Bhagavad Gita Chapter 9, Verse 6

English Translation

Understand thus that just as the voluminous wind moving everywhere is ever present in space, similarly all beings abide in Me.

Detailed Commentary

।।9.6।। **Explanation:** Just as the mighty Vayu (wind), eternally abiding in Akasha (space), pervades everywhere – it may remain still in some places, move gently in others, or rush with great speed – but in no state does Vayu separate from Akasha. Vayu may appear to be still at times and moving at others, but it always remains within Akasha. Vayu can have no existence separate from Akasha. Similarly, all beings roaming in the three *lokas* and fourteen *bhuvanas* reside within Me. The Lord has stated 'residing in Me' thrice from the fourth to the sixth verse. This implies that all beings are situated within Me. No matter how much they associate with *Prakriti* and its functions, they cannot become one with them, nor can they be separate from Me. The eternal dwelling of Vayu in Akasha signifies that Vayu can never be separate from Akasha. Its relationship with Akasha is intimate. Vayu is an effect of Akasha, and an effect has no existence separate from its cause. When an effect manifests, it is in a revealed form, and upon cessation, it returns to its causal form. Similarly, Vayu originates from Akasha, dwells in Akasha, and ultimately merges back into Akasha. Just as Vayu has no independent existence apart from Akasha, similarly, the *Jivatma* (individual soul) has no independent existence apart from *Paramatma* (the Supreme Soul). This *Jivatma* manifests from *Paramatma* alone, resides in *Paramatma*, and ultimately merges back into *Paramatma*. While Vayu is dynamic, the *Jivatma* is not dynamic. However, when it identifies itself with the body, it begins to perceive the body's movements as its own. But it always remains situated within *Paramatma*. Therefore, in the second chapter, the Lord described the *Jivatma* as eternal (*nitya*), all-pervading (*sarvagata*), unmoving (*achala*), and stable (*sthira*). Its nature is stable. It has no action of moving or shaking. Therefore, the Lord declares that all beings are eternally and continuously situated in Me. The essence is that beings roaming in the three *lokas* and fourteen *bhuvanas* have no existence separate from *Paramatma*, nor can they ever have. They always reside within the *Satchidananda Swarupa* (essential nature of Existence-Consciousness-Bliss) of *Paramatma*. But due to their entanglement with the functions of *Prakriti*, they do not experience this. If they relinquish identification and possessiveness with the body, they can experience boundless bliss. Therefore, the Lord says, "You are always situated in Me." The illusion of distance from Me is merely because you are unable to experience your true state. Embrace this realization particularly. Even during creation (*srishti*) and dissolution (*pralaya*), all beings remain in Me, and their state cannot be separate from Me. With such firm conviction, detachment from the functions of *Prakriti* will arise, and the experience of the true essence (*tattva*) will manifest. The *sadhaka* (spiritual seeker) should realize that *Paramatma*, who is complete and perfect everywhere, is truly 'mine'. Neither place, time, object, nor person belongs to me, nor do I belong to them. **Special Point:** All *jivas* (individual souls) are situated in Bhagavan (the Lord), and the cycle of the body's origin (*utpatti*), sustenance (*sthiti*), and destruction (*vinasha*) continues due to its transient nature, whereas the *jiva* is immutable. The *jiva* has unity with *Paramatma*. However, when this *jiva* turns away from *Paramatma* and identifies itself with the body, it develops the ego-sense (*aham*) of 'I am the body'. In this 'I' (*aham*), there are aspects of *Paramatma* and *Prakriti*; the aspect of *Prakriti* is naturally drawn towards *Prakriti*. But the aspect of *Paramatma* draws it towards itself and awakens the desire for bliss. It turns particularly away from *Paramatma* and desires worldly happiness. Without *Paramatma*, the *jiva*'s longing does not cease. The *jiva*'s desire is to remain eternal (*nitya*), to be blissful (*sukhi*), and to attain supreme bliss. This desire is due to its eternal connection with *Paramatma*. But it seeks to attain this very bliss through its material (insentient) aspect. When it realizes that there is no bliss in any conjunction (of objects) and no conjunction is permanent, the desire for worldly happiness vanishes, and the longing for true, supreme, eternal bliss awakens. This leads to detachment from perishable objects, and it is its destiny that its state is indeed in *Paramatma*. **Connection:** In the previous verse, the Lord described the situation of all beings within Him, but the description of their *Mahasarga* (great creation) and *Mahapralaya* (great dissolution) remained, which will be elaborated in the subsequent verses.