Bhagavad Gita - Chapter 7 - Shloka (Verse) 8

व्याख्या--[जैसे साधारण दृष्टिसे लोगोंने रुपयोंको ही सर्वश्रेष्ठ मान रखा है तो रुपये पैदा करने और उनका संग्रह करनेमें लोभी आदमीकी स्वाभाविक रुचि हो जाती है। ऐसे ही देखने, सुनने, मानने और समझनेमें जो कुछ जगत् आता है उसका कारण भगवान् हैं (7। 6); भगवान्के सिवाय उसकी स्वतन्त्र सत्ता है ही नहीं-- ऐसा माननेसे भगवान्में स्वाभाविक रुचि हो जाती है। फिर स्वाभाविक ही उनका भजन होता है। यही बात दसवें अध्यायके आठवें श्लोकमें कही है कि 'मैं सम्पूर्ण संसारका कारण हूँ, मेरेसे ही संसारकी उत्पत्ति होती है,--ऐसा समझकर बुद्धिमान् मनुष्य मेरा भजन करते हैं। ऐसे ही अठारहवें अध्यायके छियालीसवें श्लोकमें कहा है कि 'जिस परमात्मासे सम्पूर्ण जगत्की प्रवृत्ति होती है और जिससे सारा संसार व्याप्त है, उस परमात्माका अपने कर्मोंके द्वारा पूजन करके मनुष्य सिद्धिको प्राप्त कर लेता है।' इसी सिद्धान्तको बतानेके लिये यह प्रकरण आया है।]
'रसोऽहमप्सु कौन्तेय'--हे कुन्तीनन्दन ! जलोंमें मैं 'रस' हूँ। जल रस-तन्मात्रासे (टिप्पणी प0 403) पैदा होता है; रस-तन्मात्रामें रहता है और रस-तन्मात्रामें ही लीन होता है। जलमेंसे अगर 'रस' निकाल दिया जाय तो जलतत्त्व कुछ नहीं रहेगा। अतः रस ही जलरूपसे है। वह रस मैं हूँ।
'प्रभास्मि शशिसूर्ययोः'--चन्द्रमा और सूर्यमें प्रकाश करनेकी जो एक विलक्षण शक्ति 'प्रभा' है (टिप्पणी प0 404), वह मेरा स्वरूप है। प्रभा रूप-तन्मात्रासे उत्पन्न होती है रूपतन्मात्रामें रहती है और अन्तमेंरूपतन्मात्रामें ही लीन हो जाती है। अगर चन्द्रमा और सूर्यमेंसे प्रभा निकाल दी जाय तो चन्द्रमा और सूर्य निस्तत्त्व हो जायँगे। तात्पर्य है कि केवल प्रभा ही चन्द्र और सूर्यरूपसे प्रकट हो रही है। भगवान् कहते हैं कि वह प्रभा भी मैं ही हूँ।

यह समस्त जगत् किसकिस धर्मसे युक्त आपमें पिरोया हुआ है इसपर कहते हैं जलमें मैं रस हूँ अर्थात् जलका जो सार है उसका नाम रस है उस रसरूप मुझ परमात्मामें समस्त जल पिरोया हुआ है। ऐसे ही और सबमें भी समझना चाहिये। जैसे जलमें मैं रस हूँ वैसे ही चन्द्रमा और सूर्यमें मैं प्रकाश हूँ। समस्त वेदोंमें मैं ओंकार हूँ अर्थात् उस ओंकाररूप मुझ परमात्मामें सब वेद पिरोये हुए हैं। आकाशमें उसका सारभूत शब्द हूँ अर्थात् उस शब्दरूप मुझ ईश्वरमें आकाश पिरोया हुआ है। तथा पुरुषोंमें मैं पौरुष हूँ अर्थात् पुरुषोंमें जो पुरुषत्व है जिससे उनको पुरुष समझा जाता है वह मैं हूँ उस पौरूषरूप मुझ ईश्वरमें पुरुष पिरोये हुए हैं।

Since it is perceived that taste, etc., are strung in water, etc., it is improper to say that 'everything is strung only in you,' thinking this, the question is asked: 'Kena iti' (By which?). The answer is shown by the next text (verse): 'Ucyate iti' (It is said). 'Sāraḥ' (Essence), sweet, 'hetuḥ' (cause) - this is the meaning. 'Raso'ham iti katham' (How is 'I am the taste')? To this, he says: 'Tasmin iti' (In that). 'Apsu yo rasaḥ sāraḥ' (The essence, which is the taste in waters), 'tasmin mayi madhurarase kāraṇabhūte protā āpa iti vat' (in Me, the sweet taste, which is the cause, the waters are strung, just as), thus, the explanation should be done everywhere else, He says: 'Evam iti' (In this way).

