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Asou gunamayair bhavai bhuta sukshma indriyn atmavih
Swanirmetesu nirvisto bhungte bhutesu tadgunan
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#h4##span class="mw-headline" id="ENGLISH_SYNONYMS"#ENGLISH SYNONYMS#/span##/h4#
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Asau—that Parmatma, Gunamayair—influenced by the modes of nature, Bhavai—naturally, Bhuta—created, Sukshma—Subtle, Indirya—senses, Atmavih—by the living beings, Swanirmetesu—in the matter of his own creation, Nirvisto—entering, bhungte—causes to enjoy, Tadgunan—those modes of nature.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
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That Supersoul enters into the body of the created beings and influenced by the modes of material nature causes to enjoy, the living beings in different bodies, by the subtle mind the effects of the modes of nature.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
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There are eighty four lacs species of living beings beginning from the highest intellectual being Brahma down to the insignificant ant and all of them are enjoying the material world in terms of the desire of the subtle mind and gross material body. The gross material body is based on the conditions of the subtle mind and the senses are created according to the desire of the living being. The Lord as Parmatma helps the living being in getting material happiness because the living being is helpness in all respects to obtain his desired things. He proposes and the Lord disposes. In another sense the living beings are parts and parcels of the Lord. They are therefore one with the Lord. In the Bhagwat Geeta the living beings in all varieties of bodies have been claimed by the Lord as His sons. The sufferings and enjoyments of the sons are indirectly the suffering and enjoyment of the father. Still the father is not in any way affected directly with the sufferings and enjoyment of the sons. He is so kind that He constantly remains with the living being as Parmatma and always tries to convert the living being towards the real happiness.
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#h4##span class="mw-headline" id="TEXT_32"#TEXT 32#/span##/h4#
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#dl##dd#yathā hy avahito vahnir#/dd#
#dd#dāruṣv ekaḥ sva-yoniṣu#/dd#
#dd#nāneva bhāti viśvātmā#/dd#
#dd#bhūteṣu ca tathā pumān#/dd##/dl#
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#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
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#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yathā&tab=syno_o&ds=1"#yathā#/i# — as much as; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=hi&tab=syno_o&ds=1"#hi#/i# — exactly like; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=avahitaḥ&tab=syno_o&ds=1"#avahitaḥ#/i# — surcharged with; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vahniḥ&tab=syno_o&ds=1"#vahniḥ#/i# — fire; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=dāruṣu&tab=syno_o&ds=1"#dāruṣu#/i# — in wood; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ekaḥ&tab=syno_o&ds=1"#ekaḥ#/i# — one; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sva&tab=syno_o&ds=1"#sva-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yoniṣu&tab=syno_o&ds=1"#yoniṣu#/i# — the source of manifestation; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=nānā&tab=syno_o&ds=1"#nānā #a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=iva&tab=syno_o&ds=1"#iva#/i# — like different entities; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhāti&tab=syno_o&ds=1"#bhāti#/i# — illuminates; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=viśva&tab=syno_o&ds=1"#viśva-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ātmā&tab=syno_o&ds=1"#ātmā#/i# — the Lord as Paramātmā; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhūteṣu&tab=syno_o&ds=1"#bhūteṣu#/i# — in the living entities; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ca&tab=syno_o&ds=1"#ca#/i# — and; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tathā&tab=syno_o&ds=1"#tathā#/i# — in the same way; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pumān&tab=syno_o&ds=1"#pumān#/i# — the Absolute Person.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
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The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
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Lord Vāsudeva, the Supreme Personality of Godhead, by one of His plenary parts expands Himself all over the material world, and His existence can be perceived even within the atomic energy. Matter, antimatter, proton, neutron, etc., are all different effects of the Paramātmā feature of the Lord. As from wood, fire can be manifested, or as butter can be churned out of milk, so also the presence of the Lord as Paramātmā can be felt by the process of legitimate hearing and chanting of the transcendental subjects which are especially treated in the Vedic literatures like the #i#Upaniṣads#/i# and #i#Vedānta. Śrīmad-Bhāgavatam#/i# is the bona fide explanation of these Vedic literatures. The Lord can be realized through the aural reception of the transcendental message, and that is the only way to experience the transcendental subject. As fire is kindled from wood by another fire, the divine consciousness of man can similarly be kindled by another divine grace. His Divine Grace the spiritual master can kindle the spiritual fire from the woodlike living entity by imparting proper spiritual messages injected through the receptive ear. Therefore one is required to approach the proper spiritual master with receptive ears only, and thus divine existence is gradually realized. The difference between animality and humanity lies in this process only. A human being can hear properly, whereas an animal cannot.
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