Text 20]
The Movements of the Living Entities
1335
stand the position of his self, the Supersoul, the world and their interrelation; everything is possible by controlling the senses. Otherwise, we are no better than animals.
Real self-realization by means of controlling the senses is explained herein. One should try to see the Supreme Personality of Godhead and his own self also. To think oneself the same as the Supreme is not self-realization. Here it is clearly explained that the Supreme Lord is  anādi , or  purāṇa , and He has no other cause. The living entity is born of the Supreme Godhead as part and parcel. It is confirmed in the  Brahma-saṁhitā ,  anādir ādir govindaḥ : Govinda, the Supreme Person, has no cause. He is unborn. But the living entity is born of Him. As confirmed in  Bhagavad-gītā ,  mamaivāṁśaḥ : both the living entity and the Supreme Lord are unborn, but it has to be understood that the supreme cause of the part and parcel is the Supreme Personality of Godhead.  Brahma-saṁhitā  therefore says that everything has come from the Supreme Personality of Godhead ( sarva-kāraṇa-kāraṇam ). The  Vedānta-sūtra  confirms this also.  Janmādy asya yataḥ : the Absolute Truth is the original source of everyone's birth. Krṣṇa also says in  Bhagavad-gītā ,  aham sarvasya prabhavaḥ : "I am the source of birth of everything, including Brahmā and Lord Śiva and the living entities." This is self-realization. One should know that he is under the control of the Supreme Lord and not think that he is fully independent. Otherwise, why should he be put into conditional life?
TEXT 20
सोऽहं वसन्नपि विमो बहुदुःखवासं
गर्मान्न निर्जिगमिषे बहिरन्धकूपे ।
यत्रोपयातमुपसर्पति
देवमाया
मिथ्यामतिर्यदनु संसृतिचक्रमेतत् ॥२०॥
so 'ham vasann api vibho bahu-duḥkha-vāsaṁ garbhān na nirjigamiṣe bahir andha-kūpe yatropayātam upasarpati deva-māyā mithyā matir yad anu saṁsṛti-cakram etat
saḥ aham—I myself; vasan—living; api—although; vibho—O Lord; bahu-duḥkha—with many miseries; vāsam—in a condition; garbhāt—from the abdomen; na—not; nirjigamiṣe—I wish to depart; bahiḥ—outside; andha-kūpe—in the blind well; yatra—where; upayātam—one who goes there;