Explaining 'prabhāsmi' (I am the light), etc., by citing the established meaning as an example, He says: 'Yathā iti' (Just as). The meaning is that the light which is in the moon and the sun, both of them are strung in Me, who is that form (of light). He states the meaning of the sentence there: 'Tasmin iti' (In that).

Just as the Vedas are strung in Me, who is of the nature of the Praṇava (Om), similarly, the sky is strung in the Supreme Lord, who is the form of the sound which is the essence in the sky, He says: 'Tathā iti' (Similarly).

He divides the section 'pauruṣaṁ nṛṣu' (manhood in men) as before: 'Tathā ityādinā' (Similarly, etc.). He clarifies 'puruṣatvam' (manhood): 'Yataḥ iti' (Since). The specifics (differences) of manhood are strung in the Supreme Lord, who is of the nature of the general principle of manhood, because of their being of His nature due to His being their material cause (upādānatva), this is the meaning.

Anticipating the doubt that since taste, etc., are perceived to be strung in water, etc., how can everything be strung only in You, He says that water, etc., are strung only in Me, who am the form of taste, etc.: 'Rasa iti' (Taste).

'Aparṁ yaḥ sāro rasaḥ' (The essence, which is the taste in waters), 'puṇyo gandhaḥ' (pure fragrance)—this showing of the purity of fragrance is an indication (upalakṣaṇa) for the purity of taste, etc., as well. The taste is 'puṇyaḥ' (pure), 'madhuraḥ' (sweet). In Me, who is the form of that taste, the waters are strung.

By addressing him as 'Kaunteya' (Son of Kuntī), He implies, 'Do not entertain the impossibility of how everything can be strung in you, the son of My maternal uncle.'

Similarly, 'prabhā' (light) is the light. In Me, who is the form of that light, the moon and the sun are strung. And in Me, who is the form of the Praṇava (Om), the essence of all Vedas, all the Vedas are strung. Similarly, the pure sound (puṇye śabde), which is pervasive in the sky, and is the form of the subtle element of sound (śabda-tanmātra), in Me, that sky is strung. Similarly, 'pauruṣam' (manhood), which is the nature of man, the sense of manliness (puṁ-buddhi), and the essence of man, in Me, who is the form of that manhood, men (puruṣāḥ) are strung.

'Idaṁ jñānam' (This knowledge). The realization 'Raso’ham' (I am the taste), etc. Water, etc., are also from Him (the Supreme Self). Still, this (verse) shows that He alone is the regulator (niyamākaḥ) specifically in the matter of the nature and the essence (sāratva) of taste, etc., and the groups (sāgaṇāṁ), and that taste, etc., and their essentiality are not bound by the regulation of water, etc. This is shown by the specific words like 'apsu rasaḥ' (taste in waters), etc. And enjoyment (bhoga) is also specifically of the taste, etc., and it is also for the sake of worship (upāsanā).

It is also said in the Gītā Kalpa: 'He is the cause specifically in the matter of taste, etc., being taste, etc., their nature, and their essence in all qualities. And because He is the enjoyer of the essence everywhere, He is the Lord of the world. He is settled everywhere in the bodies of those who honor taste, etc. Water, etc., are like His attendants (pārṣadāḥ), and Hari is the object of meditation for the knowers (jñāninām). For others (common people), Vāsudeva is the Lord of the world through the richness of taste, etc.'

'Svabhāvo jīva eva ca' (Nature is the living being itself). 'Sarva-svabhāvo niyataḥ tenaiva kim utāparam' (The nature of all is regulated by Him alone, so what about others?) 'Na tad asti vinā yat syān mayā bhūtaṁ carācaram' (There is nothing moving or non-moving that exists without Me).

'Dharmāviruddhaḥ kāmaḥ' (Desire not contrary to Dharma), 'rāga-vivarjitam' (devoid of attachment), etc., are for the sake of worship. It is also said in the Gītā Kalpa: 'He is the object of worship for one who desires Dharma-consistent desire (kāma). He is the object of worship in the form of strength (bala) for one who desires strength devoid of desire and attachment (kāma-rāgādeḥ). And when meditated upon by those who do not desire (anything), He gives knowledge alone.'

