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Ch 9 · Rāja-Vidyā-Rāja-Guhya-Yoga
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Bhagavad Gītā Chapter 9, Verse 6: Krishna to Arjuna — Rāja-Vidyā-Rāja-Guhya-Yoga

Bhagavad Gītā 9.6Chapter 9 · Rāja-Vidyā-Rāja-Guhya-Yoga · Krishna → Arjuna · anuṣṭubh
यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥
yathā← yathā(21 verses)as, in the manner thatkāśa-sthi← √sthā(27 verses)nominative masculine singular participle nounto stand, remain (verbal root)to nityaṃ← nityam(9 verses)constantly, always, eternally (from nitya) vāyuḥ← vāyu(6 verses)nominative masculine singular nounwind; the wind-god Vāyuattested in commentariesadvaitaसर्वत्र गच्छतीति सर्वत्रगः महान् परिमाणतः, तथा आकाशवत् सर्वगते मयि असंश्लेषेणैव स्थितानि इत् येवम् उपधारय विजानीहिviśiṣṭādvaitaस्थितः सर्वत्र गच्छतिdvaitaस्पर्शाद्याप्नोतिbhaktiसर्वत्रगोऽपि महानपि नाकाशेन संश्लिष्यते निरवयवत्वेन संश्लेषायोगात्तथा सर्वाणि भूतानि मयि स्थितानीति जानीहिadvaita-bhaktiसर्वदा चलनस्वभावः sarv← sarvatraganominative masculine singular nounall-pervading (sarvatra + ga)atra-go mahān← mahat(43 verses)nominative masculine singular noungreat, large; the cosmic intellect (mahattattva)attested in commentariesadvaitaपरिमाणतः, तथा आकाशवत् सर्वगते मयि असंश्लेषेणैव स्थितानि इत् येवम् उपधारय विजानीहिviśiṣṭādvaitaवायुः स्थितः सर्वत्र गच्छतिadvaita-bhaktiपरिमाणतः एतादृशोऽपि न कदाप्याकाशेन सह संसृज्यते
tathā← tathā(47 verses)thus, in that manner; likewise sarvāṇi← sarva(138 verses)nominative neuter plural nounall, entireattested in commentariesadvaitaभूतान्याकाशकल्पे पूर्णे प्रतीच्यसङ्गे परस्मिन्नात्मनि संश्लेषमन्तरेण स्थितानीत्यर्थःviśiṣṭādvaitaभूतानि तैः अदृष्टे मयि स्थितानि मयाśuddhādvaitaमदाधारशक्त्यैवोपष्टब्धानिbhaktiभूतानि मयि स्थितानीति जानीहिadvaita-bhaktiभूतान्याकाशादीनि महान्ति सर्वत्रगाणि bhūtāni← bhūta(67 verses)nominative neuter plural nounbeing, creature; element; past, goneattested in commentariesviśiṣṭādvaitaतैः अदृष्टे मयि स्थितानि मयाbhaktiमयि स्थितानीति जानीहि mat-sthā← stha(22 verses)nominative neuter plural nounstanding, situated (suffix)nīty upadhāraya← upa-√dhāray(2 verses)present imperative 2nd person singular verb(upa- + dhāray: to hold)attested in commentariesadvaitaविजानीहिviśiṣṭādvaita। यथा आहुः वेदविदःमेघोदयः सागरसन्निवृत्तिरिन्दोर्विभागः स्फुरितानि वायोः। विद्युद्विभङ्गो गतिरुष्णरश्मेर्विष्णोर्विचित्र
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

As the great wind moves through all of space yet never blends with it, so all beings rest in Me. Hold that understanding firmly.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    Just as the mighty wind (vāyu), which moves everywhere, abides in space (ākāśa) yet never clings to it — for space is without parts and the wind cannot be fused with what is partless — so too all beings rest in Me without any contact (asaṃśleṣa). Understand this: I am the unattached substratum (ādhāra), and the world's existence in Me no more taints Me than wind taints the sky. The teaching strips the appearance of God-as-container: there is no mutual embrace, only the non-relational ground on which everything rises and ceases.

    divergence: Śaṅkara's phrase 'asaṃśleṣeṇaiva sthitāni' (standing without contact) is the axis; the analogy is strictly epistemic — it corrects the naive picture of Brahman as a vessel.

