tvattah param naparam apy anejad
ejac ca kincid vyatiriktam asti
vidyah kalas te tanavas ca sarva
hiranyagarbho ’si brhat tri-prsthah
tvattah—from you; param—higher; na—not; aparam—lower; api—even; anejat—not moving; ejat—moving; ca—and; kincit—anything; vyatiriktam—separate; asti—there is; vidyah—knowledge; kalah—its parts; te—of you; tanavah—features of the body; ca—and; sarvah—all; hiranya-garbhah—the one who keeps the universe within his abdomen; asi—you are; brhat—greater than the greatest; tri-prsthah—transcendental to the three modes of material nature.
There is nothing separate from you, whether it be better or lower, stationary or moving. The knowledge derived from the Vedic literatures like the Upanisads, and from all the sub-limbs of the original Vedic knowledge, form your external body. You are Hiranyagarbha, the reservoir of the universe, but nonetheless, being situated as the supreme controller, you are transcendental to the material world, which consists of the three modes of material nature.
The word param means “the supreme cause,” and aparam means “the effect.” The supreme cause is the Supreme Personality of Godhead, and the effect is material nature. The living entities, both moving and nonmoving, are controlled by the Vedic instructions in art and science, and therefore they are all expansions of the external energy of the Supreme Personality of Godhead, who is the center as the Supersoul. The brahmandas, the universes, exist during the duration of a breath of the Supreme Lord (yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-anda-nathah [Bs. 5.48]). Thus they are also within the womb of the Supreme Personality of Godhead, Maha-Visnu. Nothing, therefore, is separate from the Supreme Lord. This is the philosophy of .

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