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The same jiiva is eternal and is for eternity and without a beginning joined to the Supreme Lord by the tie of an eternal kinship. He is transcendental spiritual potency.
Just as the sun is eternally associated with his rays so the transcendental Supreme Lord is eternally joined with the jivas. The jives are the infinitesimal particles of His spiritual effulgence and are, therefore, not perishable like mundane things. Jivas, being particles of Godhead's effulgent rays, exhibit on a minute scale the qualities of the Divinity. Hence jivas are identical with the principles of knowledge, knower, egoism, enjoyed, meditator and doer. Krsna is the all-pervading, all-extending Supreme Lord; while jivas have a different nature from His, being His atomic particles. That eternal relationship consists in this that the Supreme Lord is the eternal master and jivas are His eternal servants. Jivas have also sufficient eligibility in respect at the mellow quality of the Divinity. Apareyam itas tv anyam prakrtim viddhi me param. By this verse of the Gita it is made known that jivas are His transcendental potency. All the qualities of the unalloyed soul are above the eightfold qualities such as egotism, etc., pertaining to His acit potency. Hence the jiva potency, though very small in magnitude, is still superior to acit potency or Maya. This potency has another name, viz., tatastha or marginal potency being located on the line demarcating the spheres of the spiritual and mundane potencies. He is susceptible to the influence of the material energy owing to his small magnitude. But so long as he remains submissive to Krsna, the Lord of Maya, he is not liable to the influence of Maya. The worldly afflictions, births and rebirths are the concomitants of the fettered condition of souls fallen into the clutches of the deluding potency from a time that has no beginning.
evam sarvatma-sambandham
nabhyam padmam harer abhut
tatra brahmabhavad bhuyas
catur-vedi catur-mukhah
evam--thus; sarva-atma--with all souls; sambandham--related; nabhyam--from the navel; padmam--a lotus; hareh--of Visnu; abhut--sprung up; tatra--there; Brahma--Brahma; abhavat--was born; bhuyah--again; catuh-vedi--versed in the four Vedas; catuh-mukhah--four-faced.
The divine lotus which springs from the navel-pit of Visnu is in every way related by the spiritual tie with all souls and is the origin of four-faced Brahma versed in the four Vedas.
The same divine lotus originating from the divine person entered into the hidden recess, is the superior plane of aggregation of all individual souls. The four-faced Brahma, the image of self-enjoyment, derives his origin from the prototype Brahma or Hiranyagarbha, the mundane seminal principle, who regards the aggregate of all mundane entities as his own proper body. The delegated godship of Brahma as well as his being the dislocated portion of Krsna, are also established.
sanjato bhagavac-chaktya
tat-kalam kila coditah
sisrksayam matim cakre
purva-samskara-samskrtah
dadarsa kevalam dhvantam
nanyat kim api sarvatah
sanjatah--on being born; bhagavat-saktya--by the divine potency; tat-kalam--at that time; kila--indeed; coditah--being guided; sisrksayam--to the act of creation; matim--his mind; cakre--turned; purva-samskara-samskrtah--under the impulse of previous impressions; dadarsa--he saw; kevalam- only; dhvantam--darkness; na--not; anyat--else; kim api- anything; sarvatah--in every direction.
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