मानन्दमात्रमविकारमनन्यदन्यत् ।
विश्वस्य हेतुरुदयस्थितिसंयमाना
मात्मेश्वरश्च तदपेक्षतयानपेक्षः ॥७॥
tvaṠbrahma pūrṇam amṛtaṠviguṇaṠviśokam
Änanda-mÄtram avikÄram ananyad anyat
viÅ›vasya hetur udaya-sthiti-saá¹yamÄnÄm
ÄtmeÅ›varaÅ› ca tad-apeká¹£atayÄnapeká¹£aḥ
tvam - Your Lordship; brahma - the all-pervading Absolute Truth; pÅ«rṇam - fully complete; amá¹›tam - never to be vanquished; viguṇam - spiritually situated, free from the material modes of nature; viÅ›okam - without lamentation; Änanda-mÄtram - always in transcendental bliss; avikÄram - changeless; ananyat - separated from everything; anyat - yet You are everything; viÅ›vasya - of the cosmic manifestation; hetuḥ - the cause; udaya - of the beginning; sthiti - maintenance; saá¹yamÄnÄm - and of all the directors controlling the various departments of the cosmic manifestation; Ätma-Ä«Å›varaḥ - the Supersoul giving direction to everyone; ca - also; tat-apeká¹£atayÄ - everyone depends upon You; anapeká¹£aḥ - always fully independent.
My Lord, You are the Supreme Brahman, complete in everything. Being completely spiritual, You are eternal, free from the material modes of nature, and full of transcendental bliss. Indeed, for You there is no question of lamentation. Since You are the supreme cause, the cause of all causes, nothing can exist without You. Yet we are different from You in a relationship of cause and effect, for in one sense the cause and effect are different. You are the original cause of creation, manifestation and annihilation, and You bestow benedictions upon all living entities. Everyone depends upon You for the results of his activities, but You are always independent.
The Supreme Personality of Godhead says in Bhagavad-gÄ«tÄ (9.4):
mayÄ tatam idaá¹ sarvaá¹
jagad avyakta-mÅ«rtinÄ
mat-sthÄni sarva-bhÅ«tÄni
na cÄhaá¹ teá¹£v avasthitaḥ
“By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.†This explains the philosophy of simultaneous oneness and difference, known as acintya-bhedÄbheda. Everything is the Supreme Brahman, the Personality of Godhead, yet the Supreme Person is differently situated from everything. Indeed, because the Lord is differently situated from everything material, He is the Supreme Brahman, the supreme cause, the supreme controller. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-Änanda-vigrahaḥ. The Lord is the supreme cause, and His form has nothing to do with the material modes of nature. The devotee prays: “As Your devotee is completely free from all desires, Your Lordship is also completely free from desires. You are fully independent. Although all living entities engage in Your service, You do not depend on the service of anyone. Although this material world is created complete by You, everything depends on Your sanction. As stated in Bhagavad-gÄ«tÄ, mattaḥ smá¹›tir jñÄnam apohanaá¹ ca: remembrance, knowledge and forgetfulness come from You. Nothing can be done independently, yet You act independently of the service rendered by Your servants. The living entities depend on Your mercy for liberation, but when You want to give them liberation, You do not depend on anyone else. Indeed, by Your causeless mercy, You can give liberation to anyone. Those who receive Your mercy are called ká¹›pÄ-siddha. To reach the platform of perfection takes many, many lives (bahÅ«nÄá¹ janmanÄm ante jñÄnavÄn mÄá¹ prapadyate). Nonetheless, even without undergoing severe austerities, one can attain perfection by Your mercy. Devotional service should be unmotivated and free from impediments (ahaituky apratihatÄ yayÄtmÄ suprasÄ«dati). This is the position of nirÄÅ›iá¹£aḥ, or freedom from expectations for results. A pure devotee continuously offers transcendental loving service to You, but You may nonetheless offer mercy to anyone, without depending on his service.â€