'Puṇyo gandhaḥ' (Pure fragrance) is from the perspective of enjoyment. For there is also the Śruti: 'Puṇyam evāmuṁ gacchati na ha vai devān pāpaṁ gacchati' (Bṛ. U. 1.5.20) (Only merit goes to him; sin certainly does not go to the gods), 'Ṛtaṁ pibantau sukṛtasya loke' (Kaṭha U. 3.1) (Those two drink Ṛta in the world of good deeds). And Ṛta is merit, as it is stated: 'Ṛtam, truth, and Dharma, are also called Sukṛta (good deed).' And 'The Ṛta is the mental duty, truth is associated with speech/action.'

And there is no contradiction with Śrutis like 'Na ca anaśnan anyo abhicākaśīti' (Śv. U. 4.6; Muṇḍ. U. 3.1.1; Ṛk 2.3.17.5) (The other one, not eating, merely looks), because this (verse) refers to the non-eating of gross food. And (the Acharya) also speaks of subtle eating: 'Praviviktāhāratara ivai’va bhavati asmāt śārīrād ātmanaḥ' (He is as if a more refined eater than this embodied Self). And the living being (jīva) is not mentioned here, because a distinction is made by saying 'asmāt śārīrād ātmanaḥ' (than this embodied Self). Dream, etc., are also 'embodied' (śārīra), as it is said in the Garuḍa Purāṇa: 'The embodied one is threefold, due to its presence in the waking, etc., states.' The word 'asmāt' (this) is for the purpose of distinguishing the Lord.

The Nāradīya Purāṇa also mentions a difference: 'The two embodied ones are to be known: the Jīva (soul) and the one designated Īśvara (Lord). One is bound from beginningless time, and the other is eternally free.' When there is another logical possibility, the difference in the person (puruṣa) should be assumed, not the difference in the state (avasthā). It is also said in the Gītā Kalpa: 'Because the Supreme Person (Purṣottama) eats subtle food (praviviktabhuk) than this embodied one, therefore He is both the non-enjoyer and the enjoyer due to the non-enjoyment of gross food.'

'Na tv ahaṁ teṣu' (But I am not in them) states the non-dependence (anādhāratva) of the world on Him. It is also said in the Gītā Kalpa: 'The entire world is dependent on Him, but He is not dependent on anything.'

The objection is raised: In this way, the relationship of material cause and effect (upādāna-upādeya-bhāva) between the world (prapañca) and the Supreme Self would not hold, like the thread and the gems. For it is not possible that the material cause is not pervasive (ananuvṛtta), as is seen in the case of clay and pots, etc. Thinking that if the world's equivalence to a dream, illusion, magic, or a rope-snake were established, both (Brahman and the world) would be non-contradictory, but the student would suddenly become distressed, He therefore shows the pervasion (anuvṛtti) and distinction (vyāvṛtti) of the sentient and insentient only through other analogies: 'Rasa iti' (Taste).

Just as taste is seen to be strung (anusyūta) in water without leaving even a single atom of water, therefore waters are strung in Me, who am the form of taste.

Similarly, the moon, etc., are strung in the light (prabhā). All the Vedas are strung in the Praṇava (Om), as the Śruti 'Tad yathā śaṅkunā sarvāṇi parṇāni santṛṇṇāny evam oṁkāreṇa sarvā vāk santṛṇṇā' (Just as all leaves are pierced by a spike, so is all speech pierced by Om) mentions the pervasion of Praṇava only in speech. 'Santṛṇṇāni' means woven together (saṅgrathitāni). Similarly, the essential sound in the sky; in Me, who am that, the sky is strung.

The essential manhood (pauruṣam) in all men (in the form of courage, patience, etc.); men are strung in that. Similarly, it should be seen further ahead.

All these distinct entities (vilakṣaṇa bhāvāḥ) are originated from Me alone, are subordinate to Me (maccheṣabhūtāḥ), and are abiding in Me alone as My body.

Therefore, I alone am established as their mode (tatprakāraḥ).

