मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम्।
हेतुनाऽनेन कौन्तेय जगद्विपरिवर्तते।।9.10।।
9.10 Under Me as supervisor, Nature produces the moving and the unmoving; because of this, O Arjuna, the world revolves.
9.10 Maya, under Me; adhyaksena, as the supervisor, remaining changeless as a mere witness under all circumstances; prakrtih, the Prakrti, My maya consisting of the three gunas and characterized as ignorance; suyate, produces; the world sa-cara-acaram. of the moving and the none-moving things. Thus there is the Vedic text, The one divine Being is hidden in all beings; He is amnipresent, the indwelling Self of all bengs, the Supervisor of actions, the refuge of all beings, the witness, the one who imparts consceiousness, unconditioned [This is according to Sankaracaryas commentary on this verse. A.G. interprets kevala as non-dual.-Tr.] and without alities (Sv. 6.11). Anena hetuna, owing to this reason-because of this presiding over; O son of Kunti, the jagat, world, with the moving and the non-moving things, consisting of the manifest and the unmanifest; viparivartate, revolves, under all conditions [During creation, continuance and dissolution.] All the activities of the world in the form, I eat this; I see; I hear this; I experience this happiness, suffer this sorrow; I shall do this for that purpose, [Ast. omits this portion.-Tr] I shall do this for this purpose; I shall know this, etc. indeed arise owing to their being the objects of the conscious witness. They verily exist in consciousness, and end in consciousness. And such mantras as, He who is the witness of this is in the supreme heaven [Supreme heaven, the heart; i.e. He is inscrutable.] (Rg., Na. Su. 10.129.7; Tai. Br.2.8.9), reveal this fact. Since it follows from this that there is no other conscious being part from the one Deity-who is the witness of all as the absolute Consciousness, and who in reality has no contact with any kind of enjoyment-, therefore there is no other enjoyer. Hence, in this context, the estion, For what purpose is this creation?, and its answer are baseless-in accordance with the Vedic text, Who know (It) truly, who can fully speak about this here? From where has this come? From where is this variegated creation? (Rg. 3.54.5; 10.129.6). And it has been pointed out by the Lord also: Knowledge remains covered by ignorance. Thery the creatures become deluded (5.15).
Mayaa’dhyakshena prakritih sooyate sacharaacharam; Hetunaa’nena kaunteya jagadwiparivartate.
mayā—by Me; adhyakṣheṇa—direction; prakṛitiḥ—material energy; sūyate—brings into being; sa—both; chara-acharam—the animate and the inanimate; hetunā—reason; anena—this; kaunteya—Arjun, the son of Kunti; jagat—the material world; viparivartate—undergoes the changes
