Bhagvad Gita - Chapter: 7 Jnana Vijnana Yogah

एतद्योनीनि भूतानि सर्वाणीत्युपधारय |
अहं कृत्स्नस्य जगत: प्रभव: प्रलयस्तथा ||6||

Understand that all living beings have their origin in these two natures. I am the source of creation and its dissolution.

Yonini: Sources or origins.
Jagat: The universe or creation.
Pralayah: Dissolution or destruction.

Here, Krishna explains the interplay of the material and spiritual energies in sustaining the universe, positioning Himself as the source of creation and dissolution, subtly reminding Arjuna of His divine omnipotence.

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मत्त: परतरं नान्यत्किञ्चिदस्ति धनञ्जय |
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ||7||

There is no truth beyond Me, Arjuna. Everything rests upon Me like pearls strung on a thread.

Sutre: Thread or string.
Manigana: Cluster of gems.
Protam: Interwoven or pervaded.

Krishna uses the metaphor of pearls on a thread to illustrate His omnipresence. This vivid imagery connects the unseen support of the divine to the tangible aspects of life, a theme that strengthens Arjuna’s understanding of interconnectedness.

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रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययो: |
प्रणव: सर्ववेदेषु शब्द: खे पौरुषं नृषु ||8||

I am the taste in water, the light of the sun and the moon, the syllable Om in the Vedas, and the sound in ether.

Raso: Essence or taste.
Pranavah: Sacred syllable Om.
Khe: In the sky or ether.

Through examples of sensory and natural phenomena, Krishna asserts His presence in every element of creation. This reinforces the idea of divinity manifesting in ways that are perceivable to the human experience.

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पुण्यो गन्ध: पृथिव्यां च तेजश्चास्मि विभावसौ |
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ||9||

I am the fragrance in the earth and the brilliance in fire. I am life in all beings and austerity in ascetics.

Punyah: Pure or auspicious.
Vibhavasau: In fire or brilliance.
Tapasvishu: In ascetics or those practicing austerities.

Expanding on His omnipresence, Krishna links divine essence to qualities like fragrance, brilliance, and vitality, encouraging Arjuna to see sacredness in everyday life and in the elements around him.

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बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् |
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ||10||

Know Me as the eternal seed of all beings. I am the intelligence of the intelligent and the splendor of the splendid.

Sanatanam: Eternal or ancient.
Buddhimatam: Of the intelligent.
Tejasvinam: Of the brilliant or radiant.

Krishna positions Himself as the eternal seed of existence, emphasizing His role as the source of all intelligence and splendor. This connects divine attributes to the qualities revered in human and natural realms.

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बलं बलवतां चाहं कामरागविवर्जितम् |
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ||11||

I am the strength of the strong, devoid of desire and attachment. I am the righteous desire in beings, Arjuna.

Balavatam: Of the strong.
Vivardhitam: Free from attachment.
Dharma: Righteousness or moral duty.

By distinguishing strength devoid of attachment from selfish desires, Krishna introduces the concept of dharmic strength. This ties back to earlier themes of selflessness and the proper channeling of inner power.

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ये चैव सात्त्विका भावा राजसास्तामसाश्च ये |
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ||12||

All states of being—sattvic, rajasic, or tamasic—arise from Me, but I am not bound by them.

Sattvika: Pertaining to purity.
Rajasa: Pertaining to passion.
Tamasash: Pertaining to darkness or ignorance.

Here, Krishna explains how the three gunas govern worldly existence, preparing Arjuna to understand how these qualities influence behavior while stressing that divinity transcends these modes.

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