Bhagavad Gita - Chapter 11 - Shloka (Verse) 38

व्याख्या--'त्वमादिदेवः पुरुषः पुराणः'-- आप सम्पूर्ण देवताओंके आदिदेव हैं; क्योंकि सबसे पहले आप ही प्रकट होते हैं। आप पुराणपुरुष हैं; क्योंकि आप सदासे हैं और सदा ही रहनेवाले हैं।

अर्जुन फिर भी स्तुति करता है --, आप जगत्के रचयिता होनेके कारण आदिदेव हैं और शरीररूप पुरमें रहनेके कारण सनातन पुरुष हैं तथा आप ही इस विश्वके परम उत्तम स्थान हैं अर्थात् महाप्रलयादिमें समस्त जगत् जिसमें स्थित होता है वह ( जगत्का आश्रय ) आप ही हैं। तथा समस्त जाननेयोग्य वस्तुओंके आप जाननेवाले हैं और जो जाननेयोग्य हैं वह भी आप ही हैं। आप ही परम धाम -- परम वैष्णवपद हैं। हे अनन्तरूप समस्त विश्व आपसे परिपूर्ण है -- व्याप्त है। आपके रूपोंका अन्त नहीं है।,

Now, He shows through praise that You possess that fitness (for obeisance) even by virtue of being the creator of the world, etc.—with 'Punarapi' (again). Regarding the view that 'the creator of the world is the Puruṣa, Hiraṇyagarbha,' he replies—with 'Purāṇaḥ' (ancient/eternal). To those who hold the view of a neutral Iśvara (tatastha īśvaravādinaḥ) that 'the creatorship is merely the efficient cause,' the answer is given—with 'Tvam eva' (You alone). The word 'ādi' in 'mahāpralayādau' (in the great dissolution, etc.) is for the purpose of the intermediate dissolution (avāntarapralaya).

He proves the Iśvara's causality in both ways (efficient and material) through His omniscience—with 'Kiñca' (and furthermore). Apprehending the incongruity of non-duality (advaita) due to the relation of the knowable (vedya) and the knower (veditā), he says—with 'Yat ca' (and which). Having suspected that the Brahman, which is the support of liberation, might mean something else, it is said—with 'Param ca' (and supreme). The connection is: 'That which is the supreme state (padam), that too is You alone.'

He states His completeness (pūrṇatvam)—with 'Tvayā' (by You). Apprehending difference due to the state of being pervaded (vyāpya) and the pervader (vyāpaka), he says that this is not the case because that (difference) is imagined—with 'Ananta' (infinite).

He praises again. You are the Ādideva (original deity) because You are the originator of Brahmā, etc. He refutes the neutrality (tāṭasthya) of the Bhagavān. You are the Puruṣa because of 'puri śayanāt' (resting in the city/body). He removes the fear of destruction due to the destruction of the 'purī' (body/city).

You are Purāṇaḥ (ancient, eternal). You are the Supreme Nidhānam (repository) of this universe. The entire world is placed in Him during the great dissolution, etc.; hence, You are the Param (excellent) Nidhānam (place of dissolution). Therefore, the idea is that You are not just the efficient cause (kartṛmātram) but also the material cause (prakṛti).

And furthermore, You are the Vettā (knower), the knowledgeable one. He refutes the difference of all knowable objects. 'Vedyam ca' (and the knowable)—that which is the object worthy of being known, that too is You.

He says that even the Prāpya (that which is to be attained) is the Supreme You alone. Param ca Dhāma (and the Supreme Abode) is the Supreme Vaiṣṇava state, called Mokṣa (liberation). And that which is called Mokṣa is You. You do not reside somewhere on Mount Meru, etc., but You, by the Supreme Dhāma, have pervaded (tatam) the entire universe. Because there is no end (antah) or limit to Your forms (svarūpāṇām), which are Kaivalya (liberation), etc., therefore, O Anantarūpa (infinite form).

How is this 'sthāne' (proper)? Then he speaks—starting with 'Kasmāt' (why), etc.

The Ātman (Self) who is Pūrṇa (complete/full) is the Mahātmā (Great Soul). The word 'Ātman' is also stated in the Mahābhārata: 'Because He attains (āpnoti), because He accepts (ādatte), and because He enjoys (atti) the objects here (in this body), and because His existence (bhāva) is continuous (santataḥ), therefore He is called Ātman.'

