B.G 7.08

रसोऽहमप्सु कौन्तेय प्रभाऽस्मि शशिसूर्ययोः। प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥८॥

raso'hamapsu kaunteya prabhā'smi śaśisūryayoḥ। praṇavaḥ sarvavedeṣu śabdaḥ khe pauruṣaṁ nr̥ṣu ॥8॥

[रसः अहम् अप्सु कौन्तेय प्रभा अस्मि शशिसूर्ययोः। प्रणवः सर्व वेदेषु शब्दः खे पौरुषं नृषु॥
रसः (rasaḥ) - Essence; अहम् (aham) - I; अप्सु (apsu) - In water; कौन्तेय (kaunteya) - O son of Kunti (Arjuna); प्रभा (prabhā) - effulgence; अस्मि (asmi) - I am; शशिसूर्ययोः (śaśi-sūryayoḥ) - Of the moon and the sun; प्रणवः (praṇavaḥ) - The sacred syllable Om; सर्व (sarva) - All; वेदेषु (vedeṣu) - In the Vedas; शब्दः (śabdaḥ) - Sound; खे (khe) - In ether (space); पौरुषं (pauruṣaṁ) - Virility, potency; नृषु (nṛṣu) - Among men;]

I am the essence in water, O son of Kunti (Arjuna); I am the effulgence of the moon and the sun; I am the sacred syllable Om in all the Vedas; I am the sound in space, and the virility among men.

Gīta Bhāshya 7.08

The lord is the most superior is the 'Knowledge'. Ability to grasp He being the non-hindering cause in every essence grasped by the senses is the 'Special Knowledge'. Pursuing spiritual practice without opposition to 'dharma', free from desire and attachment, is the purpose.

इदं ज्ञानम्। रसोऽहम् इत्यादि विज्ञानम्। अबादयोऽपि तत एव। तथापि रसादिस्वभावानां साराणां च स्वभावत्वे सारत्वे च विशेषतोऽपि स एव नियामकः। न तु अबादि नियमानुबद्धो रसादिः तत्सारत्वादिश्च इति दर्शयति 'अप्सुरसः' इत्यादिविशेषशब्दैः। भोगश्च विशेषतो रसादेः इति च। उपासनार्थं च। उक्तं च गीताकल्पे -

idaṁ jñānam। raso'ham ityādi vijñānam। abādayo'pi tata eva। tathāpi rasādisvabhāvānāṁ sārāṇāṁ ca svabhāvatve sāratve ca viśeṣato'pi sa eva niyāmakaḥ। na tu abādi niyamānubaddho rasādiḥ tatsāratvādiśca iti darśayati 'apsurasaḥ' ityādiviśeṣaśabdaiḥ। bhogaśca viśeṣato rasādeḥ iti ca। upāsanārthaṁ ca। uktaṁ ca gītākalpe

["इदं (idam) - This; ज्ञानम् (jñānam) - Knowledge; रसोऽहम् (rasaḥ aham) - "I am the essence"; इत्यादि (ityādi) - And so forth; विज्ञानम् (vijñānam) - special knowledge; अबादयः (abādayaḥ) - Non-hindering; अपि (api) - Also; तत (tat) - That; एव (eva) - Indeed; तथापि (tathāpi) - Nevertheless; रसादिस्वभावानाम् (rasādi-svabhāvānām) - Of the innate nature of taste and so forth; साराणां (sārāṇām) - Of essences; च (ca) - And; स्वभावत्वे (svabhāvatve) - by its innate nature; सारत्वे (sāratve) - In the essence; च (ca) - And; विशेषतः (viśeṣataḥ) - Particularly/ specially; अपि (api) - Also; स (saḥ) - He; एव (eva) - Indeed; नियामकः (niyāmakaḥ) - The controller; न (na) - Not; तु (tu) - But; अबादि (abādi) - Non-hindering nature; नियमानुबद्धः (niyamānubaddhaḥ) - Bound by rules; रसादिः (rasādiḥ) - the taste; तत्सारत्वात् (tat-sāratvāt) - Due to being the essence of that; इति (iti) - Thus; दर्शयति (darśayati) - Shows; अप्सुरसः (apsu rasaḥ) - Essence in water; इत्यादि (ityādi) - And so forth; विशेषशब्दैः (viśeṣa-śabdaiḥ) - By adjectives; भोगः (bhogaḥ) - Enjoyment; च (ca) - And; विशेषतः (viśeṣataḥ) - speciality; रसादेः (rasādeḥ) - Of the taste and so forth; इति (iti) - Thus; च (ca) - And; उपासनार्थं (upāsanārthaṁ) - For the purpose of practice towards spiritual growth; च (ca) - And; उक्तं (uktaṁ) - Said; च (ca) - as well; गीताकल्पे (gītākalpe) - In the Gita-Kalpa;]

