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Adhyāyas / Rāja-Vidyā-Rāja-Guhya Yogaḥ / verse 5

Mūla — the verse

Gita Press numbering
न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्। भूतभृन्न च भूतस्थो ममात्मा भूतभावनः
na cha mat-sthāni bhūtāni paśhya me yogam aiśhwaram bhūta-bhṛin na cha bhūta-stho mamātmā bhūta-bhāvanaḥ
Anuṣṭubh

Translation

Swami Gambhīrānanda · follows Śaṅkara-bhāṣya

Neither do the beings dwell in Me. Behold My divine Yoga! I am the sustainer and originator of beings, but My Self is not contained within the beings.

हिन्दी अनुवाद — Swami Tejomayānanda

और (वस्तुत:) भूतमात्र मुझ में स्थित नहीं है; मेरे ईश्वरीय योग को देखो कि भूतों को धारण करने वाली और भूतों को उत्पन्न करने वाली मेरी आत्मा उन भूतों में स्थित नहीं है।।

Pronunciation — Vaamshii

from Vaamshii
न च मत् स्थानि भूतानि
पश्य मे योग मैश्वरम्
भूतभृन् न च भूतस्थः
ममात् मा भूत भावनः
॥ ५ ॥
Read each split group as one breath-unit; hyphens join pādas kept whole for the meter or a compound word. Symbols: # upadhmānīya (visarga before p/ph), % jihvāmūlīya (visarga before k/kh), ऽ avagraha (an elided a). Full method →

Word by word

padārtha
nanever
chaand
mat-sthāniabide in me
bhūtāniall living beings
paśhyabehold
memy
yogam aiśhwaramdivine energy
bhūta-bhṛitthe sustainer of all living beings
nanever
chayet
bhūta-sthaḥdwelling in
mamamy
ātmāself
bhūta-bhāvanaḥthe creator of all beings

Themes

from The Thematic Companion to the Bhagavad Gītā
CosmologyBrahman

Meaning — Questions & Solutions

from Q&A with KnA
9.5Contradicting his own words, and calling it his glory.

“And yet beings do not dwell in Me — behold My divine yoga! Sustaining beings, yet not dwelling in them, My very Self is the source of beings.” Kṛṣṇa says in one breath that all beings dwell in him (9.4) and that they do not (9.5), and names the seeming contradiction his aiśvara-yoga, his lordly mystery. There is no real contradiction, only two standpoints. From the side of the world, all rests on the Reality as the pot rests on clay. From the side of the Reality, nothing at all has really happened to it — the clay is not modified by being called a pot; the rope is not touched by the snake imagined on it. So the world is in him, and yet he, unmodified, is not “in” the world at all. To hold both truths at once, without cancelling either, is the “divine yoga” he asks us to behold.