'Tat Param' (That which is beyond that) means beyond Sat and Asat. 'The universe, which is of the nature of Asat and Sat (unmanifest and manifest), is Param (beyond) Sat and Asat.' [M.Bh. 1.1.23] This is in the Mahābhārata. (Note: This commentary fragment seems to be misplaced from verse 37, as it addresses 'Kasmāt' and 'Mahātman'.)

He praises again—with 'Tvam' (You). You are the Ādideva (original deity) because You are the creator (sraṣṭṛtva) of the world. You are the Puruṣa (Being) because You rest in (inhabit) all bodies. You are Purāṇaḥ (ancient) because You do not perish even with the destruction of the body, etc.

You are the Supreme Nidhānam (repository) of this universe (viśvasya), the place of dissolution (layasthānam) because everything is placed (nidhīyate) in You.

This refutes the inert Prakṛti (non-sentient nature) of the Sāṅkhyas (as the repository). You are the Vettā (knower), the knowledgeable one. You alone are the Vedya (knowable) and the Dṛśya (visible). Param Dhāma (Supreme Abode) is Consciousness (Caitanyam), which is other (anya) than the knower (vettṛ) and the knowable (vedya).

The world is pervaded (vyāptam) by You, by Your own existence (sattā) and illumination (sphūrti). O Anantarūpa (infinite form), whose nature is devoid of the three types of limitations.

You are the Ādideva, the Puruṣa, the Purāṇaḥ (ancient/eternal). You are the Supreme Nidhānam (repository) of this universe. 'The universe is placed (nidhīyate) in You,' therefore You are the Supreme Nidhānam of this universe. The meaning is that You alone are the Supreme Support (paramādhārabhūtaḥ) by being the Ātman (Self) of the universe, which is Your body.

You alone are all the Veditā (knowers) and all the Vedya (knowables) in the world. Thus, situated as the Self of all (sarvātmataayā), You alone are the Param ca Dhāma (Supreme Abode/Place), meaning the Prāpya-sthānam (Place to be attained).

O Anantarūpa! The universe is Tatam (spread/extended) and Vyāptam (pervaded) by You. By You, by virtue of Your being the Self (ātmatvena), the world, which is mixed with Cit (sentient) and Acit (non-sentient), is Tatam (spread) and Vyāptam (pervaded). Therefore, He says that You alone are denoted by words like Vāyu (wind), etc.—

And furthermore—with 'Tvam' (You). You are the Ādideva (original deity), the origin of the gods. Because You are the Purāṇaḥ (ancient/eternal) Puruṣa (immutable being). Therefore, You are the Supreme Nidhānam (repository/place of dissolution) of this universe. And similarly, You are the Vettā (knower), the Veditā (knowledgeable one) of the universe. And which is the Vedya (knowable) collection of objects, and the Param Dhāma (Supreme Abode), the Vaiṣṇava state—that too is You alone.

Therefore, O Anantarūpa (infinite form)! This world is Tatam (spread) and Vyāptam (pervaded) by You alone.

The idea is that You alone are worthy of obeisance due to these seven reasons.

He connects 'Kasmāt' (why), etc., with the preceding (verse)—with 'Yuktatām' (propriety). The word 'tubhyam' (to You) is used to dispel the confusion of 'te' being the nominative plural. The performers of the obeisance are understood by implication and are unexpressed, this is the idea.

Due to the word 'Brahman' being used in multiple senses, it is interpreted here with the word Hiraṇyagarbha for the utility of indicating that He is worthy of being bowed down to by all. The phrase 'ādikartre' (to the original creator) with a specific qualifier is used to dispel the confusion of the possibility of a new Hiraṇyagarbha being the creator to be excluded, hence it is analyzed as 'ādibhūtāya' (to the original being). Since the word 'kartṛ' states efficient causality (nimittatva), the word 'ādi' refers to material causality (upādānatva), or it is for the purpose of negating any other cause besides Himself.

The word 'namaskuryuḥ' (should pay obeisance) is used to indicate that the fourth case (Dative) exists even with the mere act of bowing (namana), similar to its use with the word 'namaś' (obeisance). Like in 'Pañcaśikhāya tathā Īśvarakṛṣṇāya ete namasyāmaḥ' (We bow down to Pañcaśikha and Īśvarakṛṣṇa), etc.

