यच्चापि सर्वभूतानां बीजं तदहमर्जुन।
न तदस्ति विना यत्स्यान्मया भूतं चराचरम्।।10.39।।
10.39 Moreover, O Arjuna, whatsoever is the seed of all beings, that I am. There is no thing moving or non-moving which can exist without Me.
10.39 And whatever is the seed of all beings, that also am I, O Arjuna; there is no being, whether moving or unmoving, that can exist without Me.
10.39. Further, O Arjuna, I am that which is the seed of all beings; there is no being, whether moving or non-moving, that could exist without Me.
10.39 यत् which? च and? अपि also? सर्वभूतानाम् among all beings? बीजम् seed? तत् that? अहम् I? अर्जुन O Arjuna? न not? तत् that? अस्ति is? विना without? यत् which? स्यात् may be? मया by Me? भूतम् being? चराचरम् moving or unmoving.Commentary I am the primeval seed from which all creation has come into existence. I am the seed of everything. I am the Self of everything. Nothing can exist without Me. Everything is of My nature. I am the essence of everything. Without Me all things would be mere void. I am the soul of everything.
10.39 Ca, moreover; O Arjuna, yat api, whatsoever; is the bijam, seed, the source of growth ; sarva-bhutanam, of all beings; tat, that I am. As a conclusion of the topic the Lord states in brief His divine manifestations: Na tat asti bhutam, there is no thing; cara-acaram, moving or non-moving; yat, which; syat, can exist; vina maya, without Me. For whatever is rejected by Me, from whatever I withdraw Myself will have no substance, and will become a non-entity. Hence the meaning is that everything has Me as its essence.
10.39 See Comment under 10.42
10.39 Of all beings, in whatever condition they may exist, whether manifest or not, I alone am that state. Whatever host of beings are said to exist, they do not exist without Me as their Self. In the statement, Nothing that moves or does not move exists without Me, it is taught that the Lord exists as the Self, as said in the beginning: I am the Self, seated in the hearts of all beings (10.20). The purport is that the entire host of beings in every state, is united with Me, their Self. By this He makes it clear that He, being the Self of all things, is the ground for His being denoted by everything in co-ordinate predication.
I am the seed of all beings, the cause of their sprouting, because without me, moving and non-moving creatures would not exist. This means they would be false things.
Lord Krishna reveals that He is the bijam or root seed and germinating origin of all living entities because there is no living entity moving or stationary that can exist without Him.
Lord Krishna is revealing that it is not possible for anything to exist without Him. The Moksa Dharma text reveals that the Supreme Lord who exhibited His universal form is of endless forms, of endless expansions, of endless manifestations, of endless incarnations and is verily the endless one.
The bijam or root seed in all things and all beings which causes their appearance in whatever condition they may exist are all manifested by the Supreme Lord Krishna. Whatever the composite total of all beings in all of existence without Lord Krishnas manifestation as the atma or eternal soul within every living entity, there can be no possibility of existence in any manner of form. Lord Krishna exists in all things so this means that all things are always bonded to Him. It is evident from this that what is intended to be shown by samanadhi-karanya or co-existence of substance and attribute as one object is the reality of the Supreme Lord residing within all beings as the purely spiritual eternal soul. So it is apparent that all things have only their relative existences in relationship to the Supreme Lord.
The bijam or root seed in all things and all beings which causes their appearance in whatever condition they may exist are all manifested by the Supreme Lord Krishna. Whatever the composite total of all beings in all of existence without Lord Krishnas manifestation as the atma or eternal soul within every living entity, there can be no possibility of existence in any manner of form. Lord Krishna exists in all things so this means that all things are always bonded to Him. It is evident from this that what is intended to be shown by samanadhi-karanya or co-existence of substance and attribute as one object is the reality of the Supreme Lord residing within all beings as the purely spiritual eternal soul. So it is apparent that all things have only their relative existences in relationship to the Supreme Lord.
Yachchaapi sarvabhootaanaam beejam tadahamarjuna; Na tadasti vinaa yatsyaanmayaa bhootam charaacharam.
yat—which; cha—and; api—also; sarva-bhūtānām—of all living beings; bījam—generating seed; tat—that; aham—I; arjuna—Arjun; na—not; tat—that; asti—is; vinā—without; yat—which; syāt—may exist; mayā—me; bhūtam—creature; chara-acharam—moving and nonmoving
