Srimad-Bhagavatam: Canto 6 - Chapter 1 - Verse 30


यस्मिन्यतो येन च यस्य यस्मैयद्यो यथा कुरुते कार्यते च ।परावरेषां परमं प्राक् प्रसिद्धंतद् ब्रह्म तद्धेतुरनन्यदेकम् ॥ ३० ॥


yasmin yato yena ca yasya yasmaiyad yo yathā kurute kāryate caparāvareṣāṁ paramaṁ prāk prasiddhaṁtad brahma tad dhetur ananyad ekam


The Supreme Brahman, Kṛṣṇa, is the ultimate resting place and source of everything. Everything is done by Him, everything belongs to Him, and everything is offered to Him. He is the ultimate objective, and whether acting or causing others to act, He is the ultimate doer. There are many causes, high and low, but since He is the cause of all causes, He is well known as the Supreme Brahman who existed before all activities. He is one without a second and has no other cause. I therefore offer my respects unto Him.


The Supreme Personality of Godhead, Kṛṣṇa, is the original cause, as confirmed in Bhagavad-gītā (ahaṁ sarvasya prabhavaḥ). Even this material world, which is conducted under the modes of material nature, is caused by the Supreme Personality of Godhead, who therefore also has an intimate relationship with the material world. If the material world were not a part of His body, the Supreme Lord, the supreme cause, would be incomplete. Therefore we hear, vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ: if one knows that Vāsudeva is the original cause of all causes, he becomes a perfect mahātmā. The Brahma-saṁhitā (5.1) declares: “Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.” The Supreme Brahman (tad brahma) is the cause of all causes, but He has no cause. Anādir ādir govindaḥ sarva-kāraṇa-kāraṇam: Govinda, Kṛṣṇa, is the original cause of all causes, but He has no cause for His appearance as Govinda. Govinda expands in multifarious forms, but nevertheless they are one. As confirmed by Madhvācārya, ananyaḥ sadṛśābhāvād eko rūpādy-abhedataḥ: Kṛṣṇa has no cause nor any equal, and He is one because His various forms, as svāṁśa and vibhinnāṁśa, are nondifferent from Himself.