Since 'Tvam Akṣaram' [11.18] has been stated before, it is proper for 'Tvam Akṣaram' (You are the Imperishable) here to refer to a meaning additional to that. And by the implication of 'Tat Param' (that which is beyond that), it is appropriate here for the words 'Akṣara,' 'Sat,' and 'Asat' to refer to lower principles (avara tattva). In that context, it is proper for the words 'Sat' and 'Asat' to refer to Acit (non-sentient matter) due to their association with modifications (vikāra) expressible by the words 'bhāva' (existence) and 'abhāva' (non-existence), and for the word 'Akṣara' to refer to the Jīvātman (individual soul) due to its changelessness (nirvikāratayā); with this intention, he says—with 'Na kṣarati' (that which does not perish). He shows the Śruti (Vedic statement) for the changelessness of the nature of the Jīva—with 'Na jāyate' (is not born). The designation of the effect and the cause by the word 'Asat' is established by Śrutis like 'Asad vā idam agra āsīt. Tato vai sad ajāyata' [Tai. U. 2.7.1] (Non-being indeed was this in the beginning. From that, Being was born); with this intent, the causal state is mentioned. He states the reason for the use of the words 'Sat' and 'Asat' in the same entity—with 'Nāma-rūpa' (name and form).

The word 'Tat' refers to both 'Akṣaram' and 'Sat Asat' as previously designated. Since there is no differentiator, the superiority (paratva) of the Mukta-ātman (liberated soul) over those two (Sat and Asat), which are mutually intermingled like sesame/oil and wood/fire, is also well-known, and with the intent that 'Sadasat Tat Param Yat' (that which is beyond Sat and Asat) is being repeated here, he says 'Mukta-ātma Tattvam' (the principle of the liberated soul).

The fact that the liberated soul has Prakṛti and Puruṣa as its body and is dependent on Him is also a proof of His causality; therefore, he says—with 'Ataḥ' (therefore). The meaning is, because He is the Self of all principles.

The word Jagannivāsa is analyzed as 'Jagat nivāso yasya' (The world is His dwelling). Therefore, to show that only the unexpressed quality of being the support (ādhāratvam) is intended here by the word 'Nidhāna' (repository), he shows the locative derivation—with 'Nidhīyate tvayi' (it is placed in You). By this, the cause of the apposition (sāmānādhikaraṇya) in 'Tvam Akṣaram,' etc., the universal body-hood (viśvaśarīritvam), is intended, he says—with 'viśvasya śarīrabhūtasya' (of Him who has the universe as His body). By this, the interpretation of 'Nidhāna' as Unmanifest (Avyakta) stated by some is refuted.

Since in 'Vettāsi' (You are the knower), etc., merely stating the Supreme Self's quality of being the knower does not imply any excellence, and His internal controllership (antaryāmitva) of the substance in the state of cause has been stated, only His internal controllership of the knower and the knowable in the state of effect is intended here, with this intent, he says—with 'All knower and knowable in the world.'

Although the word 'dhāma' has multiple meanings, the meaning 'place' is appropriate due to the pre-eminence of its established usage in that sense. And 'Sthāna' (place) is famous as the Prāpya (that which is to be attained). Therefore, the quality of being the Prāpya as qualified by 'Param' (supreme) is intended here, with this intent, he says—with 'Prāpya-sthānam' (the place to be attained). Or, 'Param Prāpya' (the supremely attainable) might be the extraordinary place of the Bhagavān intended. By that also, there is the expression of apposition as before. And the Śrutis (Vedas) describe that non-material place: 'Ara and Ṇya are the two oceans in Brahmaloka, in the third heaven from here. That is the lake called Airammadīya, that is the Aśvattha (sacred fig tree) called Somasavana, that is the golden city called Aparājitā, constructed by the Lord of Brahman' [Chā. U. 8.5.3]. And 'In a thousand-pillared, firmly built, and mighty (place), where the Lord of the gods dwells.'

With 'Tvayā tatam,' which is located between the general and specific appositional statements, the body-soul relationship (śarīrātma-bhāva) is clearly stated to be the underlying principle, with this intent, he says—with 'Tvayā ātmatvena' (by You as the Self).

