Neither should it be assumed that all beings are within the Supreme Lord because if one were to think that His all pervasiveness and support of all beings is now being contradicted it is not the case. Anticipating such a doubt Lord Krishna states: pasya me yogam aisvaram meaning behold His supernatural and unimaginable potency which is a divine mystery and arrangement making the impossible, possible. This is to say that since the grandeur and majesty of His mysterious omnipotence is beyond the powers of the mind to fathom there is no contradiction whatsoever. Although the Supreme Lord is the bhuta-bhrt or sustainer of all living entities and the bhuta-bhavanah or protector of all living entities, He is na bhuta-stah meaning He is not subject to them. Although continuously maintaining and nourishing and guarding and protecting the Supreme Lord being free from any sense of ego consciousness unlike the embodied atma or soul which while maintaining and protecting its individual body becomes attached to it due to its sense of ego consciousness.

Even though all beings abide within the Supreme Lord they do not get attached to the Supreme Lord through their sense faculties. He is not seen with the eyes or heard with the ears. The Moksa Dharma states: The Supreme Lord is only known through intuition. Even though all beings reside in Him and He influences all beings by His manifestation of paramatama or the supreme soul within all beings, He is not attached to them by any ego sense so He is not a part of them. His manifestation of paramatma in all living entities is His tanscendental body with form and consciousness. One should not assume that Lord Krishna has a body of inert matter like we do. Lord Krishna's body is sat-cit-annanda completely full of eternity, wisdom and bliss. There is no difference between His body and paramatma.

Lord Krishna states unequivocally na bhuta-stah meaning that He does not derives any support whatsoever from the myriads of unlimited created sentient and insentient beings. He is supremely independent and He specifically states that He is not upheld by them in any manner like that of a vessel upholding water. It is by His will alone that He supports and energises all existence. Just marvel on the wonder of His yoga aisvaram or divine supernatural power which is so fantastic and phenomenal and which there is no comparison in any form any where else in the past, present or future. What is this divine, supernatural power which is so mysterious that it controls, organises and directs all of creation with natural perfection. The word mamatma means by His own soul being for Him paramatma the Supreme Soul residing in all beings and this opulent of abundance constitutes the power of His will which alone is the cause of all existence. So He is bhuta- bhrt or the support of all existence and bhuta-bhavanah the protector of existence or that by which an order of existence is established. In the next verse an example will be given to emphasise how all things depend upon Lord Krishna's will for their existence.

Nevertheless, as remarkable as it may seem, all created beings do not reside in the Supreme Lord like liquefied butter attached to ghee or clarified butter because it is stated so in the Vedic scriptures that the atma or soul is verily separate and not associated. So how can such contradiction be reconciled. Lord Krishna states: pasya me yogam aisvaram or behold my divine supernatural power which is extraordinarily phenomenal and which is beyond the scope of the human mind. So verily none can fathom the Supreme Lord even conceptually because He is factually beyond human conception. As for Him there is nothing beyond His scope because His divine supernatural power encompasses everything and is fully capable at all times in accomplishing the impossible and reconciling perfectly any contradictions. How can He who is bhuta-bhrt or the maintainer of all and He who is bhuta-bhavanah or the protector of all explain in what way existence is created? Lord Krishna states na bhuta-stah meaning He does all this without being associated with them. All this creation comes as a fiat of His will in the form of consciousness. This is corroborated in the Taittiriya Upanisad II.VI which states: He merely desired that there would be many and manifested creation.