मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव।।7.7।।
।।7.7।।हे धनञ्जय मेरेसे बढ़कर (इस जगत्का) दूसरा कोई किञ्चिन्मात्र भी कारण नहीं है। जैसे सूतकी मणियाँ सूतके धागेमें पिरोयी हुई होती हैं ऐसे ही सम्पूर्ण जगत् मेरेमें ही ओतप्रोत है।
Now that Lord Krishnas absolute position has been established in regard to all creation He is confirming that there is nothing that exists which is superior to Him. In other words there is no independent power or cause apart from Him existing whatsoever in the origin, creation and dissolution of all creation. Lord Krishna energises and totally sustains all creation as well. This is what He is stating by the words mayi sarvam idam protam meaning all the worlds are threaded or pervaded by Him. The metaphor is clear enough.
Lord Krishna is stating that He alone is the Supreme Being and that there is none other. Now begins the summation. Mattah parataram nanyat means there is nothing is superior to Lord Krishna. To consider that there is anything, anywhere in creation independent of Him is foolishness. Because of contact with prakriti or material nature attachment and sorrow arise which enacts a distinct identity for all living entities. Sri or Laksmi Devi is superior to prakriti, being ever free from sorrow. Although Sri associates with prakriti there is no effect from it. Vayu is the demigod in charge of wind. He is madhyana or intermediate and has some independence from prakriti. Lord Krishna is known as the most exalted and since there are no more demigods superior to Him, He is not only exalted but the Supreme Being of all. Because the jiva or embodied being identifies with prakriti attachment arises and because of attachment then duality is accepted thereby the jiva is considered to be in an inferior position. Therefore everything in material existence which is temporary and subject to change is considered inferior without exception. Even more inferior are those who are inimical to the Supreme Lord. Having no cognisance with even their own consciousness they are ever associated with sorrow and despair. Thus it can be clearly understood that only those who have a relationship with the Supreme Lord have qualified themselves for salvation and no others. Those who have so qualified themselves are always blissful and experiencing happiness internally are the superior ones. But even they are still below Brahma and others according to taratamya or gradation of qualification in bhakti or loving devotional service to the Supreme Lord. Those who have a relationship with the Supreme Lord attain moksa or liberarion from material existence by this very experience. By such experience supra-sensory illumination manifests in them known as vijnana. The depth and quality of the perception of this illumination and its awareness depends upon taratamya as well. The primary source of illumination is the Supreme Lord Krishna and all others such as Brahma and Shiva are directly empowered and illumined by Him.
Lord Krishna is revealing the essence of reality by stating mayi sarvam idam meaning everything there is being either chit sentient or achit insentient, everythinthat exists as the aggregate of causes and effects are constituted from Him as He is the original source of all. Absolutely everything depends upon Lord Krishna for their existence and maintenance as the physical body depends upon the atma or soul for its existence. Lord Krishna is Paramatma the Supreme Soul residing in all living entities and thus everything in creation are all infinitesimal parts and parcels of Him in the way that unlimited jewels are held together by means of a string. In the Antaryami Brahmana and other Upanisads the coexistence of prakriti or the material substratum and the Brahman the spiritual substratum pervading all existence is compared to the relationship of the physical body and the atma or soul. To whom material existence and all beings constitute His body and within all beings He is the supreme atma, He is the Divine Lord, one without a second, Lord Krishna. Thus all things exist as part of His body and are ensouled by Him as well. Hence all things are predicative to, and modes of the Supreme Lord, who solely manifested all existence which is completely subsequent to Him. All terms are thus connotations of Him by the rule of samanadhikaranya which expresses the inseparable and invariable relationship of coexistence manifesting between substance and attribute. This can easily be understood by comprehending that any term used to address an attribute of the Supreme Lord is directly connotative to the source from where the attribute originates, being the Supreme Lord. In regards to the communal relationship of substance and attribute referring to the dual indissoluble nature manifesting together, the next four verses further elucidate.
Lord Krishna is revealing the essence of reality by stating mayi sarvam idam meaning everything there is being either chit sentient or achit insentient, everythinthat exists as the aggregate of causes and effects are constituted from Him as He is the original source of all. Absolutely everything depends upon Lord Krishna for their existence and maintenance as the physical body depends upon the atma or soul for its existence. Lord Krishna is Paramatma the Supreme Soul residing in all living entities and thus everything in creation are all infinitesimal parts and parcels of Him in the way that unlimited jewels are held together by means of a string. In the Antaryami Brahmana and other Upanisads the coexistence of prakriti or the material substratum and the Brahman the spiritual substratum pervading all existence is compared to the relationship of the physical body and the atma or soul. To whom material existence and all beings constitute His body and within all beings He is the supreme atma, He is the Divine Lord, one without a second, Lord Krishna. Thus all things exist as part of His body and are ensouled by Him as well. Hence all things are predicative to, and modes of the Supreme Lord, who solely manifested all existence which is completely subsequent to Him. All terms are thus connotations of Him by the rule of samanadhikaranya which expresses the inseparable and invariable relationship of coexistence manifesting between substance and attribute. This can easily be understood by comprehending that any term used to address an attribute of the Supreme Lord is directly connotative to the source from where the attribute originates, being the Supreme Lord. In regards to the communal relationship of substance and attribute referring to the dual indissoluble nature manifesting together, the next four verses further elucidate.
