations, His name, His fame, His attributes and forms and the weapons in His hand are manifestations of the strength of His potency. According to their elevated spiritual understanding, the omniscient Lord, who manifests various forms, is present everywhere. May He always protect us everywhere from all calamities.
A person highly elevated in spiritual knowledge knows that nothing exists but the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gÄ«tÄ (9.4) where Lord Kṛṣṇa says, mayÄ tatam idaá¹ sarvam, indicating that everything we see is an expansion of His energy. This is confirmed in the Viṣṇu PurÄṇa (1.22.52):
eka-deÅ›a-sthitasyÄgner
jyotsnÄ vistÄriṇī yathÄ
parasya brahmaṇaḥ śaktis
tathedam akhilaá¹ jagat
As a fire, although existing in one place, can expand its light and heat everywhere, so the omnipotent Lord, the Supreme Personality of Godhead, although situated in His spiritual abode, expands Himself everywhere, in both the material and spiritual worlds, by His various energies. Since both cause and effect are the Supreme Lord, there is no difference between cause and effect. Consequently the ornaments and weapons of the Lord, being expansions of His spiritual energy, are not different from Him. There is no difference between the Lord and His variously presented energies. This is also confirmed in the Padma PurÄṇa:
nÄma cintÄmaṇiḥ kṛṣṇaÅ›
caitanya-rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto
’bhinnatvÄn nÄma-nÄminoḥ
The holy name of the Lord is fully identical with the Lord, not partially. The word pÅ«rṇa means “complete.†The Lord is omnipotent and omniscient, and similarly, His name, form, qualities, paraphernalia and everything pertaining to Him are complete, pure, eternal and free from material contamination. The prayer to the ornaments and carriers of the Lord is not false, for they are as good as the Lord. Since the Lord is all-pervasive, He exists in everything, and everything exists in Him. Therefore even worship of the Lord’s weapons or ornaments has the same potency as worship of the Lord. MÄyÄvÄdÄ«s refuse to accept the form of the Lord, or they say that the form of the Lord is mÄyÄ, or false, but one should note very carefully that this is not acceptable. Although the Lord’s original form and His impersonal expansion are one, the Lord maintains His form, qualities and abode eternally. Therefore this prayer says, pÄtu sarvaiḥ svarÅ«pair naḥ sadÄ sarvatra sama-gaḥ: “May the Lord, who is all-pervasive in His various forms, protect us everywhere.†The Lord is always present everywhere by His name, form, qualities, attributes and paraphernalia, and they all have equal power to protect the devotees. ÅšrÄ«la MadhvÄcÄrya explains this as follows:
eka eva paro viṣṇur
bhÅ«á¹£Äheti dhvajeá¹£v ajaḥ
tat-tac-chakti-pradatvena
svayam eva vyavasthitaḥ
satyenÄnena mÄá¹ devaḥ
pÄtu sarveÅ›varo hariḥ
