"I am the subject doing action, the location of action and the object of action. Within me, the support (atmani), I (subject), create the universe which is myself (object)." "But you are saccid ananda, and this universe appears to be different from you." "The universe is a result of my maya sakti. I create the elements by that sakti. Being my external energy, the maya sakti, though one of my forms, is not my svarupa." For the gopis the meaning is as follows. "I make my appearance (atmanam srjami) in your minds (atmani) eby my own effort (atmana). For enjoyment, I maintain that form for a moment (anupalaye), and then I make that form disappear (hanmi)." "By what effort?" "By the power of yogamaya (atma maya anubhavena)." "What is your self (atmanam) that you make appear?" "That form with all my limbs (bhutani); my senses (indriya) such as eyes'; my qualities (guna) such as beauty, sweetness and cleverness; and intelligence (atma)". Taken as one element the compound is expressed in the singular form.

The first meaning is as follows. “It is difficult for one object to be the material cause and the antaryāmī. For instance in a pot it is impossible to have antaryāmī since it is only dirt. According to another opinion the material cause is atoms which are unconscious. The conscious entity is the Lord or controller.” This verse answers the objection. In the basis (ātmani), by the efficient cause (ātmanā), I manifest the material cause (ātmānam) as the elements, senses, guṇas and the jīva. Another version has buddhīndriya. In that case the elements are also understood to be included. “But the ātmā is only one, the basis (adhiṣṭhāna). How can it be many things at once?” To dispel all doubts, it is then said that this takes place by the power of acintya-śakti (ātma-māyānubhāvena). Śrutes tu śabda-mūlatvāt: scripture is the source of knowledge of the powers of the Lord. (Brahma-sūtra 2.1.27) One sees this amazing nature also in the cintāmaṇi. The second meaning is as follows. “It is true that you appear to us as a sphūrti, but we do not appear to you. This type of meeting is a false meeting, though different from a dream.” In answer to this he speaks the second meaning. In my heart (ātmani) which is changeless, by my mind (ātmanā) composed of accepting and rejecting, I make (sṛjāmi) efforts (ātmānam) for meeting you and having pastimes with you. Viśva-prakāśa says ātmā can mean body, Brahman, intelligence, mind, nature, determination and effort. Not only do I make efforts but I increase (anupālaye) the meetings and pastimes over a long period of time and then separate (hanmi) from them in order to have different pastimes. You should know other pastimes that I do also. What type of mind is this? My mind is influenced (anubhāvena) by compassion for you (ātmamāyā), or is influenced by your mercy to me. What type of mind is this? In that mind there are directly present (bhūta) the ahaṅkāra (ātmanā), sense objects (guṇa), and senses. If the version with buddhi is accepted then the meaning is as follows. “You make efforts by you mind. This is all simply desires. How will your efforts come true?” My mind is composed (ātmanā) of the qualities of intelligence such as discrimination, and the qualities of the senses such as seeing. My mind develops direct perception of what I decide, after considering carefully. Because of the influence of my compassion for you and your compassion for me, external perception of separation is disregarded. The third meaning is as follows. “How is a manifestation possible?” In my svarūpa, by my ātmā, I create this special manifestation (ātmānam) or I make my appearance. This is similar to the statement in the Gītā. Ātmānam sṛjāmy aham: I manifest myself. (BG 4.7) I protect the cherished pastimes and after they are concluded I make them disappear. “How do you create by yourself (ātmanā)?” I create by myself (ātmanā) endowed with the power of my acintya-śakti (ātmamāyānubhāvena). How is this described? That ātmā is my svarūpa (ātma) endowed with nitya-siddha (bhūtāni) senses, qualities and form. In the version with buddhi instead of bhūta, the meaning is “ātmā endowed with antaḥkaraṇa (buddhi), senses, and qualities arising from my svarūpa (ātmanā).” This is a real manifestation of my spiritual form, not some transformation.

You should not think that it is impossible for me to be situated with you in Vraja though I am in Mathurā since I have inconceivable śakti. By my various powers I manifest myself, disappear and continually maintain myself in myself, since I am the basis, the cause, the action and the doer. I have no relationship with any other cause. “You create by your māyā made of the three guṇas. What is that to us?” I manifest and disappear by the power of my cit śakti (ātma-māyānubhāvena). “What use are these other forms of yours to us? We desire to attain you, the son of Nanda.” I manifest my attractive form with natural (ātmanā) qualities and senses (indriya-guṇa) for all jīvas (bhūta).