These two, the higher and the lower, marked as the field and the knower of the field, are the wombs of all beings; understand and know it so. Since My twofold Nature is the womb, the cause, of all beings, therefore I am the arising, the origination, of the whole world, and likewise its dissolution. Through the two Natures I am the all-knowing Lord, the cause of the world. Since it is so, therefore.

Understand that all beings, from Brahma down to a clump of grass, having for their womb these two natures of Mine, the assemblage of the conscious and the unconscious, abiding in higher and lower states, mixed of the conscious and the unconscious, are Mine; for, having My two natures for their womb, they are indeed Mine alone. So, since the whole world has those two for its womb, and since both of them too have Me for their womb and are Mine, understand that of the whole world I alone am the arising, I alone the dissolution, and I alone the owner. That those two, matter and the person, the assemblage of the conscious and the unconscious, also have the supreme Person for their womb is established by revelation and remembered scripture. Such are the texts: 'the great is dissolved into the unmanifest, the unmanifest into the imperishable, the imperishable into darkness, darkness becomes one with the supreme God'; 'higher than the own-form of Vishnu, two forms arose, the primal matter and the person'; 'the matter that has been called by Me, having the manifest and the unmanifest for its forms, and the person, these two are dissolved into the supreme Self; and the supreme Self, the support of all, the supreme Lord, is sung by the name Vishnu in the Vedas and in the Vedanta'.

It is not that My lordship is just this much, that those two prakritis of the world are in My power, Krishna says with 'I am the origin'. He is the origin and the rest because He is the cause of the arising and the rest, of the being and the perceiving and the rest, and is their enjoyer. So the scripture says, 'of all desires, of all works, of all scents, of all tastes, possessing all this, unspeaking, unconcerned' (Chandogya Upanishad 3.14.2). And the Naradiya says, 'because I am the creator, the protector, the destroyer, the governor and the revealer of all, I am praised by the seers as being all. It is by being the enjoyer of what is of the form of happiness, not by having the form of all; and the happiness yet to come, that too always exists; yet, by His power beyond thought, a happiness arises that is exceeding great'.