The Supreme Personality of Godhead, Kṛṣṇa, is residing along with the living entity within the heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). This is confirmed in the Bhagavad-gītā, that Īśvara, the Supreme Personality, is residing in everyone's heart. In another place it is said, kṣetra-kṣetrajña chapter, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3).
Kṣetrajña means the knower of the body. I, you, every one of us, we are individual living entities. We are also kṣetrajña. I know this is my body, this is my finger, this is my hair, this is my leg. Jña. Jña means one who knows. So I know, you know. You know about your body, I know about my body. Therefore we are all kṣetrajñas. Kṣetrajña means one who knows about his field of activities.
Everyone has been given, awarded, a certain type of field of activities for sense enjoyment. We want a certain type of body, certain type of sense enjoyment, and Kṛṣṇa gives us the facility through the agency of material nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27).
Actually we are dependent. I want something; Kṛṣṇa gives us through the material agent. At the same time, He also accompanies, as a friend. The footnote is there, dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvajāte tayor anyaḥ pippalaṁ svādv atty anaśnann anyo 'bhicākaśīti (Śvetāśvatara Upaniṣad 4.6). Śruti-mantra.
So both the living entity and the Supersoul is sitting on the same tree. This body is supposed to be the tree, and the heart is supposed to be the nest. And in the nest, as there are two birds, similarly, there is one bird, the living entity, individual, and the Supersoul, both. One is eating the fruit; the other is simply observing, witnessing. Anumantā upadraṣṭā.
Anumantā means "giving order." Just like a child wants to take something, but he also depends on the order of the father. The child is insisting: "Father, I want this." Father says: "No, you don't take it." "I shall touch it. I shall touch the fire." Father says: "No, don't touch it." But he's insisting and crying, so father says: "All right, you touch." Similarly, we create our own fortune and misfortune. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). So the father wants us to do something else, but we want to do something else against the wish of the father. Similarly, Kṛṣṇa wants that every one of us should surrender unto Him and work according to His direction, but we want to do against His will. Therefore we create our own fortune and misfortune. That is the way.
So there are different types of body, and each one is acting in a different way. Different way means the . . . why they are working different way? If the Supreme Personality of Godhead, Paramātmā, is the same in the . . . in each and every body—īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61)—why one is acting different from the other? So one is acting different . . . that is the action of the individual soul. The Supersoul is there, simply sanctioning: "All right, you do like this." Because he's insisting, and He's sanctioning, "All right, you do like this."
Therefore nāneva bhāti viśvātmā. Viśvātmā, the Supersoul, the Supreme Personality of Godhead, He appears to be acting differently. He's not acting differently. Just like the magistrate. Magistrate is giving different judgment, "This man should be treated like this. This man should be treated . . ." The man . . . the magistrate, is the same, but because the culprit is different, therefore he has got to give different judgment. Culprit is different; he's not different. He's one.
This is the proof that Paramātmā and jīvātmā are two different personalities. They're not one. This is the proof. Why? Nāneva bhāti viśvātmā. He's Viśvātmā, the Supersoul. Why one is acting as a hog, one is acting as a dog, one is acting as a demigod, Indra, Candra, Varuṇa? Why these differences?
We are all living entities, jīva-tattva, and the Viśvātmā, the Supersoul, is the same in everyone's heart. Why they are acting differently? This is the proof that there is individual soul, jīvātmā, and the Paramātmā. Paramātmā is sanctioning. The same example: the magistrate, or judge, is giving different judgment because the criminals, or the complainers, they are different. Nāneva bhāti viśvātmā bhūteṣu ca tathā pumān (SB 1.2.32).
The example is given: yathā hy avahito vahnir dāruṣu. In every wood there is fire. A small wood, there is small fire; in a big wood, there is big fire. The fire is the same, but according to the different size of the wood, fuel, the, the, what is, the flames of the fire appears to be different. The flames of the fire appears to be different because the living entity is different, of different types. They have got different desires, according to the contact of the material quality.
Kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu. This is explained in the Bhagavad-gītā. Why they are different? Because kāraṇam, the cause, is—kāraṇam means cause—is guṇa-saṅgaḥ asya. Asya, or this living entity, he is associating, contacting different qualities.
There are three qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa; and again, if you mix these three qualities, then three into three, it becomes nine. Then again mix it: nine into nine, it becomes eighty-one. Therefore there are 8,400,000 species of life, different qualities. Nāneva. Nāneva bhāti. And in every living entity, within the heart of every living entity, the Viśvātmā, the Supersoul, is there.