न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्।
भूतभृन्न च भूतस्थो ममात्मा भूतभावनः।।9.5।।
9.5 Nor do beings exist in Me (in reality); behold My divine Yoga, supporting all beings, but not dwelling in them, is My Self, the efficient cause of beings.
9.5 Na ca bhutani, nor do the beings, beginning from Brahma; matsthani, dwell in Me. Pasya, behold; me, My; aisvaram, divine; yogam, Yoga, action, performance, i.e. this real nature of Myself. The Upanisadic text, too, similarly shows the absence of association (of the Self) due to Its being free from contact: ৷৷.unattached, for It is never attached (Br. 3.9.26). Behold this other wonder: I am the bhuta-bhrt, sustainer of beings, though I am unattached. Ca, but; mama atma, My Self; na bhutasthah, is not contained in the bengs. As it has been explained according to the logic stated above, there is no possibility of Its remaining contained in beings. How, again, is it said, It is My Self? Following human understanding, having separated the aggregate of body etc. (from the Self) and superimposing eoism of them, the Lord calls It My Self. But not that He has said so by ignorantly thinking like ordinary mortals that the Self is different from Himself. So also, I am the bhuta-bhavanah, originator of beings, one who gives birth to or nourishes the beings. By way of establishing with the help of an illustration the subject-matter [Subject-matter-that the Self, which has no contact with anything, is the substratum of creation, continuance and dissolution.] dealt with in the aforesaid two verses, the Lord says:
Na cha matsthaani bhootaani pashya me yogamaishwaram; Bhootabhrinna cha bhootastho mamaatmaa bhootabhaavanah.
na—never; cha—and; mat-sthāni—abide in Me; bhūtāni—all living beings; paśhya—behold; me—My; yogam aiśhwaram—divine energy; bhūta-bhṛit—the sustainer of all living beings; na—never; cha—yet; bhūta-sthaḥ—dwelling in; mama—My; ātmā—Self; bhūta-bhāvanaḥ—the Creator of all beings