आदिदेव आत्मा ही आदिकर्ता है। चैतन्यस्वरूप आत्मा से ही सृष्टिकर्ता ब्रह्माजी की उत्पत्ति हुई है। समष्टि मन और बुद्धि से अविच्छिन्न (मर्यादित? सीमित) आत्मा ही ब्रह्माजी कहलाता है।विश्व के परम आश्रय सम्पूर्ण विश्व परमात्मा में निवास करता है? इसलिए उसे यहाँ विश्व का परम आश्रय कहा गया है। जैसा कि पहले भी कहा जा चुका है? विश्व शब्द से केवल स्थूल जगत् ही नहीं समझना चाहिए? वरन् पूर्व श्लोक में वर्णित सत् और असत् (व्यक्त और अव्यक्त) का सम्मिलित रूप ही विश्व कहलाता है।विश्व शब्द को इस प्रकार समझ लेने पर वेदान्त के विद्यार्थियों को इस जीवन का सम्पूर्ण अर्थ समझने में कोई कठिनाई नहीं होगी। हम शरीर? मन और बुद्धि की जड़ उपाधियों के द्वारा जगत् का अनुभव करते हैं। ये स्वत जड़ होने के कारण उनमें अपना चैतन्य नहीं है। आत्म चैतन्य के सम्बन्ध से ही वे चेतनवत् व्यवहार करने में सक्षम होती हैं।वस्तुत? इन जड़ पदार्थों अथवा उपाधियों की उत्पत्ति आत्मा से नहीं हो सकती? क्योंकि आत्मा अविकारी है। हम यह भी नहीं कह सकते कि जड़ जगत् की उत्पत्ति किसी अन्य स्वतन्त्र कारण से हुई है? क्योंकि आत्मा ही सर्वव्यापी? एकमेव अद्वितीय सत्य है। इसलिए? वेदान्त में कहा गया है कि यह विश्व परम सत्य ब्रह्म पर अध्यस्त (अध्यारोपित) है? जैसे भ्रान्तिकाल में प्रेत स्तम्भ में अध्यस्त होता है। इस प्रकार की भ्रान्ति में? वह स्तम्भ ही प्रेत और उसकी गति का तथा उससे उत्पन्न हुई प्रतिक्रियायों का विधान कहलायेगा। वस्तुत? स्तम्भ के अतिरिक्त भूत का कोई अस्तित्व या सत्यत्व नहीं है। इसी प्रकार यहाँ अर्जुन परमात्मा का निर्देश अत्यन्त सुन्दर प्रकार से विश्व के विधान कहकर करता है।आप ज्ञाता और ज्ञेय हैं चैतन्य ही वह तत्त्व है? जो हमारे अनुभवों को सत्यत्व प्रदान करता है। चैतन्य से प्रकाशित हुए बिना इस जड़ जगत् का ज्ञान सम्भव नहीं होता? इसलिए यहाँ चैतन्यस्वरूप भगवान् श्रीकृष्ण को ज्ञाता कहा गया है। आत्म साक्षात्कार हेतु उपदिष्ट सभी साधनाओं की प्रक्रिया यह है कि इन्द्रियादि के द्वारा विचलित होने वाला मन का ध्यान बाह्य विषयों से निवृत्त कर उसे आत्मस्वरूप में स्थिर किया जाय। जब यह मन वृत्तिशून्य हो जाता है? तब शुद्ध चैतन्य स्वरूप आत्मा का साक्षात् अनुभवगम्य बोध होता है। इसलिए आत्मा को यहाँ वेद्य अर्थात् जानने योग्य तत्त्व कहा गया है।सम्पूर्ण विश्व आपके द्वारा व्याप्त है जैसे समस्त मिष्ठानों में मधुरता व्याप्त है या तरंगों में जल व्याप्त है? वैसे ही विश्व में परमात्मा व्याप्त है। अभी कहा गया था कि अधिष्ठान के अतिरिक्त अध्यस्त वस्तु का कोई अस्तित्व नहीं होता। आत्मा ही वह अधिष्ठान है? जिस पर यह नानाविश्व सृष्टि की प्रतीति हो रही है। इसलिए यहाँ उचित ही कहा गया है कि आपके द्वारा यह विश्व व्याप्त है। यह केवल उपनिषद् प्रतिपादित उस सत्य की ही पुनरुक्ति है कि अनन्त ब्रह्म सबको व्याप्त करता है? परन्तु उसे कोई व्याप्त नहीं कर सकता है।

Since Arjuna himself said that 'Sarve namasyanti' [11.36] (All bow down) is proper, how does he ask the contradictory question, 'Kasmācca te na nameran' (And why should they not bow down to You)? Therefore, indicating that this is an objection (ākṣepa) only, he introduces the verse by presenting the doubt to be resolved—with 'Katham' (how).