He elaborates on the state of being the cause of the world's sustenance (sthiti-hetutva) through five verses: 'Raso’ham iti' (I am the taste). 'Apsu rasaḥ aham' (I am the taste in the waters). The meaning is that I am situated in the waters by My power (vibhūti) in the form of the subtle element of taste (rasa-tanmātra-rūpa) as their support (tadāśrayatvena). Similarly, 'śaśisūryayoḥ prabhāsmi' (I am the light in the moon and the sun). The meaning is that I am situated in the moon and the sun by My power in the form of light (prakāśarūpa) as their support.

Similarly, it should be understood in the subsequent statements.

In all the Vedas which are of the nature of audible speech (vaikharī), I am the Praṇava (Omkāra) which is their foundation (tanmūlabhūtaḥ). 'Khe ākāśe' (In the sky), I am the subtle element of sound (śabda-tanmātra-rūpaḥ). 'Nṛṣu puruṣeṣu' (In men), I am the effort/manhood (pauruṣam udyamaḥ). Indeed, men are established in effort.

In this way, the meaning of the difference Śruti (bhedaśruti) was supported by 'Bhūmir āpaḥ' (7.4), etc., and 'Mayi sarvam' (7.7) is the meaning of the connecting Śruti (ghaṭakaśruti). Now, the meaning of the non-difference Śruti (abhedaśruti), established by both of these, is supported, with this intention He says: 'Ataḥ iti' (Therefore). Some (Acharyas) interpret 'Mayi sarvam idam' (All this in Me) as 'strung in Me, who is distinguished by qualities like taste, etc.,' and 'Raso’ham' (I am the taste) etc., is its elaboration. To refute this view, He says: 'Sarvasya paramapuruṣa-śarīratvena' (Because all is the body of the Supreme Person). The sense is that the opponent's view suffers from faults like the inversion of the container-contained relationship (ādhārādheya-bhāva vaiparītya).

The adoption of mode-hood (prakāratva) is to show that the final reference (paryavasāna) of mode-denoting words (prakāravāci-śabdānām) in the substance qualified by them (prakāriṇi) is natural, a point generally established even in words denoting genus and quality. 'Abhidhānam' (denotation) means primary signification (mukhyavṛttyā) by the word. Although words like taste, etc., are used in common parlance as distinguishers (niṣkarṣaka), and the taking of substances like water here occurs in a different substrate (vyadhikaraṇatā), one must accept that there is no distinguishing function here, because taste, etc., are modes (prakāra) of the substance which is the body of the Supreme Self, and the Supreme Self is the qualified substance (prakāri), and words like taste, etc., are used here in co-ordinate predication (sāmānādhikaraṇatā) with Him. The adoption of the substance, however, is to indicate that I am the mode of the principal taste, fragrance, etc., in those respective substances. And the fact that the modes of a substance have that substance as their qualified whole is used in scriptures like 'Kāṭhinyavān yo bibharti' (Vi. Pu. 1.14.28) (He who sustains by hardness), this is the idea.

Even though taste is present in earth, and other qualities like form exist in water, the specific mention 'Raso’ham apsu' (I am the taste in the waters) is because the transformation into water from the Tejas (light) element is dominated by taste not produced from the preceding elements. Elsewhere, the dependence of earth, etc., on fragrance, taste, etc., is stated by texts like 'Āttagandhā tadā bhūmiḥ pralayāyā kalpate' (Vi. Pu. 6.4.14) (Then the earth, having absorbed fragrance, becomes fit for dissolution). Similarly, in subsequent specific mentions of predominance, it should be explained appropriately. 'Prabhā' (Light) is a specific substance of light (tejas) that extends beyond its own substrate. Since the moon and sun are the cause of benefit to the world only through light, they are predominant in that. Praṇava (Om) is the predominant among all Vedas due to its being their seed (bījatva), etc. 'Pauruṣam' (Manhood) is the nature of man. According to some, it is that from which the intellect of man arises (puruṣa-buddhiḥ), and according to others, it is the seed (retas) that is the cause of the continuation of the lineage. Alternatively, 'pauruṣam' means capacity (sāmarthya), the power of agency (kartṛtvaśaktiḥ). By this, the agent (Self) is predominant over other means of action (kārakāntarebhyaḥ). 'Nṛṣu' (In men) means in the living beings (jīveṣu). Alternatively, 'pauruṣam' is manhood (puṁstvam), a specific nature like sattva which is distinct from female and neuter. The word 'nṛ' is a synonym for puruṣa.

