sei purusa maya-pane kare avadhana
prakrti ksobhita kari' kare viryera adhana
sei purusa—that Supreme Personality of Godhead; maya-pane—toward maya; kare avadhana—glances; prakrti—the material nature; ksobhita kari'-making agitated; kare—impregnates; viryera—of the semina; adhana—injection.
"When the Supreme Personality of Godhead glances over the material energy, she becomes agitated. At that time, the Lord injects the original semina of the living entities.
murtayah sambhavanti yah
tasam brahma mahad-yonir
aham bija-pradah pita
"It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father."
For a further explanation, one may refer to Brahma-samhita (Chapter Five, verses 10-13). Brahma-samhita also states (5.51):
agnir mahi gaganam ambu marud disas ca
kalas tathatma-manasiti jagat-trayani
yasmad bhavanti vibhavanti visanti yam ca
govindam adi-purusam tam aham bhajami
All material elements, as well as the spiritual sparks (individual souls), are emanating from the Supreme Personality of Godhead. This is also confirmed by the Vedanta-sutra (1.1). janmady asya yatah: "The Absolute Truth is He from whom everything emanates." He is the Supreme Truth: satyam param dhimahi (Bhag. 1.1.1). The absolute ultimate truth is Krsna. Om namo bhagavate vasudevaya janmady asya yato 'nvayad itaratas carthesv abhijnah sva-rat: "The Absolute Truth is a person who is directly and indirectly cognizant of the entire cosmic manifestation." (Bhag. 1.1.1)
The Absolute Truth, the Supreme Personality of Godhead, educated Lord Brahma from the heart (Bhag. 1.1.1): tene brahma hrda ya adi-kavaye. Therefore the Absolute Truth cannot be dull matter; the Absolute Truth must be the Supreme Person Himself. Sei purusa maya-pane kare avadhana. Simply by His glance, material nature is impregnated with all living entities. According to their karma and fruitive activity, they emerge in different bodies. That is the explanation given by Bhagavad-gita (2.13):
dehino 'smin yatha dehe
kaumaram yauvanam jara
dhiras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change."
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