Commentary 07.04

In this verse, the purport being expressed is that jnana, or knowledge, in the true sense of the word and in accordance of the precepts of devotion is actually bhagavad-aisvarya-jnana, or knowledge of the almighty, majestic lordship of the Supreme. In the opinion of the scholars who are generally known as jnani, knowledge is knowledge of the soul as distinct from the body and other mundane elements but this is not actual knowledge. Therefore, in order to confirm the conception of His personal almighty majesty, the Lord is revealing His various intrinsic personal forms and potencies as well as their characteristics.
"My different aspects are Brahman, Paramatma, and Bhagavan. Of these, Brahman is a nondifferentiated, formless aspect of My potency. Paramatma, the Supersoul, is also a manifestation of My potency (as a fundamental factor in relation to the universe), and this aspect of Mine is not eternally manifest. Therefore only My form of Bhagavan, the Supreme Lord, is eternally manifest, and within this form My three eternal potencies are also present: antaranga- or cichakti the internal divine potency; bahiranga- or maya-sakti the external deluding potency, and tatastha- or jiva-sakti the marginal potency, comprising the innumerable living beings." In verse 4, the Lord has described His maya-sakti, or His external deluding potency.

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