# Bs. 5.62 > अहं हि विश्वस्य चराचरस्य > बीजं प्रधानं प्रकृतिः पुमांश्च । > मयाहितं तेज इदं बिभर्षि > विधे विधेहि त्वमथो जगन्ति ॥ ६२ ॥ ## Text > ahaṁ hi viśvasya carācarasya > bījaṁ *pradhāna*ṁ *prakṛti*ḥ pumāṁś ca > mayāhitaṁ teja idaṁ bibharṣi > vidhe vidhehi tvam atho jaganti ## Synonyms *aham*—I; *hi*—certainly; *viśvasya*—of the world; *cara-acarasya*—of animate and inanimate objects; *bījam*—the seed; *pradhānam*—the substance of matter; *prakṛtiḥ*—the material cause; *pumān*—the *puruṣa*; *ca*—and; *mayā*—by Me; *āhitam*—conferred; *tejaḥ*—fiery energy; *idam*—this; *bibharṣi*—you bear; *vidhe*—O Brahmā; *vidhehi*—regulate; *tvam*—you; *atha u*—now; *jaganti*—the worlds. ## Translation **"Listen, O Vidhi, I am the seed, i.e., the fundamental principle, of this world of animate and inanimate objects. I am *pradhāna* [the substance of matter], I am *prakṛti* [material cause] and I am *puruṣa* [efficient cause]. This fiery energy that belongs specially to the Brahman, that inheres in you, has also been conferred by Me. It is by bearing this fiery energy that you regulate this phenomenal world of animate and inanimate objects."** ## Purport Certain thinkers conclude that the nondifferentiated Brahman is the ultimate entity and by undergoing self-delusion (*vivarta*) exhibits the consciousness of differentiation; or, the limiting principle itself (Māyā), when it is limited, is the phenomenal world and is itself the Brahman, in its unlimited position; or, the Brahman is the substance and this phenomenal world is the reflection; or, everything is an illusion of the *jīva.* Some think that Godhead is evidently a separate entity. *Jīva* is another different entity. and the phenomenal world, although it is a singular principle, exists separately as an eternally independent entity; or, Godhead, is the substantive entity and all other entities, as *cit* and *a-cit* attributes, are one in principle. Some suppose that by the force of inconceivable potency sometimes the monistic and sometimes the dualistic principle is realized as the truth. Some again arrive at the conclusion that the theory of the nondual minus all potency is meaningless; whence the Brahman is the one eternally unalloyed entity vested with the pure potency. These speculations have originated from *Veda* relying on the support of the *Vedānta-sutra.* In these speculations although there is no truth that holds good in all positions, there is yet a certain measure of truth. Not to speak of the anti-Vedic speculations Sāṅkhya, Patañjala, Nyāya and Vaiśeṣika, nor even of Pūrva-mīmāṁsā which is fond of exclusive fruitive activity in conformity with the teaching of one portion of the Veda, the bodies of opinions detailed above have also come into existence by relying outwardly on the Vedānta itself. By discarding all these speculations, you and your bona fide community should adopt the ultimate principle identical with the doctrine of *acintya-bhedābheda* (inconceivable simultaneous distinction and nondifference). This will make you eligible for being a true devotee. The basic principle is that this animate world is made up of *jīvas* and the inanimate world is constituted of matter. Of these all the *jīvas* have been manifested by My supreme (*parā*) potency and this phenomenal world has been manifested by My secondary (*aparā*) potency. I am the cause of all causes. In other words, I regulate all of them by the power of My will although I am not a different entity from the marginal and material (*taṭasthā* and *acit*) potencies. By the transformation of those distinct potencies *pradhāna* (substantive material principle), *prakṛti* (material cause) and *puruṣa* (efficient cause) have been produced. Hence although as regards the subjective nature of all potency I am *pradhāna, prakṛti* and *puruṣa,* yet as the possessor of power I am eternally distinct from all those potencies. This simultaneous distinction and nondifference has also sprung from My inconceivable power. So let the attainment of love for Kṛṣṇa by the practice of pure devotion through the knowledge of their mutual true relationship that subsists between the *jīva,* the *jaḍa* (matter) and Kṛṣṇa based on the principle of inconceivable simultaneous distinction and non-difference, be My instruction for being handed down in the order of spiritual preceptional succession in your community (Śrī Brahma-sampradāya). --- *Translation and purport by Srila Bhaktisiddhanta Sarasvati Thakura*