न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्। भूतभृन्न च भूतस्थो ममात्मा भूतभावनः।।9.5।।
na ca matsthani bhutani pashya me yogam aishvaram; bhuta-bhrt cha bhuta-stho mama atma bhuta-bhavnah
Translation
And yet, the living beings do not abide in Me. Behold the mystery of My divine energy! Although I am the Creator and Sustainer of all living beings, I am not influenced by them or by material nature.
Word Meanings
na — never; ca — also; mat-sthāni — situated in Me; bhūtāni — all creation; paśya — just see; me — My; yogam aiśvaram — inconceivable mystic power; bhūta-bhṛt — the maintainer of all living entities; ca — also; bhūta-sthaḥ — in the cosmic manifestation; mama — My; ātmā — Self; bhūta-bhāvanaḥ — the source of all manifestations.
Understanding the Verse
In this profound declaration of the Supreme Lord, Krishna reveals the paradoxical relationship between the Divine and the manifest world. The opening clause, “na ca matsthāni bhūtāni,” literally means “the living entities do not reside in Me.” While the previous verses emphasize Krishna’s immanence, here He points out that most beings, absorbed in their fleeting identities and material pursuits, fail to recognize their true abode in the Divine. This statement is not a denial of the presence of the Divine within all beings but a reminder that the ego‑driven mind obscures that reality.
The next phrase, “paśya me yogam aiśvaram,” invites the seeker to witness the wondrous, incomprehensible power (yogam) that is the essence of the Lord’s sovereignty (aiśvaram). This power is the unseen, all‑pervading energy that sustains the universe without being affected by it. It is the subtle force that binds the material and spiritual realms, allowing the cosmic play (lila) to unfold while remaining untouched by the outcomes.
Krishna then reaffirms His role as “bhūta‑bhṛt,” the nourisher of all creatures. This maintenance is not a mere administrative function; it is the continual infusion of life, consciousness, and order into the myriad forms of existence. Even as the Lord nourishes, He does not become entangled in the very things He sustains. He remains the impartial gardener who waters the plants without being altered by the growth or decay of the garden.
The declaration “bhūta‑stho” underscores that the Divine pervades the cosmic manifestation itself. He is present in every particle, every law, and every phenomenon, yet His essential nature remains beyond the grasp of material change. This duality—being both immanent and transcendent—is a central theme of the Gita, illustrating that the Supreme Reality can be intimately close while simultaneously remaining the unconditioned witness.
“Mama ātmā” (My Self) emphasizes the personal identity of the Lord, asserting that the divine consciousness is not an impersonal force but a conscious presence that relates to the world with love and purpose. Finally, “bhūta‑bhāvanaḥ” signifies that the Lord is the original cause (bhava) of all creation, the source from which every form arises. This ultimate cause is free from the limitations and suffering that bind created beings.
Taken together, this verse teaches a vital spiritual lesson: while the Divine is the inexhaustible source, sustainer, and essence of all, the common being remains oblivious, caught in the illusion of separateness. The seeker is thus urged to turn inward, perceive this divine yoga, and realize that true refuge lies in recognizing one’s intrinsic connection to the Lord’s immutable self. By doing so, one transcends the limitations of material existence and aligns with the timeless, all‑encompassing consciousness that is Krishna’s supreme reality.
