punaś ca tasmin praviśanti kāle

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punaś ca tasmin praviśanti kāle

bhūtāni bhūmau sthira-jaṅgamāni

tathā harāv eva guṇa-pravāhaḥ

Just as water arises from the sun and enters the sun, and just as animals and plants arise from the earth and enter the earth, the world made of guṇas arises from the Lord and enters him.

Two examples are given to show that the Lord is root of everything. Just as water comes from the sun during the monsoon season and enters in the sun during the summer seasons, and just as the living beings arise from the earth and return to the earth, the world made of guṇas (guṇa-pravāhaḥ) arises and returns to the Lord.

|| 4.31.16 ||

etat padaṁ taj jagad-ātmanaḥ paraṁ

sakṛd vibhātaṁ savitur yathā prabhā

yathāsavo jāgrati supta-śaktayo

 dravya-kriyā-jñāna-bhidā-bhramātyayaḥ

The material universe arises from the form of the Lord, just as rays shine from the sun, and just as the senses which disappear during sleep with no differentiation of sense object, sense and sense devatā become manifested in the waking state.

|| 4.31.17 ||

yathā nabhasy abhra-tamaḥ-prakāśā

bhavanti bhūpā na bhavanty anukramāt

evaṁ pare brahmaṇi śaktayas tv amū

rajas tamaḥ sattvam iti pravāhaḥ

O King! Just as clouds, darkness, and light appear and disappear in the sky in succession, the energies of rajas, tamas and sattva appear and disappear in the Supreme Lord.

“How can the Lord who is beyond the guṇas of the universe be the cause of the universe made of guṇas? The material cause of the pot is cannot be something which is not earth. And how can the Lord be without change as the material cause of the universe?” Clouds, darkness and light appear and disappear in the sky by the power of the sun. “From the sun” should be understood from verse 15. In another verse, snow is used as an example. Snow also appears because of the sun. Prāṇādibhiḥ sva-bhavair upagūḍha-manyo manyeta sūryam iva megha-himoparāgaiḥ: ordinary persons think that the Lord is covered by his own creations of prāṇa and other material elements, just as one may think that the sun is covered by clouds, snow or an eclipse.( SB 10.84.33) The word uparāga (eclipse) refers to the covering of ignorance on the sinful jīva.

O King! Though the sun is beyond the clouds and the snow, it is their material cause, and remains unchanged. Similarly, the Lord, though beyond the guṇas, is the cause of the universe and unchanging. And just as the sun, though different from the clouds and snow, is also the clouds and snow because of being their cause, so the Lord also, though different from the world, is also the world. In this manner, the world appears and disappears. Just as clouds and darkness, and even the contaminated light situated far from the sun, are not the svarūpa of the pure, shining sun, so rajas, tamas and even sattva are not the svarūpa of the Lord who is pure knowledge. According the Nārada, the Supreme Lord is the material cause of the universe made of guṇas and is also unchanging.

duravabodha iva tavāyaṁ vihāra-yogo yad aśaraṇo 'śarīra idam anavekṣitāsmat-samavāya ātmanaivāvikriyamāṇena saguṇam aguṇaḥ sṛjasi pāsi harasi.

It is difficult to understand that you, though engaged in pastimes in the spiritual world, without a material shelter, without actions in a material body, without the assistance of the devatās, without material guṇas, create, maintain and destroy the universe made of guṇas, without transformation of your svarūpa, though you are the material elements. SB 6.9.34

The personified Vedas says:

bṛhad upalabdham etad avayanty avaśeṣatayā

yata udayāstam-ayau vikṛter mṛdi vāvikṛtāt

ata ṛṣayo dadhus tvayi mano-vacanācaritaṁ

katham ayathā bhavanti bhuvi datta-padāni nṛṇām

This perceivable world is identified with the Supreme because the Supreme Brahman is the ultimate foundation of all existence, remaining unchanged as all created things are generated from it and at last dissolved into it, just as clay remains unchanged by the products made from it and again merged with it. Thus it is toward you alone that the Vedic sages direct all their thoughts, words and acts. After all, how can the footsteps of men fail to touch the earth on which they live? SB 10.87.15

namo namas te 'khila-kāraṇāya niṣkāraṇāyādbhuta-kāraṇāya

sarvāgamāmnāya-mahārṇavāya namo 'pavargāya parāyaṇāya

I offer repeated respects to the cause of everything, who has no cause, who is the astonishing cause without change, who is the great ocean of Pañcarātra and Vedas proving his nature, who is the very form of liberation and the shelter of the greatest devotees.SB 8.3.15

According to Gajendra, the astonishing nature of the Lord as creator is that though he is the material cause, he remains unchanged. If one accepts that he does change, then it would not be astonishing, since it would a logical condition. Śrīdhara Svāmī, commenting on the words adbhūta-karaṇāya says that though the Lord is the cause, he does not accept transformations such as earth.

|| 4.31.18 ||

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