'Puṇyo gandhaḥ' (Pure fragrance) is the fragrance of Tulasi, etc., or merely a sweet fragrance (surabhigandhamātram). Through its connection, the earth becomes the cause of the manifestation of sattva or happiness. 'Vibhāvasuḥ' here is Fire. The 'tejas' (splendor) in it is the power to burn (dāhakatvaśaktiḥ). By the word 'bhūta' here, embodied beings (śarīriṇaḥ) are taken. The word 'sarva' here includes even Brahmā and Śiva. 'Jīvanam' (life) in them is breathing (prāṇanam), or the cause of the sustenance of breath (prāṇasthiti-hetuḥ). It is the form by which all beings live, or that which is essential for the sustenance of beings (upajīvanīyam). 'Sanātanaṁ bījam' (Eternal seed) of all beings is the principle of Prakṛti. Alternatively, since this is the context for specifying primary qualities, the word 'bīja' here refers to the nature of being the material cause (upādānatva). The meaning is the capacity of all transforming substances to result in their effects. Or, 'bījam' is the cause of sprouting (prarohakāraṇam), the respective material substance (upādānadravyam) of moving and non-moving beings. 'Buddhiḥ' (Intellect) is determination (adhyavasāya), or mere knowledge (jñānamātram). 'Tejasvinaḥ' (Splendid ones) are those possessing glory (pratāpaśīlāḥ). Their 'tejas' (splendor) is invincibility (anabhibhavanīyatvam) or the power to conquer others (parābhibhavasāmarthyam). Some call it the pride of tejas, others boldness (prāgalbhya). 'Balam' (Strength) is the power of sustaining, etc. Since the strength that acts due to desire and passion (kāmarāgavaśāt) can cause harm to others (parapīḍā), 'kāmarāgavivarjitam' (devoid of desire and passion) is said to limit it to the subject of merely sustaining the body, etc., which is appropriate for Dharma. 'Kāma' (Desire) is the highest stage of wishing. 'Rāga' (Passion) is the desire. Alternatively, the word 'kāma' refers to the object of desire (kāmya), and the passion (rāga) for that object is kāmarāga. 'Bhūteṣu' (In beings) means in creatures situated as gods, men, etc. 'Dharmāviruddhaḥ kāmaḥ' (Desire not contrary to Dharma) is affection for one's own wife, etc. Now, He establishes the co-ordinate predication (sāmānādhikaraṇyam) of 'Raso’ham,' etc., with reason: 'Ete iti' (These). The sense is that this is not a figurative attribution (āropaḥ) intended to show dependence, like 'Rājā rāṣṭram' (The king is the kingdom), because where the primary meaning is possible, another mode of signification is inadmissible. By 'ete' (these), it is implied that these acts are impossible to be performed by anyone other than Īśvara. By 'sarva' (all), it is recalled that even the acts done by Brahmā, Rudra, and others were created under the control of the Supreme Self, whose body is Brahmā, etc., as stated earlier in 'Ahaṁ kṛtsnasya' (7.6). 'Vilakṣaṇāḥ' (Distinct) is said to distinguish them from the rājas and tāmas natures to be mentioned later. 'Matta eva pṛthagvidhāḥ' (Of different kinds, from Me alone) will also be stated later (10.5). By this, the meaning of the adhikaraṇa 'Na vilakṣaṇatvād asya' (Brahma Sūtra 2.1.4) (Not because of its difference in nature) is also recalled. 'Matta evotpannāḥ' (Originated from Me alone), etc., is the reason for co-ordinate predication, as far as possible, according to the nature of the respective things. To show that the reason for co-ordinate predication, which pervades quality, genus, and body, is inseparability (apṛthaksiddhi), He says: 'Mayi eva avasthitāḥ' (They abide in Me alone).

See commentary under 7.9.

'Raso’ham apsu iti' (I am the taste in the waters). The general taste (sāmānyaḥ rasaḥ) that is tasted everywhere, which is unmanifest (anudbhinna), devoid of divisions like sweet, etc., that is I.

Similarly, the light (prakāśaḥ) is free from softness (mṛdutva), fierceness (caṇḍatva), etc. (general). 'Khe ākāśe' (In the sky). 'Yaḥ śabdaḥ' (The sound), here is a determination (avadhāraṇam) because all sound is a quality of the sky.

