Shloka 32
भाण्डीरवट-क्रीडा: प्रलम्बासुरवधः, मानुष्यलीला, एक-कारण-तत्त्वम्
भवान् अहं च विश्वात्मन्न् एकम् एव हि कारणम् जगतो ऽस्य जगत्य् अर्थे भेदेनावां व्यवस्थितौ
bhavān ahaṃ ca viśvātmann ekam eva hi kāraṇam jagato 'sya jagaty arthe bhedenāvāṃ vyavasthitau
হে বিশ্বাত্মা, আপনি ও আমি প্রকৃতপক্ষে এই জগতের একটিই কারণ; কিন্তু জগতের উদ্দেশ্য—তার বিকাশ ও শাসনের জন্য—আমরা যেন ভিন্ন বলে প্রতিষ্ঠিত।
Likely a divine interlocutor within the Parasara–Maitreya narration (context: unity of the supreme causal principle expressed through differentiated roles)
FAQs
It explains why apparent difference is allowed: distinction is presented as functional—serving the world’s operation—while the ultimate cause remains one.
Through verses like this, the teaching frames the supreme cause as one reality that can assume differentiated roles for creation and governance without compromising its underlying oneness.
Vishnu is implied as Viśvātman, the universal ground and single cause of the cosmos, with multiplicity treated as a purposeful manifestation rather than an ultimate separation.