Devanagari
खं वायुर्ज्योतिरापो भूस्तत्कृतेषु यथाशयम् ।
आविस्तिरोऽल्पभूर्येको नानात्वं यात्यसावपि ॥ २५ ॥
Verse text
khaṁ vāyur jyotir āpo bhūs
tat-kṛteṣu yathāśayam
āvis-tiro-’lpa-bhūry eko
nānātvaṁ yāty asāv api
Synonyms
kham
—
ether
;
vāyuḥ
—
air
;
jyotiḥ
—
fire
;
āpaḥ
—
water
;
bhūḥ
—
earth
;
tat
—
their
;
kṛteṣu
—
in the products
;
yathā
—
āśayam — according to the particular locations
;
āviḥ
—
manifest
;
tiraḥ
—
unmanifest
;
alpa
—
small
;
bhūri
—
large
;
ekaḥ
—
one
;
nānātvam
—
the status of being many
;
yāti
—
assumes
;
asau
—
it
;
api
—
also .
Translation
The elements of ether, air, fire, water and earth become visible, invisible, minute or extensive as they manifest in various objects. Similarly, the Paramātmā, though one, appears to become many.
Translation (Visvanatha Cakravarti Thakura)
The elements of ether, air, fire, water and earth become visible, invisible, minute or extensive as they manifest in various objects. Similarly, the Paramātmā, though one, appears to become many.
KB 10.85.25
Lord Kṛṣṇa then gave a nice example in terms of the five material elements. The total material elements, namely the sky, air, fire, water and earth, are present in everything in the material world, whether in an earthen pot or in a mountain or in the trees or in an earring. These five elements are present in everything, in different proportions and quantities. A mountain is a gigantic form of the combination of these five elements, and a small earthen pot is made of the same elements, but in a smaller quantity. Therefore all material items, although in different shapes or different quantities, are of the same ingredients. Similarly, the living entities—beginning from Lord Kṛṣṇa and including millions of Viṣṇu forms, and also the living entities in different forms, from Lord Brahmā down to the small ant—are all of the same spiritual quality. Some are great in quantity, and some are small, but qualitatively they are of the same nature. It is therefore confirmed in the Upaniṣads that Kṛṣṇa, or the Supreme Lord, is the chief among all living entities and that He maintains them and supplies them with all necessities of life. Anyone who knows this philosophy is in perfect knowledge. The Vedic version tat tvam asi, “Thou art the same,” means not that everyone is God but that everyone is qualitatively of the same nature as God.
Purport
Śrīla Viśvanātha Cakravartī explains this and the previous verse as follows: The one Paramātmā appears to be many by the influence of the modes of nature that He Himself creates. How is that? Because although in truth the Paramātmā is self-illuminating, eternal, aloof from everything, and free of the modes of nature, when He appears as His manifestations He seems to be just the opposite — a multiplicity of temporary objects saturated with the modes of nature. Just as the elements of ether and so on, when manifesting in pots and other things, seem to appear and disappear, so the Paramātmā seems to appear and disappear in His various manifestations.
Purport (Visvanatha Cakravarti Thakura)
"How is it possible to consider everyone as paramatma when they have changing forms?"
"Paramatma is observed in all beings by the qualities of the byproducts created by paramatma." This is explained using examples in two verses.
"The paramatma is manifested as many things by the qualities created by himself, in the bodies of the living entities (tat krtesu). Though he is self contained, he becomes visible, though he is eternal, he becomes temporary, though he is transcendent to matter, he joins with it, though he is without material quality, he takes up material qualities. Just as the five elements like ether, when manifesting in their products like a pot, have a beginning and end in that limited condition (yatha asayam), so the one paramatma (asau), though always one rasa, undergoes creation and destruction. Though spread everywhere he appears in small or large quantities; though one he appears as many objects."
Purport (Jiva Goswami)
An example is given to show how the Lord manifests as many. The word api indicates similarity of action. As the elements like ether become big or small according to the particular appearance of the object (yathāśayam) such as a pot, so the Paramātmā (asau) becomes various according to the nature of the products of his creation. What to speak of the powers of Dvārakā manifested through his cit-śakti. One must see with this vision because you and I are that Paramātmā. I have shown equality of vision. Thus, by your excellent mercy, the people of this world will not suffer. You have spoken out of suffering for their condition. This is the real meaning of your words.
Purport (Sanatana Goswami)
An example is given to show how the Lord manifests as many. The singular yāti is used to indicate all the elements together. Another version has the plural yānti. But that does not agree with the singular asau. Yathāśayam indicates earth becomes a pot etc.
Or do we accept the correctness of your words (verse 22)? No, not at all. Having affection for sons is not from the view of truth, for on knowing the truth one stops affection. But actually, affection for the Lord as a son is greater than seeing him as the Lord. Thus you should have affection for all jīvas, belonging to me, as you have affection for me. (verse 23) I, persons like you (yuyam), my brother and all other relatives, should be seen as objects of affection.
“These persons are your devotees. How are all other low and high living entities your devotees?” Since all jīvas are my aṁśas, they are actually mine. Why are they of many varieties? The Lord is seen to be composed of sattva, rajas and tamas, because of the guṇas created by the Lord (ātma-sṛṣṭaiḥ guṇaiḥ). Moreover ether and other elements appear and disappear according to the object. (verse 25)