उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः।।15.17।।
।।15.17।।उत्तम पुरुष तो अन्य ही है? जो परमात्मा नामसे कहा गया है। वही अविनाशी ईश्वर तीनों लोकोंमें प्रविष्ट होकर सबका भरणपोषण करता है।
Here Lord Krishna shows the reason why the two types of beings persihable and impesihable were described in the previous verse for transcendental to both is the Supreme Lord, Himself. In the Vedic scriptures He is described as Parama the supreme and as Atma the eternal soul. Combined they become Paramatma the Supreme Soul which is different from the temporary impersihable as well as distinct from the immortal individual atma which is infintesimal, eternal consciousness. The Supreme Lord Krishna expands as the three Purusa Avataras of Vishnu who are Karanadaksayi Vishnu laying upon the unlimited casual ocean in yoga nidra or internal meditation, creating trillions upon trillions of universes which emmante unlimitedly from His pores during one exhalation.. They are ruled by His expansion of Garbodayaksayi Vishnu who served by Laksmi-devi, rules each universe and expands as all the avataras or incarnations throughout creation who manifest in various universes according to time, circumstances and schedule. From Garbodayaksayi Vishnu is expanded Ksisrodaksayi Vishnu who enters into the etheric heart of every jiva or embodied being in all of existence as Paramatma; maintaining and sustaining each and every jiva throughout all creation as one undivided reality.
Now Lord Krishna expounds upon the supreme soul which is transcendent to both ksarah or fallible and the aksarah or infallible respectively as the conditioned and the liberated. This supreme soul is designated as paramatma in all the Vedic scriptures. The very epithet of parama meaning exaltedly supreme reveals that paramatma is distinctly unique and different from even the atma or immortal soul. All the atmas collectively in all of creation comprise the spiritual form of paramatma which penetrates all creation sustaining and maintaining it. The word loka means world and because it is written as lokyate it refers to the three classifications of worlds. One of them is achetana the inanimate worlds. Two is buddha- chetana or the animate worlds mixed with the inanimate worlds. Three is the unlimited and eternally liberated spiritual worlds. It is these three categories of worlds and all the jivas or embodied beings upon them that the Supreme Lord Krishna pervades and permeates, maintains and sustains by the fact that all the worlds are originally generated by Him. As the soveriegn creator of all creation this makes Him distinctly different from everything else yet at the same time a part of it. Because He alone is infinite it can be comprehended that only He can be distinctly different from the finite consisting of the inanimate, the animate, the jivas in bondage and those who have achieved liberation.
Now Lord Krishna expounds upon the supreme soul which is transcendent to both ksarah or fallible and the aksarah or infallible respectively as the conditioned and the liberated. This supreme soul is designated as paramatma in all the Vedic scriptures. The very epithet of parama meaning exaltedly supreme reveals that paramatma is distinctly unique and different from even the atma or immortal soul. All the atmas collectively in all of creation comprise the spiritual form of paramatma which penetrates all creation sustaining and maintaining it. The word loka means world and because it is written as lokyate it refers to the three classifications of worlds. One of them is achetana the inanimate worlds. Two is buddha- chetana or the animate worlds mixed with the inanimate worlds. Three is the unlimited and eternally liberated spiritual worlds. It is these three categories of worlds and all the jivas or embodied beings upon them that the Supreme Lord Krishna pervades and permeates, maintains and sustains by the fact that all the worlds are originally generated by Him. As the soveriegn creator of all creation this makes Him distinctly different from everything else yet at the same time a part of it. Because He alone is infinite it can be comprehended that only He can be distinctly different from the finite consisting of the inanimate, the animate, the jivas in bondage and those who have achieved liberation.
