Bhagavad Gita Chapter 7, Verse 6

English Translation

Understand thus that all things (sentient and insentient) have these as their source. I am the origin as also the end of the whole Universe.

Detailed Commentary

।।7.6।। Explanation – 'Etad Yonīni Bhūtāni' means all beings, whether moving (such as Devas, humans, animals, birds) or non-moving (such as trees, vines, grass), originate from My Apara and Parā Prakṛti. In the thirteenth chapter, twenty-sixth verse, Bhagavān also describes the origin of moving and non-moving beings through the relationship of Kṣetra and Kṣetrajña. The same point is made in the fourteenth chapter, fourth verse, that all bodies born in moving and non-moving species belong to Prakṛti, and the Jīvātmā within those bodies is My own part. That Jīvātmā has been called 'Parā Prakṛti' and 'My own part' by Bhagavān. 'Sarvāṇītyupadhāraya' – Understand that all moving and non-moving beings of Svargaloka, Mṛtyuloka, Pātālaloka, etc., are born from the conjunction of Apara and Parā Prakṛti. When Parā Prakṛti identifies with Apara, all beings are born from that. Understand this clearly. 'Ahaṁ Kṛtsnasya Jagataḥ Prabhavaḥ Pralayastathā' – Existence and dynamism are received by all things from Paramātmā, therefore Bhagavān says, "I am the origin and dissolution of the entire Jagat." 'Prabhavaḥ' means that I am indeed the cause of the Jagat, for the entire creation has originated from My resolve. Just as the potter is the cause in making a pot, and the goldsmith in making ornaments, so too Bhagavān is the sole cause in the creation of the world. 'Pralayaḥ' means that I am also the material cause (Upādāna-Kāraṇa) of this Jagat, for the effect arises from the material cause and ultimately merges back into it. Just as a pot is made of clay and eventually becomes clay, so too creation originates from Bhagavān and ultimately merges into Bhagavān. To know this is 'Jñāna'. The experience that everything is Bhagavān's form, and there is nothing other than Bhagavān, is 'Vijñāna'. In 'Kṛtsnasya Jagataḥ', Bhagavān has described Himself as the Prabhava and Pralaya of the entire Jagat. While it is appropriate to state the origin and dissolution of the inert (Jaḍa), how does the conscious (Cetana) originate and perish? For it is eternal – 'Nityaḥ Sarvagataḥ Sthāṇur Acalo'yaṁ Sanātanaḥ'. Here, the word Jagat denotes the entire inert and conscious world. The inert part is changeable, and the conscious part is unchangeable. When the conscious identifies with the inert, it also accepts destruction. Therefore, Bhagavān has stated the origin and dissolution of the entire Jagat. If the word 'Jagat' were to refer only to the inert, then it would be difficult for Bhagavān to say, "I am the cause of the entire Jagat," without including the conscious. Furthermore, 'Jagat' also implies the knowledge or ignorance of the conscious. Therefore, the word 'Jagat' includes both the inert and the conscious. For example, in the eighth chapter, twenty-sixth verse, 'Śuklakṛṣṇe Gatī Hyete Jagataḥ', it would not be appropriate to consider 'Jagat' as referring only to the inert, because motion pertains to the conscious. The conclusion is that by identifying with the inert (Jaḍa), the Jīva is called 'Jagat', and when it turns away from the inert and experiences oneness with the conscious principle (Cinmaya Tattva), it is then called a 'Yogī', which has been described throughout the Bhagavad Gītā. Connection – In the previous verse, Bhagavān described Himself as the cause of the entire Jagat, in the form of Parā and Apara Prakṛti. Now, in the following verse, He negates the existence of any other cause besides Bhagavān.