(.... I am the most superior) this is the 'knowledge' (jnana). Statements such as 'I am the essence' pertain to the 'special knowledge' (vijnana). There is no special need to say because of Him only are other non-hindering ordinary entities. The taste, being the innate nature, and being the essences, and also the essence of its innate nature, is specially controlled by Him. The taste and its innate essence are not bound by the general rules of non-hindering, as indicated by adjectives 'essence in water' and so forth. The speciality of the taste is, it is for enjoyment, and so forth. It is also meant for practicing towards spiritual growth. It is stated as follows in the ancient text of Gita-Kalpa:

"रसादीनां रसादित्वे स्वभावत्वे तथैव च। सारत्वे सर्वधर्मेषु विशेषेणापि कारणम्॥

"rasādīnāṁ rasāditve svabhāvatve tathaiva ca। sāratve sarvadharmeṣu viśeṣeṇāpi kāraṇam॥

[रसादीनां (rasādīnām) - Of the taste and other properties; रसादित्वे (rasāditve) - the taste; स्वभावत्वे (svabhāvatve) - is due to its innate nature; तथैव (tathaiva) - In the same way; च (ca) - And; सारत्वे (sāratve) - is the essence; सर्वधर्मेषु (sarvadharmeṣu) - among all innate natural properties; विशेषेण (viśeṣeṇa) - Especially; अपि (api) - Also; कारणम् (kāraṇam) - is the Cause;]

"Of the taste and other properties, the taste is because of its innate nature. In the same way, among all natural properties, the essence is the special cause of that entity.

सारभोक्ता च सर्वत्र यतोऽतो जगदीश्वरः। रसादिमानिनां देहे स सर्वत्र व्यवस्थितः॥

sārabhoktā ca sarvatra yato'to jagadīśvaraḥ। rasādimānināṁ dehe sa sarvatra vyavasthitaḥ॥

[सारभोक्ता (sārabhoktā) - The enjoyer of the essence; च (ca) - And/ as well; सर्वत्र (sarvatra) - Everywhere; यत (yat) - Where; अतः (ataḥ) - Therefore; जगदीश्वरः (jagadīśvaraḥ) - The Lord of the universe; रसादिमानिनाम् (rasādi-māninām) - Of those who hold the essence and so forth; देहे (dehe) - In the body; सः (saḥ) - He; सर्वत्र (sarvatra) - Everywhere; व्यवस्थितः (vyavasthitaḥ) - Is established;]

The enjoyer of the essence everywhere is thus the Lord of the Universe. He is established everywhere in the bodies, among the essence, like taste, etc.

अबादयः पार्षदा एव ध्येयः स ज्ञानिनां हरिः। रसादिसम्पत्त्यान्येषां वासुदेवो जगत्पतिः॥"

abādayaḥ pārṣadā eva dhyeyaḥ sa jñānināṁ hariḥ। rasādisampattyānyeṣāṁ vāsudevo jagatpatiḥ॥"

["अबादयः (abādayaḥ) - Non-hindering; पार्षदा (pārṣadā) - Attendants, companions; एव (eva) - Indeed; ध्येयः (dhyeyaḥ) - Worthy of meditation; स (saḥ) - He; ज्ञानिनां (jñāninām) - Of the wise; हरिः (hariḥ) - Lord Vishnu or Krishna; रसादि (rasādi) - Essence and so forth; सम्पत्त्यान् (sampattiyān) - With possessions, qualities; येṣām (yeṣām) - Of whom; वासुदेवः (vāsudevaḥ) - Vasudeva (Krishna); जगत्-पतिः (jagat-patiḥ) - Lord of the world;]

Indeed, Lord Vishnu, who is the companion of the non-hindering wise, is worthy of meditation. For them he is the Lord of the world, Vasudeva, who possesses qualities such as essence and so forth."

इति।

iti।

[इति (iti) - stated thus.]

-stated thus.

"स्वभावो जीव एव च",

"svabhāvo jīva eva ca"

[स्वभावः (svabhāvaḥ) - Nature, inherent quality; जीव (jīva) - is of the individual soul; एव (eva) - Indeed; च (ca) - And / as well;]

"Indeed, the innate nature is of the individual soul only."

"सर्वस्वभावो नियतस्तेनैव किमतः परम्"

"sarvasvabhāvo niyatastenaiva kimataḥ param"

[सर्वस्वभावः (sarva-svabhāvaḥ) - The innate nature of everything; नियतः (niyataḥ) - Regulated, controlled; तेनैव (tenaiva) - By Him alone; किमतः (kimataḥ) - What more (is there); परम् (param) - Superior, beyond;]

"Is it not that Supreme, who regulates the innate nature of everything?"

"न तदस्ति विना यत् स्यान्मया भूतं चराचरम्॥"

"na tadasti vinā yat syānmayā bhūtaṁ carācaram॥"

[न (na) - Not; तत (tat) - That; अस्ति (asti) - Exists; विना (vinā) - Without; यत् (yat) - Which; स्यान् (syāt) - May be; मया (mayā) - By me; भूतम् (bhūtam) - Created being; चराचरम् (carācaram) - Moving and non-moving (all creatures);]

"That which is created, moving, and non-moving, does not exist without That."

इति च।

iti ca।

[इति च (iti ca) - stated thus as well.]

- stated thus as well.