'When there is this doubt' is the implied remainder. 'Tat' (that) is its answer.

To dispel the limited meaning of 'Mahātman' (Great Soul) as 'having a non-petty mind' (akṣudracitta), he says—with 'Pūrṇaś ca' (and Pūrṇa/Complete).

To prevent the apprehension that 'Ātman' means the individual soul (Jīva), he says—with 'Ātmā.'

'Uktaḥ' (stated), derived. 'Yat' (that which) because. The suffix 'man' from 'āpnoti' (attains). And the change of 'pa' to 'ta.' The same suffix from the root 'dāñ' (to give) preceded by 'āṅ,' with the deletion of 'ā' and the quality of 'tat.' The suffix 'man' from the root 'ad' (to eat) preceded by 'āṅ.' And the quality of 'tat.' Iha dehe (in this body).

'Santato bhāvaḥ' (continuous existence) is eternal existence.

The suffix 'ṅman' from the root 'tan' (to spread) preceded by 'āṅ.'

The universe, which is of the nature of Sat and Asat bhāva (manifest and unmanifest states), is said to be You alone only because You are the giver of existence, etc. Not otherwise, because in that case there would be a contradiction with the following sentence, with this idea, he recites that (sentence) and explains it with proof—with 'Tat Param' (that which is beyond that). (Note: This commentary fragment seems to be misplaced from verse 37.)

Overwhelmed by devotion, he praises again—with 'Tvam' (You). You are the Ādideva (original deity) because You are the cause of creation (sargahetutvāt) of the world. Puruṣa (You are) because You are the Pūrayitā (filler/pervader). Purāṇaḥ (You are) because You are anādi (beginningless). You are the Supreme Nidhānam (repository/place of dissolution) of this universe because everything is placed (nidhīyate) in You.

Thus, having stated the material causality (upādānatvam) by being the place of creation and dissolution, he states the efficient causality (nimittatā) by distinguishing Him from Pradhāna (inert nature) through omniscience—with 'Vettā' (Knower). Vettā (You are), the knowledgeable one (veditā). He refutes the possibility of duality (dvaitāpatti) for everything. 'Yat ca Vedyaṃ' (and which is the knowable), that too is You alone. Since there is no ultimate connection (paramārtha-saṃbandhābhāvena) between the knower who is knowledge itself (vedanarūpe veditari), all that is knowable (vedya) is imaginary (kalpita).

Therefore, Param ca Dhāma (and the Supreme Abode), which is dense with Sat-Cit-Ānanda (existence-consciousness-bliss), free from ignorance and its effects, the Supreme State of Viṣṇu (vaiṣṇoḥ paramaṃ padam)—that too is You alone. This world (which is an effect devoid of inherent existence and illumination) is Tatam (spread) and Vyāptam (pervaded) by You, the cause which is of the nature of existence (satrūpeṇa) and illumination (sphuraṇarūpeṇa), during the time of sustenance only through a Māyika relationship (illusory connection). O Anantarūpa (You are) whose nature is aparicchinna (unlimited).

And furthermore—with 'Tvam Ādidevaḥ' (You are the Ādideva). You are the beginning of the gods (devānām ādiḥ). And You are also of Brahman, therefore, he says—Puruṣaḥ (Being).

That You also exist in the Akṣara (Imperishable), therefore Purāṇaḥ (ancient/eternal), meaning Puruṣottama (Supreme Person).

He states the attributes of Puruṣottama itself—You are the Param (supreme/excellent) Nidhānam (repository) of this visible universe, the place of Sthānam (location) in Yourself in the Ādhidaivika (divine) form, the Nidhānam (place of dissolution) which is Your own Svarūpēcchārūpam (form of desire/will). You are the one who delights everywhere (sarvatra ramaṇakartā) with the knowledge of the manifested nature of the Supreme world's play (līlā)—You are of the universe, or in the universe.

Vedya (the object to be known), Jñeya (the knowable), and You (the knower) are You alone, this is the meaning.

'Ca' (and) again, the Param Dhāma (Supreme Abode), which is of the nature of light (tejorūpam) called Vaikuṇṭha, or which is the nature of the home of Puruṣottama, that too is You.

