उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः।।15.17।।
15.17 But distinct is the Supreme Purusha called the highest Self, the indestructible Lord Who, pervading the three worlds, sustains them.
15.17 Tu, but; anyah, different, entirely contrary in characteristics from these; is the uttamah, supreme, most excellent; purusah, Person, who is different in characteristics from these-the mutable and the immutable-, untouched by the mutable and the immutable limiting adjuncts, and is by nature eternal, pure, conscious and free; udahrtah, spoken of in the Upanisads; iti, as; the paramatma, supreme Self; He is paramah, supreme, as compared with the selves like body etc. created by ignorance, and is the atma, Self, the inmost Consciousness of all beings. Hence He is the supreme Self. He Himself is being specially described: yah, who, by dint of His own active power inhering in the energy that is Maya; [Caitanya, consciousness, itself is the bala (energy); the sakti (active power) therein is Maya. Through that He upholds.] avisya, permeating; loka-trayam, the three worlds-called Bhuh (Earth), Bhuvah, (Intermediate Space) and Svah (Heaven); bibharti, upholds (them) by merely being present in His own nature. (And He) is the avyayah, imperishable; isvarah, God, the Omniscient One called Narayana, who is the Lord by nature. This name-the supreme Person-of God as described is well known. Showing that the name is apt by virtue of its etymological significance, the Lord reveals Himself saying, I am the unsurpassable God:
Uttamah purushastwanyah paramaatmetyudaahritah; Yo lokatrayamaavishya bibhartyavyaya ishwarah.
uttamaḥ—the Supreme; puruṣhaḥ—Divine Personality; tu—but; anyaḥ—besides; parama-ātmā—the Supreme Soul; iti—thus; udāhṛitaḥ—is said; yaḥ—who; loka trayam—the three worlds; āviśhya—enters; bibharti—supports; avyayaḥ—indestructible; īśhvaraḥ—the controller