Alternatively, the sound which is solely a quality of the sky, devoid of other accessories like ordinary sound (dhvani), conjunction (saṁyoga), separation (vibhāga), etc., which is perceived by Yogis with concentrated minds as it travels in the sky, the cave of Brahman (brahmaguhā), which is called Anāhata (unstruck), and which follows the path of all Śruti collections (śrutigrāma-anugāmī)—that is the reality of the Lord.

'Pauruṣam' (Manhood) is the splendor (tejas) by which a man is universally recognized as 'I' (a person).

All these distinct entities (vilakṣaṇa bhāvāḥ) are originated from Me alone, are subordinate to Me (maccheṣabhūtāḥ), and are abiding in Me alone as My body. Therefore, I alone am established as their mode (tatprakāraḥ).

One should not doubt, 'How is all this strung in You, since taste, etc., are perceived to be strung in water, etc.?' because I Myself exist in the form of taste, etc., He says this through five verses:

'Rasaḥ puṇyaḥ madhuraḥ' (Taste is pure, sweet), it is the subtle element of taste (tanmātrarūpaḥ), the essence of all waters, and the material cause (kāraṇabhūtaḥ) which pervades all waters—that is I. O Kaunteya! The meaning is that all waters are strung in Me, who am that form.

Similarly, it should be explained in all the analogies.

This glory (vibhūti) is taught for meditation (ādhyānāya), so one should not be too attached to it.

Similarly, 'prabhā' (light) I am in the moon and the sun. The meaning is that the moon and the sun are strung in Me, who is the form of general light.

Similarly, Praṇava (Omkāra), which is threaded through all the Vedas, that is I, because of the Śruti: 'Tad yathā śaṅkunā sarvāṇi parṇāni santṛṇṇāni evam oṁkāreṇa sarvā vāk' (Just as all leaves are pierced by a spike, so is all speech by Om). 'Santṛṇṇāni' means woven together (grathitāni). 'Sarvā vāk' means the entire Veda.

'Śabdaḥ puṇyaḥ' (Pure sound), which is the subtle element of sound (tanmātrarūpaḥ), which is pervasive in the sky (khe ākāśe), that is I.

'Pauruṣam' (Manhood), which is the general principle of manhood (puruṣatva-sāmānyaṁ) that is pervasive in men (nṛṣu puruṣeṣu), that is I.

It should be understood everywhere that all specific forms (viśeṣāḥ) are strung in Me, the general principle, by the analogies of the dundubhi (drum), etc., mentioned in the Śrutis.

He describes the sustenance of the world in Him in its divine form (ādhidaivika-rūpeṇa) through five verses: 'Raso’ham iti' (I am the taste). O Kaunteya! You, My devotee, who are fit for this knowledge, I am the form of taste in the waters. The meaning is that the qualities like coldness, etc., and the pleasing bliss, etc., in water are manifested due to their connection with the element of taste (rasāṁśa) residing in My essential nature.

Similarly, 'śasi-sūryayoḥ prabhā' (the light in the moon and the sun) I am the form of illuminating splendor (prakāśakatejorūpaḥ). The purport is that the bliss and illumination of that form occur in both (moon and sun) due to the connection with the splendor which is the bliss of union and separation (saṁyoga-viprayogānandarūpa) residing in My essential nature.

'Sarvavedeṣu' (In all the Vedas), in the Praṇava which is the essence of sound (śabda-rasātmaka), I am the form of the three-lettered syllable Omkāra, and I am the form of the Puruṣa accompanied by the two powers (śaktidvayasahita). It is through connection with Him that the words of the Vedas attain the nature of taste (rasarūpatā), and thus the generation of spiritual feeling (bhāvotpattiḥ) occurs in the Śrutis.

'Khe ākāśe' (In the sky) I am the form of sound. The purport here is: Blissfulness occurs in sounds due to their connection with the flute of the Lord (bhagavadvēṇu) which is the form of the sky.

'Nṛṣu manuṣyeṣu' (In men) I am the essential part of manhood (pauruṣāṁśatvam). The purport is that the fitness for worship belongs only to the parts of the Puruṣa (puruṣāṁśānām), and thus the excellence of all men is spoken of only through their connection with Him.

'Rasaḥ aham' (I am the taste) - the essence of the waters is that taste. The meaning is that the waters are strung in Me, who is that form of taste. Similarly, everywhere.

Just as I am the taste in the waters, so too I am the light (prabhā) in the moon and the sun.

