90
Śrīmad-Bhāgavatam
[Canto 6, Ch. 8]
Since both cause and effect are the Supreme Lord, there is no difference between cause and effect. Consequently the ornaments and weapons of the Lord, being expansions of His spiritual energy, are not different from Him. There is no difference between the Lord and His variously presented energies. This is also confirmed in the  Padma Purāṇa :
nāma cintāmaṇiḥ kṛṣṇaś 
  caitanya-rasa-vigrahaḥ 
  pūṃaḥ śuddho nitya-mukto 
  'bhinnatvān nāma-nāminoḥ
The holy name of the Lord is fully identical with the Lord, not partially. The word  pūṃa  means “complete.” The Lord is omnipotent and omniscient, and similarly, His name, form, qualities, paraphernalia and everything pertaining to Him are complete, pure, eternal and free from material contamination. The prayer to the ornaments and carriers of the Lord is not false, for they are as good as the Lord. Since the Lord is all-pervasive, He exists in everything, and everything exists in Him. Therefore even worship of the Lord’s weapons or ornaments has the same potency as worship of the Lord. Māyāvādīs refuse to accept the form of the Lord, or they say that the form of the Lord is  māyā , or false, but one should note very carefully that this is not acceptable. Although the Lord’s original form and His impersonal expansion are one, the Lord maintains His form, qualities and abode eternally. Therefore this prayer says,  pātu sarvaiḥ svarūpair naḥ sadā sarvatra sarva-gaḥ : “May the Lord, who is all-pervasive in His various forms, protect us everywhere.” The Lord is always present everywhere by His name, form, qualities, attributes and paraphernalia, and they all have equal power to protect the devotees. Śrīla Madhvācārya explains this as follows:
eka eva paro viṣṇur 
  bhūṣāheti dhvajeṣv ajaḥ 
  tat-tac-chakti-pradatvena 
  svayam eva vyavasthitaḥ 
  satyenānena māṁ devaḥ 
  pātu sarveśvaro hariḥ