O Anantarūpa (infinite form)! This world is Tatam (spread) and Vyāptam (pervaded) by You, meaning, it is Your very nature. With 'Anantarūpam' (infinite form).

You are the Ādideva (original deity), because You are the creator (sraṣṭṭtvāt) of the world. Puruṣa (You are), because You rest (śayanāt) in the purī (city/body). Purāṇaḥ (You are), the cirantanaḥ (ancient/eternal). You alone are the Param (supreme/excellent) Nidhānam (repository/place of dissolution) of this universe, because all the world is placed (nidhīyate) in You during the great dissolution (mahāpralayādau), etc.

And furthermore, You are the Vettā (knower), You are the Veditā (knowledgeable one) of the entire mass of knowable objects (vedyajātasyā). And that which is Vedya (knowable), worthy of being known (vedanārhaṃ), that too is You. And the Param Dhāma (Supreme Abode), the Supreme State of Viṣṇu (vaiṣṇavaṃ padam).

The entire world is Tatam (spread) and Vyāptam (pervaded) by You. O Anantarūpa (infinite form), there is no end (antaḥ) to Your forms. And furthermore—

Starting with 'Tvam' (You). 'Knowledge, You are the Vettā (knower), and the Vedya (knowable)'—in this way, His being the support of contradictory attributes and His Imperishability (akṣaratvam) are again revealed—with 'Param Dhāma' (Supreme Abode).

This ('Param Dhāma') achieves the same meaning (ekārthyam eti) as 'Taddhāma paramaṃ mama' [8.21/15.6] (That is My Supreme Abode).

'Tvayā tatam viśvaṃ' (The world is pervaded by You) is an explanation of 'Mayā tatam idaṃ sarvaṃ jagad avyaktamūrtinā' [9.4] (This entire world is pervaded by Me in My unmanifest form), etc.

त्वम् Thou? आदिदेवः the primal God? पुरुषः Purusha? पुराणः the ancient? त्वम् Thou? अस्य of (this)? विश्वस्य of Universe? परम् the Supreme? निधानम् Refuge? वेत्ता Knower? असि (Thou) art? वेद्यम् to be known? च and? परम् the Supreme? च and? धाम abode? त्वया by Thee? ततम् is pervaded? विश्वम् the Universe? अनन्तरूप O Being of infinite forms.Commentary Primal God? because the Lord is the creator of the universe.Purusha? because the Lord lies in the body (Puri Sayanat).Nidhaanam That in which the world rests during the great deluge or cosmic dissolution.The pot comes out of the clay and gets merged in clay. Even so the world has come out of the Lord and gets dissolved or involved in the Lord. So the Lord is the material cause of the world. Therefore? He is the primal God and the supreme refuge also.Vetta Knower of the knowable things. As the Lord is omniscient? He knows all about the world? and He is the instrumental or the efficient cause of this world.Param Dhama Supreme Abode of Vishnu. Just as the rope (the substratum for the superimposed snake) pervades the snake? so also Brahman or Vishnu through His Nature as ExistenceKnowledgeBliss Absolute pervades the whole universe.Moreover --

You are the adi-devah, primal Deity, because of being the creator of the Universe; the puranah, ancient, eternal; purusah, Person-(derived) in the sense of 'staying in the town (pura) that is the body'. You verily are the param, suprem; nidhanam, Resort, in which this entire Universe comes to rest at the time of final dissolution etc. Besides, You are the vetta, knower of all things to be known. You are also the vedyam, object of knowledge-that which is fit to be known; and the param, supreme; dhama, Abode, the supreme State of Visnu. Anantarupa, O You of infinite forms, who have no limit to Your own forms; the entire visvam, Universe; tatam, is pervaded; tvaya, by You.
Further,

You alone are all the knowers and all that must be known. You alone, abiding thus as the Self of all, are the 'Dhaman' (abode), namely, the goal to be attained. By You, O infinite of form, is the universe pervaded. By You the universe, composed of conscient beings and non-conscient matter, is 'Tatam', pervaded. You are the Primal God, the Ancient Person. You are the supreme resting place of the universe. The meaning is that You are the supreme foundation of the universe which constitutes Your body, as You are its Self. [It is to be noted how Ramanuja derives here the meaning of 'individual self' for the word Aksara, which helps him to explain 'Kutasth'oksara ucchyate' in 15.16]
Arjuna says: 'Therefore You alone are expressed by the terms Vayu etc.'