  • Rāmānujaviśiṣṭādvaita

    The great wind, though it moves through a sky that offers no tangible support, is nonetheless held in being by Bhagavān's will alone — that is the only explanation for why it does not fall into nothing. In exactly the same way every being, though it does not see Me, subsists only because I bear it: 'madāyattasthitiḥ' (its very standing is dependent on Me). Rāmānuja closes the analogy with Bṛhadāraṇyaka 3.8.9 and Taittirīya 2.8.1: the sun, moon, wind, and fire all move under one axle of divine governance. Creation, sustenance, and dissolution — all three flow from a single saṃkalpa (Bhagavān's sovereign will), not from any impersonal principle.

    divergence: Rāmānuja explicitly glosses 'madāyattasthitiḥ' and cites the Vedic passages on divine governance; the vaiśnava cosmological hymn ('meghoudayaḥ sāgarasanivṛttiḥ…') is drawn directly from his bhāṣya.

  • Madhvadvaita

    The analogy of wind in space is invoked to guard a double claim: beings rest in the Lord, and yet the Lord is not at all affected by them. Wind abides in space but never acquires the quality of touch (sparśa) from contact with space — the two remain ontologically separate even while one is supported by the other. For Madhva this is not metaphor but metaphysics: jīva and Jagadīśa are real and eternally distinct; the Lord's containing everything does not collapse the difference between container and contained, sustainer and sustained.

    divergence: Madhva's commentary is terse and polemical: 'na hy ākāśasthito vāyuḥ sparśādyāpnoti' — the wind does not acquire touch from space. This guards the Dvaita thesis against Advaitic absorption.

  • Vallabhaśuddhādvaita

    Without space (avakāśa) there can be no abiding at all — so wind is necessarily sky-supported, and yet the two never merge, for space has no parts with which contact is possible. So too all beings — even the great elements (mahābhūtāni) — are upheld by the power that rests in Me (madādhāraśaktyā). Vallabha's key move beyond the analogy is: it is not merely that I contain; it is that I am the imperishable form (akṣaramūrti) through whose power alone even ākāśa itself stands. The Bṛhadāraṇyaka verse 'etasyaivākṣarasya praśāsane' seals this: the Akṣara-Kṛṣṇa is the support of every support.

    divergence: Vallabha extends the analogy to cover the mahābhūtas themselves (not just beings composed of them), invoking 'akṣaramūrtiḥ' — the imperishable personal form — as the real referent of 'mayi'.

  • Śrīdharabhakti

    Wind requires space simply to exist; it could not stand for even a moment without spatial room (avakāśaṃ vinā avasthānānupapatteḥ). Yet for all its constant movement (sarvatra-gaḥ) and great mass (mahān) it does not fuse with space, because space has no parts that could interlock with the wind. Śrīdhara states the verse's purpose plainly: to establish the relation of support and supported (ādhārādheyabhāva) even between two things that are not entangled. All beings are thus in Me — My relationship to them is real support, not metaphorical proximity.

    divergence: Śrīdhara's opening phrase 'ādhārādheyabhāvaṃ dṛṣṭāntena āha' (he states the support–supported relation by means of analogy) is the explicit hermeneutical frame; his bhāṣya on this verse is clean Sanskrit with no HTML artifacts.

  • Madhusūdanaadvaita-bhakti

    *Asaṅgasvabhāva* (contact-free by nature) space is the *ādhāra* (support); in it stands wind — *sarvadā calanavabhāva* (ever-moving by nature), and therefore *sarvatra-gaḥ* (going everywhere), *mahān* (vast in measure) — persisting through *utpatti-sthiti-saṃhāra-kāleṣu* (the times of creation, sustenance, and dissolution) without ever being conjoined with that space: *na kadāpy ākāśena saha saṃsṛjyate*. This *dṛṣṭānta* (illustrative analogy) maps directly: in Me, likewise *asaṅgasvabhāva*, all beings — *ākāśādīni mahānti sarvatra-gāṇi ca* (great and omnipresent, beginning with space itself) — stand *saṃśleṣam antarenaiva* (without contact, without admixture). *Upadhāraya*: weigh this with *vimṛśya* (reflective discernment), not mere hearing. The Lord who is *ādhāra* without *saṃśleṣa* is precisely the non-dual witness-consciousness that *bhakti* addresses as the personal Kṛṣṇa — one referent, not two.

    divergence: Madhusūdana's bhāṣya makes *asaṅgasvabhāva* the shared descriptor of both space and the Lord, with *mahān* and *sarvatra-gaḥ* applied symmetrically to wind and to the great elements (*ākāśādīni*); the prior rendering's final sentence projecting a developmental arc of 'maturing understanding' is not present in the bhāṣya and has been removed.

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