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1046
GITA-RAHASYA OR KARMA-YOGA
$ मया ततमिदं सर्व जगदव्यक्तमूर्तिना।
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः॥४॥ न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।। भृतभृन्न च भूतस्थो ममाऽऽत्मा भूतभावनः ॥५॥ यथाऽऽकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥६॥ (4) I have occupied or pervaded this universe by My imperceptible form. All created beings are in Me, I am not in them; (5) and at the same time, all created beings are not in Me! See this My divine Action or power of Yoga! My Ātman, which created (these) created things, although it is embodied in the created things, (yet,) is not in them; (6) just as, the great väyu (atmosphere), which reaches everywhere, is perpetually in space, so are all created things in Me, this believe.
[This apparent contradiction in terins results from the Parameśvara being qualityless as also qualityful (see my commentary on stanza 12 of Chapter VII of the Gītā, as also Gita-Rahasya, Chapter IX, pp. 281, 285, 286, and 287). Having in this way excited the curiosity of Arjuna, by giving him a surprising description of His own form, the Blessed Lord now again describes here how the universe is created from Him, and which His perceptible forms are, which (descriptions) are slightly different from those given above in Chapters VII and VIII of the Gītā (GI. 7. 4-18; 8. 17-20). Although the word 'yoga' is interpreted as meaning some supernatural power or device, yet, this Yoga or device for transforming the Imperceptible into the Perceptible is nothing but Māyā, as has been proved in my commentary on Gita. 7. 25, and in Chapter IX of the Gītā-Rahasya (pp. 325 to 330). As this Yoga is very easy for the Parameśvara, nay even His slave, He is referred to as the * Lord of Yoga' (yogeśvara), (Gi. 18, 75). The Blessed Lord now explains how the transformations of the universe are carried on by the power of this Yoga-)