'Praṇavaḥ Oṁkāraḥ' (The Praṇava, Omkāra) is in all the Vedas; all the Vedas are strung in Me, who is that Praṇava.

Similarly, 'khe ākāśe' (in the sky), the essential sound (śabdaḥ sārbhūtaḥ); the sky is strung in Me, who is that sound.

Similarly, 'pauruṣam' (manhood) is the nature of man (puruṣasya bhāvaḥ), manhood by which the sense of being a male (puṁ-buddhiḥ) arises, in men (nṛṣu); men are strung in Me, who is that form of manhood.

The question is: Is the causality (kāraṇatva) of the one Lord due to His being the material cause (upādānatvena) or the efficient cause (nimittatvādina)? And even in those, is it primary (mukhya) or secondary (gauṇa)? The answer is: His universal causality is primary (mukhyam eva sarvakāraṇatvam) because He is of all forms (sarvarūpatvāt), possesses all powers (sarvaśaktitvāt), and is independent of co-operators (sahakārinirapekṣatvācca), like the Kāmadhenu (wish-fulfilling cow), etc.

It is also said in the Śrīmad Bhāgavata (6.4.30): 'In whom, from whom, by whom, whose, for whom, what, who, how it is done or caused to be done,' the supreme (paramaṁ) of the higher and lower (parāvareṣāṁ), which is famous from time immemorial, that is the Lord (Brahman), He is the cause, and He is one and non-separate (anananyad ekam), etc. In Śrutis and Smṛtis like 'Eko’haṁ bahu syām' (I am one, may I be many), 'Sa ātmānaṁ svayam akuruta' (He made Himself by Himself), 'Sa haitāvān āsa' (He became so vast), 'Sarvanāmā sa ca viśvarūpaḥ' (He is of all names and the universal form), His causality is said to be primary (mukhya).

Similarly, He briefly clarifies the knowledge of His glory (vibhūti-mahimā) through four verses, starting with 'Raso’ham apsu' (I am the taste in the waters) up to 'kāmo’smi' (I am the desire) (7.11).

In those, I am established in seven forms (saptavidho'haṁ), in the effect of Prakṛti, in the form of quality, form, and name, and similarly in the effect of conscious Prakṛti, with this intention, He says: 'Raso’ham iti' (I am the taste). I am established as the taste in the waters. 'Prabhā' (Light) is a difference in form. 'Praṇavaḥ' (Om) is the nature of the name (nāmātmā). 'Kaḥ' (The word kaḥ) is the quality of the sky (guṇāḥ khe), i.e., sound. 'Nṛṣu mānuṣeṣu' (In men), 'pauruṣam' (manhood) is virility/power (vīryam). Since the form of the mixture of all qualities is the seventh, one distinction (bheda) (manhood) is described in the middle due to its mixed nature.

रसः sapidity? अहम् I? अप्सु in water? कौन्तेय O Kaunteya (son of Kunti)? प्रभा light? अस्मि am (I)? शशिसूर्ययोः in the moon and the sun? प्रणवः the syllable Om? सर्ववेदेषु in all the Vedas? शब्दः sound? खे in ether? पौरुषम् virility? नृषु in men.Commentary In Me all beings and the whole world are woven as a cloth in the warp. In Me as sapidity the water is woven in Me as light? the sun and the moon are woven in Me as the sacred syllable Om all the Vedas are woven in Me as virility all men are woven.The manifestations of the Lord are described in the verses 8? 9? 10 and 11. (Cf.XV.12)

Kaunteya, O son of Kunti, aham, I; am rasah, the taste, which is the essence of water. The idea is that water is depedent on Me who am its essence. This is how it is to be understood in every case. Just as I am the essence of water, similarly, asmi, I am; the prabha, effulgence; sasi-suryayoh, of the moon and the sun; pranavah, (the letter) Om; sarva-vedesu, in all the Vedas. All the Vedas are established on Me who am that Om. So also (I am) sabdah, the sound; khe, in space, as the essence. Space is established on Me who am that (sound). In the same way, nrsu, in men; (I am) paurusam, manhood- the ality of being man, from which arises the idea of manhood. Men are established on Me who am such.

All these entities with their peculiar characteristic are born from Me alone. They depend on Me; inasmuch as they constitute My body, they exist in Me alone. Thus I alone exist while all of them are only My modes.