pá¹›thivÄ« vÄyur ÄkÄÅ›a
Äpo jyotir ahaá¹ mahÄn
vikÄraḥ puruá¹£o 'vyaktaá¹
rajaḥ sattvaṠtamaḥ param
aham etat prasaá¹…khyÄnaá¹
jñÄnaá¹ tattva-viniÅ›cayaḥ
pá¹›thivÄ« - the subtle form of earth, aroma; vÄyuḥ - the subtle form of air, touch; ÄkÄÅ›aḥ - the subtle form of sky, sound; Äpaḥ - the subtle form of water, taste; jyotiḥ - the subtle form of fire, form; aham - false ego; mahÄn - the mahat-tattva; vikÄraḥ - the sixteen elements (earth, water, fire, air and sky, the five working senses, the five knowledge-acquiring senses and the mind); puruá¹£aḥ - the living entity; avyaktam - material nature, praká¹›ti; rajaḥ - the mode of passion; sattvam - the mode of goodness; tamaḥ - the mode of ignorance; param - the Supreme Lord; aham - I am; etat - this; prasaá¹…khyÄnam - all that has been enumerated; jñÄnam - knowledge of the above-mentioned elements by individual symptoms; tattva-viniÅ›cayaḥ - steady conviction, which is the fruit of knowledge.
I am form, taste, aroma, touch and sound; false ego; the mahat-tattva; earth, water, fire, air and sky; the living entity; material nature; the modes of goodness, passion and ignorance; and the transcendental Lord. All these items, along with knowledge of their individual symptoms and the steady conviction that results from this knowledge, represent Me.
Having given a brief but detailed synopsis of His personal opulences within this world, the Lord now briefly summarizes the opulences that expand from His bodily effulgence. It is stated in Brahma-saá¹hitÄ that all of the material universes with their infinite varieties, transformations and opulences rest on the bodily effulgence of the Lord. ÅšrÄ«la JÄ«va GosvÄmÄ« has elaborately explained this point in his commentary on this verse.
