एतद्योनीनि भूतानि सर्वाणीत्युपधारय। अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा।।7.6।।
Know that all beings are manifested by these two energies of Mine. I am the source of the entire creation, and into Me it again dissolves.
Translation
Know that all living beings are manifested by these two energies of Mine. I am the source of the entire creation, and into Me it again dissolves.
Word Meanings
etat — these two natures; yonīni — whose source of birth; bhūtāni — everything created; sarvāṇi — all; iti — thus; upadhāraya — know; aham — I; kṛtsnasya — all-inclusive; jagataḥ — of the world; prabhavaḥ — the source of manifestation; pralayaḥ — annihilation; tathā — as well as.
Understanding the Verse
The seventh chapter of the Bhagavad‑Gita, titled *Jñānasaṃbhūti* (the birth of knowledge), reaches a pivotal moment in verse 6 where Lord Krishna reveals the totality of His divine function. The verse begins with the command ‘etad‑yonīni upadhāraya’, urging Arjuna to recognize that the universe emerges from two fundamental energies (pañca‑kārya) of the Divine: the *sṛṣṭi* (creation) and *pralaya* (dissolution). By stating ‘etad’ (these) and ‘yonīni’ (sources), Krishna emphasizes that every material manifestation—*bhūtāni*—is not random but springs from His conscious will.
The phrase ‘sarvāṇi iti upadhāraya’ is a concise theological formula. ‘Sarvāṇi’ encompasses all categories of existence: gods, demigods, humans, animals, and even the elements. By urging Arjuna to ‘know’ (upadhāraya) this truth, Krishna invites a shift from intellectual speculation to an experiential awareness of the Divine as the ultimate cause. This knowledge dismantles the illusion of separation, showing that the multiplicity perceived by the senses is rooted in a single, indivisible source.
Krishna then declares, ‘ahaṁ kṛtsnasya jagataḥ prabhavaḥ’. The pronoun ‘ahaṁ’ (I) is not a personal ego but the supreme consciousness that pervades everything. ‘Kṛtsnasya’ (all‑inclusive) and ‘jagataḥ’ (of the world) stress that the Lord’s presence is not limited to a particular realm; He is the cause of the entire cosmos. The word ‘prabhavaḥ’ (source, origin) indicates that all phenomena—whether visible or subtle—arise from His divine power. This assertion aligns with the Upanishadic concept of *Brahman* as the primeval cause, yet the Gita frames it in a personal, devotional context that is accessible to a seeker engaged in action.
Finally, ‘pralayaḥ tathā’ adds the second half of the cosmic cycle: dissolution. Just as created beings return to the source in death, the whole universe eventually merges back into Krishna’s unmanifest nature. This cyclic vision upholds the doctrine of *samsara* while simultaneously offering a release: realizing the identity of the individual soul with this all‑encompassing source removes fear of annihilation because dissolution is merely a return to the original, ever‑blissful self.
The theological depth of this verse also has practical implications for the path of *bhakti* (devotion). By internalizing that the Lord is both the origin and the terminus of everything, the practitioner cultivates humility, reverence, and surrender. The verse thus serves as a bridge between *jnana* (knowledge) and *bhakti*: knowledge of Krishna’s supreme status inspires loving devotion, and devotion, in turn, sharpens the awareness of His omnipresence. It prepares the disciple for the subsequent verses that elaborate on the worship of Krishna as the supreme personality of Godhead.
In summary, verse 7.6 concisely encapsulates the Gita’s core metaphysics: the universe is a manifestation of two divine energies—creation and dissolution—both rooted in the singular, all‑pervasive consciousness of Krishna. Understanding this truth leads the seeker from intellectual doubt to heartfelt surrender, paving the way for the ultimate realization of oneness with the Divine.
