brahmānta-sthāvarādiṣu

parāvareṣu bhūteṣu

brahmānta-sthāvarādiṣu

bhautikeṣu vikāreṣu

bhūteṣv atha mahatsu ca

guṇeṣu guṇa-sāmye ca

guṇa-vyatikare tathā

eka eva paro hy ātmā

bhagavān īśvaro 'vyayaḥ

pratyag-ātma-svarūpeṇa

dṛśya-rūpeṇa ca svayam

vyāpya-vyāpaka-nirdeśyo

hy anirdeśyo vikalpitaḥ

kevalānubhavānanda-

svarūpaḥ parameśvaraḥ

māyayāntarhitaiśvarya

īyate guṇa-sargayā

The unchanging Lord, Brahman, Paramātmā, and Bhagavān, different from prakṛti, is present in higher and lower beings from Brahmā to the plants, in all gross objects, in the gross elements, in the guṇas, in pradhāna, and in its transformations such as mahat-tattva. He is described as the pervader as Paramātmā and is known as the pervaded as the universe. Though he is beyond definition, he is realized by various types of worshippers. This Supreme Lord, though having a spiritual form of pure knowledge and bliss, is falsely seen as an entity without powers, because of māyā, which creates material sense objects for the jīva.

Not only is the Lord to be served within the heart, but he is present everywhere, and should be satisfied by giving him all respect. To teach this, two verses show how the Lord pervades everything. He is present in all excellent and inferior jīvas from Brahmā to the plants. He is present in non-living objects such as pots (bhautikeṣu vikareṣu), in the five gross elements (mahatsu bhūteṣu), in pradhāna (guṇa-samye), and in its transformations such as mahat-tattva (guṇa-vyatikare). He is different from prakṛti and its transformations. He is the one Lord called supreme Brahman (ekaḥ), Paramātmā (ātmā) and Bhagavān. The verb of the sentence is īyate in verse 23. He is without deterioration through all time (avyayaḥ).

 

“If the Lord is like this, then let this be defined.” He is the ātmā within all jīvas (pratyag-ātma), Paramātmā. He is the pervader in that form, and as the visible universe, he is pervaded. Thus he is specified as the pervader and the pervaded. But actually he cannot be specified. Though indefinable or invisible, by different worshippers he is manifested variously (vikalpitaḥ) as Brahman, Paramātmā and Bhagavān. Still he is one form, made of knowledge and bliss. Though he is manifest by the powers arising from his svarūpa everywhere, by his power of ignorance, māyā, he seems to be without power, since it is impossible for the jīva to see him. What is māyā? Māyā creates (sargayā) sense objects (guṇa) like sound which are realized by the senses. Thus sound and other sense objects are perceived, but not the Lord, since the jīva’s vision for seeing the Lord is covered over by avidyā, a transformation of māyā. The Lord says:

 

daivī hy eṣā guṇa-mayī mama māyā duratyayā |

mām eva ye prapadyante māyām etāṁ taranti te ||

My māyā made of the guṇas, fit for jīva’s pleasure, is hard to surpass, but those who surrender to me alone can cross over māyā. BG 7.14

 

Thus when māyā is overcome by bhakti to the Lord, the Lord becomes visible according to the degree of bhakti.

|| 7.6.24 ||