33.3: SHRUTI GITA SELECTIONS FROM BHAGAVATAM: X -87 - 19 & 20
Verse 19 (of the 87th chapter)
sva-kRta-vicitra-yonishu viSanniva hetutayA
atha vitathAs-vamUsh-vavitatham tava dhAma samam
viraja-dhiyo'nvayanty-abhivipaNyava ekarasam //
Entering as it were the diverse types of living organisms evolved by yourself, though (as a matter of fact) You already existed in them as their (material) cause, and assuming those forms, You shine (through them) as high or low like fire. Therefore, men of unclouded judgment, who do not expect any (worldly or other-worldly) reward of their actions, recognize your true nature as the one immutable, undifferentiated and uniform substance in those unreal forms.
taratamataH : in the small and in the great; almost; both in the high and in the low.
abhivipaNyavaH : those who have divested themselves of all attachment, either here or hereafter, either in this world or in the other worlds.
analavat cakAsi : Fire though undifferentiated in itself assumes diverse shapes accprding to the shape of the logs of firewood.
As a mathematician, this author knows, and all scientists would know it, how tightly, at the same time without loss of precision,
one has to word a paper for publication in the research journals. Particularly for certain prestigious journals in mathematics, there cannot be a single unnecessary word, or extra explanation that does not add to the content. Here the Sruti Gita has been worded in this tight fashion. In all the 28 verses of the Sruti gIta there is not a single unnecessary word. And here is an example of the precision with which the vedas speak. We refer to the word 'iva' (meaning, as it were) in the verse . Even the upanishad only says 'Having created (the universe), He entered it'.
The 'iva' is emphasized as the intended meaning, only through the commentaries.
tava purusham vadanty-akhila-Sakti-dhRto'mSa-kRtam /
iti nRgatim vivicya kavayo nigamAvapanam
bhavata-upAsate'nghrim-abhavam bhuvi viSvasitAH //
The Vedas speak of the purusha dwelling in these bodies shaped by itself, though, as a matter of fact, it is not limited by anything which is of the nature of cause and effect as a part, made as it were out of you, the wielder of all potencies. Having thus determined the nature of the Purusha, the wise on this earth, full of faith, adore your feet at which acts enjoined by the vedas are offered and which put an end to rebirth.
sva-kRta-pureshu : In the dwellings (bodies) brought on by one's own past karma.
a-bahir-antara-samvaraNam : bahih = external, antaH = internal; Here these words refer to the external 'effect' and internal 'cause'. The 'a' prefix is for negation. So the composite word means: that which is not limited or covered by anything of the nature of cause and effect.