'धर्माविरुद्धः', 'कामरागविवर्जितम्', इत्यादि उपासनार्थम्। उक्तं च गीताकल्पे -

'dharmāviruddhaḥ', 'kāmarāgavivarjitam', ityādi upāsanārtham। uktaṁ ca gītākalpe

[धर्माविरुद्धः (dharmāviruddhaḥ) - Not opposed to righteousness (dharma); कामरागविवर्जितम् (kāmarāga-vivarjitam) - Free from desire and attachment; इत्यादि (ityādi) - And so forth; उपासनार्थम् (upāsanārtham) - For the purpose of spiritual practice; उक्तं (uktaṁ) - Said; च (ca) - And; गीताकल्पे (gītākalpe) - In the Gita-kalpa text;]

'Not opposed to righteousness', 'free from desire and attachment' - and so forth, are aspects for the purpose of spiritual practice. Following is said in Gita-kalpa ancient text:

"धर्माविरुद्धः कामेऽसौ उपास्यः काममिच्छता। विहीने कामरागादेर्बले च बलमिच्छता। ध्यातस्तत्र त्वनिच्छद्भिः ज्ञानमेव ददाति च॥"

"dharmāviruddhaḥ kāme'sau upāsyaḥ kāmamicchatā। vihīne kāmarāgāderbale ca balamicchatā। dhyātastatra tvanicchadbhiḥ jñānameva dadāti ca॥"

[धर्माविरुद्धः (dharmāviruddhaḥ) - not opposed to righteousness (dharma); कामे (kāme) - In the desire; असौ (asau) - That; उपास्यः (upāsyaḥ) - Should be practiced for spiritual purpose; काममिच्छता (kāma-micchatā) - By one desiring (fulfillment of) desires; विहीने (vihīne) - Without; कामरागादेः (kāma-rāgādeḥ) - Attachment and desire; बले (bale) - In strength; च (ca) - And; बलमिच्छता (bala-micchatā) - By one desiring strength; ध्येयस्तत्र (dhyeyastatra) - The object of meditation there; त्व (tva) - You; अनिच्छद्भिः (anichchhadbhiḥ) - By those who do not desire; ज्ञानमेव (jñānam eva) - Knowledge alone; ददाति (dadāti) - Gives; च (ca) - And;]

"Those with desire must wish for things that are not opposed the righteousness, wishing to progress in spiritual practices. Those wishing strength must wish for strength devoid of desire and attachment. For those who do not desire, meditating on You gives knowledge alone."

इत्यादि।

ityādi।

[इत्यादि (ityādi) - such statements.]

- and such statements.

Gīta Tātparya 7.08

The lord is the bestower of essence to every aspect of the world, as He is the cause for the essence of sensations to the senses (five tanmatras).

"सोऽप्सु स्थित्वा रसयति रसनामा ततः स्मृतः। सूर्यचन्द्रादिषु स्थित्वा प्रभानामा प्रभासनात्। वेदस्थः प्रणवाख्योऽसौ आत्मानं यत्प्रणौत्यतः। खे स्थितः शब्दनामाऽसौ यच्छब्दयति केशवः" ॥८॥

"so'psu sthitvā rasayati rasanāmā tataḥ smr̥taḥ। sūryacandrādiṣu sthitvā prabhānāmā prabhāsanāt। vedasthaḥ praṇavākhyo'sau ātmānaṁ yatpraṇautyataḥ। khe sthitaḥ śabdanāmā'sau yacchabdayati keśavaḥ" ॥8॥

[सोऽप्सु (so'psu) - He (who is) in water; स्थित्वा (sthitvā) - Having established (himself); रसयति (rasayati) - He bestows taste; रसनाम (rasanāmā) - is named 'rasa', i.e. taste, essence; ततः (tataḥ) - Hence; स्मृतः (smṛtaḥ) - He is remembered; सूर्यचन्द्रादिषु (sūrya-candra-ādiṣu) - In the sun, moon, and so forth; स्थित्वा (sthitvā) - Having established (himself); प्रभानाम (prabhānām) - He is named effulgence; प्रभासनात् (prabhāsanāt) - Because of effulgence; वेदस्थः (vedasthaḥ) - Existing in the Vedas; प्रणवाख्यः (praṇavākyaḥ) - Known as Om; असौ (asau) - He; आत्मानम् (ātmanam) - him self; यत् (yat) - Which; प्रणौत्यतः (praṇautyataḥ) - He reveres; खे (khe) - In space; स्थितः (sthitah) - Having established (himself); शब्दनामाऽसौ (śabda-nāmā'sau) - He (who is) the name of sound; यत् (yat) - Which; शब्दयति (śabdayati) - He manifests as sound; केशवः (keśavaḥ) - Krishna (Keshava);]

"He, situated in water, bestows the taste as its essence and is remembered as the 'rasa', i.e. taste. Being in the sun, moon, and so forth, He is named effulgence because he causes effulgence. Existing in the Vedas, He is known as Om and reveres himself. He is established in space and manifests as sound and thus called 'shabdha', i.e. sound. This is lord Keshava (Krishna)."